Osmanlï¿½ ï¿½mparatorluï¿½u'nda Milllet Sistemi Tarihte ï¿½rnek Bir Birlikte Yaï¿½ama Sistemi

Bu,Osmanlï¿½ millet sisteminin yeniden hayata geï¿½irilmesi demektir ve sorunun tek ï¿½ï¿½zï¿½mï¿½dï¿½r.
Dï¿½nyanï¿½n en sorunlu bï¿½lgesi olan Ortadoï¿½u'nun mevcut yapï¿½sï¿½ incelendiï¿½inde bu uygulamayï¿½ gerï¿½ekleï¿½tirecek tek devletin Osmanlï¿½'nï¿½n mirasï¿½ï¿½sï¿½ olan Tï¿½rkiye Cumhuriyeti olduï¿½u gï¿½rï¿½lmektedir. Tï¿½rk Milleti'nin ï¿½nderliï¿½inde kurulacak olan bu sistem geï¿½miï¿½te bï¿½lgeye nasï¿½l bir refah getirdiyse, bugï¿½n de aynï¿½ refah ve barï¿½ï¿½ ortamï¿½nï¿½ oluï¿½turacaktï¿½r.

Osmanlï¿½ ï¿½mparatorluï¿½u dï¿½nyanï¿½n 1/3'ï¿½nden bï¿½yï¿½k topraklarï¿½nda hï¿½kï¿½m sï¿½rmï¿½ï¿½ gerï¿½ek bir dï¿½nya devletidir. Bugï¿½n aynï¿½ topraklarda 70'in ï¿½zerinde devlet yaï¿½amaktadï¿½r. Osmanlï¿½ dï¿½nemi; yï¿½netimi altï¿½nda yaï¿½amï¿½ï¿½ her dinden her soydan insan iï¿½in bir mutluluk devridir. Yahudisi, Hï¿½ristiyanï¿½ ve Mï¿½slï¿½manï¿½ altï¿½ yï¿½zyï¿½lï¿½ aï¿½kï¿½n bir sï¿½re barï¿½ï¿½ ve huzur iï¿½inde yaï¿½amï¿½ï¿½lar, hiï¿½biri inancï¿½ndan veya kimliï¿½inden dolayï¿½ haksï¿½zlï¿½ï¿½a uï¿½ratï¿½lmamï¿½ï¿½tï¿½r. Osmanlï¿½'nï¿½n 1900'lï¿½ yï¿½llarï¿½n baï¿½ï¿½ndan itibaren gï¿½ï¿½ kaybetmesiyle ï¿½zellikle farklï¿½ din ve milletlere mensup insanlarï¿½n yoï¿½un olarak bulunduï¿½u Ortadoï¿½u, Balkanlar ve Kafkasya'da karmaï¿½a baï¿½lamï¿½ï¿½tï¿½r. Bu karmaï¿½anï¿½n ï¿½iddeti giderek artmï¿½ï¿½, son 30 yï¿½ldï¿½r da ï¿½atï¿½ï¿½ma ve savaï¿½lar baï¿½lamï¿½ï¿½tï¿½r. Gï¿½nï¿½mï¿½zde de devam eden bu kaos tï¿½m gayretlere raï¿½men sona erdirilememiï¿½tir. ï¿½zellikle Yahudilik, Hï¿½ristiyanlï¿½k ve ï¿½slamiyet aï¿½ï¿½sï¿½ndan kutsal sayï¿½lan Ortadoï¿½u'da, bilhassa Filistin'de karï¿½ï¿½ï¿½klï¿½k her geï¿½en gï¿½n artarak devam etmekte, gazete ve televizyonlarda her gï¿½n bu bï¿½lgede ï¿½len insanlarla ilgili haberler yer almaktadï¿½r. Oysa 400 yï¿½lï¿½ aï¿½kï¿½n bir sï¿½re Osmanlï¿½ ï¿½mparatorluï¿½u'nun yï¿½netimi altï¿½nda bulunan Filistin'de hiï¿½bir karmaï¿½a ve karï¿½ï¿½ï¿½klï¿½k yaï¿½anmamï¿½ï¿½tï¿½r.

Farklï¿½ ï¿½nanï¿½ ve Kï¿½ltï¿½rlere Saygï¿½ Prensibi
1514 yï¿½lï¿½nda Yavuz Sultan Selim'in Kudï¿½s'ï¿½ ve civarï¿½nï¿½ fethi ile birlikte, Filistin'de yaklaï¿½ï¿½k 400 yï¿½l sï¿½recek Osmanlï¿½ yï¿½netimi baï¿½lamï¿½ï¿½tï¿½r. Osmanlï¿½ yï¿½netimi; dï¿½nyanï¿½n 1/3'ï¿½nde olduï¿½u gibi, Filistin'de de barï¿½ï¿½ï¿½, istikrarï¿½ ve "farklï¿½ inanï¿½larï¿½n birarada yaï¿½amasï¿½"nï¿½ saï¿½lamï¿½ï¿½tï¿½r.
Osmanlï¿½ ï¿½mparatorluï¿½u, "millet sistemi" adï¿½ verilen bir dï¿½zenle yï¿½netiliyordu ve bu sistemin en temel ï¿½zelliï¿½i, farklï¿½ inanï¿½lara sahip insanlara, kendi inanï¿½larï¿½nï¿½n ve hatta hukuklarï¿½nï¿½n gerektirdiï¿½i ï¿½ekilde yaï¿½ama imkanï¿½ tanï¿½masï¿½ydï¿½. Mï¿½slï¿½manlarï¿½n yanï¿½ sï¿½ra Kuran'da "Kitap Ehli" olarak tanï¿½mlanan Hï¿½ristiyanlar ve Yahudiler, Osmanlï¿½ topraklarï¿½nda hoï¿½gï¿½rï¿½, gï¿½venlik ve ï¿½zgï¿½rlï¿½k buldular.
Bunun en bï¿½yï¿½k nedeni, Osmanlï¿½'nï¿½n Mï¿½slï¿½manlar tarafï¿½ndan yï¿½netilen bir ï¿½slam devleti olmasï¿½na karï¿½ï¿½n, tebasï¿½nï¿½ zorla ï¿½slamlaï¿½tï¿½rmak gibi bir amaca sahip olmamasï¿½ydï¿½. Aksine, Osmanlï¿½ devleti, gayrimï¿½slimlere de gï¿½venlik ve huzur saï¿½lamayï¿½, onlarï¿½ adaletle ve ï¿½slam idaresinden razï¿½ olacaklarï¿½ ï¿½ekilde yï¿½netmeyi hedefliyordu.
Osmanlï¿½ yï¿½netimindeki Filistin'de yaï¿½ayan Hï¿½ristiyan ve Yahudiler hiï¿½bir zaman dinen bir zorlamaya maruz kalmamï¿½ï¿½lar, baï¿½lï¿½ olduklarï¿½ dinin gereklerini rahatï¿½a yerine getirme imkanlarï¿½ hiï¿½bir zaman ellerinden alï¿½nmamï¿½ï¿½tï¿½r. Aksine Osmanlï¿½ Devleti, gayrimï¿½slimlere de gï¿½venlik ve huzur saï¿½lamayï¿½, onlarï¿½ adaletle ve ï¿½slam idaresinden razï¿½ olacaklarï¿½ ï¿½ekilde yï¿½netmeyi hedefliyordu. Oysa aynï¿½ dï¿½nemlerde dï¿½nya ï¿½zerindeki diï¿½er bï¿½yï¿½k devletler ï¿½ok daha katï¿½, baskï¿½cï¿½ ve mï¿½samahasï¿½z bir yï¿½netim anlayï¿½ï¿½ï¿½na sahipti. ï¿½spanya Krallï¿½ï¿½ï¿½, ï¿½ber Yarï¿½madasï¿½'nda Mï¿½slï¿½manlarï¿½n ve Yahudilerin varlï¿½ï¿½ï¿½na tahammï¿½l edememiï¿½ ve her iki topluma karï¿½ï¿½ bï¿½yï¿½k bir vahï¿½et uygulamï¿½ï¿½tï¿½. Diï¿½er pek ï¿½ok Avrupa ï¿½lkesinde Yahudilere sadece "Yahudi" olduklarï¿½ iï¿½in baskï¿½lar uygulanï¿½yor, hatta zaman zaman toplu katliamlara hedef oluyorlardï¿½.

Yahudiler Osmanlï¿½'ya Neden Sï¿½ï¿½ï¿½ndï¿½?
Hï¿½ristiyanlar o dï¿½nemde, birbirlerine karï¿½ï¿½ bile tahammï¿½lsï¿½zlerdi; Katolik ve Protestanlar arasï¿½ndaki ï¿½atï¿½ï¿½malar, 16. ve 17. yï¿½zyï¿½l boyunca Avrupa'yï¿½ kan gï¿½lï¿½ne ï¿½evirdi. 1618-1648 yï¿½llarï¿½ arasï¿½nda yaï¿½anan "30 Yï¿½l Savaï¿½larï¿½", temelde Katolik-Protestan ï¿½atï¿½ï¿½masï¿½nï¿½n bir sonucuydu. Bu savaï¿½ sonucunda Orta Avrupa adeta bir harabeye dï¿½nmï¿½ï¿½, milyonlarca insan hayatï¿½nï¿½ kaybetmiï¿½tir. O dï¿½nemlerde hayatï¿½ndan endiï¿½e eden Yahudiler, can ve mallarï¿½nï¿½ koruyacaklarï¿½ndan emin olduklarï¿½ Osmanlï¿½ ï¿½mparatorluï¿½u'na sï¿½ï¿½ï¿½nmï¿½ï¿½lardï¿½r. Yine o dï¿½nem dï¿½ï¿½manlarï¿½nï¿½n baskï¿½sï¿½ndan ve zulmï¿½nden ï¿½ekinen Hï¿½ristiyan padiï¿½ah ve krallar; ï¿½areyi Osmanlï¿½ ï¿½mparatorluï¿½u'nun korumasï¿½ altï¿½na girmekte bulmuï¿½lardï¿½r. (Harun Yahya, Tï¿½rk'ï¿½n Dï¿½nya Nizamï¿½)
Osmanlï¿½ dï¿½nemi, Ortadoï¿½u topraklarï¿½na huzur, bolluk ve refah getirmiï¿½, her ï¿½ï¿½ dinin merkezi konumundaki Kudï¿½s, tarih boyunca en uzun istikrar dï¿½nemini Osmanlï¿½lar zamanï¿½nda yaï¿½amï¿½ï¿½tï¿½r. Hï¿½ristiyanlar, Yahudiler ve Mï¿½slï¿½manlar tï¿½m mezhepleri ile birlikte, kendi inanï¿½larï¿½ doï¿½rultusunda, diledikleri gibi ibadetlerini yerine getirmiï¿½ler, kendi ï¿½rf ve adetlerini yaï¿½amï¿½ï¿½lardï¿½r. Bunun nedeni de Osmanlï¿½'nï¿½n ele geï¿½irdiï¿½i bï¿½lgelere nizam, adalet, barï¿½ï¿½, refah ve hoï¿½gï¿½rï¿½ gï¿½tï¿½rmeyi ï¿½lahi bir gï¿½rev sayan bir anlayï¿½ï¿½la yï¿½netilmesidir.

Ortadoï¿½u'da ï¿½ï¿½zï¿½m Osmanlï¿½'nï¿½n Dï¿½nï¿½ï¿½ï¿½
Kendi kimliï¿½inde olmayanlara baskï¿½ uygulamak barï¿½ï¿½ï¿½ getirmemekte aksine huzursuzluï¿½un her geï¿½en gï¿½n artmasï¿½na neden olmaktadï¿½r. Yapï¿½lacak tek ï¿½ey; Allah'ï¿½n emrettiï¿½i ve Osmanlï¿½'nï¿½n yaptï¿½ï¿½ï¿½ gibi "adaleti ayakta tutmak, farklï¿½ din ve milletlere mensup toplumlarï¿½n kimliklerini deï¿½iï¿½tirmeye ï¿½alï¿½ï¿½madan onlara ve inanï¿½larï¿½na saygï¿½ gï¿½stermektir.
Bu, "Osmanlï¿½ millet sisteminin yeniden hayata geï¿½irilmesi" demektir ve sorunun tek ï¿½ï¿½zï¿½mï¿½dï¿½r. Ancak bu sistem tesis edilirse bï¿½lge halklarï¿½ huzur ve barï¿½ï¿½ iï¿½inde bir hayat yaï¿½ayabilirler. Bï¿½lgenin mevcut yapï¿½sï¿½ incelendiï¿½inde bu uygulamayï¿½ gerï¿½ekleï¿½tirecek tek devletin Osmanlï¿½'nï¿½n mirasï¿½ï¿½sï¿½ olan Tï¿½rkiye Cumhuriyeti olduï¿½u gï¿½rï¿½lmektedir. Tï¿½rk Milleti'nin ï¿½nderliï¿½inde kurulacak olan bu sistem geï¿½miï¿½te bï¿½lgeye nasï¿½l bir refah getirdiyse, bugï¿½n de aynï¿½ refah ve barï¿½ï¿½ ortamï¿½nï¿½ oluï¿½turacaktï¿½r.

ï¿½zgï¿½rlï¿½k, hemen hemen her
toplum ve ideolojiden kiï¿½inin hemfikir olduï¿½u ve savunduï¿½u bir kavramdï¿½r.
ï¿½nsanlï¿½k tarihindeki ï¿½atï¿½ï¿½malarï¿½n, savaï¿½larï¿½n ï¿½oï¿½undaki amaï¿½, ï¿½zgï¿½rlï¿½ï¿½ï¿½
kazanmak olmuï¿½tur.
Batï¿½ dï¿½ï¿½ï¿½ncesinin ï¿½zgï¿½rlï¿½ï¿½e verdiï¿½i anlamï¿½ ï¿½ï¿½yle ï¿½zetleyebiliriz:
ï¿½zgï¿½rlï¿½k, insana, diï¿½er insanlar (toplum) ya da devlet -veya baï¿½ka
herhangi bir kurum- tarafï¿½ndan hiï¿½bir kï¿½sï¿½tlama ve baskï¿½ yapï¿½lmamasï¿½dï¿½r.Bugï¿½n
Batï¿½ toplumlarï¿½nï¿½n iï¿½inde bulunduklarï¿½ toplumsal yapï¿½, modern Batï¿½
felsefesi tarafï¿½ndan tarifi yapï¿½lan "ï¿½zgï¿½rlï¿½k" kavramï¿½nï¿½n,
insanï¿½n kurtuluï¿½unu saï¿½lamadï¿½ï¿½ï¿½nï¿½ gï¿½stermektedir.

Okullarda, bilimsel kaynaklarda ve bir kï¿½sï¿½m medyada, teori ispatlanmï¿½ï¿½
bir gerï¿½ek gibi sunulmakta, pek ï¿½ok insan da bu nedenle evrimi hiï¿½
sorgulamadan kabul etmektedir. Oysa her geï¿½en gï¿½n geliï¿½en, paleoantropoloji,
antropoloji ve mikrobiyoloji gibi bilim dallarï¿½, sï¿½zï¿½nï¿½ ettiï¿½imiz
yaygï¿½n inanï¿½ï¿½ï¿½n aksine, evrim teorisini sï¿½rekli yalanlamaktadï¿½rlar.
Evrimi ispatlamak iï¿½in 150 yï¿½ldï¿½r aralï¿½ksï¿½z sï¿½rdï¿½rï¿½len ï¿½alï¿½ï¿½malar,
teoriyi ï¿½ï¿½rï¿½tmekten baï¿½ka bir sonuca varamamï¿½ï¿½lardï¿½r.
Bu gerï¿½eï¿½e raï¿½men, evrim teorisinin bu denli yaygï¿½n bir biï¿½imde
savunulmasï¿½ ve insanlara empoze edilmesinin tek nedeni ise, teorinin
ideolojik yï¿½nï¿½dï¿½r.