Orta Asya\u2019dan Avrupa\u2019ya a\u00e7\u0131lan, Asya ile Avrupa aras\u0131nda bir nevi s\u0131n\u0131r vazifesi g\u00f6ren Kuzey Kafkasya, tarihte oldu\u011fu gibi g\u00fcn\u00fcm\u00fczde de stratejik \u00f6nemini korumaktad\u0131r.<\/p>\n
Ge\u00e7mi\u015fte ya\u015fanan kavimler g\u00f6\u00e7\u00fc ve daha sonralar\u0131 bat\u0131ya yap\u0131lan seferler s\u0131ras\u0131nda gerek Timur, gerekse Cengiz Han\u2019\u0131n ordular\u0131 Kuzey Kafkasya\u2019da b\u00fcy\u00fck ac\u0131lar ya\u015fanmas\u0131na sebep olmu\u015flard\u0131r.
\n<\/p>\n
Karadeniz ile Hazar Denizi aras\u0131nda bir k\u00f6pr\u00fc gibi uzanan Kuzey Kafkasya yerli (otokton) halklar\u0131yla d\u00fcnyan\u0131n en eski medeniyet merkezleri aras\u0131nda yer al\u0131r. Y\u00fczlerce arkaik dilin konu\u015fuldu\u011fu bu topraklar, insanl\u0131k tarihinin ge\u00e7mi\u015fi ile ilgili bilinmeyenlere ula\u015fmak isteyen filologlar\u0131n, arkeologlar\u0131n u\u011frak yeri halini alm\u0131\u015ft\u0131r. <\/p>\n
Ara\u015ft\u0131rmac\u0131lar insanl\u0131k tarihinin k\u00f6klerini bu topraklarda aram\u0131\u015flard\u0131r. Bu topraklar\u0131n insanlar\u0131 \u00e7ok de\u011fil, 200 y\u0131l \u00f6ncesine kadar, s\u00f6zl\u00fc k\u00fclt\u00fcr\u00fc ya\u015fayan ve ya\u015fatan ozanlar\u0131 ile binlerce y\u0131l \u00f6ncesinden g\u00fcn\u00fcm\u00fcze say\u0131s\u0131z de\u011ferler ta\u015f\u0131m\u0131\u015flard\u0131r. Kuzey Kafkasya, \u00f6zg\u00fcrl\u00fc\u011fe d\u00fc\u015fk\u00fcn, esareti kabul etmeyen kavimlerin s\u0131\u011f\u0131na\u011f\u0131 olmu\u015f, emperyalist ve zalim g\u00fc\u00e7lerden ka\u00e7an ve can\u0131n\u0131 kurtaran k\u00fc\u00e7\u00fck n\u00fcfuslu kavimlere, Kafkas da\u011flar\u0131n\u0131n zirveleri her zaman koruyucu olmu\u015ftur.<\/p>\n
Hititlerden Urartulara, \u0130skitlerden Amazonlara,Alanlar ve Sarmatlar\u2019a var\u0131ncaya kadar bu g\u00fcn tarih sahnesinden silinmi\u015f bir \u00e7ok kavimin izine Kuzey Kafkasya\u2019da rastlanmaktad\u0131r. <\/p>\n
Bir \u00e7ok k\u00fc\u00e7\u00fck kavim, Kafkasya’n\u0131n, bilhassa Da\u011f\u0131stan’\u0131n bulutlarla \u00f6p\u00fc\u015fen en y\u00fcksek zirvelerinde k\u00fclt\u00fcrlerini ve varl\u0131klar\u0131n\u0131 \u00f6zg\u00fcrce devam ettirme imkan\u0131 bulmu\u015flard\u0131r. Binlerce y\u0131ld\u0131r oturduklar\u0131 topraklarla \u00f6zde\u015fle\u015fen Kafkas halklar\u0131, kendilerine \u00f6zg\u00fc olu\u015fturduklar\u0131 devlet yap\u0131lar\u0131 ile as\u0131rlarca bar\u0131\u015f i\u00e7inde ya\u015fam\u0131\u015flard\u0131r. Devlet tan\u0131m\u0131n\u0131 kendi alg\u0131s\u0131na g\u00f6re yapan insanlar ya da toplumlar, Kuzey Kafkasya’da var olan yap\u0131y\u0131 devletsiz, ilkel bir ya\u015fam olarak izah etmeye \u00e7al\u0131\u015fm\u0131\u015flard\u0131r. <\/p>\n
\u00c7ok yak\u0131n bir tarihe kadar ilkel bir ya\u015fam s\u00fcren, Kafkasya’ya sald\u0131rd\u0131klar\u0131 tarihte bile medenilikleri tart\u0131\u015fma g\u00f6t\u00fcren Ruslar s\u00f6z\u00fcm ona Kafkaslara medeniyet ula\u015ft\u0131rmak i\u00e7in gelmi\u015flerdir.<\/p>\n
Devletin en basit tan\u0131m\u0131.”Milletin te\u015fkilatlanm\u0131\u015f bi\u00e7imidir.” \u015feklinde ifade edilir. Bu ifadeden hareket edersek, Kuzey Kafkasya insan\u0131ndaki te\u015fkilatlanma yap\u0131s\u0131n\u0131 inceledi\u011fimizde m\u00fckemmel bir devlet yap\u0131s\u0131yla kar\u015f\u0131la\u015f\u0131r\u0131z. Hapishaneleri, korkun\u00e7 zindanlar\u0131 olmayan bu \u00fclkede, hayrete \u015fayand\u0131r ki \u00e7ok az su\u00e7 i\u015fleme oran\u0131 g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Milat \u00f6ncesi Avrupa’da g\u00f6r\u00fclen site devletlerine benzeyen, belki onun daha k\u00fc\u00e7\u00fc\u011f\u00fc olan kabile devlet \u015feklinde izah edilebilecek bir yap\u0131, Kuzey Kafkasya toplumlar\u0131nda var ola gelmi\u015f, en g\u00fc\u00e7l\u00fc anayasalardan daha g\u00fc\u00e7l\u00fc olan binlerce y\u0131ll\u0131k \u00f6rf, toplumu bir arada tutmay\u0131 ba\u015farm\u0131\u015ft\u0131r.<\/p>\n
Kuzey Kafkasya’da her halk\u0131n, her kabilenin h\u00fck\u00fcmranl\u0131k alan\u0131na giren toprak par\u00e7alar\u0131 mevcuttu. Bu b\u00f6lgeler di\u011fer halklar taraf\u0131ndan z\u0131mnen kabul g\u00f6rm\u00fc\u015f, kimse di\u011fer bir halk\u0131n ya da kabilenin topra\u011f\u0131na tecav\u00fcz etmemi\u015ftir. 19. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda b\u00f6lgeyi gezen bir\u00e7ok bat\u0131l\u0131 seyyah. Kafkasya’daki d\u00fczen, g\u00fcvenlik ve medeni ya\u015fam\u0131 g\u00f6rerek hayranl\u0131klar\u0131n\u0131 ifade etmi\u015flerdir. (Bak.James Bell \u00c7erkesya\u2019dan Sava\u015f Mektuplar\u0131 \u00c7ev: Sedat \u00d6zden Kafkas Vakf\u0131 Yay. \u0130st 1998)<\/p>\n
Kuzey Kafkasya insan\u0131, kendi co\u011frafyas\u0131nda, gelenek ve g\u00f6reneklerin \u015femsiyesi alt\u0131nda olu\u015fturdu\u011fu kendine \u00f6zg\u00fc, yaz\u0131l\u0131 olmayan yasalar\u0131yla idare etti\u011fi devletinde \u00f6zg\u00fcrce ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcr\u00fcrken, d\u00fcnyada \u00f6nemli olaylar cereyan ediyordu. Avrupa’da ba\u015flayan R\u00f6nesans ve Reform hareketleri sonucunda b\u00fcy\u00fck de\u011fi\u015fimler ve d\u00f6n\u00fc\u015f\u00fcmler ya\u015fan\u0131yor, Avrupa h\u0131zla ulus devlet modeline do\u011fru ilerliyordu.<\/p>\n
1789 Frans\u0131z \u0130htilali ile ulus devlet ideali zirveye \u00e7\u0131k\u0131yor, b\u00fct\u00fcn k\u00fc\u00e7\u00fck halklar kendi milli devletlerini kurmak i\u00e7in harekete ge\u00e7iyorlard\u0131. Kuzey Kafkasya halklar\u0131, bat\u0131da olu\u015fan devlet fikri ve modeline ihtiya\u00e7 hissettikleri zaman \u00e7ok ge\u00e7 kalm\u0131\u015flard\u0131 .\u0130\u015fgalci g\u00fc\u00e7 s\u0131n\u0131ra dayanm\u0131\u015f, Kafkasya’y\u0131 yutmaya haz\u0131rlan\u0131yordu.<\/p>\n
Kuzey steplerinde ya\u015fayan Slav topluluklar\u0131, Knez ad\u0131 verilen k\u00fc\u00e7\u00fck prenslikler halinde ya\u015farken, aralar\u0131nda meydana gelen uzun sava\u015flar sonucu Moskova Knezli\u011fi di\u011fer prensleri idaresi alt\u0131na al\u0131yor ve Slav birli\u011fini olu\u015fturuyordu. Kuzeyde olu\u015fan Slav birli\u011finin do\u011fal olarak en b\u00fcy\u00fck geni\u015fleme sahas\u0131 g\u00fcney b\u00f6lgeleri idi.<\/p>\n
Bat\u0131l\u0131lar\u0131n B\u00fcy\u00fck, Osmanl\u0131lar\u0131n ise Deli Petro ad\u0131yla tan\u0131d\u0131klar\u0131 \u00c7ar Petro ve kar\u0131s\u0131 Katerina’n\u0131n Rusya i\u00e7in belirledikleri yeni hedef g\u00fcneye s\u0131cak denizlere inmekti. Bu hedefin \u00f6n\u00fcndeki en b\u00fcy\u00fck engel ise Kuzey Kafkasya idi.<\/p>\n
Kal\u0131c\u0131 bir cihan devleti kurmak i\u00e7in Rusya’n\u0131n s\u0131cak denizlere yani Akdeniz’e inmesinin \u015fart oldu\u011funu s\u00f6yleyen Deli Petro’nun vasiyetini ger\u00e7ekle\u015ftirmek i\u00e7in harekete ge\u00e7en Rus \u00c7arlar\u0131, \u00f6nlerine \u00e7\u0131kan Kuzey Kafkasya engelini a\u015fmak i\u00e7in, tarihin g\u00f6rd\u00fc\u011f\u00fc en kanl\u0131, en vah\u015fi katliamlar\u0131n\u0131 ger\u00e7ekle\u015ftirdiler. Kuzey Kafkasya’da o zamana kadar kendi aralar\u0131nda sava\u015fmayan, d\u0131\u015far\u0131dan gelen tehlikelere kar\u015f\u0131 ge\u00e7ici ittifaklar olu\u015fturan otokton halklar, kal\u0131c\u0131 birliktelikler olu\u015fturmak zorundayd\u0131lar.<\/p>\n
As\u0131l mevzuumuz olan m\u00fcridizm hareketinin dinamiklerinin daha iyi anla\u015f\u0131lmas\u0131 i\u00e7in yukar\u0131daki uzun girizgah\u0131 yapmak zorundayd\u0131k. Slav yay\u0131lmac\u0131lar\u0131 Kafkasya s\u0131n\u0131r\u0131na dayand\u0131klar\u0131nda, Kuzey Kafkasya insan\u0131n\u0131 Rus halk\u0131ndan ay\u0131ran en \u00f6nemli fakt\u00f6r din idi. Ortodoks hristiyan olan Ruslara kar\u015f\u0131 Kuzey Kafkasya insan\u0131 M\u00fcsl\u00fcman idi. \u0130slam’\u0131n Da\u011f\u0131stan’a \u00e7ok erken y\u0131llarda VI. Y\u00fczy\u0131lda girmi\u015f olmas\u0131na kar\u015f\u0131n, Bat\u0131 Kafkasya’n\u0131n \u0130slamla\u015fma s\u00fcreci \u00e7ok sonralar\u0131 olmu\u015ftur.<\/p>\n
Bat\u0131daki Adige halk\u0131 aras\u0131nda \u0130slam’\u0131n yay\u0131lmas\u0131 kabileler baz\u0131nda de\u011fi\u015fiklikler olmakla birlikte 1500’l\u00fc y\u0131llardan ba\u015flayarak 1800’l\u00fc y\u0131llar\u0131n ba\u015flar\u0131na kadar devam eder. Etnik birlikteli\u011fi olmayan Kuzey Kafkasya 19. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda dini birlikteli\u011fini sa\u011flam\u0131\u015f bulunuyordu. 1783 y\u0131l\u0131nda \u0130mam Mansur Ruslara kar\u015f\u0131 cihat ilan etti\u011finde, Karadeniz’den Hazar’a kadar Kafkasya’n\u0131n y\u00fczde doksan\u0131 \u0130slam’\u0131 kabul etmi\u015f vaziyetteydi. Burada bir hususa a\u00e7\u0131kl\u0131k getirmek gerekir. Kuzey Kafkasya halklar\u0131 \u0130slam \u00f6ncesi d\u00f6nem de dahil olmak \u00fczere hi\u00e7bir zaman ba\u015fkalar\u0131n\u0131n topraklar\u0131na i\u015fgal ama\u00e7l\u0131 sald\u0131rmam\u0131\u015flard\u0131r. Din, mezhep, \u0131rk kavgas\u0131 gibi durumlar Avrupa’y\u0131 g\u00f6z \u00f6n\u00fcne al\u0131rsak bu topraklarda ya\u015fanmam\u0131\u015ft\u0131r. Da\u011f\u0131stan 6. y\u00fczy\u0131lda \u0130slam\u0131 kabul etmi\u015fken, onun yan\u0131 ba\u015f\u0131nda ya\u015fayan kavimlerin 15. as\u0131rdan sonra Osmanl\u0131 tesiriyle \u0130slamla\u015fmas\u0131 dikkate \u015fayand\u0131r.<\/p>\n
Daha \u00f6nceki ifadelerimizde belirtti\u011fimiz gibi Ruslar\u0131n ulus-devlet haline gelip Kafkasya s\u0131n\u0131rlar\u0131na dayand\u0131klar\u0131 s\u0131rada, Kuzey Kafkasya’da bu kadar b\u00fcy\u00fck bir g\u00fcce kar\u015f\u0131 koyacak te\u015fkilatl\u0131 bir g\u00fc\u00e7 mevcut de\u011fildi.<\/p>\n
Bir tehlike an\u0131nda h\u0131zla bir araya gelen, atl\u0131 silahl\u0131 birlikler olu\u015fturan Kuzey Kafkasyal\u0131lar, tehlike ge\u00e7ti\u011fi zaman g\u00fcnl\u00fck i\u015flerine d\u00f6nerlerdi. Kap\u0131ya dayanan ise, b\u00fcy\u00fck bir tehlike ve uzun soluklu bir m\u00fccadeleyi
\ngerektiriyordu.<\/p>\n
\u0130mam Mansur, Kuzey Kafkas halklar\u0131n\u0131 bir araya getirecek tek unsurun \u0130slam oldu\u011funun fark\u0131na vararak, Ald\u0131 k\u00f6y\u00fcnde ba\u015flad\u0131\u011f\u0131 vaazlar\u0131yla, \u00f6nce \u00c7e\u00e7enistan, ard\u0131ndan Da\u011f\u0131stan’\u0131 etkisi alt\u0131na alarak b\u00fcy\u00fck bir m\u00fccadele ba\u015flatt\u0131.<\/p>\n
1783 y\u0131l\u0131nda ba\u015flayan \u0130mam Mansur’un m\u00fccadelesi 1791 y\u0131l\u0131nda Osmanl\u0131 ordusuna yard\u0131m maksad\u0131yla gitti\u011fi Karadeniz k\u0131y\u0131s\u0131ndaki Anapa \u00f6nlerinde Ruslarla giri\u015fti\u011fi sava\u015fta yaralanarak esir d\u00fc\u015fmesiyle son buldu. Bat\u0131l\u0131lar\u0131n m\u00fcridizm hareketi olarak adland\u0131rd\u0131klar\u0131 bu sava\u015fla ilk k\u0131v\u0131lc\u0131m \u00e7ak\u0131lm\u0131\u015f oldu.<\/p>\n
\u0130mam Mansur’un Cihad \u00e7a\u011fr\u0131s\u0131, \u0130slamla\u015fma s\u00fcrecini yeni tamamlayan bat\u0131 Kafkasya’da yeterince yank\u0131 bulmam\u0131\u015f ayr\u0131ca Osmanl\u0131lar\u0131n \u0130mam Mansur hareketine gereken \u00f6nemi vermemeleri sonucu b\u00fcy\u00fck bir h\u00fcsran ya\u015fanm\u0131\u015ft\u0131r.<\/p>\n
1791 y\u0131l\u0131nda Ruslara esir d\u00fc\u015fen \u0130mam Mansur’a Osmanl\u0131n\u0131n sonradan sahip \u00e7\u0131kmaya \u00e7al\u0131\u015fmas\u0131 pek bir anlam ifade etmemi\u015f, Ruslar sava\u015f hukukunu \u00e7i\u011fneyerek, \u0130mam Mansur’a bir sava\u015f esiri gibi davranmam\u0131\u015f, onu i\u015fkenceler alt\u0131nda \u015fehit etmi\u015flerdir.<\/p>\n
\u0130mam Mansur hareketinin Ruslar taraf\u0131ndan kan ve g\u00f6zya\u015f\u0131yla bast\u0131r\u0131lmas\u0131 Kafkasya’y\u0131 susturamam\u0131\u015ft\u0131r. \u0130mam Mansur’un \u015fahadetinin ard\u0131ndan Kuzey Kafkasya 35 y\u0131l kadar s\u00fcren bir sessizlik d\u00f6nemine girdi. <\/p>\n
Kuzey Kafkasya tarihinde derin izler b\u0131rakan “\u0130mamlar Devri” diye an\u0131lan bir d\u00f6nemin ba\u015flang\u0131c\u0131na geliyoruz. Emeviler d\u00f6neminde \u0130slam ile m\u00fc\u015ferref olan Da\u011f\u0131stan, k\u00f6kl\u00fc bir \u0130slam gelene\u011fine sahiptir. As\u0131rlar boyu Orta Asya ve \u0130ran k\u00f6kenli \u00e7e\u015fitli i\u015fgal hareketlerine maruz kalan Da\u011f\u0131stan, i\u015fgalcilerin gelip ge\u00e7ici olmalar\u0131 sayesinde k\u0131sa s\u00fcreli sars\u0131nt\u0131lar ge\u00e7irse de toparlanma imkan\u0131 bulmu\u015f, kadim k\u00fclt\u00fcr\u00fcn\u00fc \u0131srarla ya\u015fatm\u0131\u015ft\u0131r. Kuzey s\u0131n\u0131r\u0131na dayanan Rusya b\u00fcy\u00fck bir tehlike, ayn\u0131 zamanda da Kuzey Kafkasya’y\u0131 ortadan kald\u0131r\u0131p Rus topra\u011f\u0131 haline getirmeye \u00e7al\u0131\u015fan bir d\u00fc\u015fmand\u0131. Bu b\u00fcy\u00fck d\u00fc\u015fmana kar\u015f\u0131 daha ciddi, daha derli toplu bir m\u00fccadele y\u00f6ntemi belirlemek gerekiyordu.<\/p>\n
\u0130mam Mansur’un \u015fahadeti s\u0131ras\u0131nda do\u011fan, onun kahramanl\u0131k destanlar\u0131n\u0131 dinleyerek b\u00fcy\u00fcyen, Da\u011f\u0131stanl\u0131 Gazi Muhammed ve arkada\u015flar\u0131 Kafkasya’n\u0131n gelece\u011fi i\u00e7in ciddi kafa yoruyorlard\u0131. Da\u011f\u0131stan medreselerinde e\u011fitim g\u00f6ren, \u00e7a\u011f\u0131n\u0131n bilimleriyle donanan, bu y\u00fcksek tahsilli gen\u00e7ler, Da\u011f\u0131stan ile birlikte Kafkasya’n\u0131n gelece\u011fini de d\u00fc\u015f\u00fcn\u00fcyorlard\u0131.<\/p>\n
\u0130mam Mansur’un m\u00fccadelesini en ince ayr\u0131nt\u0131s\u0131na kadar et\u00fct ediyorlar, eksik olan noktay\u0131 tespit etmeye \u00e7al\u0131\u015f\u0131yorlard\u0131. Gazi Muhammed ve arkada\u015flar\u0131, Kuzey Kafkasya ba\u011f\u0131ms\u0131zl\u0131k sava\u015f\u0131n\u0131n motor g\u00fcc\u00fc olarak \u0130slam’\u0131 g\u00f6rme noktas\u0131nda \u0130mam Mansur ile ayn\u0131 g\u00f6r\u00fc\u015fteydiler. Mansur’un eksik b\u0131rakt\u0131\u011f\u0131 yer kadro meselesiydi. Onlara g\u00f6re \u0130mam Mansur, sava\u015f\u0131 y\u00fcr\u00fctecek kadrolar\u0131 yeti\u015ftirmeden cihat bayra\u011f\u0131n\u0131 a\u00e7m\u0131\u015f, taktik hatas\u0131 yapm\u0131\u015ft\u0131. Verilecek m\u00fccadele uzun soluklu ve geni\u015f kadrolara ihtiya\u00e7 gerektiriyordu.<\/p>\n
Kafkasya’n\u0131n gelece\u011fine talip olan, Gazi Muhammed ve arkada\u015flar\u0131 o d\u00f6nemde Da\u011f\u0131stan’\u0131n en te\u015fkilatl\u0131 g\u00fcc\u00fc olan Nak\u015fibendiye tarikat\u0131 i\u00e7inde yeti\u015fip pi\u015fmi\u015ftiler. Ba\u011f\u0131ms\u0131zl\u0131k sava\u015f\u0131n\u0131 y\u00fcr\u00fctecek kadro birbirini burada tan\u0131m\u0131\u015ft\u0131. Dostlu\u011fu, fedakarl\u0131\u011f\u0131, tahamm\u00fcl\u00fc, itaati ve daha bir\u00e7ok \u015feyi \u00f6\u011freniyorlard\u0131. D\u00fcnyada ya\u015farken nefislerinde \u00f6l\u00fcm\u00fc tad\u0131yorlard\u0131. \u0130nsanlar\u0131n en korkulu r\u00fcyas\u0131 \u00f6l\u00fcm onlar\u0131n dostuydu. <\/p>\n
17. y\u00fczy\u0131l\u0131n sonlar\u0131ndan itibaren Orta Asya \u00fczerinden Da\u011f\u0131stan’a giren Nak\u015fibendiye tarikat\u0131n\u0131n Da\u011f\u0131stan’da \u00e7ok geni\u015f bir taban\u0131 vard\u0131. Cemalettin Kumuki ve Muhammed Yeragi Hazretleri gibi iki b\u00fcy\u00fck \u015feyh, Da\u011f\u0131stan’\u0131n en \u00fccra noktalar\u0131na kadar n\u00fcfuz etmi\u015flerdi.<\/p>\n
Tarih boyunca d\u00fc\u015fmana kar\u015f\u0131 kahramanca sava\u015f\u0131rken hayat\u0131n\u0131 kaybeden, ard\u0131ndan destanlar s\u00f6ylenen, t\u00fcrk\u00fcler bestelenen Kuzey Kafkasya insan\u0131, \u0130slam’la birlikte tan\u0131\u015ft\u0131\u011f\u0131 \u015fehitlik kavram\u0131 sayesinde, \u00f6l\u00fcm\u00fc daha anlaml\u0131 bir hale getiriyordu.<\/p>\n
Gazi Muhammed ve arkada\u015flar\u0131 Tasavvuf ve tarikat disiplini i\u00e7inde ruhunu y\u0131kayan ve nefsini \u00f6ld\u00fcren m\u00fcritlerden yepyeni bir insan tipi ortaya \u00e7\u0131karmay\u0131 hedeflemi\u015flerdi.<\/p>\n
Tasavvuf e\u011fitimi alt\u0131nda, b\u00fct\u00fcn be\u015feri zevkleri terk ederek, kendini tamamen Allah’a adayan ve onunla b\u00fct\u00fcnle\u015fmeyi ana hedef haline getiren m\u00fcrit’e Rabbine kavu\u015fmak i\u00e7in g\u00fczel bir f\u0131rsat sunuluyordu.<\/p>\n
Gazi Muhammed 1829. y\u0131l\u0131nda ne\u015fretti\u011fi k\u00fc\u00e7\u00fck risalesinde \u201cDa\u011fl\u0131’n\u0131n birinci vazifesi \u00f6zg\u00fcrl\u00fck u\u011fruna gazavatt\u0131r. \u0130kinci g\u00f6rev bireyin, ailenin, milletin ve devletin gelece\u011fi i\u00e7in cihatt\u0131r\u201d diyordu.<\/p>\n
M\u00fcridizm ad\u0131yla an\u0131lan ve tarikat disiplini alt\u0131nda yeti\u015fen, \u00f6lmeden \u00f6nce \u00f6l\u00fcm\u00fc tadan dervi\u015fler sayesinde Kafkasya sath\u0131na yay\u0131lan bu hareket geni\u015f bir kitleyi etkilemi\u015ftir.<\/p>\n
Tasavvuf ve tarikat, as\u0131rlar boyu ferdin kendi i\u00e7 d\u00fcnyas\u0131yla, nefsiyle hesapla\u015fmas\u0131, k\u0131saca bireyin kendi iman\u0131n\u0131 kurtarmas\u0131 \u015feklinde alg\u0131lanm\u0131\u015ft\u0131r.<\/p>\n
Tasavvuf, tarih boyu inzivaya \u00e7ekilen, bir lokma bir h\u0131rka anlay\u0131\u015f\u0131yla nefis m\u00fccadelesi veren bir hareket olarak tan\u0131mlan\u0131rken Gazi Muhammed, \u0130mam \u015eamil ve arkada\u015flar\u0131 tarikat disiplininden yararlanarak emir komuta zinciri alt\u0131nda kadrolar olu\u015fturmaya muvaffak olmu\u015flard\u0131r. \u0130mam \u015eamil ve arkada\u015flar\u0131 tarikat b\u00fcnyesinden ordular olu\u015ftururken ba\u015flang\u0131\u00e7ta, gelenek\u00e7i baz\u0131 tarikat \u00f6nderlerinin tepkileriyle kar\u015f\u0131la\u015fm\u0131\u015flard\u0131r.<\/p>\n
Gazi Muhammed ve \u0130mam \u015eamil tasavvufu bir iman ve aksiyon hareketi haline getirmi\u015flerdir. Tasavvuf, onlar\u0131n yorumuyla “Allah\u0131n insanlara bah\u015fetti\u011fi can\u0131, bedeni insan onuruna yak\u0131\u015f\u0131r \u015fekilde korumak, ailesi, s\u00fclalesi, kabilesi ve toplumuna da insanca bir ya\u015fam sunmak i\u00e7in gerekirse kendini feda etmek” \u015feklinde ifade edilmi\u015ftir. <\/p>\n
M\u00fcridizm, Gazi Muhammed ve \u0130mam Hamzat’\u0131n k\u0131sa s\u00fcreli imamet d\u00f6nemlerinin ard\u0131ndan \u0130mam \u015eamil ile zirveye \u00e7\u0131km\u0131\u015f alt\u0131n \u00e7a\u011f\u0131n\u0131 ya\u015fam\u0131\u015ft\u0131r. \u0130mam \u015eamil, dergahta pi\u015ferek nefis e\u011fitimini tamamlayan, kendini sadece Allah’a adayan, \u00f6l\u00fcm\u00fc ona kavu\u015fmak i\u00e7in bir vas\u0131ta olarak g\u00f6ren m\u00fcritlere, d\u00fcnya hayat\u0131na ait vazifeler y\u00fcklemeyi ba\u015farm\u0131\u015ft\u0131r. Ki\u015finin kendi iman\u0131n\u0131 kurtarmas\u0131n\u0131n yan\u0131 s\u0131ra, ailesine ve toplumuna kar\u015f\u0131 sorumluluklar\u0131 oldu\u011funu hat\u0131rlatarak, dervi\u015flere sosyal ve siyasi misyonlar y\u00fcklemi\u015f, yeni bir tarz ortaya koymu\u015ftur.<\/p>\n
\u0130mam \u015eamil imamet makam\u0131na gelir gelmez m\u00fcritlerine de\u011fi\u015fik vazifeler y\u00fckleyerek onlar\u0131 y\u00f6netime dahil etmeyi ba\u015farm\u0131\u015ft\u0131r. Naiplik ad\u0131 verilen bir m\u00fcesseseyi harekete ge\u00e7iren \u0130mam \u015eamil, kendi yetkileriyle donatt\u0131\u011f\u0131, kendisini tam anlam\u0131yla temsil eden naiplerini \u00fclkenin d\u00f6rt bir yan\u0131na da\u011f\u0131tm\u0131\u015ft\u0131r.<\/p>\n
\u0130mam \u015eamil’in devlet modelinde, her naibin bulundu\u011fu yer bir idari birimdir. Naipler, direkt olarak \u0130mam\u0131n temsilcileridir. Naipler aras\u0131nda da hiyerar\u015fi ve otorite fark\u0131 mevcuttur. \u0130mam, Kuzey Kafkasya’ da dini anlam\u0131ndan daha \u00e7ok,devlet ba\u015fkan\u0131 ya da siyasi \u00f6nder anlamlar\u0131na gelmektedir. \u0130mam \u015eamil i\u00e7in kullan\u0131lan “\u015eeyh \u015eamil” unvan\u0131 ona duyulan a\u015f\u0131r\u0131 sevginin bir tezah\u00fcr\u00fcd\u00fcr. \u015eamil bu unvan\u0131 kendisi hi\u00e7bir yerde kullanmam\u0131\u015ft\u0131r. \u00dc\u00e7 veya d\u00f6rt naiplikten olu\u015fan birim bir ba\u015f naibe ba\u011fl\u0131 ve vilayet konumundad\u0131r. Naipler kendi yetki b\u00f6lgelerinde, adalet, asayi\u015f, y\u00f6netim k\u0131sacas\u0131 hayat\u0131n her alan\u0131n\u0131 tanzim etmekle g\u00f6revliydiler. Kafkasya gibi kabile, klan ve soya dayal\u0131 \u00fcst\u00fcnl\u00fck iddialar\u0131n\u0131n bitip t\u00fckenmedi\u011fi bir \u00fclkede naipler \u0130slam’\u0131n adalet anlay\u0131\u015f\u0131 sayesinde topluma h\u00fckmedebiliyorlard\u0131. Thamada ad\u0131yla ya\u015fl\u0131lar\u0131n mutlak bir hakimiyet tesis ettikleri Kuzey Kafkasya co\u011frafyas\u0131nda, M\u00fcridizm sayesindedir ki, ya\u015flar\u0131 35 civar\u0131nda olan Gazi Muhammed, Hamzat ve \u0130mam \u015eamil gibi gen\u00e7ler toplum \u00f6nderi olarak ortaya \u00e7\u0131km\u0131\u015f ve kitleleri pe\u015flerinden s\u00fcr\u00fckleyebilmi\u015flerdir. Kafkasya’da \u0130mam \u015eamil ve arkada\u015flar\u0131n\u0131n \u00f6nderli\u011finde geli\u015fen M\u00fcridizm hareketi, sadece dini bir ak\u0131m olman\u0131n \u00f6tesinde sosyal ve siyasi bir hareket olarak toplum hayat\u0131na damgas\u0131n\u0131 vurmu\u015ftur. M\u00fcridizm sadece Da\u011f\u0131stan de\u011fil t\u00fcm Kuzey Kafkasya’da ba\u011f\u0131ms\u0131z bir devlet kurmay\u0131 hedeflemi\u015ftir. \u0130mam \u015eamil Karadeniz’den Hazar’a her yere Naibler tayin ederek, Kuzey Kafkasya’y\u0131 bir b\u00fct\u00fcn olarak alg\u0131lad\u0131\u011f\u0131n\u0131 ifade etmi\u015ftir. Bat\u0131 Kafkasya’ya tayin etti\u011fi naip Muhammed Emin’in Adige halk\u0131 ile birlikte Ruslara kar\u015f\u0131 verdi\u011fi sava\u015f, \u0130mam \u015eamil’in 1859 y\u0131l\u0131nda teslim olmas\u0131ndan sonra 1864 y\u0131l\u0131na kadar devam etmi\u015ftir. \u0130mam \u015eamil kendi h\u00fck\u00fcmranl\u0131k b\u00f6lgesini 20 ayr\u0131 vilayete ay\u0131rm\u0131\u015ft\u0131. Her vilayetten sorumlu naip, ayn\u0131 zamanda bir ordu komutan\u0131 idi.<\/p>\n
Naipler y\u00f6nettikleri vilayetlerde bulunan eli silah tutan insanlar\u0131 ayr\u0131 bir defterde kay\u0131t alt\u0131na al\u0131yorlard\u0131. Sava\u015f zaman\u0131 her naip en h\u0131zl\u0131 \u015fekilde emri alt\u0131ndaki birlikleri sava\u015f alan\u0131na sevk etmekle y\u00fck\u00fcml\u00fcyd\u00fc. G\u00fc\u00e7l\u00fc d\u00f6neminde \u0130mam \u015eamil’in askeri g\u00fcc\u00fc 60.000 civar\u0131na ula\u015fm\u0131\u015ft\u0131. Ola\u011fan\u00fcst\u00fc durumlarda kad\u0131n erkek herkes asker olarak g\u00f6rev alacak, bu say\u0131 y\u00fcz binlere \u00e7\u0131kacakt\u0131.<\/p>\n
M\u00fcridizm, Ruslara kar\u015f\u0131 ba\u011f\u0131ms\u0131zl\u0131k sava\u015f\u0131 veren Kuzey Kafkasya insan\u0131n\u0131n sava\u015f disiplininden kopmamas\u0131 i\u00e7in baz\u0131 tedbirler geli\u015ftirmi\u015fti.<\/p>\n
M\u00fcridizm h\u00fck\u00fcmlerine g\u00f6re ;
\n-Bir sava\u015f\u00e7\u0131 \u00f6l\u00fcm halinde olsa, tedavisini bir Rus doktoruna yapt\u0131rmaktansa \u00f6l\u00fcm\u00fc tercih edecekti.
\n– Rus imalat\u0131 hi\u00e7bir mal sat\u0131n al\u0131nmayacakt\u0131.
\n– Hangi \u015fartla olursa olsun Ruslarla bar\u0131\u015f, ate\u015fkes vs. gibi anla\u015fmalar teklif dahi edilemez, teklif edenin cezas\u0131 y\u00fcz k\u0131rba\u00e7t\u0131r.
\n– T\u00fct\u00fcn i\u00e7mek de dahil olmak \u00fczere her t\u00fcrl\u00fc uyu\u015fturucu kullan\u0131m\u0131 \u015fiddetle cezaland\u0131r\u0131lacakt\u0131r.<\/p>\n
Yukar\u0131da zikredilen maddeler, insan haklar\u0131 ve birey hukukuna ayk\u0131r\u0131 g\u00f6r\u00fclse bile, M\u00fcridizm, g\u00fcn\u00fcm\u00fczde ola\u011fan\u00fcst\u00fc hal diye izah edilebilecek bir hukuku uygulayarak, sava\u015f ortam\u0131nda halk aras\u0131nda meydana gelebilecek her t\u00fcrl\u00fc fitneyi ba\u015ftan \u00f6nlemeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. \u00c7evresindeki insanlar\u0131n \u0131srarlar\u0131na dayanamayarak arac\u0131 olan, o\u011flu \u015eamil’e Ruslarla ge\u00e7ici bir ate\u015fkes imzalamas\u0131 i\u00e7in ricada bulunan annesini k\u0131rba\u00e7 cezas\u0131na \u00e7arpt\u0131rmas\u0131, hasta ve zay\u0131f olan annesi yerine onun varisi olan \u015eamil’in k\u0131rba\u00e7 cezas\u0131n\u0131 bizzat kendisinin \u00e7ekmesi, M\u00fcridizm kurallar\u0131n\u0131n kat\u0131l\u0131\u011f\u0131na tipik bir \u00f6rnektir.<\/p>\n
Bu sayededir ki \u0130mam \u015eamil, kendisinden kat kat fazla insan g\u00fcc\u00fcne sahip olan Rus ordular\u0131 kar\u015f\u0131s\u0131nda say\u0131s\u0131z zaferler kazanm\u0131\u015ft\u0131r.<\/p>\n
Kuzey Kafkasya genelinde top yekun bir m\u00fccadele ba\u015flatmay\u0131 ba\u015faran \u0130mam \u015eamil, Osmanl\u0131 ba\u015fta olmak \u00fczere, bat\u0131dan gerekli deste\u011fi alamam\u0131\u015ft\u0131r.<\/p>\n
\u0130mam Mansur m\u00fccadelesine g\u00f6re, \u0130mam \u015eamil’in m\u00fccadelesi d\u00fcnya kamuoyunda daha \u00e7ok yank\u0131 bulmas\u0131na ra\u011fmen, o zaman\u0131n konjonkt\u00fcr\u00fc gere\u011fi yeterli destek gelmemi\u015ftir.<\/p>\n
Osmanl\u0131n\u0131n kendi i\u00e7 problemleriyle u\u011fra\u015fmas\u0131, Avrupa devletlerinin k\u0131talararas\u0131 yeni s\u00f6m\u00fcrgeler elde etme yar\u0131\u015f\u0131na kalk\u0131\u015fmas\u0131, Rusya’n\u0131n Kafkasya’da yapt\u0131\u011f\u0131 katliam ve soyk\u0131r\u0131m\u0131n d\u00fcnya g\u00fcndeminde yeterince yer almas\u0131n\u0131 engellemi\u015ftir. \u0130mam \u015eamil ve M\u00fcridizm hareketi d\u00fcnyadaki di\u011fer tasavvuf ve tarikat hareketlerini de etkilemi\u015ftir.<\/p>\n
Afrika k\u0131tas\u0131n\u0131n Akdeniz k\u0131y\u0131s\u0131ndaki \u00fclkesi Cezayir’deki Kadiri \u015eeyhi Emir Abd\u00fclkadir’in ba\u015flatt\u0131\u011f\u0131 ba\u011f\u0131ms\u0131zl\u0131k sava\u015f\u0131 \u0130mam \u015eamil’den etkilenmi\u015ftir. Emir Abd\u00fclkadir , son d\u00f6nemlerinde \u0130mam \u015eamil’i Medine’de ziyaret ederek, ona kar\u015f\u0131 duydu\u011fu hayranl\u0131\u011f\u0131 bizzat ifade etmi\u015ftir. Yine Libya’daki Nak\u015fibendi tarikat\u0131na mensup Sunusi hareketinin \u0130talyanlara kar\u015f\u0131 verdi\u011fi ba\u011f\u0131ms\u0131zl\u0131k m\u00fccadelesinde de \u0130mam \u015eamil’in tesirlerini g\u00f6r\u00fcyoruz.<\/p>\n
\u0130mam \u015eamil, i\u00e7ine kapan\u0131k bir hareket olarak, as\u0131rlar boyu y\u00f6netimlerin halk\u0131 denetleme vas\u0131tas\u0131 olarak kulland\u0131klar\u0131 tarikat\u0131, bir sivil toplum hareketine d\u00f6n\u00fc\u015ft\u00fcrmeyi ba\u015farm\u0131\u015ft\u0131r.
\nTarikat Kuzey Kafkasya’da bir sivil toplum organizasyonu olarak, devlete giden bir ara\u00e7 vazifesi g\u00f6rm\u00fc\u015ft\u00fcr. M\u00fcridizm Kuzey Kafkasya co\u011frafyas\u0131na has bir hareket olmu\u015ftur. Ba\u015fka \u00fclkeleri etkilese bile birebir Kafkasya’daki etkilerini g\u00f6stermemi\u015ftir.<\/p>\n
\u0130mam \u015eamil\u2019in insan g\u00fcc\u00fcn\u00fcn ula\u015fabilece\u011fi son noktaya kadar verdi\u011fi m\u00fccadele, kendisinden belki de y\u00fcz kat daha fazla olan Rus ordusunun galibiyetiyle bitti. \u015eamil, \u00e7evresindeki uleman\u0131n tavsiyesi \u00fczerine Gunip k\u00f6y\u00fcnde Ruslarla masaya oturmak zorunda kald\u0131. Kendisine serbest\u00e7e \u00fclkeyi terk etme s\u00f6z\u00fc verilmesine ra\u011fmen y\u0131llarca Petersburg\u2019da ev hapsinde tutuldu.<\/p>\n
\u0130mam \u015eamil sonras\u0131nda Kafkasya\u2019da M\u00fcridizm hareketi elbette yok olmad\u0131. \u0130mam \u015eamil d\u00f6neminde Da\u011f\u0131stan merkezli direni\u015f hareketinin merkezi bu sefer \u00c7e\u00e7enistan\u2019a kayd\u0131.<\/p>\n
\u0130mam \u015eamil d\u00f6neminin sonlar\u0131na do\u011fru \u00c7e\u00e7enistan\u2019da Kadiri tarikat\u0131 h\u0131zla yay\u0131lmaya ba\u015flam\u0131\u015ft\u0131. Hac d\u00f6n\u00fc\u015f\u00fc Ba\u011fdat\u2019a u\u011frayan ve burada Abd\u00fclkadir Geylani t\u00fcrbesi yan\u0131ndaki dergahta birka\u00e7 y\u0131l kalan ve halifelik icazeti alarak Kafkasya\u2019ya d\u00f6nen Kunta Hac\u0131 Ki\u015fiyev bu tarikat\u0131n Kafkasya\u2019daki \u00f6nderi olmu\u015ftu.<\/p>\n
Kunta Hac\u0131 tarikat\u0131 ile \u015eamil taraftar\u0131 Nak\u015fibendiler aras\u0131nda Ruslar taraf\u0131ndan ekilmeye \u00e7al\u0131\u015f\u0131lan fitne tohumlar\u0131 k\u0131smen ba\u015far\u0131l\u0131 oldu say\u0131labilir. Kunta Hac\u0131 taraf\u0131ndan tasavvufun ger\u00e7ek anlam\u0131 olan sava\u015f kar\u015f\u0131t\u0131 s\u00f6ylemleri Rus yanl\u0131s\u0131 bir tutum olarak baz\u0131 \u00e7evreler taraf\u0131ndan alg\u0131lanm\u0131\u015f; Kunta Hac\u0131\u2019n\u0131n ki\u015fili\u011finin tart\u0131\u015f\u0131lmas\u0131na sebep olmu\u015ftur.<\/p>\n
\u0130mam \u015eamil direni\u015finin bast\u0131r\u0131lmas\u0131n\u0131n ard\u0131ndan, Ruslar bat\u0131 Kafkasya\u2019da 1864 y\u0131l\u0131na kadar direnen Ad\u0131gelerle sava\u015fa devam ettiler. 21 May\u0131s 1864 tarihinde son \u00c7erkes birli\u011fi So\u00e7i yak\u0131nlar\u0131nda Kabaade platosunda kahramanca bir direni\u015fin ard\u0131ndan tek ki\u015fi kalmamacas\u0131na yirmi bin neferiyle \u015fehit oldular.<\/p>\n
Bat\u0131 Kafkasyan\u0131n d\u00fc\u015fmesinden sonra, Ruslar bu b\u00f6lgede b\u00fcy\u00fck bir soyk\u0131r\u0131m uygulad\u0131lar. \u0130ki milyon civar\u0131nda \u00c7erkes zorla vatan\u0131ndan kopart\u0131larak Osmanl\u0131 topraklar\u0131na s\u00fcr\u00fcld\u00fcler. S\u00fcrg\u00fcne g\u00f6nderilen insanlar\u0131n bir milyona yak\u0131n\u0131 yollarda hayat\u0131n\u0131 kaybetti.<\/p>\n
Bat\u0131 Kafkasya direni\u015fini bast\u0131ran Ruslar \u00c7e\u00e7enistan\u2019daki Kunta Hac\u0131 ve m\u00fcntesiplerinin \u00fczerine y\u00fcr\u00fcd\u00fcler. Kunta Hac\u0131 ve m\u00fcritlerinin bir\u00e7o\u011fu tutukland\u0131lar. Kunta Hac\u0131 yak\u0131n adamlar\u0131 ile birlikte Kalujski \u015fehrine s\u00fcr\u00fcld\u00fc. Burada zindana konuldu. Bu tarihten sonra Kunta Haci\u2019n\u0131n ak\u0131beti hakk\u0131nda bir bilgi yoktur. Kuvvetle muhtemel burada \u00f6ld\u00fc ya da \u00f6ld\u00fcr\u00fcld\u00fc. Mezar\u0131 halen belli de\u011fildir.<\/p>\n
\u015eamil d\u00f6neminde gazavata i\u015ftirak etmemekle su\u00e7lanan kadiriler, 1877-78 isyan\u0131nda Da\u011f\u0131stanl\u0131 Nak\u015fibendiler ile birlikte Ruslara kar\u015f\u0131 m\u00fccadele etmi\u015flerdir.<\/p>\n
M\u00fcridizm hareketi Kafkasya\u2019da her zaman ba\u015fkald\u0131r\u0131 ve direni\u015fin motor g\u00fcc\u00fc olmu\u015ftur. \u00c7arl\u0131\u011f\u0131n y\u0131k\u0131lmas\u0131n\u0131n ard\u0131ndan Karadeniz\u2019den Hazara b\u00fct\u00fcn Kafkas halklar\u0131 bir araya gelerek Kuzey Kafkasya Cumhuriyetini kurmu\u015flar, ba\u011f\u0131ms\u0131zl\u0131k arzular\u0131n\u0131 izhar etmi\u015flerdir.<\/p>\n
11 May\u0131s 1918 tarihinde ilan edilen Kuzey Kafkasya Cumhuriyeti\u2019nin kurucu kadrolar\u0131 aras\u0131nda hem Da\u011f\u0131stan hem de \u00c7e\u00e7enistan sufilerinin de yer ald\u0131\u011f\u0131 bir ger\u00e7ektir.<\/p>\n
Kuzey Kafkasya Cumhuriyeti, hem \u00c7ar g\u00fc\u00e7leri hem de ihtilalci Bol\u015fevik kuvvetleri ile ayn\u0131 anda sava\u015fmak durumunda kalm\u0131\u015ft\u0131r. Da\u011f\u0131stanl\u0131 lider \u0130mam Gotsatl\u0131 Necmettin, 1920 y\u0131l\u0131nda o zamanlar 19 ya\u015f\u0131nda bir gen\u00e7 olan \u0130mam \u015eamil\u2019in torunu Sait \u015eamil\u2019i Da\u011f\u0131stan\u2019a davet ederek \u015eamil\u2019in gazavat bayra\u011f\u0131n\u0131 yeniden a\u00e7m\u0131\u015f, 1921 y\u0131l\u0131 Haziran\u0131na kadar b\u00fcy\u00fck bir direni\u015f g\u00f6stermi\u015flerdir.<\/p>\n
M\u00fcridizm hareketi ve sufiler Kuzey Kafkasya\u2019da Kom\u00fcnizmin en g\u00fc\u00e7l\u00fc oldu\u011fu Stalin d\u00f6neminde bile faaliyetlerini y\u00fcr\u00fctm\u00fc\u015flerdir. Sovyetlerin \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fcn ard\u0131ndan 1991 y\u0131l\u0131nda b\u00f6lgeye yapm\u0131\u015f oldu\u011fumuz ziyaret ve bunu takip eden bir\u00e7ok ziyaretler s\u0131ras\u0131nda buna bizzat g\u00f6zlerimizle \u015fahit olduk.<\/p>\n
Hele Da\u011f\u0131stan\u2019da da\u011flar\u0131n zirvelerinde yer alan k\u00f6ylere Kom\u00fcnizmin hi\u00e7bir zaman u\u011frayamad\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fck. Buralarda bir kelime bile Rus\u00e7a bilmeyen ya\u015fl\u0131lar\u0131n dini geleneklerini oldu\u011fu gibi s\u00fcrd\u00fcrd\u00fcklerine \u015fahit olduk.<\/p>\n
Kom\u00fcnist ideoloji \u0130mam \u015eamil\u2019i T\u00fcrk ve \u0130ngiliz ajan\u0131 olarak ilan edip hakk\u0131nda bir \u00e7ok yay\u0131nlar yapt\u0131rd\u0131. Bunlar aras\u0131nda en dikkat \u00e7ekici olan\u0131, Da\u011f\u0131stan\u2019\u0131n d\u00fcnya \u00e7ap\u0131nda yeti\u015ftirdi\u011fi b\u00fcy\u00fck yazar Resul Hamzatov\u2019un yazd\u0131klar\u0131yd\u0131.<\/p>\n
Resul Hamzatov kendi tabiriyle, \u0130mam \u015eamili karalayanlar korosuna kat\u0131lman\u0131n bedelini a\u011f\u0131r \u00f6dedi..Da\u011f\u0131stan\u2019da ba\u015fta kendi k\u00f6yl\u00fcleri olmak \u00fczere, halk\u0131n kahir ekseriyeti Hamzatov\u2019a s\u0131rtlar\u0131n\u0131 d\u00f6nd\u00fcler.<\/p>\n
Hamzatov ile 1990 y\u0131l\u0131nda \u0130stanbul\u2019a geldi\u011finde, ikinci d\u00fcnya sava\u015f\u0131nda Kafkasya\u2019y\u0131 terk eden ve m\u00fclteci olarak T\u00fcrkiye\u2019ye yerle\u015fen rahmetli Musa Ramazan\u2019\u0131n evinde tan\u0131\u015f\u0131p uzun bir sohbet etme imkan\u0131 bulmu\u015ftuk.<\/p>\n
Hamzatov bu sohbet s\u0131ras\u0131nda hayat\u0131n\u0131n en b\u00fcy\u00fck hatas\u0131 olarak \u015eamil hakk\u0131nda a\u015fa\u011f\u0131lay\u0131c\u0131 bir \u015fiir yazmas\u0131 oldu\u011funu s\u00f6ylemi\u015f ve bu utanc\u0131 halen ta\u015f\u0131d\u0131\u011f\u0131n\u0131 ifade etmi\u015fti. Hamzatov daha sonralar\u0131 kaleme ald\u0131\u011f\u0131 \u201cBenim Da\u011f\u0131stan\u2019\u0131m\u201d adl\u0131 eserinde \u0130mam \u015eamil\u2019in ruhundan ve halk\u0131ndan \u00f6z\u00fcr dileyen me\u015fhur \u015fiirini kaleme alm\u0131\u015ft\u0131r.
\nHamzatov\u2019un iki ayr\u0131 \u015fiiri Kuzey Kafkasya insan\u0131n\u0131n en zor \u015fartlar alt\u0131nda bile M\u00fcridizm ideolojisini ta\u015f\u0131yabilmesine g\u00fczel bir \u00f6rnektir. Y\u00fckselme ve makam h\u0131rs\u0131yla \u0130mam \u015eamil\u2019e kara \u00e7alan Hamzatov\u2019un, ba\u015fta kendi ailesi ve yak\u0131n \u00e7evresi olmak \u00fczere toplumdan d\u0131\u015flanmas\u0131 \u015eamil ve M\u00fcridizm hareketinin canl\u0131l\u0131\u011f\u0131n\u0131 g\u00f6sterir.<\/p>\n
A\u015fa\u011f\u0131daki sat\u0131rlarda kom\u00fcnist ideolojinin insanlar\u0131 nas\u0131l ki\u015filiksiz bir hale soktu\u011funu Resul Hamzatuv\u2019un \u015eamilden bahseden iki ayr\u0131 \u015fiirinde yak\u0131ndan g\u00f6zleme imkan\u0131 buluyoruz.<\/p>\n
\u0130MAM
\n \u0130ngilizler ona itina ile bir sar\u0131k sard\u0131lar,
\nT\u00fcrkler de sakal\u0131n\u0131 dikkatte k\u0131nalad\u0131lar,
\nDaha \u00f6nemlisi Kur\u2019an\u2019\u0131 eline verip
\n\u00c7elikten bir k\u0131l\u0131\u00e7la ortaya sald\u0131lar.
\n\u0130\u015fte size da\u011fl\u0131lar\u0131n imam\u0131 ki,
\nO Allah\u2019\u0131n yery\u00fcz\u00fcndeki vekili.
\nO ilkin, k\u0131l\u0131c\u0131yla Da\u011f\u0131stan evlatlar\u0131n\u0131 bi\u00e7ti.
\nDa\u011fl\u0131 itaatli de\u011fildi, \u015eamil\u2019in \u00f6n\u00fcnde kabahatliydi.
\nSonra s\u0131ra Rus evlatlar\u0131ndayd\u0131,
\n\u201cDinsizleri kesiniz\u201d diye cihad ilan etti.
\nNe getirdi \u0130mam\u2019\u0131n hak ve din k\u0131l\u0131c\u0131?
\nNe kazand\u0131rd\u0131, neyi korudu, kimin i\u00e7indi bu cihad?
\nDumanlarla kaplanm\u0131\u015f avullar\u0131na y\u0131k\u0131nt\u0131 ve korku;
\nHaydutlara bollu\u011fu, hakikatli(!) mollalar\u0131na hilebazl\u0131\u011f\u0131.<\/p>\n
Neler korudu onun \u00e7ekilmez istibdad\u0131?
\nKara perdesi yalan\u0131n, a\u00e7l\u0131\u011f\u0131n ve can korkusunun.
\nEkinler i\u00e7in yang\u0131nlar, milleti i\u00e7in haks\u0131zl\u0131k, cehalet.
\nY\u0131lanlara yatak oldu, \u00c7e\u00e7enistan ormanlar\u0131nda yuvalar.
\n\u00d6l\u00fclere mezar, yaral\u0131lara \u00f6l\u00fcmden de beter \u0131zd\u0131rablar,
\nYavrulara yetimlik, dullara sonsuz iniltiler.
\n\u0130mam i\u00e7in yok yoktu, yetmezdi onyedi kat\u0131rda alt\u0131nlar,
\n\u015e\u00f6hreti ve yedi kar\u0131s\u0131\u2026<\/p>\n
Neyi korudu o \u0130mam\u2019\u0131n kanl\u0131 k\u0131l\u0131c\u0131?
\nPu\u015fkin\u2019in tatl\u0131 ve ayd\u0131nlat\u0131c\u0131 na\u011fmeleri
\nBizim da\u011fl\u0131lara m\u0131yd\u0131?
\nYegane dostluk y\u0131llar sonra gelecek,
\nMilletlere mutluluk, karde\u015f birli\u011fi verecek.
\nNeyi korudu o \u0130mam\u2019\u0131n idaresi?
\nZenginlere vatan topraklar\u0131m toptan ve perakende satmay\u0131,
\nDa\u011f\u0131stan evlatlar\u0131n\u0131 sa\u011fa, sola da\u011f\u0131tmay\u0131.
\n\u0130ngiliz ve T\u00fcrk\u2019\u00fcn araba tekerle\u011fi altmdaki topra\u011fa
\nHaz\u0131rd\u0131 \u0130mam r\u00fctbe ve \u015f\u00f6hreti u\u011fruna
\nDa\u011f\u0131stan evlatlar\u0131n\u0131n kanlar\u0131n\u0131 kar\u0131\u015ft\u0131rma\u011fa.
\nAma dolanan at Gunib\u2019in tepesinde topallam\u0131\u015ft\u0131.
\n\u0130htiyar \u0130mam kalbinin g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fcnden \u015fikayete ba\u015flam\u0131\u015ft\u0131.
\n\u0130mam affi buldu ama ihtiyarl\u0131\u011f\u0131ndan de\u011fildi.
\nMerhametinden \u00e7ar\u0131n sa\u011flam ip yerine
\nEsirinin karn\u0131n\u0131 tok tutmalar\u0131n\u0131 emretmi\u015fti,
\nKo\u015fudan \u00f6nce beslenen bir ata benzemi\u015fti.
\nO Rus evlatlar\u0131na da\u011flarda k\u0131yan
\nDa\u011f\u0131stan evlatlar\u0131n\u0131 at yemi haline koyan
\nO haindir da\u011flarda \u0130mam unvan\u0131n\u0131 ta\u015f\u0131yan
\nRusya\u2019da \u00c7ar ad\u0131 ta\u015f\u0131yana yak\u0131nd\u0131.
\n\u0130kisinin de eli milletlerinin kan\u0131yla y\u0131kan\u0131kt\u0131.
\nKeder ekerlerdi ikisi de, benzerlikleri bundand\u0131.
\nSevgili \u015eamil\u2019ine \u201cCan\u0131n istedi\u011fi gibi hareket et
\nDavetlim, misafirim ve karde\u015fim,
\nHer zaman saray\u0131mda konu\u011fumsun\u201d derdi.
\nB\u00f6ylece son buldu \u0130mam\u2019\u0131n yirmi be\u015f y\u0131ll\u0131k yalan\u0131,
\nGebermek i\u00e7in bile O, Da\u011f\u0131stan\u2019a d\u00f6nmedi.
\n\u00c7e\u00e7en kurtlar\u0131yla, y\u0131lan \u0130ngu\u015flara gerekti cesedi.
\n\u0130ngilizler g\u00f6md\u00fc O\u2019nu Arabistan\u2019\u0131n kumlu tepelerine.<\/p>\n
(1951 Moskova Molodaya Gvardiya Dergisi)<\/p>\n
\u015eiir asl\u0131nda daha uzun; biz bir k\u0131sm\u0131n\u0131 al\u0131nt\u0131lad\u0131k. Ruslar aras\u0131nda bile \u0130mam \u015eamil\u2019e bu kadar a\u011f\u0131r hakaretler eden bir yazara rastlanmam\u0131\u015ft\u0131. Bu \u015fiiri yay\u0131nlayan Resul Hamzatov ayn\u0131 y\u0131l Stalin taraf\u0131ndan verilen b\u00fcy\u00fck \u00f6d\u00fcle lay\u0131k g\u00f6r\u00fcld\u00fc. Bir anda \u00f6n\u00fc a\u00e7\u0131ld\u0131. Uluslar aras\u0131 toplant\u0131lara kat\u0131lmaya ba\u015flad\u0131.<\/p>\n
Stalin\u2019in \u00f6l\u00fcm\u00fcn\u00fcn ard\u0131ndan r\u00fczgar tersine d\u00f6nd\u00fc. \u015eiiri yazd\u0131ktan sonra hem\u015ferileri taraf\u0131ndan k\u0131nanan Hamzatov, o a\u011f\u0131r hakaretlere maruz b\u0131rakt\u0131\u011f\u0131 \u015eamil\u2019in halk aras\u0131ndaki pop\u00fclaritesi ve manevi otoritesi kar\u015f\u0131s\u0131nda ezildik\u00e7e ezildi.<\/p>\n
Kru\u015f\u00e7ev d\u00f6neminde baz\u0131 yumu\u015famalar olmu\u015ftu. \u0130mam \u015eamilden art\u0131k hain olarak bahsedilmiyordu. Hamzatov taraf\u0131ndan \u015eamil i\u00e7in yaz\u0131lan hakaretname hala ortada duruyordu.<\/p>\n
Hamzatov i\u00e7ten i\u00e7e rahats\u0131zl\u0131k duyuyordu. Vicdan\u0131 onu rahats\u0131z ediyordu.1967 y\u0131l\u0131nda kaleme ald\u0131\u011f\u0131 \u201cBenim Da\u011f\u0131stan\u2019\u0131m\u201d adl\u0131 muhte\u015fem eserinde kendisini affettirmek maksad\u0131yla \u015eamilden ve onun aziz ruhundan \u00f6z\u00fcr dileyen \u00fcnl\u00fc \u015fiirini kaleme ald\u0131<\/p>\n
\u015e\u0130\u0130R
\nYine o eski, o iyile\u015fmemi\u015f yara
\nY\u00fcre\u011fimi yak\u0131yor,
\nDedemin bir masal\u0131yd\u0131 O.
\nTa \u00e7ocuklu\u011fumdan bilirim
\nOnun \u00fcst\u00fcne ne s\u00f6ylenmi\u015fse k\u00f6ylerimizde.
\nBir masald\u0131 O, ya\u015famla i\u00e7ice ge\u00e7mi\u015f
\nKulak kesilirdim her dinleyi\u015fimde
\nVe g\u00fcn kavu\u015furken k\u0131zaran bulutlar bana
\nOnun komutas\u0131ndaki sava\u015f\u00e7\u0131lar gibi gelirdi.
\nDa\u011flar\u0131n t\u00fcrk\u00fcs\u00fcyd\u00fc O, annemin de s\u00f6yledi\u011fi
\nHi\u00e7 unutamad\u0131\u011f\u0131m \u00e7ocuklu\u011fumdan beri
\nO tertemiz g\u00f6zlerindeki p\u0131r\u0131l p\u0131r\u0131l ya\u015flar
\nKuytu ormanlar\u0131n \u00e7i\u011fleriydi sanki.
\nBir resmi as\u0131l\u0131yd\u0131 evimizde, asker giysili
\nSeyreder dururdu \u00f6ylece bizi
\nSolakt\u0131, sol elinde tutard\u0131 k\u0131l\u0131c\u0131n\u0131
\nSa\u011f yan\u0131nda as\u0131l\u0131yd\u0131 t\u00fcfe\u011fi.
\nAn\u0131ms\u0131yorum, bu koca sava\u015f\u00e7\u0131yd\u0131
\n\u0130ki a\u011fabeyimi cepheye u\u011furlayan
\nVe izleyen tank yap\u0131ls\u0131n diye bac\u0131m\u0131n
\nBileziklerini veri\u015fini, as\u0131l\u0131 oldu\u011fu duvardan.
\n\u00d6l\u00fcm\u00fcnden az \u00f6nce babam
\nBir destan yazm\u0131\u015ft\u0131 Onun \u00fczerine
\nAma yaz\u0131k! Kara \u00e7al\u0131nd\u0131 kahramana
\nS\u00f6ylentiler \u00e7\u0131kar\u0131ld\u0131 arkas\u0131ndan.
\nBu beklenmeyen ac\u0131 olmasayd\u0131
\nBelki ya\u015f\u0131yor olacakt\u0131 babam
\nVe ne yaz\u0131k, ben de kat\u0131ld\u0131m bu kara \u00e7al\u0131c\u0131lar korosuna,
\nD\u00fc\u015f\u00fcn\u00fclmeden bestelenivermi\u015f k\u00f6t\u00fc bir \u015fark\u0131yla.
\n\u00c7eyrek y\u00fczy\u0131l boyunca atalar\u0131m\u0131z
\nElde k\u0131l\u0131\u00e7 yere serdiler d\u00fc\u015fman\u0131
\nOysa ben \u015fa\u015f\u0131r\u0131p \u00e7ocuk\u00e7a bir \u015fiirde
\nD\u00fc\u015fman\u0131n adam\u0131 diye g\u00f6sterdim kahraman\u0131.
\nGeceleri her yerde onun ayak sesleri
\nI\u015f\u0131\u011f\u0131 s\u00f6nd\u00fcrd\u00fcm m\u00fc pencerede g\u00f6r\u00fcnen O
\nAhulgo\u2019nun yi\u011fit savunucusu oluyor kimi kez
\nGunib\u2019li bir ihtiyar ya da, giriyor i\u00e7eri.
\n\u201c\u00c7ok sava\u015flar ya\u015fad\u0131m\u201d diyor, \u201c\u00e7ok kan\u0131m akt\u0131
\nTam ondokuz kez yaraland\u0131m
\nYirminci yaray\u0131 sen a\u00e7t\u0131n bana
\nSen a\u00e7t\u0131n a\u011fz\u0131 s\u00fct kokan \u00e7ocuk.\u201d
\n\u201cHan\u00e7er yaralar\u0131 ald\u0131m, kur\u015fun yaralar\u0131 ald\u0131m
\nAma senin a\u00e7t\u0131\u011f\u0131n yara \u00e7ok daha b\u00fcy\u00fck ac\u0131 verdi
\n\u0130lk kez bir Da\u011fl\u0131\u2019dan yara ald\u0131m
\nBundan daha b\u00fcy\u00fck a\u015fa\u011f\u0131lanma yoktur bir Da\u011fl\u0131 i\u00e7in.\u201d
\n\u201cGazalar\u0131m\u0131 bug\u00fcn belki hafife al\u0131yorsun
\nAma bu, da\u011flar bu gazalarla savunuldu.
\nBen de g\u00f6r\u00fcyorum, silah\u0131m olduk\u00e7a eskimi\u015f
\nAma \u00f6zg\u00fcrl\u00fck da\u011flara bu han\u00e7erin ucundan geldi.\u201d
\n\u201cDurup dinlenmeksizin sava\u015ft\u0131m o da\u011fl\u0131 inad\u0131mla
\n\u015e\u00f6lenler, keyif meclisleri nedir bilmedim
\nOzanlara kam\u00e7\u0131y\u0131 \u00e7ald\u0131\u011f\u0131m da oldu
\nA\u015f\u0131klara ac\u0131mas\u0131z davrand\u0131\u011f\u0131m da.\u201d
\n\u201cOnlara sert davran\u0131rken yan\u0131l\u0131yordum belki
\nGem vuramazken \u00f6fkeme belki haks\u0131zd\u0131m
\nAma senin gibi kara\u00e7al\u0131c\u0131lar\u0131 g\u00f6rd\u00fcm m\u00fc
\nHo\u015fg\u00f6r\u00fcl\u00fc olamad\u0131m diye kendimi k\u0131nam\u0131yorum\u2026\u201d
\nSabaha dek b\u00f6ylece oturuyor, sitemle bak\u0131yor bana: Oday\u0131 dolduran geceyar\u0131s\u0131 karanl\u0131\u011f\u0131 da olsa K\u0131nal\u0131 sakal\u0131n\u0131 g\u00f6r\u00fcyorum, g\u00f6rkemli Papa\u011f\u0131n\u0131n \u00fczerinde s\u0131ks\u0131k\u0131 sar\u0131\u011f\u0131.
\nNe yan\u0131t vereyim Ona ve sana ey halk\u0131m
\nSu\u00e7um ba\u011f\u0131\u015flanacak gibi de\u011fil ki\u2026
\nAyr\u0131 yol tutmu\u015ftu Naib de \u00f6nderinden
\nToy de\u011fil \u00fcstelik s\u0131nanm\u0131\u015f bir askerdi \u00fcstelik Hac\u0131 Murat.
\nAyr\u0131 yol tuttu ve batakl\u0131kta bo\u011fuldu
\nB\u00f6ylece de haketti\u011fi cezay\u0131 buldu.<\/p>\n
\u2026\u0130mam\u2019a geri mi d\u00f6nsem acaba? G\u00fcl\u00fcn\u00e7 bir istek.
\nNe yol o yol \u015fimdi, ne de zaman o zaman.
\nBu d\u00fc\u015f\u00fcncesiz davran\u0131\u015f\u0131mdan dolay\u0131
\nHer gece utan\u00e7 i\u00e7inde k\u0131vrand\u0131m durdum
\n\u0130mam\u2019dan beni ba\u011f\u0131\u015flamas\u0131n\u0131 diliyorum.
\nAma batakl\u0131\u011fa d\u00fc\u015fmek de istemiyorum.
\n\u0130mam \u00f6z\u00fcr kabul etmiyor ama.
\nAldatt\u0131m \u00e7\u00fcnk\u00fc onu, beni ba\u011f\u0131\u015flamayacakt\u0131r.
\nToy bir ozan\u0131n kara\u00e7al\u0131c\u0131 dizelerini
\nYazaca\u011f\u0131n\u0131 k\u0131l\u0131\u00e7la yazan ki\u015fi unutmayacakt\u0131r.
\nUnutmas\u0131n\u2026 Ama sen, \u00e7\u0131ld\u0131ras\u0131ya sevdi\u011fim \u00fclkem
\nVe sen halk\u0131m, siz ba\u011f\u0131\u015flay\u0131n su\u00e7umu
\nDo\u011fdu\u011fum toprak, bir anan\u0131n o\u011flunu
\nBa\u011f\u0131\u015flamas\u0131 gibi ba\u011f\u0131\u015fla ozan\u0131.<\/p>\n
(Benim Da\u011f\u0131stan\u0131m. \u00c7ev: Mazlum Beyhan D\u00fc\u015f\u00fcn Yay\u0131nlar\u0131 \u0130st 1984)<\/p>\n
\u0130mam \u015eamil\u2019in kurmu\u015f oldu\u011fu m\u00fcridizm, Rusya\u2019da d\u00fcnya \u00e7ap\u0131nda \u015f\u00f6hrete ula\u015fm\u0131\u015f, \u015f\u00f6hretten ba\u015f\u0131 d\u00f6nm\u00fc\u015f, ayaklar\u0131 yerden kesilmi\u015f Resul Hamzatov\u2019a aradan ge\u00e7en y\u00fcz y\u0131la ra\u011fmen haddini bildirmeyi ba\u015farm\u0131\u015ft\u0131r.
\nM\u00fcridizm hareketi hem \u00c7arl\u0131k, hem de k\u00f6m\u00fcnizm d\u00f6neminde SSCB\u2019nin ba\u015f\u0131n\u0131n belas\u0131 olmu\u015ftur. \u0130kinci d\u00fcnya sava\u015f\u0131 da dahil olmak \u00fczere Sovyetlerde ya\u015fanan her ba\u015fkald\u0131r\u0131 hareketinde Kuzey Kafkasya sufileri mutlaka yer alm\u0131\u015flard\u0131r. \t <\/p>\n
Bug\u00fcn \u00c7e\u00e7enistan’da cereyan eden ba\u011f\u0131ms\u0131zl\u0131k sava\u015f\u0131n\u0131n temelleri \u0130mam \u015eamil’in m\u00fcridizm hareketiyle at\u0131lm\u0131\u015ft\u0131r. 80 y\u0131l\u0131 a\u015fk\u0131n, temeli ateizme dayanan kom\u00fcnist sistemden Kuzey Kafkasya’n\u0131n sapasa\u011flam \u00e7\u0131kabilmesinin esrar\u0131, k\u00f6kl\u00fc tasavvuf gelene\u011fine sahip Kafkasya insan\u0131n\u0131n hala m\u00fcridizm ruhunu genlerinde ta\u015f\u0131mas\u0131d\u0131r. <\/p>\n
\u0130mam \u015eamil, \u00fcn\u00fc Kuzey Kafkasya s\u0131n\u0131rlar\u0131n\u0131 a\u015fm\u0131\u015f d\u00fcnyaca tan\u0131nan b\u00fcy\u00fck bir lideridir. Toplumlar yeti\u015ftirdikleri b\u00fcy\u00fck liderlerin manevi \u015femsiyesi alt\u0131nda kimliklerini bulur ve milletle\u015firler. \u00c7e\u00e7enistan ba\u011f\u0131ms\u0131zl\u0131k sava\u015f\u0131n\u0131n \u00f6nderi Dudayev Kunta Hac\u0131 gelene\u011fine ba\u011fl\u0131 bir sufi ailenin mensubuydu.<\/p>\n
Yine \u00c7e\u00e7en ba\u011f\u0131ms\u0131zl\u0131k sava\u015f\u0131n\u0131n \u00f6nemli isimlerinden \u015eamil Basayev, do\u011fumunda \u015eamil olmayan ismini \u0130mam \u015eamil\u2019e izafeten de\u011fi\u015ftirerek \u015eamil yapm\u0131\u015ft\u0131r.<\/p>\n
Bu g\u00fcn Rus hegamonyas\u0131 alt\u0131nda ya\u015fayan s\u00f6zde Da\u011f\u0131stan Cumhuriyetinde \u0130mam \u015eamil ad\u0131na bir vak\u0131f kurulmu\u015ftur. Ayr\u0131ca Maha\u00e7kale\u2019de Samil ad\u0131na m\u00fcze a\u00e7\u0131lm\u0131\u015ft\u0131r.<\/p>\n
Kuzey Kafkasya halklar\u0131 gelecekte devlet olmak istiyorlarsa \u0130mam \u015eamil ve naiplerinin hareket ve metotlar\u0131n\u0131 \u00e7ok iyi tahlil etmeli, bu metodu g\u00fcn\u00fcm\u00fcze adapte etmenin yollar\u0131n\u0131 aramal\u0131d\u0131rlar. \u00d6l\u00fcm\u00fcn\u00fcn \u00fczerinden 144 y\u0131l ge\u00e7ti. Onun manevi ruhu hala Kafkasya semalar\u0131nda dola\u015f\u0131yor. Kafkasya, Ba\u011f\u0131ms\u0131z ve Birle\u015fik Kafkasya yolunda yeni \u0130mam \u015eamil’ler bekliyor.<\/p>\n
\u2022Bu makale Hasan Celal G\u00dcZEL taraf\u0131ndan yay\u0131nlanan \u201cYeni T\u00fcrkiye\u201d dergisinin KAFKASLAR \u00f6zel say\u0131s\u0131nda yay\u0131nlanm\u0131\u015ft\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"
Orta Asya\u2019dan Avrupa\u2019ya a\u00e7\u0131lan, Asya ile Avrupa aras\u0131nda bir nevi s\u0131n\u0131r vazifesi g\u00f6ren Kuzey Kafkasya, tarihte oldu\u011fu gibi g\u00fcn\u00fcm\u00fczde de stratejik \u00f6nemini korumaktad\u0131r. Ge\u00e7mi\u015fte ya\u015fanan kavimler g\u00f6\u00e7\u00fc ve daha sonralar\u0131 bat\u0131ya yap\u0131lan seferler s\u0131ras\u0131nda gerek Timur, gerekse Cengiz Han\u2019\u0131n ordular\u0131 Kuzey Kafkasya\u2019da b\u00fcy\u00fck ac\u0131lar ya\u015fanmas\u0131na sebep olmu\u015flard\u0131r.<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[7],"tags":[],"_links":{"self":[{"href":"https:\/\/mehdinuzhetcetinbas.com.tr\/index.php?rest_route=\/wp\/v2\/posts\/202"}],"collection":[{"href":"https:\/\/mehdinuzhetcetinbas.com.tr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/mehdinuzhetcetinbas.com.tr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/mehdinuzhetcetinbas.com.tr\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/mehdinuzhetcetinbas.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=202"}],"version-history":[{"count":3,"href":"https:\/\/mehdinuzhetcetinbas.com.tr\/index.php?rest_route=\/wp\/v2\/posts\/202\/revisions"}],"predecessor-version":[{"id":207,"href":"https:\/\/mehdinuzhetcetinbas.com.tr\/index.php?rest_route=\/wp\/v2\/posts\/202\/revisions\/207"}],"wp:attachment":[{"href":"https:\/\/mehdinuzhetcetinbas.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=202"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mehdinuzhetcetinbas.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=202"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mehdinuzhetcetinbas.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=202"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}