{"id":4042,"date":"2018-11-15T19:30:33","date_gmt":"2018-11-15T16:30:33","guid":{"rendered":"http:\/\/misak.millidusunce.com\/?p=4042"},"modified":"2018-11-15T14:59:59","modified_gmt":"2018-11-15T11:59:59","slug":"mehdilik-tipolojileri","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/mehdilik-tipolojileri\/","title":{"rendered":"Mehdilik tipolojileri"},"content":{"rendered":"
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\"\"<\/strong><\/h2>\n

‘Beklenen Kurtar\u0131c\u0131\u2019 inan\u0131\u015f\u0131na dayal\u0131 siyasi ve din\u00ee hareketlerde Mehdilik Tipolojileri<\/strong><\/h2>\n<\/div>\n

Giri\u015f<\/strong><\/h2>\n
\u201cBeklenen Kurtar\u0131c\u0131\u201d inan\u0131\u015f\u0131n\u0131n farkl\u0131 tezah\u00fcrlerine, insanl\u0131k tarihinde hemen hemen b\u00fct\u00fcn k\u00fclt\u00fcr ve dinlerde rastlanmaktad\u0131r. Bu olgunun bir yans\u0131mas\u0131 olarak g\u00f6r\u00fclen kurtar\u0131c\u0131 rol\u00fcne b\u00fcr\u00fcnm\u00fc\u015f karizmatik \u015fahsiyetler, kendi k\u00fclt\u00fcrlerinden veya di\u011fer k\u00fclt\u00fcrlerden se\u00e7tikleri semboller ve mitolojik unsurlarla veya dini motiflerle m\u00fcceddid, mehdi ve mesih kimli\u011fi ile ya da peygamber veya nebi iddias\u0131yla, bazen de bunlar\u0131n tamam\u0131n\u0131 kendisinde birle\u015ftiren bir misyon ile ortaya \u00e7\u0131km\u0131\u015flard\u0131r. Bu ger\u00e7e\u011fin bir yans\u0131mas\u0131 olarak \u0130slam\u2019\u0131n geldi\u011fi y\u0131llarda Arap Yar\u0131madas\u0131\u2019nda Yahudi ve Hristiyanlar aras\u0131nda kurtar\u0131c\u0131 olarak mesih gelece\u011fine inan\u0131lmakta idi.[1]<\/a><\/div>\n
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Tarihsel s\u00fcre\u00e7te M\u00fcsl\u00fcmanlar aras\u0131nda kurtar\u0131c\u0131 iddias\u0131 ile ortaya \u00e7\u0131kan ki\u015filer ve onlar\u0131n pe\u015finden giden gruplar incelendi\u011finde, bu olgunun k\u00fclt\u00fcrel, din\u00ee, psikolojik, toplumsal, siyas\u00ee ve iktisad\u00ee pek \u00e7ok boyutu bulundu\u011fu g\u00f6r\u00fclmektedir. Hangi k\u00fclt\u00fcr ve din\u00ee toplulukta \u00e7\u0131karsa \u00e7\u0131ks\u0131n, kurtar\u0131c\u0131 bekleme olgusu ile ilgili \u015fu tespitleri yapabiliriz: Birincisi iktidarlar\u0131n otoriter e\u011filimine ba\u011fl\u0131 olarak zul\u00fcm, bask\u0131 ve i\u015fkencenin artmas\u0131, toplumlarda ma\u011fdur, mazlum ki\u015filerin ve s\u0131n\u0131flar\u0131n do\u011fmas\u0131na sebep olmu\u015ftur. K\u00f6kl\u00fc bunal\u0131mlar\u0131n ya\u015fand\u0131\u011f\u0131 d\u00f6nemlerin ortaya \u00e7\u0131kard\u0131\u011f\u0131 sindirilmi\u015f, \u00f6rselenmi\u015f veya ezilmi\u015f ki\u015filikler ve bu t\u00fcr \u015fahsiyetlerden olu\u015fan toplumlar, iktidarlar\u0131n zul\u00fcm ve haks\u0131zl\u0131klar\u0131na kar\u015f\u0131 \u00e7\u0131kmak ve onlardan kurtulabilmek i\u00e7in \u00fcmitlerini bir kurtar\u0131c\u0131ya ba\u011flam\u0131\u015flard\u0131r. \u0130kincisi haks\u0131zl\u0131k ve hukuksuzluklar\u0131n artmas\u0131 ile insanlar; sahip olduklar\u0131n\u0131 kaybetmeleri veya hak ettikleri imkanlar\u0131 elde edememeleri durumunda adalet da\u011f\u0131tan, haklar\u0131 teminat alt\u0131na alan kurtar\u0131c\u0131lar aram\u0131\u015flard\u0131r. \u00dc\u00e7\u00fcnc\u00fcs\u00fc dini inan\u0131\u015f, dogma ve r\u00fcsumat\u0131n ile geleneksel uygulamalar\u0131n birbirine kar\u0131\u015ft\u0131\u011f\u0131 ve bask\u0131 unsuru olarak kullan\u0131ld\u0131\u011f\u0131 ve ahlak\u00ee yozla\u015fman\u0131n derinle\u015fti\u011fi durumlarda din\u00ee yenileme ve \u0131slah etme ihtiyac\u0131 do\u011fmu\u015f ve bunu yapacak bir \u0131slahat\u00e7\u0131 aranm\u0131\u015ft\u0131r. K\u0131saca siyas\u00ee y\u00f6netimde otoriter e\u011filimlerin artt\u0131\u011f\u0131 d\u00f6nemlerde siyas\u00ee karizmatik liderler; zul\u00fcm ve adaletsizliklerin artt\u0131\u011f\u0131, yoksulluk ve fakirli\u011fin yayg\u0131nla\u015ft\u0131\u011f\u0131 durumlarda adalet ve refah da\u011f\u0131tan toplumsal \u0131slahat\u00e7\u0131lar; yozla\u015fma ve bozulman\u0131n toplumu ku\u015fatt\u0131\u011f\u0131 d\u00f6nemlerde ise ahlak\u00ee ve din\u00ee yenilik\u00e7iler beklenmi\u015ftir. Bazen de bu \u00fc\u00e7 g\u00f6rev ayn\u0131 ki\u015fiden beklenmi\u015ftir. \u0130slam toplumlar\u0131nda kurtar\u0131c\u0131 rol\u00fcne b\u00fcr\u00fcnm\u00fc\u015f m\u00fcceddid, mehdi ve mesihlerden beklenen her \u00fc\u00e7 g\u00f6rev ayr\u0131 rivayetlerde veya tamam\u0131 bir rivayette zikredilmi\u015ftir.<\/div>\n
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G\u00fcn\u00fcm\u00fczde M\u00fcsl\u00fcmanlar Mehdilik olgusunu, siyas\u00ee, ekonomik, psikolojik, toplumsal, din\u00ee ve itikad\u00ee yans\u0131malar\u0131 ile tahlil etmek yerine, rivayetlerin sahih veya zay\u0131f\/uydurma, m\u00fctevatir veya ahad oldu\u011funu ispata \u00e7al\u0131\u015fmaktad\u0131rlar. Son zamanlarda \u015ei\u00ee, S\u00fcnn\u00ee ve Selefilerin bu konuda yazd\u0131\u011f\u0131 eserlere bak\u0131l\u0131rsa, mehdilik tart\u0131\u015fmalar hadis inkarc\u0131l\u0131\u011f\u0131na veya m\u00fcdafaas\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. \u015ei\u00ee ve S\u00fcnn\u00ee edebiyattaki rivayetlerden hareketle mehdili\u011fi analiz etmek ve bu rivayetlerin sonraki d\u00f6nemlerdeki etkilerini ortaya koymak \u00f6nemlidir, ancak bu rivayetlerin hangi k\u00fclt\u00fcrel, din\u00ee, siyas\u00ee, toplumsal ve ekonomik ba\u011flamda ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 analiz etmek daha \u00f6nemlidir. \u00c7\u00fcnk\u00fc rivayetlerin ortaya \u00e7\u0131k\u0131\u015f\u0131na kadar cahiliye d\u00f6neminden itibaren ya\u015fanan siyas\u00ee ve toplumsal h\u00e2diseler do\u011fru anla\u015f\u0131lamadan, bunlar\u0131n hadisle\u015ftirilme s\u00fcre\u00e7leri anla\u015f\u0131lamayacakt\u0131r. Tarihsel s\u00fcre\u00e7te mehdilik iddialar ve bunun sonucunda ya\u015fananlar\u0131, bu rivayetlerin bir tezah\u00fcr\u00fc gibi g\u00f6rmek de do\u011fru de\u011fildir. \u00c7\u00fcnk\u00fc kayda ge\u00e7irilmeden \u00f6nce ya\u015fanan h\u00e2diseleri had\u00eeslerden (rivayetler) hareketle anlamak yerine h\u00e2disleri (rivayetleri); \u00f6rf, adet, gelenek, siyaset, k\u00fclt\u00fcr ve mitolojik unsurlar\u0131 b\u00fcnyesinde ta\u015f\u0131yan h\u00e2diselerden hareketle analiz etmek daha do\u011fru sonu\u00e7lar verecektir. Ayr\u0131ca \u0130slam d\u00fc\u015f\u00fcnce tarihinde, bazen ya\u015fanan siyas\u00ee tecr\u00fcbe, bir s\u00fcre sonra mezhep\u00e7ilik saikiyle itikadile\u015ftirilerek din\u00ee inanca; s\u00fcnnet m\u00fcdafili\u011fi ile hadisle\u015ftirilerek Hz. Peygamber\u2019in s\u00f6z\u00fcne d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Dolay\u0131s\u0131yla \u00f6ncelikle ya\u015fanan hadiselerin mi mehdilik rivayetlerini; Hz. Peygamber\u2019e nispet edilen hadislerin mi tarihsel hadiseleri belirledi\u011fini ayd\u0131nlatmak gerekir. Asl\u0131nda fikir-hadise irtibat\u0131 \u00e7er\u00e7evesinde yakla\u015f\u0131ld\u0131\u011f\u0131nda, Fat\u0131ma\u2019n\u0131n soyundan bir mehdinin gelece\u011fini Hz. Peygamber \u00f6nceden m\u00fcjdelemi\u015f olsayd\u0131, Emeviler ile Ha\u015fimiler, Abbasiler ile Talibiler aras\u0131ndaki iktidar m\u00fccadelesi herhalde tarihte ya\u015fand\u0131\u011f\u0131 gibi olmazd\u0131. Konuyla ilgili had\u00eeslerin sahih olup olmamas\u0131 \u00fczerinden bu meseleyi tart\u0131\u015fmak ile siyas\u00ee ve toplumsal \u00e7evrenin farkl\u0131 mehdilik alg\u0131lar\u0131 \u015feklinde bu rivayetlere nas\u0131l yans\u0131d\u0131\u011f\u0131n\u0131 tart\u0131\u015fmak birbirinden farkl\u0131d\u0131r.<\/div>\n
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M\u00fcsl\u00fcman toplumlar\u0131n tarihsel s\u00fcre\u00e7te siyas\u00ee ve toplumsal hayat\u0131na yans\u0131yan kurtar\u0131c\u0131 bekleme olgusu ile rivayetlere yans\u0131yan mehdilik olgusu birbirinden olduk\u00e7a farkl\u0131d\u0131r. Ayr\u0131ca son 3-4 as\u0131rdan beri, kurtar\u0131c\u0131 bekleme inanc\u0131n\u0131n, farkl\u0131 din\u00ee-siyas\u00ee yap\u0131larda ve \u00e7a\u011fda\u015f \u0130slamc\u0131 hareketlerde bazen mehdi-mesihin birle\u015fti\u011fi bir kurtar\u0131c\u0131ya, bazen \u0131slahat\u00e7\u0131 bir ki\u015fili\u011fe, bazen de cemaatler taraf\u0131ndan \u015fahs-i manev\u00ee olarak temsil edilen sembolik mehdili\u011fe d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcne \u015fahit olmaktay\u0131z. Mehdilik hadisleri ve rivayetleri, \u00e7e\u015fitli f\u0131rka ve din\u00ee ak\u0131mlar\u0131n mehdilik anlay\u0131\u015flar\u0131 ve konuyla ilgili edebiyat\u0131 \u00fczerine pek \u00e7ok kapsaml\u0131 Arap\u00e7a, T\u00fcrk\u00e7e ve \u0130ngilizce ara\u015ft\u0131rma yap\u0131lm\u0131\u015f olmas\u0131na ra\u011fmen, tarihsel s\u00fcre\u00e7te f\u0131rkalar, tarikatlar ve \u0131slahat hareketleri taraf\u0131ndan olu\u015fturulan farkl\u0131 mehdilik tasavvurlar\u0131 ve tezah\u00fcrleri, tespit edebildi\u011fimiz kadar\u0131yla \u015fimdiye kadar, belli d\u00f6nemler ve gruplar \u00fczerinden tipolojilendirmeye tabi tutulmam\u0131\u015ft\u0131r. Biz bu \u00e7al\u0131\u015fmam\u0131zda, tarihsel s\u00fcre\u00e7te farkl\u0131 din\u00ee-toplumsal yap\u0131larda \u00e7e\u015fitli \u015fekillerde yans\u0131yan mehdilik olgusu tiplerini analiz edece\u011fiz.<\/div>\n
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A. <\/b>Mehdi kelimesinin semantik alan\u0131na k\u0131sa bir bak\u0131\u015f\u00a0<\/b><\/h2>\n
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Hed\u00e2<\/i>, Arap\u00e7a\u2019da \u201cdo\u011fruyu g\u00f6stermek, i\u015faret emek, a\u00e7\u0131klamak, rehberlik, k\u0131lavuzluk, do\u011fru yol, siret ve ahlak\u201d[2]<\/a> anlamlar\u0131na gelmektedir. Mehd\u00ee s\u00f6zc\u00fc\u011f\u00fcne gelince, Hed\u00e2 (H-D-Y)<\/i> k\u00f6k\u00fcnden t\u00fcremi\u015f ism-i meful olup \u201cdo\u011fru yola iletilmi\u015f, hidayete ula\u015ft\u0131r\u0131lm\u0131\u015f\u201d demektir. Bu kelime ve t\u00fcrevleri, ilk defa Kur\u2019an\u2019da kullan\u0131lmam\u0131\u015ft\u0131r. Arap Cahiliye \u015fiirinde mehdi<\/i> s\u00f6zc\u00fc\u011f\u00fcn\u00fcn ge\u00e7ip ge\u00e7medi\u011fi ayr\u0131 bir ara\u015ft\u0131rma konusu olmakla beraber baz\u0131 ara\u015ft\u0131rmac\u0131lar hed\u00e2<\/i> ve t\u00fcrevlerinin Arap Cahiliyye \u015fiirinde ge\u00e7ti\u011fi g\u00f6r\u00fc\u015f\u00fcndedir.[3]<\/a> Cahiliyye sonras\u0131 Arap \u015fiirinde mehdi s\u00f6zc\u00fc\u011f\u00fc, K\u0131yametten \u00f6nce gelmesi beklenen bir ki\u015fi olarak anla\u015f\u0131lmas\u0131ndan \u00f6nce, sayg\u0131n ki\u015fileri niteleyen bir \u00fcnvand\u0131r. \u00d6zellikle \u0130slam\u2019\u0131n ilk d\u00f6nemlerinde mehdi, \u201chak ve hakikattan yana \u00f6rnek ve \u00f6nder\u201d insanlar i\u00e7in \u201cbir \u015feref \u00fcnvan\u0131\u201d olarak kullan\u0131lm\u0131\u015ft\u0131r. \u015eair Hass\u00e2n b. S\u00e2bit (60\/680?), Hz. Muhammed\u2019i \u201ch\u00e2d\u00ee\u201d, \u201cmehd\u00ee\u201d ve \u201cm\u00fchtedi\u201d olarak vas\u0131fland\u0131rd\u0131. \u00d6rne\u011fin, bir \u015fiirinde \u201ckendisine uyana hakk\u0131 g\u00f6steren (yed\u00fcll\u00fc ala\u2019r-Rahm\u00e2ni men yektad\u00ee bihi<\/i>)\u201d, \u201chakk\u0131 g\u00f6steren imam (im\u00e2m\u00fcn leh\u00fcm yehd\u00eeh\u00fcm el-hakka)<\/i>\u201d[4]<\/a> ve \u201cAllah\u2019\u0131n insanlara hediyesi \u00f6rnek ki\u015fi (mehdi<\/i>)\u201d[5]<\/a> olarak tan\u0131mlam\u0131\u015ft\u0131r.[6]<\/a> \u015eair Cer\u00eer (110\/728?) ise, Hz. \u0130brahim\u2019i \u201c\u00f6rnek ve \u00f6nder\u201d, \u201cmehdi, neb\u00ee ve mutahhar\u201d[7]<\/a> olarak nitelemi\u015ftir. \u015eairlerin Hz. \u0130brahim ve Hz. Muhammed\u2019i mehdi olarak nitelendirmelerinin temelinde, Kur\u2019an\u2019da her iki Peygamberin ahlak\u00ee ve din\u00ee bak\u0131mdan \u00f6rnek \u015fahsiyetler olarak takdim edilmesidir. \u00d6rne\u011fin Hz. \u0130brahim, akl\u0131yla Allah\u2019\u0131 varl\u0131\u011f\u0131n\u0131 ve birli\u011fini bulmas\u0131, \u015firk ile m\u00fccadele etmesi, imtihandan ba\u015far\u0131yla \u00e7\u0131kmas\u0131 gibi sebeplerle \u201cse\u00e7kin ve salih\u201d[8]<\/a> vasf\u0131n\u0131 kazanm\u0131\u015f ve bundan dolay\u0131 b\u00fct\u00fcn insanlara \u201c\u00f6rnek olacak ki\u015fi ( imam)\u201d[9]<\/a> \u015feklinde tan\u0131mlanm\u0131\u015ft\u0131r. Kur\u2019an\u2019da \u201cy\u00fcce ahlak sahibi\u201d[10]<\/a> bir kimse olarak \u00f6v\u00fclmesinden dolay\u0131, Hz. Muhammed de, t\u0131pk\u0131 Hz. \u0130brahim gibi, K\u0131yamete kadar \u201cb\u00fct\u00fcn insanlar\u0131n \u00f6rnek alaca\u011f\u0131 bir ki\u015fi\u201d[11]<\/a> olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Muhtemelen \u015fairler, Hz. \u0130brahim ve Hz. Muhammed\u2019e mehdi s\u0131fat\u0131n\u0131 yukar\u0131da s\u0131rlanan \u00f6zelliklerinden dolay\u0131 vermi\u015fti.<\/div>\n
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Kur\u2019an\u2019da, \u201cmehdi\u201d s\u00f6zc\u00fc\u011f\u00fcne rastlanmamaktad\u0131r. Ancak Kur\u2019an\u2019da hed\u00e2<\/i>\u2019n\u0131n t\u00fcrevlerinin kullan\u0131lmas\u0131, \u201cmehdi\u201d kelimesinin t\u00fcretilmesinde ve yeni anlamlar kazanmas\u0131nda belli \u00f6l\u00e7\u00fcde etkili olmu\u015ftur. \u00c7\u00fcnk\u00fc hed\u00e2<\/i>\u2019n\u0131n t\u00fcrevleri, Kur\u2019an ve di\u011fer ilah\u00ee kitaplar i\u00e7in \u201chidayet rehberi, yol g\u00f6sterici\u201d anlam\u0131nda h\u00fcda<\/i>[12]<\/a>, Allah i\u00e7in \u201chidayete erdiren veya hidayet yolunu g\u00f6steren\u201d; Peygamber i\u00e7in \u201cdo\u011fru yolu g\u00f6steren, hayra k\u0131lavuzluk eden\u201d anlamlar\u0131nda h\u00e2d\u00ee[13]<\/b><\/a> <\/i> ve \u201chidayete eren ki\u015fi\u201d i\u00e7in m\u00fchtedi<\/i>[14]<\/a> \u015feklinde kullan\u0131lm\u0131\u015ft\u0131r.<\/div>\n
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Gerek Hed\u00e2<\/i>\u2019n\u0131n t\u00fcrevlerinin yer ald\u0131\u011f\u0131 ayetlerde, gerekse kurtulu\u015f, hidayete erme, sorumluluk, m\u00fckafat ve ceza gibi konular\u0131n i\u015flendi\u011fi ayetlerde, \u0130slam\u2019\u0131n sonraki y\u00fczy\u0131llar\u0131nda anla\u015f\u0131ld\u0131\u011f\u0131 \u015fekliyle, K\u0131yamet \u00f6ncesi gelece\u011fi m\u00fcjdelenen mehdili\u011fe her hangi bir i\u015faret yoktur. Bu ayetlerde Allah, Hz. Muhammed ile birlikte Peygamberli\u011fin (nebi ve resul<\/i>) sona erdi\u011fini a\u00e7\u0131klam\u0131\u015f ve Kur\u2019an\u2019\u0131 insanlar\u0131n ve toplumlar\u0131n kurtulu\u015fu i\u00e7in hidayet rehberi olarak tan\u0131mlam\u0131\u015ft\u0131r. Bu konuyla ilgili ayetlerde ortaya \u00e7\u0131kan temel \u00e7er\u00e7eveyi k\u0131saca \u015f\u00f6yle tasvir edebiliriz: \u0130nsanlar, do\u011fu\u015ftan g\u00fcnahs\u0131z olup inan\u0131p inanmama \u00f6zg\u00fcrl\u00fc\u011f\u00fcne sahiptir.[15]<\/a> Kimse m\u00fcmin veya kafir olarak yarat\u0131lmaz. Her insan kendi iradesiyle iman\u0131 veya k\u00fcfr\u00fc se\u00e7er. \u0130nsanlar\u0131n do\u011fru yola ula\u015fmas\u0131nda birinci derecede insan\u0131n iradesi ve akl\u0131yla hidayete y\u00f6nelmesi, akabinde Allah\u2019\u0131n hidayeti ve yard\u0131m\u0131 ile bunu ger\u00e7ekle\u015ftirmesi s\u00f6z konusudur. Allah, hidayete ermek isteyenlere hidayeti g\u00f6sterir, dalalette \u0131srar edenleri dalalette b\u0131rak\u0131r.[16]<\/a> Allah\u2019\u0131n insanlara vahiy g\u00f6ndermesi ve onlar\u0131 imana davet etmesi b\u00fcy\u00fck bir l\u00fctuftur. Bu sebeple Kur\u2019an, ona inananlar, muttakiler ve teslim olanlar i\u00e7in bir rehber ve hidayet kayna\u011f\u0131d\u0131r[17]<\/a> \u0130man etmek isteyenleri hidayete ve do\u011fru yola y\u00f6nelten Allah\u2019t\u0131r. Peygamberlere bile ba\u015fkalar\u0131n\u0131 hidayete erdirme yetkisi verilmemi\u015ftir.[18]<\/a> Bu konuda Peygambere d\u00fc\u015fen sadece tebli\u011f etmek, yol g\u00f6stermek ve uyarmakt\u0131r.[19]<\/a> Peygamberler hidayete erdiren de\u011fil ona \u00e7a\u011f\u0131rand\u0131r.[20]<\/a> Hidayete y\u00f6nelmek insan\u0131n tercihidir. Her insan, do\u011fruya ula\u015fma ve hidayeti bulma konusunda sorumludur. Hidayet yoluna girenler i\u00e7in Kur\u2019an bir rehberdir ve yol g\u00f6stericidir. Kur\u2019an, inanan\u0131n iman\u0131n\u0131 sabitle\u015ftirir; inkarda \u0131srar edenin inkar\u0131n\u0131 kat\u0131la\u015ft\u0131r\u0131r.[21]<\/a> Su\u00e7 ve ceza ki\u015fiseldir. Bireyler tek ba\u015f\u0131na hesap verecektir.[22]<\/a> Her birey kendi yapt\u0131klar\u0131ndan hesaba \u00e7ekilecektir.[23]<\/a> Kimse kimsenin g\u00fcnah\u0131n\u0131 \u00fcstlenemez ve ba\u015fkas\u0131n\u0131n g\u00fcnah\u0131ndan dolay\u0131 cezaland\u0131r\u0131lamaz.[24]<\/a> Her insan, sadece yapt\u0131klar\u0131n\u0131n kar\u015f\u0131l\u0131\u011f\u0131 elde edecek, zerre kadar iyilik veya zerre kadar k\u00f6t\u00fcl\u00fck yapt\u0131ysa onun kar\u015f\u0131l\u0131\u011f\u0131n\u0131 g\u00f6recektir. Hesaba \u00e7ekilmeden kimse cezaland\u0131r\u0131lmayacakt\u0131r. Ahirette kimseye zerre kadar haks\u0131zl\u0131k yap\u0131lmayacakt\u0131r.[25]<\/a> Sonu\u00e7 olarak ayetlerde, Allah\u2019\u0131n m\u00fcminler aras\u0131nda hidayete erdirdi\u011fi ayr\u0131cal\u0131kl\u0131 mehdilerden s\u00f6z edilmez. Allah\u2019\u0131n inanmak isteyen herkesi hidayete erdirdi\u011fine g\u00f6re, \u201cdo\u011fru yola ula\u015ft\u0131r\u0131lm\u0131\u015f, hidayete erdirilmi\u015f\u201d her m\u00fcmin mecaz\u00ee anlamda bir mehdidir.<\/div>\n
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Hz. Peygamber\u2019e nispet edilen rivayetlerde mehdi veya onunla ili\u015fkili kelimelerin kullan\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Bu rivayetlerin baz\u0131 muhaddislerin sahihlik \u015fartlar\u0131na uyup uymamas\u0131 ayr\u0131 bir konu olmakla beraber, rivayetlerde ge\u00e7en mehdilik ile ilgili bilgilerin 1.\/7. Ve 2. \/8. as\u0131rda kabilecilik ve asabiyet\u00e7ili\u011fin olu\u015fturdu\u011fu toplumsal ve siyasi \u00e7evre ile birlikte a\u00e7\u0131klanmas\u0131 gerekmektedir. Bundan sonraki ba\u015fl\u0131kta ele alacaklar\u0131m\u0131z konunun anla\u015f\u0131lmas\u0131na yard\u0131mc\u0131 olacakt\u0131r.<\/div>\n
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M\u00fcsl\u00fcmanlar, \u201cdo\u011fru yolu takip edenler\u201d ve \u201cAllah\u2019\u0131n kendilerine hakk\u0131 g\u00f6sterdi\u011fi kimseler\u201d[26]<\/a> anlam\u0131nda ilk d\u00f6rt halife Hz. Ebu Bekir, Hz. \u00d6mer, Hz. Osman ve Hz. Ali i\u00e7in \u201cel-Mehdiyy\u00een\u201d s\u0131fat\u0131n\u0131 kullanm\u0131\u015flard\u0131r.[27]<\/a> Buradaki \u201cMehdiyy\u00een\u201d, t\u0131pk\u0131 \u201cRa\u015fid\u00een\u201d nitelemesi gibi, hak ve adaletten yana, do\u011fruya k\u0131lavuzluk eden \u00f6rnek y\u00f6neticilerin bir vasf\u0131d\u0131r. Mehd\u00ee, tarihsel s\u00fcre\u00e7te M\u00fcsl\u00fcmanlar aras\u0131nda ya\u015fanan siyas\u00ee ve toplumsal olaylara e\u015fzamanl\u0131 olarak \u201cahlak\u00ee, siyas\u00ee ve itikad\u00ee\u201d bak\u0131mdan anlam geni\u015flemesine u\u011fram\u0131\u015ft\u0131r. Hicr\u00ee 1. asra ait Hasan b. Muhammed\u2019in Kit\u00e2bu\u2019l-\u0130rc\u00e2\u2019<\/i>s\u0131, Hasan Basr\u00ee\u2019nin Kader Risale<\/i>\u2019si, Salim b. Zekvan\u2019\u0131n es-Sires\u00ee<\/i> ve Haric\u00ee liderlerin ilk siyas\u00ee ve din\u00ee metinlerinde, bu kelimenin K\u0131yamet \u00f6ncesi olaylar ile ili\u015fkili (eskatolojik)<\/i> herhangi bir kullan\u0131m\u0131n\u0131 tespit edemedik. Muhtemelen 2.\/8. asr\u0131n ortalar\u0131ndan itibaren, \u00f6zellikle hadis mecmualar\u0131n\u0131n olu\u015fmas\u0131yla birlikte, mehd\u00ee inan\u0131\u015f\u0131, K\u0131yamet \u00f6ncesi vuku bulaca\u011f\u0131 Hz. Peygamber taraf\u0131ndan haber verildi\u011fi s\u00f6ylenen olaylar (eskatolojik<\/i>) aras\u0131na dahil edilmi\u015ftir. H\u00fclefa-i Ra\u015fid\u00een i\u00e7in kullan\u0131lan el-Mehdiyy\u00een s\u0131fat\u0131n\u0131, \u0130bn\u00fc\u2019l-Es\u00eer ve onu takip eden \u0130bn Manz\u00fbr,mehdilik ile ilgili rivayetlerin tesirinde kalarak, \u201cAllah\u2019\u0131n kendisine hakk\u0131 g\u00f6sterdi\u011fi kimse\u201d olarak tan\u0131mlam\u0131\u015f ve bunun sonradan \u00e7ok kullan\u0131lan bir isme d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc zikretmi\u015flerdir. Onlara g\u00f6re, \u201cHz. Peygamber\u2019in Ah\u0131r zamanda gelece\u011fini m\u00fcjdeledi\u011fi mehd\u00eeye bundan dolay\u0131 bu isim verilmi\u015ftir.\u201d[28]<\/a> Her ikisi de, rivayetlerde ge\u00e7en mehdi kelimesi ve onunla ili\u015fkili kullan\u0131lan kelimeleri kullan\u0131ld\u0131klar\u0131 d\u00f6nemin anlamlar\u0131n\u0131 tahlil etmemi\u015fleridir.<\/div>\n
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B. <\/b>Tarihsel s\u00fcre\u00e7te beklenen kurtar\u0131c\u0131 inanc\u0131n\u0131n tezah\u00fcrleri ve tipolojilendirilmesi\u00a0<\/b><\/h2>\n
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Tarihsel s\u00fcre\u00e7te kurtar\u0131c\u0131 bekleme inan\u0131\u015f\u0131, d\u00f6nemin \u00f6ne \u00e7\u0131kan toplumsal ve siyasi yap\u0131s\u0131na; din\u00ee-toplumsal yap\u0131lar\u0131n i\u00e7inde bulundu\u011fu \u015fartlara g\u00f6re, \u0130slam mezhepleri ve alt gruplar\u0131nda, Suf\u00ee olu\u015fumlarda ve \u00c7a\u011fda\u015f din\u00ee hareketlerde ve \u0130slamc\u0131lar aras\u0131nda farkl\u0131 \u015fekillerde anla\u015f\u0131ld\u0131\u011f\u0131 ve yorumland\u0131\u011f\u0131n\u0131 g\u00f6rmekteyiz. Bu tezah\u00fcrleri kronolojik olarak Kabileci ve Asabiyet\u00e7i Mehdi Tipolojisi (Ha\u015fim\u00ee, Emev\u00ee, S\u00fcfyan\u00ee ve Abbas\u00ee Mehdiler), Mitolojik Mehdi Tipolojisi (Gulat-\u0131 \u015eia, \u0130smaililik-D\u00fcrzilik), Vahdet-i V\u00fccud\u00e7u (Suf\u00ee) Mehdi Tipolojisi (\u0130bn Arabi), Sembolik Mehdi Tipolojisi (Mirza Gulam Ahmed\/Kadiyanilik, Said Nursi ve Nurculuk\/ Fethullah G\u00fclen ve G\u00fclen Harketi) ve Islahat\u00e7\u0131 Mehdi tipolojisi (Senusilik\/Afgani\/Mevdud\u00ee) olmak \u00fczere be\u015f ayr\u0131 tipoloji \u015feklinde s\u0131n\u0131fland\u0131rmak suretiyle ele alaca\u011f\u0131z.<\/div>\n
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1. <\/b>Kabileci ve asabiyet\u00e7i Mehdi tipolojisi ( Ha\u015fim\u00ee, Kahtan\u00ee, S\u00fcfyan\u00ee, Temim\u00ee ve Abbas\u00ee Mehdiler)\u00a0<\/b><\/h2>\n
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Hz. Peygamberin vefat\u0131ndan k\u0131sa s\u00fcre sonra ba\u015flayan Kurey\u015f ile di\u011fer kabileler, Emeviler ile Ha\u015fimiler ya da Abbasiler ile Talibiler aras\u0131ndaki siyas\u00ee iktidar m\u00fccadelesinde Mehdili\u011fin g\u00fcndeme gelmesi, Araplar aras\u0131nda asabiyet\u00e7ili\u011fin \u00fcr\u00fcn\u00fc olan Ehl-i Beytler\u2019in hakimiyeti temsil g\u00fcc\u00fcyle ve Ehl-i Beyt\u2019in \u0130slam\u00ee d\u00f6nemde siyas\u00ee bir kavram olarak devreye sokulmas\u0131yla yak\u0131ndan ili\u015fkilidir.[29]<\/a> \u00c7\u00fcnk\u00fc Mehdilik, bu s\u00fcre\u00e7te iktidar\u0131 \u00fcstlenmeye namzet kabilenin temsilcisi i\u00e7in kullan\u0131lan siyas\u00ee i\u00e7erikli bir kavrama d\u00f6n\u00fc\u015ft\u00fc. Dolay\u0131s\u0131yla Arap asabiyeti ve kabilecili\u011fi hem hangi kabilelerin Ehl-i Beytler\u2019den oldu\u011fu, hem de mehdilerin hangi Arap soyundan olaca\u011f\u0131 konusunda belirleyici olmu\u015ftur. Mehdi kavram\u0131n\u0131n siyas\u00ee delaletini anlayabilmek i\u00e7in, k\u00f6kleri Cahiliyye d\u00f6nemine kadar uzanan Arap Evleri(Buy\u00fbt\u00e2tu\u2019l-Arab)\u2019nin Hz. Peygamber\u2019in vefat\u0131ndan k\u0131sa s\u00fcre sonra siyasette ne kadar belirleyici oldu\u011funu ve iktidar\u0131 elde etmede ne kadar \u00f6nemli bir ara\u00e7 oldu\u011funu k\u0131saca analiz etmek istiyoruz.<\/div>\n
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Arap\u00e7a “Beyt” kelimesi, s\u00f6zl\u00fckte bar\u0131nak, s\u0131\u011f\u0131nak, dinlenme ve konaklama yeri, saray veya \u015feref anlamlar\u0131na gelmekte olup \u00e7o\u011fulu “Buy\u00fbt” veya “Buy\u00fbt\u00e2t” \u015feklinde kullan\u0131lmaktad\u0131r. \u201cEhlu’l-Beyt\/Ehlu’l-Buy\u00fbt\u00e2t\u201d, \u201cBeytu’r-Racul\u201d ve \u201cBeytu’l-Kavm\u201d olarak, ki\u015finin han\u0131m\u0131na, \u00e7oluk-\u00e7ocu\u011funa, kabilenin \u015feref ve nesebini kendisinde toplayan yetkili ve n\u00fcfuzlu ki\u015fi\/ki\u015filere veya ailelere delalet etmekteydi.[30]<\/a> \u0130slam gelmeden \u00f6nce Arap k\u00fclt\u00fcr\u00fcnde, her kabile, kendisinin misafirperverlik, binicilik, sava\u015fma tekni\u011fi, hilm, kahramanl\u0131k ve say\u0131 bak\u0131m\u0131ndan daha faziletli ve \u015ferefli oldu\u011funu iddia ediyordu.[31]<\/a> Ayr\u0131ca Arap kabilelerinden her birinin Kabe’de putlar\u0131 vard\u0131 ve onun \u00e7evresinde hakim kabileyi\/soyu ve siyas\u00ee otoriteyi temsilen kendilerine ait evleri (Buy\u00fbt\u00e2t) vard\u0131. Siyas\u00ee, asker\u00ee ve din\u00ee bak\u0131mdan \u00f6nemli etkiye ve n\u00fcfuza sahip olan soy ve kabileleri temsil eden Buy\u00fbt\u00e2t \/ Buy\u00fbt\u00e2tu’l-Arap (Evler\/ Arap Evleri), din\u00ee mabedi (Kabe) korumak, onu ziyaret edenlerin ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131lamak ve onlara hizmet etmek i\u00e7in kurulmu\u015ftu. Bu g\u00f6revi ellerinde bulunduran soylar, di\u011fer kabileler kar\u015f\u0131s\u0131nda din\u00ee ve siyas\u00ee bak\u0131mdan daha itibarl\u0131 bir makam\u0131 i\u015fgal ediyorlard\u0131.[32]<\/a> \u0130slam \u00f6ncesi d\u00f6nemde Kusay, Arap kabilelerinin tamam\u0131n\u0131 n\u00fcfuzu alt\u0131na alm\u0131\u015ft\u0131. B\u00f6ylece Kusay’la birlikte, Kurey\u015f kabilesi siyas\u00ee liderli\u011fi ele ge\u00e7irmi\u015fti.[33]<\/a> Araplar aras\u0131nda kullan\u0131lan bu kelime, Kabe ve onunla ilgili baz\u0131 din\u00ee g\u00f6revlerle de yak\u0131ndan ili\u015fkili idi. \u00c7\u00fcnk\u00fc Kabe’nin etraf\u0131nda evleri bulunan \u00f6nemli ve n\u00fcfuzlu aileler, \u0130lahlar Evi (Beytu’l-\u00c2lihe) haline d\u00f6n\u00fc\u015ft\u00fcr\u00fclen Kabe’yle ilgili ayn\u0131 soyda devam eden ve di\u011fer kabilelere kar\u015f\u0131 imtiyazlar kazand\u0131ran din\u00ee ve siyas\u00ee baz\u0131 g\u00f6revler y\u00fcr\u00fctmekteydiler.[34]<\/a> Kur’an’da Hz. \u0130brahim taraf\u0131ndan kurulan ve insanlar\u0131n toplanacaklar\u0131 ve emniyet i\u00e7inde olacaklar\u0131 yer olan Kabe’nin Beyt olarak tan\u0131mlanmas\u0131[35]<\/a>, bu kelimenin din\u00ee i\u00e7eri\u011fini a\u00e7\u0131k\u00e7a ortaya koymaktad\u0131r. Bu kavram\u0131n, semantik bak\u0131mdan \u201cgenellikle kabilenin siyas\u00ee ve asker\u00ee \u00f6nemli \u015fahsiyetleri i\u00e7in kullan\u0131lan \u015feref<\/i>\u201d[36]<\/a> kavram\u0131yla ili\u015fkisinin olmas\u0131 dolay\u0131s\u0131yla zaman zaman ikisi birlikte veya birbirinin yerine kullan\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Mesela Abdimenaf, siy\u00e2de ve rif\u00e2deden sorumlu olduklar\u0131 i\u00e7in di\u011fer kabilelere kar\u015f\u0131 “bu g\u00f6revleri ellerinde tutan Ehl-i Beyt ve \u015eeref Sahipleri (Ehl-i \u015eeref)” olarak me\u015fhurdu.[37]<\/a> Asl\u0131nda Cahiliyye d\u00f6neminde Buy\u00fbt\u00e2tu’l-Arap i\u00e7erisinde, en etkili ve siyas\u00ee n\u00fcfuzu sahip \u00fc\u00e7 \u201cB\u00fcy\u00fck Ev\u201d (Buy\u00fbt\u00e2t) vard\u0131: \u201cBeyt\u00fc Kays (Kurey\u015f)\u201d, \u201cBeyt\u00fc Rabia\u201d ve \u201cBeyt\u00fc Temim\u201d.[38]<\/a> Daha sonra g\u00f6rece\u011fimiz gibi, Emeviler ve Abbasiler dneminde mehdi olarak g\u00f6r\u00fclen ki\u015filerin genelinin bu kabilelerden veya onlar\u0131n alt kollar\u0131ndan olmas\u0131 son derece ilgin\u00e7tir.<\/div>\n
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Bu evler aras\u0131nda en etkili ve pek \u00e7ok g\u00f6revi y\u00fcr\u00fcten Kurey\u015f idi. Ona as\u0131l itibar\u0131n\u0131 Kusay kazand\u0131rm\u0131\u015ft\u0131. \u00c7\u00fcnk\u00fc o, di\u011fer kabilelere kar\u015f\u0131 siyas\u00ee \u00fcst\u00fcnl\u00fc\u011f\u00fc ele ald\u0131ktan sonra Kabe’deki g\u00f6revlerde baz\u0131 yeni d\u00fczenlemeler yapm\u0131\u015ft\u0131. Kabe’yi ziyaret edenlere kar\u015f\u0131 verilen hizmetlerden sik\u00e2ye (hac\u0131lara su da\u011f\u0131tma), sid\u00e2ne (kabenin koruyuculu\u011fu), rif\u00e2de (hac\u0131lara yemek haz\u0131rlanmas\u0131), liv\u00e2 (askeri idare) ve nedve (siyasi idare) g\u00f6revlerini kendi yetkisinde toplad\u0131\u011f\u0131 i\u00e7in, Kusay’a b\u00fct\u00fcn yetkileri elinde toplayan anlam\u0131nda “el-M\u00fccemma” lakab\u0131 verilmi\u015fti.[39]<\/a> Daha sonra bu g\u00f6revler, Abdimenafo\u011fullar\u0131 ve Abdiddaro\u011fullar\u0131 aras\u0131nda tart\u0131\u015fma konusu olmu\u015f; sik\u00e2ye ve rif\u00e2de Abdimenafo\u011fullar\u0131na, hic\u00e2be, liv\u00e2 ve nedve g\u00f6revleri ise Abdiddaro\u011fullar\u0131na verilmi\u015ftir.[40]<\/a><\/div>\n
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Kurey\u015f kabilesi de Emeviler ve Ha\u015fimiler olarak iki ana kola (Beyt) ayr\u0131lmaktayd\u0131. Ha\u015fim, kom\u015fu devletlerle ticar\u00ee diplomatik ili\u015fkiler kuracak ve y\u0131lda iki ticar\u00ee seyahat d\u00fczenleyecek kadar \u00f6nemli bir mevki elde etmi\u015fti. Ayn\u0131 zamanda o, hacc i\u015flerini organize ediyordu ve bu konuda Kurey\u015fin deste\u011fini al\u0131yordu. Her hac mevsiminde Kurey\u015flileri toplayarak onlara,” Ey Kurey\u015f toplulu\u011fu! Siz Allah’\u0131n kom\u015fular\u0131 ve onun Ehl-i Beyti’siniz. Para toplayarak buraya gelen ziyaret\u00e7ilere yard\u0131m ediniz. ” mealinde konu\u015fmalar yap\u0131yordu.[41]<\/a><\/div>\n
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Ha\u015fim\u00ee tabiri, bu tarihten itibaret Abdulmuttallib’in nesli i\u00e7in kullan\u0131lm\u0131\u015ft\u0131r. Hz. Peygamber, Ha\u015fimilerden \u00e7\u0131km\u0131\u015ft\u0131. Abdulmuttalib’in Kabe’yle ilgili baz\u0131 g\u00f6revleri devralmas\u0131 ve Yemen valisi Ebrehe’nin Kabe’ye sald\u0131r\u0131lar\u0131nda onunla g\u00f6r\u00fc\u015fmelerde bulunmas\u0131 gibi sebepler onun Kurey\u015f i\u00e7erisindeki itibar\u0131n\u0131 a\u00e7\u0131k\u00e7a g\u00f6stermektedir.[42]<\/a> Ha\u015fimo\u011fullar\u0131, daha sonra Talib\u00ee ve Abbas\u00ee olmak \u00fczere iki kola ayr\u0131lm\u0131\u015ft\u0131. Abdulmuttallib’ten sonra rif\u00e2denin Ebu Talib’e, sik\u00e2yenin Abbas’a ge\u00e7ti\u011fini, hatta \u0130slamiyet\u2019in zuhuru s\u0131ras\u0131nda rif\u00e2denin Ebu Talib , sik\u00e2yenin de Mekke’nin fethine kadar Abbas taraf\u0131ndan yerine getirilmekte oldu\u011fu s\u00f6ylenmektedir.[43]<\/a><\/div>\n
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\u00dcmeyyeo\u011fular\u0131na gelince, \u00dcmeyye b. Abdi\u015fems’in soyuna dayanmaktad\u0131rlar. \u015eeref ve itibarda amcas\u0131 Ha\u015fim’e denk kabul edilirdi. Bu iki kabile, Kurey\u015f’in liderli\u011fini ele ge\u00e7irme konusunda rekabet halindeydi. \u00dcmeyye, olduk\u00e7a zengin bir t\u00fcccard\u0131. \u00dcmeyye\u2019nin as\u0131l itibar\u0131, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde mal ve evlat \u00e7oklu\u011funa ve Kurey\u015f kabilesindeki ordu komutanl\u0131\u011f\u0131 g\u00f6revine ba\u011fl\u0131 bulunmaktayd\u0131. Kurey\u015f’in kom\u015fu \u00fclkelerle diplomatik ili\u015fkilerinde g\u00f6revlendirdi\u011fi heyette onlar\u0131n da \u00f6zel temsilcileri bulunuyordu. G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, \u00dcmeyyeo\u011fullar\u0131, \u0130slam’\u0131n geldi\u011fi s\u0131rada Kurey\u015f’in en n\u00fcfuzlu ailelerinden (Buy\u00fbt<\/i>) biri idi.[44]<\/a> Hz. Peygamber’in de Ha\u015fimiler’den \u00e7\u0131kmas\u0131, Emev\u00ee-Ha\u015fim\u00ee \u00e7eki\u015fmesinde dengenin Ha\u015fimilerden yana a\u011f\u0131r basmas\u0131na sebep oldu. \u0130slam geldikten sonra Mekke’nin fetine kadar \u00dcmeyyeo\u011fullar\u0131n\u0131n bu n\u00fcfuzu, Eb\u00fb Sufyan’\u0131n elindeydi. \u00dcmeyyeo\u011fullar\u0131, Peygamber’in Ha\u015fimilerden \u00e7\u0131kmas\u0131n\u0131 kendileri a\u00e7\u0131s\u0131ndan bir tehdit olarak g\u00f6rd\u00fcklerinden ellerindeki n\u00fcfuzu kaybetmemek i\u00e7in \u0130slam’\u0131 kabul etmekte direndiler, ancak Mekke’nin fethiyle beraber bu n\u00fcfuzlar\u0131 k\u0131r\u0131ld\u0131 ve m\u00fcsl\u00fcman oldular. Emevilerle Ha\u015fimiler aras\u0131ndaki bu ezeli rekabet, Mekken’in fethinden Osman’\u0131n halife se\u00e7ilmesine kadar biraz duraklad\u0131ysa da, \u00dcmeyyeo\u011fullar\u0131n\u0131n iktidar\u0131 ellerine ge\u00e7irmesiyle beraber, eskisinden daha \u015fidddetli bir \u015fekilde tekrar g\u00fcndeme geldi.<\/div>\n
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Mehdi kelimesinin iktidara talip \u201cEvlerin (Buy\u00fbt\u00e2t<\/i>) siyas\u00ee temsilcilerine \u201c\u015feref unvan\u0131\u201d olarak kullan\u0131lmas\u0131n\u0131n, Arap asabiyetini temsil eden Arap kabileleri\/evleri (B\u00fcyut\u00e2tu\u2019l-Arab) k\u00fclt\u00fcr\u00fc ile yak\u0131ndan ili\u015fkili oldu\u011fu kanaatindeyiz. \u00c7\u00fcnk\u00fc mehdi isimlendirmesi, Hz. Osman\u2019\u0131n \u00f6ld\u00fcr\u00fclmesinden sonra ortaya \u00e7\u0131kan Emev\u00ee-Ha\u015fim\u00ee \u00e7eki\u015fmesinde taraflar\u0131n iktidar\u0131 \u00fcstlenecek siyas\u00ee liderlerine kullan\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. Muhtemelen Muaviye veya Hz. Ali\u2019yi \u201cM\u00fcsl\u00fcmanlar\u0131n ba\u015f\u0131na ge\u00e7ecek siyas\u00ee lider (im\u00e2m\/halife)\u201d[45]<\/a> \u015feklinde mehdi olarak tan\u0131mlayan rivayetler de, bu iki kabile aras\u0131ndaki rekabetin sonucunda[46]<\/a>, onlar\u0131n halife, imam veya mehdi olma taleplerini ve akabinde takip ettikleri siyasi uygulamalar\u0131n\u0131 me\u015frula\u015ft\u0131rmak i\u00e7in Hz. Peygamber\u2019e s\u00f6yletilmi\u015f idi. Muaviye ve Hz. Ali\u2019nin mehdi olarak tavsif edildi\u011fi iki rivayet \u015f\u00f6yledir:<\/div>\n
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\u201cE\u011fer Ali\u2019yi kendinize y\u00f6netici olarak se\u00e7erseniz, onu hidayeti g\u00f6steren (h\u00e2d\u00ee) ve hidayete ermi\u015f (mehd\u00ee) biri oldu\u011funu g\u00f6receksiniz. O, sizi do\u011fru yola iletir.\u201d<\/em> [47]<\/a><\/div>\n
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\u201cResulullah Muaviye i\u00e7in \u015f\u00f6yle dua etti : Allah\u0131m ! Onu<\/em> hidayeti g\u00f6steren (h\u00e2d\u00ee) ve hidayete ermi\u015f (mehd\u00ee) kimse k\u0131l.\u201d<\/em><\/i>[48]<\/a><\/i><\/div>\n
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Tespit edebildi\u011fimiz kadar\u0131yla mehdi s\u0131fat\u0131 ilk defa Kebela\u2019da \u015fehid edilmeden \u00f6nce Hz. H\u00fcseyin b. Ali i\u00e7in \u015eair Z\u00fcheyr b. el-Kayn el-Becel\u00ee taraf\u0131ndan kullan\u0131lm\u0131\u015f idi. Z\u00fcheyr, Hz. H\u00fcseyin\u2019i \u015f\u00f6yle \u00f6vmektedir: \u201cSen hadiyen mehdiyyen olarak do\u011fru yolda idin. Bug\u00fcn deden Nebi ile, Ali Murtaza ile ve Hasan ile bulu\u015facaks\u0131n.\u201d[49]<\/a> Siyas\u00ee tarihlerin verdi\u011fi bilgiye g\u00f6re, Hz. Hasan\u2019\u0131n imameti Muaviye\u2019ye teslimine kar\u015f\u0131 \u00e7\u0131kan ve yapt\u0131\u011f\u0131 anla\u015fmadan vazge\u00e7mesini isteyen S\u00fcleyman b. Surad (65\/684) da, Ha\u015fimilerin ve \u00f6zellikle Talipo\u011fullar\u0131n\u0131n siyasi lideri (imam\u0131) o\u011flu H\u00fcseyin\u2019i ve babas\u0131n\u0131 \u201c\u015eehdi o\u011flu \u015eehid, Mehd\u00ee o\u011flu Mehd\u00ee, S\u0131dd\u00eek o\u011flu S\u0131dd\u00eek\u201d olarak nitelendirdi.[50]<\/a> S\u00fcleyman b. Surad\u2019\u0131n Hz. H\u00fcseyin\u2019in \u015fehid edilmesinden sonra ona mehdi s\u0131fat\u0131n\u0131 vermesi iddiam\u0131z\u0131 desteklemektedir. \u00d6yle anla\u015f\u0131l\u0131yor ki, \u201cMehdiyy\u00een\u201d unvan\u0131, ilk d\u00f6rt halife i\u00e7in \u201cdo\u011fruya k\u0131lavuzluk eden adil ve \u00f6rnek y\u00f6neticiler\u201d i\u00e7in kullan\u0131lanmas\u0131na ek olarak, \u201cadalet ve hak u\u011fruna m\u00fccadele eden ve bu u\u011furda \u015fehid olan siyas\u00ee liderler (imam)\u201d i\u00e7in \u00f6ncekinden daha fazla siyas\u00ee i\u00e7erikli kullan\u0131lmaya ba\u015flanm\u0131\u015ft\u0131. Mehdinin soyu ile ilgili Hz. Peygamber\u2019e nispet edilen ister genel olarak \u201cBenden\u201d[51]<\/a>, \u201cEhl-i Beytim\u2019den\u201d[52]<\/a> veya \u201cBizden, Ehl-i Beyt\u2019ten\u201d[53]<\/a>, isterse \u00f6zel olarak \u201cFat\u0131ma evlad\u0131ndan\u201d[54]<\/a>, \u201cAbdulmuttallib\u2019in \u00e7ocuklar\u0131ndan\u201d[55]<\/a> veya \u201cbenim soyumdan, Fat\u0131ma evlatlar\u0131ndan\u201d[56]<\/a> \u015feklinde olsun, bu farkl\u0131l\u0131klar\u0131n Emev\u00ee Ha\u015fim\u00ee kabile \u00e7eki\u015fmesi s\u00fcreci veya Talib\u00ee-Abbas\u00ee \u00e7eki\u015fme s\u00fcrecinde s\u00f6ylendikleri a\u00e7\u0131kt\u0131r. Bu s\u00fcre\u00e7te hen\u00fcz, mehdi kavram\u0131 \u201cK\u0131yamet \u00f6ncesinde gelece\u011fi \u00f6nceden m\u00fcjdelenen ve buna binaen beklenen\u201d bir ki\u015fi anlamda eskatolojik i\u00e7erikli kullan\u0131lmad\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r.<\/div>\n
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Mehdi, Ha\u015fimo\u011fullar\u0131ndan imam g\u00f6r\u00fclen \u015fahsiyetler i\u00e7in zamanla daha yayg\u0131n olarak kullan\u0131ld\u0131. \u00d6rne\u011fin Muhtar es-Sakaf\u00ee(67\/687), Ha\u015fimilerin siyas\u00ee lideri olarak g\u00f6rd\u00fc\u011f\u00fc Muhammed el-Hanefiyye i\u00e7in \u201cel-Mehd\u00ee \u0130bn\u00fc\u2019l-Vas\u00ee\u201d ismini kulland\u0131. Hatta Muhtar, onun siyas\u00ee liderli\u011fini (mehdi ve imam) halk aras\u0131nda yaymaya ba\u015flam\u0131\u015f ve etraf\u0131na toplad\u0131\u011f\u0131 taraftarlar\u0131yla Kufe\u2019de 66\/685 y\u0131l\u0131nda isyan etmi\u015ftir. Muhtar mehd\u00ee unvan\u0131n\u0131 kulland\u0131\u011f\u0131nda, Muhammed el-Hanefiyye hayatta idi ve \u201ckendisine zorla verilen bu unvan\u0131 reddetmi\u015f ise de istemeyerek de olsa kullan\u0131lmas\u0131na itiraz etmemi\u015ftir.\u201d[57]<\/a> Ancak Muhtar, Muhammed el-Hanefiyye\u2019nin \u00f6lmedi\u011fi, gizlendi\u011fi veya geri d\u00f6nece\u011fi \u015feklinde bir iddiada bulunmad\u0131. Onun yaz\u0131\u015fmalar\u0131nda ve konu\u015fmalar\u0131nda Hz. H\u00fcseyin ve Muhammed el-Hanefiyye\u2019nin, \u201cAllah veya Hz. Peygamber taraf\u0131ndan imam olarak tayin edildikleri\u201d \u015feklinde bir inanca i\u015faret yoktur. Muhtariyye veya Keysaniyye olarak bilinen f\u0131rka mensuplar\u0131, Muhammed el-Hanefiye\u2019nin \u00f6l\u00fcm\u00fcnden sonra onun \u00f6l\u00fcm\u00fcn\u00fc kabullenemeyerek \u00f6lmedi\u011fi, bir yerde gizlendi\u011fi ve bir g\u00fcn geri gelece\u011fi \u00fcmidine kap\u0131lm\u0131\u015flard\u0131r. Buna inananlar\u0131n iddialar\u0131 aras\u0131nda, \u201cHz. H\u00fcseyin veya Muhammed el-Hanefiyye\u2019nin Hz. Peygamber taraf\u0131ndan K\u0131yamet kopmadan \u00f6nce d\u00f6nece\u011fi m\u00fcjdelenen mehdi olarak\u201d geri gelece\u011fi \u015feklinde eskatolojik bir iddiaya rastlamamaktay\u0131z.<\/div>\n
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Mehdi unvan\u0131n\u0131n Ha\u015fimiler ve Talibiler i\u00e7in oldu\u011fu gibi, Emev\u00eelerden Mervaniler ve S\u00fcfyaniler; Z\u00fcbeyriler, Tem\u00eemiler, Rabial\u0131lar, Mudarl\u0131lar ve Abbasiler i\u00e7in de kullan\u0131ld\u0131\u011f\u0131na \u015fahit olmaktay\u0131z. \u0130slam d\u00f6nemi Arap \u015fairlerinin \u015fiirleri, Tabakat ve Rical kitaplar\u0131, siyas\u00ee tarihler ve mehdi ile ilgili rivayetlerde, mehd\u00ee unvan\u0131n\u0131n \u00f6zellikle Hz. \u00d6mer\u2019in halife se\u00e7imi i\u00e7in olu\u015fturdu\u011fu Se\u00e7iciler Kurulu\u2019nda yer alanlar\u0131n \u00e7ocuklar\u0131, torunlar\u0131 veya kabileleri ile ili\u015fkili olarak kullan\u0131lmas\u0131 s\u00f6z konusudur. Bu unvan, \u015fura heyetinde yer alan Hz. Ali\u2019nin soyunda Ha\u015fim\u00ee, Talib\u00ee, Hasan\u00ee ve H\u00fcseyn\u00eeler; Osman\u2019\u0131n soyu Emev\u00eelerden Mervan\u00ee ve S\u00fcfyan\u00eeler; Z\u00fcbeyr\u2019in soyu Kahtaniler; Talha\u2019n\u0131n soyu Teymilerden y\u00f6netici ve imam olma kapasitesi olanlar i\u00e7in yayg\u0131n bir s\u0131fata d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr.<\/div>\n
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Tan\u0131nm\u0131\u015f \u015fairler, Emev\u00ee soyundan gelen ve iktidar\u0131 ellerinde tutan S\u00fcfyan\u00ee ve Mervan\u00ee ba\u015far\u0131l\u0131 ve adil y\u00f6neticilere bu unvan\u0131 s\u0131k s\u0131k kulland\u0131. Bu niteleme, Muhammed el-Hanefiyye\u2019ye i\u00e7in kullan\u0131m\u0131 ile ayn\u0131 anlamdad\u0131r. \u00d6rne\u011fin Ferezdak(114\/732), Velid(86\/705)\u2019i \u00f6vd\u00fc\u011f\u00fc bir \u015fiirinde b\u00fct\u00fcn Emev\u00eelerin Allah taraf\u0131ndan hidayete erdirildi\u011fini ve onlardan gelenlerin mehdi olduklar\u0131n\u0131 \u015f\u00f6yle savunmu\u015ftur: \u201cSen Osman\u2019dan itibaren Abdi\u015fems\u2019in alt\u0131 halifesininin alt\u0131nc\u0131s\u0131s\u0131n. Di\u011ferleri senin atalar\u0131n ya da amcalar\u0131n. Emeviler sahih din ile hidayete erdirildiler ve insanlara hidayeti g\u00f6sterdiler(h\u00fcd\u00e2t\u00fcn ve mehdiyy\u00een<\/i>). Onlar, Osman b. Affan, Mervan b. Hakem ve onlar\u0131n \u00e7ocuklar\u0131 (?)\u201d[58]<\/a> \u015eair Cerir (110\/728?) ise, bir \u015firinde S\u00fcleyman b. Abdilmelik(96\/725)\u2019i \u201c\u201dm\u00fcbarek\u201d, \u201c el-mehd\u00ee\u201d, \u201cyol rehberi\u201d, \u201chalife\u201d[59]<\/a> gibi s\u0131fatlarla methetti. Di\u011fer taraftan Ferezdak(114\/732) da, Emev\u00ee Halifesi S\u00fcleyman b. Abdilmelik (96\/725) i\u00e7in mehdi nitelemesinde bulundu. O, \u015fiirinde Emev\u00ee halifesine isyan eden ve \u00f6ld\u00fcr\u00fclen Kuteybe b. M\u00fcslim\u2019i icmaya ayk\u0131r\u0131 davranmakla\/cemaate kar\u015f\u0131 isyan etmekle ve Mehdiye taatini (beyatini) bozmakla ele\u015ftirdi.[60]<\/a> Ferezdak(114\/732), bir ba\u015fka \u015fiirinde, S\u00fcleyman b. Abdilmelik(96\/715)\u2019in mehdili\u011fi ile \u201cinsanlar\u0131 a\u011f\u0131r y\u00fcklerden ve belalardan kurtard\u0131\u011f\u0131n\u0131\u201d[61]<\/a> s\u00f6yler. Hatta bir \u015fiirinde Ferezdak(114\/732,) S\u00fcleyman b. Abdilmelik(96\/715)\u2019i, \u201cAllah\u2019\u0131n dalalete d\u00fc\u015fmekten korkanlar\u0131 kendisiyle hidayete kavu\u015fturmak i\u00e7in g\u00f6nderdi\u011fi mehdi\u201d [62]<\/a> olarak tan\u0131mlad\u0131. Ferezdak(114\/732), di\u011fer Emev\u00ee halifelerinden Yezid b. Abdilmelik(101\/720) i\u00e7in \u201co, takva sahibi, h\u00fckm\u00fcnde adil ve insanlara kar\u015f\u0131 \u00e7ok merhametli bir mehdi\u201d [63]<\/a> \u015feklinde; bir ba\u015fka yerde Velid(86\/705)\u2019e: \u201c Zalimler haktan sapt\u0131\u011f\u0131nda insanlar\u0131 hidayete ula\u015ft\u0131ran bir kamerdir, ayd\u0131r.\u201d [64]<\/a> \u015feklinde \u00f6vg\u00fcler ya\u011fd\u0131rd\u0131. Cer\u00eer (110\/728?), Emev\u00ee h\u00fck\u00fcmdar\u0131 Hi\u015fam b. Abdilmelik (105\/724)\u2019i \u201cAllah\u2019\u0131n nimeti, l\u00fctfu, emir\u00fc\u2019l-m\u00fc\u2019min\u00een, adaletle h\u00fckmeden, helalleri destekleyen, haramdan sak\u0131nan, adil imam[65]<\/a>, \u201cs\u0131k\u0131nt\u0131l\u0131 anlarda mehdiye y\u00f6nelir, ondan yard\u0131m isteriz\u201d, \u201chalife\u201d, \u201cimam\u201d, \u201chablullah\u201d [66]<\/a> \u015feklinde siyasi liderli\u011findeki meharetini ortaya koyan mehdilik ile ilgili vas\u0131flarla \u00f6vd\u00fc.<\/div>\n
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Kurey\u015f\u2019in kollar\u0131 aras\u0131nda yer alan Z\u00fchr\u00ee kabilesinden Talha b. Ubeydullah\u2019\u0131n o\u011flu Osman\u2019\u0131n mehdi, yani y\u00f6netici olmas\u0131 beklenmi\u015ftir. Hz. Osman\u2019\u0131 se\u00e7en \u015furada yer alan Talha b. Ubeydullah (36\/656)\u2019\u0131n siyas\u00ee ki\u015fili\u011fi ve ba\u011fl\u0131 oldu\u011fu soy dolay\u0131s\u0131yla, o\u011flu Musa, her ne kadar kendisi bu g\u00f6revi kabul etmese de, Kufe halk\u0131 taraf\u0131ndan Emeviler kar\u015f\u0131s\u0131nda halife olmaya namzet mehdi, yani halife\/imam olarak g\u00f6r\u00fcl\u00fcyordu. Musa b. Talha (103\/771), kendi d\u00f6neminde mehdi olarak g\u00f6r\u00fcyordu. \u0130bn Sa\u2019d bu konuda \u015fu bilgileri vermektedir: \u201cYalanc\u0131 el-Muhtar b. Eb\u00fb Ubeyd(67\/687), Kufe\u2019ye geldi\u011finde \u015fehrin ileri gelenleri Kufe\u2019den Basra\u2019ya ka\u00e7t\u0131lar. Aralar\u0131nda Musa b. Talha b. Ubeydullah da vard\u0131. \u0130nsanlar onu zaman\u0131n mehdisi olarak g\u00f6rd\u00fcler ve onun etraf\u0131n\u0131 sard\u0131lar. \u2026 (Musa b. Talha dedi ki,) Allah, Abdullah b. \u00d6mer\u2019e rahmet etsin. Ben onu peygamber d\u00f6nemindeki gibi g\u00f6r\u00fcyorum. O fitnelere girmedi ve de\u011fi\u015fmedi. Vallahi Kurey\u015f, onu ilk fitnede k\u0131\u015fk\u0131rtamad\u0131.\u201d[67]<\/a> Bu rivayet, mehdi olarak g\u00f6r\u00fclmesi dolay\u0131s\u0131yla Musa b. Talha(103\/771)\u2019dan Emevilere kar\u015f\u0131 y\u00f6netimi ele ge\u00e7irmek i\u00e7in taleplerin oldu\u011funu ve onun buna girmedi\u011fini ortaya koymaktad\u0131r. \u0130kincisi, Hz. Osman\u2019\u0131 se\u00e7en \u015fura aras\u0131nda bulunan Abdullah b. \u00d6mer\u2019i Kurey\u015f\u2019in \u201csen mehdisin\u201d diyerek b\u00f6yle bir m\u00fccadele i\u00e7in k\u0131\u015fk\u0131rtt\u0131\u011f\u0131 bilgisi, son derece \u00f6nemlidir.<\/div>\n
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Emev\u00eeler aras\u0131nda dini \u0131slah eden m\u00fcceddid ve adalet da\u011f\u0131tan mehdi rol\u00fcnde \u00f6ne \u00e7\u0131kar\u0131lanlardan birisi \u00d6mer b. Abdilaz\u00eez\u2019dir. \u0130bn Sa\u2019d\u2019\u0131n Hz. \u00d6mer\u2019in soyundan adil bir y\u00f6netici s\u0131fat\u0131yla mehdi \u00e7\u0131kaca\u011f\u0131na dair verdi\u011fi di\u011fer birka\u00e7 rivayet de bu konuyla ilgilidir.[68]<\/a> Yine bu haberler, Hz. \u00d6mer\u2019in bu kehanetinin onun k\u0131z torunlar\u0131ndan \u00d6mer b. Abdilaziz(99\/711) ile ger\u00e7ekle\u015fti\u011fini bildirmektedir. [69]<\/a> \u00d6mer b. Abd\u00fclaziz\u2019in ayn\u0131 zamanda Abdi\u015f\u015fems\u2019in bir mehdisi oldu\u011funa dair \u0130bn Sa\u2019d\u2019da ge\u00e7en iki rivayeti \u00f6nemine binaen vermek istiyorum:<\/div>\n
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  1. \u201cMuhammed b. Ali\u2019nin \u015f\u00f6yle dedi\u011fini i\u015fittim: \u201cPeygamber bizden, Mehd\u00ee Ben\u00ee Abd\u00fc\u015fems\u2019tendir. Biz Mehdi\u2019nin \u00d6mer b. Abdilaz\u00eez(99\/711)\u2019den ba\u015fka birisi olmad\u0131\u011f\u0131n\u0131 biliyoruz. (R\u00e2v\u00ee) dedi ki: \u201c Bu s\u00f6z, \u00d6mer b. Abd\u00fclaz\u00eez\u2019in halifeli\u011fi d\u00f6neminde s\u00f6ylenmi\u015f idi.\u201d [70]<\/a><\/li>\n
  2. \u201cEb\u00fb Ya\u2019f\u00fbr Hint bnt Esm\u00e2\u2019n\u0131n bir mevlas\u0131ndan \u015funu aktard\u0131: \u201c Ben Muhammed b. Ali\u2019ye \u201cMehd\u00ee\u2019nin sizin i\u00e7inizden \u00e7\u0131kaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyorlar.\u201d diye sordum. Muhammed b. Ali, \u201c Bu, b\u00f6yledir. Fakat o, Ben\u00ee Abdi\u015femsten\u2019dir.\u201d dedi. (R\u00e2v\u00ee) dedi ki: Sanki o, \u00d6mer b. Abdilaz\u00eez(99\/717)\u2019i kastetmi\u015fti.\u201d[71]<\/a><\/li>\n<\/ol>\n<\/div>\n
    Mehdiler, sadece Kurey\u015f\u00ee, Ha\u015fim\u00ee, Emev\u00ee ve Abbas\u00eelerden de\u011fildi. Ayn\u0131 zamanda Kahtan\u00eelerden de mehdi olarak g\u00f6ren veya kendisinin mehdi (halife\/imam) oldu\u011funu iddia edenler de vard\u0131r. \u00d6rne\u011fin Abdurrahman \u0130bn\u00fc\u2019l-E\u015f\u2019as, kendisini Yemenli Araplar\u0131n iki b\u00fcy\u00fck kabilesinden olan Kahtan\u00eelere dayand\u0131r\u0131yordu. O, kendisini \u201cN\u00e2s\u0131ru\u2019l-M\u00fcmin\u00een\u201d olarak isimlendirdi ve Emevilerin ve Emev\u00ee valisi Haccac\u2019\u0131n zulm\u00fcne son verecek, Yemenlilerin iktidar\u0131 kendilerine teslim etmeyi bekledikleri kimse oldu\u011funu s\u00f6yledi.[72]<\/a> Muhtemelen \u201cKahtan\u2019dan halk\u0131 asas\u0131yla g\u00fcden bir adam \u00e7\u0131kmad\u0131k\u00e7a k\u0131yamet kopmaz.\u201d[73]<\/a> \u015feklindeki hadis Abdurrahman \u0130bn\u00fc\u2019l-E\u015f\u2019as\u2019\u0131n Emevilere kar\u015f\u0131 m\u00fccadelesi \u00fczerine bina edilmi\u015f idi.<\/div>\n
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    Mehdilik ile ilgili rivayetlere ad\u0131 kar\u0131\u015fanlardan birisi de Kurey\u015fli Abdullah b. Z\u00fcbeyr(73\/692)\u2019dir. O, Hz. Osman\u2019\u0131n se\u00e7ili\u015finde \u015furada yer alan Z\u00fcbeyr ibn\u00fc\u2019l-Avv\u00e2m\u2019\u0131n o\u011fludur. Mekke ve Medine\u2019yi ele ge\u00e7irmek i\u00e7in planlar yapt\u0131. Emevilere kar\u015f\u0131 Hariciler ile i\u015fbirli\u011fi yapt\u0131. O, isyan\u0131nda dayand\u0131\u011f\u0131 iddia, hilafeti Medine\u2019ye d\u00f6nd\u00fcrmek idi. 64\/683 y\u0131l\u0131nda Mekke\u2019yi ku\u015fat\u0131nca \u201cEmir\u00fc\u2019l-M\u00fcmin\u00een\u201d unvan\u0131 ile halifeli\u011fini ilan etti. Madelung[74]<\/a>\u2019un dedi\u011fi gibi, \u00dcmm\u00fc Seleme\u2019ye nisbet edilen hadis Abdullah b. Z\u00fcbeyr\u2019in daveti \u00fczerine bina edilmi\u015fti ve sava\u015f propaganda arac\u0131 olarak kullan\u0131lm\u0131\u015ft\u0131.[75]<\/a> \u00c7\u00fcnk\u00fc o hilafeti Mekke\u2019de kurmak istedi ve Mekke ileri gelenlerinin r\u00fckn ve makam aras\u0131nda kendisine zorla beyat etmesini istedi. Bu istek hadislere bu \u015fekilde yans\u0131d\u0131. Di\u011fer rivayetlerde \u015eam abdallar\u0131ndan ve Irakl\u0131 gruplardan bahsedildi. Ayn\u0131 d\u00f6nemlerde Muhtar es-Sakafi, Kufe\u2019de Muhammed el-Hanefiyye\u2019nin mehdili\u011fini ilan etti. Muhammed el-Hanefiyye Fat\u0131ma soyundan de\u011fildi. Hatta Abbasiler, Muhammed el-Hanefiyye\u2019nin o\u011flu Ebu Ha\u015fim \u00fczerinden Abbasiler iktidar\u0131 devredecek olan ihtilali ger\u00e7ekle\u015ftirdiler. Abbasiler i\u015fba\u015f\u0131na gelir gelmez, bu defa Ha\u015fimo\u011fullar\u0131 devre d\u0131\u015f\u0131 b\u0131rak\u0131ld\u0131. Art\u0131k Abbasilerin zulm\u00fcnden kurtulabilmek i\u00e7in, iktidar\u0131n, Talib\u00ee Ehl-i Beyt\u2019ine ge\u00e7mesi, yani Ali\u2019nin Fat\u0131ma\u2019dan olan soyuna tahsis edilmesi gerekiyordu. Fat\u0131ma soyundan \u00e7\u0131kacak mehdilikten bahseden hadisler artmaya ba\u015flad\u0131. Asabiyet ve Kavmiyet\u00e7ilik rivayetler \u00fczerinden mehdinin karakterini belirleyici unsur oldu.<\/div>\n
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    Mehdilik ile ilgili rivayetlerde, M\u00fcsl\u00fcmanlar aras\u0131nda ya\u015fanan kabilecilik ve asabiyet ile Kufe, Mekke-Medine ve \u015eam aras\u0131ndaki iktidar m\u00fccadelesi rivayetlerde yans\u0131d\u0131. Muhtar\u0131n Fat\u0131ma evlad\u0131nda de\u011fil Hanefiyye\u2019nin o\u011flunun mehdili\u011fini ilan etmesi ve Abbasilerin iktidara gelmesinin yolunu a\u00e7mas\u0131 ile birlikte, k\u00f6t\u00fc sonu\u00e7lara sebep verece\u011fini anlar anlamaz, mehdili\u011fi Fat\u0131ma soyuna intikal ettirdiler. Bunun \u00fczerine iktidar\u0131n (mehdili\u011fin) Ali\u2019nin Fat\u0131ma\u2019dan olan evlatlar\u0131nda devam etmesini yayg\u0131nla\u015ft\u0131racak rivayetler devreye girdi. Rivayetlerin hadis kolleksiyonlar\u0131na girmesi ile birlikte, Ehl-i S\u00fcnnet, \u015eia ve Sufiler mehdili\u011fi Fat\u0131ma soyuna tahsis ettiler. Hicri 3. Asr\u0131n ortalar\u0131ndan itibaren art\u0131k hadisle\u015ftirilen rivayetlere uygun mehdiler \u00fcretilmeye ve onlar \u00fczerinden siyaseti ve inanc\u0131 kontrol etmeye \u00e7al\u0131\u015fan ki\u015filer veya gruplar ortaya \u00e7\u0131kmaya ba\u015flad\u0131.<\/div>\n
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    Horasan\u2019da Emeviler\u2019e kar\u015f\u0131 isyan eden Temimli Haris b. S\u00fcreyc (128\/746) de halk aras\u0131nda kendilerini Emev\u00ee zulm\u00fcnden kurtaracak biri olarak g\u00f6r\u00fcld\u00fc. Haris b. S\u00fcreyc isyan\u0131, Fiten ve Mehdilik ile ilgili edebiyata Mudaro\u011fullar\u0131n\u0131n mehdisi olarak yans\u0131d\u0131. \u00d6rne\u011fin Eb\u00fb Davud, S\u00fcnen<\/i>\u2019inde M\u00e2ver\u00e2\u00fcnnehir b\u00f6lgesinden \u201cHaris b. el-Harr\u00e2s isminde bir ki\u015finin \u00e7\u0131kaca\u011f\u0131n\u0131, bu ki\u015finin Hz. Peygamber\u2019in (s.a.s.) Ehl-i Beyt\u2019ine destek olaca\u011f\u0131n\u0131 ve her M\u00fcsl\u00fcman\u0131n ona yard\u0131m etmekle y\u00fck\u00fcml\u00fc oldu\u011funu\u201d \u00f6ng\u00f6ren bir rivayete yer vermektedir.[76]<\/a> Bu rivayette dile getirilen ki\u015fi, Meveraunnehir\u2019de T\u00fcrkler\u2019e kar\u015f\u0131 d\u00fczenlenen sava\u015flara kat\u0131lm\u0131\u015f, Temim kabilesinden \u201cmazlumlar\u0131n kurtar\u0131c\u0131s\u0131\u201d, \u201csiyah bayrakl\u0131\u201d H\u00e2ris b. S\u00fcreyc\u2019dir. O, Emeviler\u2019e kar\u015f\u0131 ger\u00e7ekle\u015ftirdi\u011fi 10 k\u00fcsur y\u0131l s\u00fcren isyanda 128\/746 y\u0131l\u0131nda \u00f6ld\u00fcr\u00fclm\u00fc\u015ft\u00fcr.[77]<\/a> Bu rivayette, Haris, her ne kadar mehdi s\u0131fat\u0131yla tan\u0131mlanm\u0131yorsa da, Muhammed ailesine yard\u0131m edecek ve Abbas\u00eelerin geli\u015fini haz\u0131rlayacak bir ki\u015fi olarak verilmektedir. Baz\u0131 yazarlar[78]<\/a>, onun siyah bayraklar kullanmas\u0131na bakarak, Emev\u00ee iktidar\u0131n\u0131 y\u0131kacak mehdi rol\u00fc oynad\u0131\u011f\u0131n\u0131 ve onun M\u00fcrci\u00ee mehdi oldu\u011funu ileri s\u00fcrmektedirler. Onun Emeviler\u2019e kar\u015f\u0131 isyan\u0131 Abbas\u00ee ihtilalinin \u00e7abukla\u015ft\u0131rm\u0131\u015f ve ba\u015far\u0131yla sonu\u00e7lanmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r. Muhtemelen Abbas\u00ee mehdisi ile ilgili rivayetler \u00e7er\u00e7evesine bu sebeple girmi\u015ftir. 3.\/9. Asr\u0131n ortalar\u0131nda tedav\u00fcle \u00e7\u0131kan Mehdilik rivayetleri incelendi\u011finde bu hadislerde asabiyet ve kavmiyet unsurlar\u0131n\u0131n yo\u011fun bir \u015fekilde kullan\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fclmektedir.<\/div>\n
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    Emevilerin y\u0131k\u0131lmas\u0131ndan sonra Emev\u00ee taraftarlar\u0131 kendi soylar\u0131ndan tekrar idareyi ele ge\u00e7irecek S\u00fcfyan\u00ee bir mehdi beklentisi i\u00e7ine girmi\u015f olabilirler. Onu Hz. Peygamber m\u00fcjdeledi\u011fi i\u00e7in de\u011fil, Emev\u00ee soyundan birinin \u00e7\u0131k\u0131p iktidar\u0131 tekrar ele ge\u00e7irmeye inand\u0131klar\u0131 i\u00e7indir. Bu beklentinin daha \u00f6nce ya\u015fam\u0131\u015f bir S\u00fcfyan\u00ee\u2019nin geri gelmesi \u015feklinde mi yoksa bu soydan \u00e7\u0131kacak birisinin Abbasileri devirerek idareyi ele ge\u00e7irmesi \u015feklinde mi olaca\u011f\u0131 a\u00e7\u0131k de\u011fildir. Ancak asabiyet ve kavmiyet\u00e7ili\u011fin etkisiyle, kurtar\u0131c\u0131 olarak bir S\u00fcfyan\u00ee\u2019yi, yani Emev\u00ee soyundan birisini istedikleri kesin g\u00f6r\u00fcn\u00fcyor. Emeviler y\u0131k\u0131ld\u0131ktan sonra Abbasilerin i\u015fba\u015f\u0131na gelmesi ve Talipo\u011fullar\u0131na t\u0131pk\u0131 Emeviler gibi bask\u0131, i\u015fkence ve zulm\u00fcn devam etmesi kar\u015f\u0131s\u0131nda, onlara kar\u015f\u0131 Talipo\u011fullar\u0131ndan bir kurtar\u0131c\u0131 beklenir olmu\u015ftur. Bunun Emev\u00ee-Ha\u015fim\u00ee \u00e7eki\u015fmesinde daha \u00f6nce ad\u0131 g\u00fcndeme gelen Ebu S\u00fcfyan\u2019\u0131n soyunda yani S\u00fcfyanilerden olmas\u0131 \u00f6nemli idi. Zaten daha \u00f6nce ge\u00e7ti\u011fi gibi Emeviler aras\u0131nda \u00d6mer b. Abdilaziz, Mervanilerin mehdisi olarak g\u00f6r\u00fclmekteydi. Sufyan\u00ee mehdi beklentisi de rivayetlere yans\u0131m\u0131\u015ft\u0131r.[79]<\/a> Bu rivayetlerin S\u00fcfyan\u00eelik ad\u0131na Halid b. Yezid taraf\u0131ndan uyduruldu\u011fu da s\u00f6ylenmektedir. Ancak Emev\u00ee y\u00f6netimi ve \u00f6zellikle S\u00fcfyan\u00eelerin halk aras\u0131ndaki olumsuz imaj\u0131, onu Abbas\u00ee veya Ha\u015fim\u00ee aleyhtar\u0131 bir tarafta, onlara kar\u015f\u0131 m\u00fccadele eden bir konuma d\u00fc\u015f\u00fcrm\u00fc\u015ft\u00fcr.[80]<\/a><\/div>\n
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    Ha\u015fim\u00ee, Emev\u00ee, S\u00fcfyan\u00ee, Talib\u00ee mehdilerin yan\u0131nda Emev\u00ee zulm\u00fcnden kurtaracak Abbas\u00ee mehdiden[81]<\/a> bahseden rivayetler \u00fcretildi. Hilafetin Ha\u015fimilerin iki b\u00fcy\u00fck kabilesinden birisi olan Abbas b. Abdulmuttalib\u2019in soyunda, yani Abbasileri hakk\u0131 oldu\u011fu iddias\u0131yla Abbas\u00ee ihtilali ger\u00e7ekle\u015fti. Abbas\u00eelerin emrindeki ulema bu konuda pek \u00e7ok rivayet \u00fcretti.[82]<\/a> Abbas\u00ee y\u00f6netimi kendilerinin de Ha\u015fimo\u011fullar\u0131ndan geldi\u011fini gerek\u00e7e g\u00f6stererek Talipo\u011fullar\u0131ndan mehdilik iddias\u0131nda bulunanlar\u0131 veya bu soydan Muhammed b. Abdullah el-Mehd\u00ee Nefs\u00fczzekiyye\u2019\u0131n mehdilik ile ili\u015fkilendirilme iddialar\u0131n\u0131 bo\u015fa \u00e7\u0131karmak i\u00e7in Abbasilerin ikinci halifesi Mansur, o\u011flu Eb\u00fb Abdillah el-Mehd\u00ee Muhammed b. Abdullah(775-785)\u2019a mehdi unvan\u0131 vermi\u015ftir.[83]<\/a> Muhtemelen isim ve babalar\u0131n\u0131n isimleri ayn\u0131 olan bu iki ki\u015fi aras\u0131ndaki siyas\u00ee rekabet rivayetlere, \u201cismi benim ismime\u201d[84]<\/a>, \u201cbabas\u0131n\u0131n ismi babam\u0131n ismine uyacak\u201d[85]<\/a> \u015feklinde yans\u0131d\u0131. Daha \u00f6nceden Eb\u00fb\u2019l-Abbas Seffah d\u00f6neminde Mansur\u2019dan sonra \u0130sa b. Musa\u2019n\u0131n halifeli\u011fe getirilmesi kararla\u015ft\u0131r\u0131lm\u0131\u015fken buna uyulmad\u0131 ve Mansur kendi o\u011flu Muhammed\u2019in halife olmas\u0131n\u0131 sa\u011flad\u0131. Yine Abbasiler d\u00f6neminde S\u0131bt b. Teaviz\u00ee, Abbas\u00ee halifesi Nas\u0131r Lidinillah (575\/1180)\u2019\u0131 methetti\u011fi bir \u015fiirinde onu mehdi olarak nitelendirmi\u015f ve onun halifeli\u011finin ba\u015fka bir mehdiyi beklemeyi gereksiz k\u0131ld\u0131\u011f\u0131n\u0131 dile getirmi\u015ftir.[86]<\/a> \u0130slam\u2019\u0131n ilk d\u00f6nemlerinde Medine, Taif, Hayber, Necran, Habe\u015fistan ve di\u011fer b\u00f6lgelerde Yahudi ve Hristiyan n\u00fcfusunun varl\u0131\u011f\u0131 bilinmektedir. Bu iki dinin mensuplar\u0131 aras\u0131nda uzun zamandan bir kurtar\u0131c\u0131 fikri vard\u0131. Onlar aras\u0131nda mesih beklentisi zihinlerde canl\u0131 bir \u015fekilde ya\u015f\u0131yordu. Yahudi ve Hristiyanl\u0131ktan \u0130slam\u2019a ge\u00e7enler aras\u0131nda, Emeviler d\u00f6neminde ya\u015fanan bask\u0131 ve zulm\u00fcnden kurtulmak i\u00e7in, eski k\u00fclt\u00fcrlerinden geriye kalan kurtar\u0131c\u0131 fikri, Hz. \u0130sa ile Mesih\u2019in d\u00f6n\u00fc\u015f\u00fc \u015feklinde veya ba\u015fka \u015fah\u0131slarla ili\u015fkili olarak devreye sokulmak istenmi\u015f olabilir. Ancak asabiyet, kurtar\u0131c\u0131n\u0131n kimli\u011fini mehdi olarak de\u011fi\u015fmesine sebep oldu. Mehdi s\u00f6zc\u00fc\u011f\u00fcn\u00fcn \u201cahir zamanda gelece\u011fi m\u00fcjdelenen kimseye kar\u015f\u0131l\u0131k olarak itikad\u00ee ve siyas\u00ee anlam i\u00e7eri\u011fini zorlayacak \u015fekilde kullan\u0131m\u0131 Abbasilerin ilk y\u00fczy\u0131l\u0131nda tedav\u00fcle giren hadisler yoluyla olmu\u015ftur.[87]<\/a>Asabiyetin azalmas\u0131 veya devre d\u0131\u015f\u0131 kalmas\u0131 durumlar\u0131nda Ha\u015fimilerden Talib\u00ee veya Abbas\u00ee soyundan olma \u015fart\u0131 aranmayarak Mesih ad\u0131yla kurtar\u0131c\u0131lar \u00e7\u0131kt\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. \u00d6rne\u011fin S\u00fcnn\u00ee \u00e7evrelerden Mirza Gulam Ahmed ve \u015ei\u00ee \u00e7evrelerden \u00e7\u0131kan Mirza H\u00fcseyin Ali soy etkenini devre d\u0131\u015f\u0131 b\u0131rakarak Mesihlik veya yeni bir nebilik ya da resull\u00fck iddias\u0131nda bulunmu\u015ftur.<\/div>\n
    <\/div>\n
    S\u00fcnn\u00ee kesimde bu rivayetler konusunda en ciddi ara\u015ft\u0131rma ve ele\u015ftirinin \u0130bn Haldun taraf\u0131ndan yap\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6rmekteyiz. \u0130bn Haldun\u2019un bu rivayetleri tek tek inceleyerek senet a\u00e7\u0131s\u0131ndan ele\u015ftirdi\u011fini ve onlar\u0131n uydurma oldu\u011funu ortaya koyduktan sonra asabiyetin, taifiyyecili\u011fin bir \u00fcr\u00fcn\u00fc oldu\u011fu, \u015ei\u00ee \u00e7evrelerde ve S\u00fcnn\u00ee S\u00fcnn\u00ee Sufi \u00e7evrelerde yay\u0131ld\u0131\u011f\u0131 sonucuna varm\u0131\u015ft\u0131r.[88]<\/a><\/div>\n
    <\/div>\n
    Sonu\u00e7 olarak Mehdilik rivayetleri, Araplar aras\u0131ndaki kabilecilik ve asabiyet\u00e7ili\u011fe ait pek \u00e7ok unsuru i\u00e7inde bar\u0131nd\u0131rmaktad\u0131r. \u00d6rne\u011fin Araplar, \u015eam, Kud\u00fcs, D\u0131ma\u015fk, Medine ve Mekke gibi Arap co\u011frafyas\u0131; Mehdi\u2019nin Kurey\u015f, Emev\u00ee, Ha\u015fim\u00ee, Abbas\u00ee, Kahtan\u00ee, Mudar\u00ee ve Temim gibi Arap kabilelerinden olmas\u0131, Araplar\u0131 y\u00f6netmesi, Kurey\u015f\u2019in kaybetti\u011fi m\u00fclk\u00fc geri almas\u0131; Mehdi\u2019nin Peygamber\u2019in soyundan, Fat\u0131ma\u2019dan olan evlatlar\u0131ndan, Ali\u2019nin sulb\u00fcnden olmas\u0131 gibi unsurlar Arap kavmiyet\u00e7ili\u011fi ve asabiyet\u00e7ili\u011fi s\u00f6yleminin izlerini ta\u015f\u0131d\u0131\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a g\u00f6stermektedir. Mehdilik ile ilgili hadisle\u015ftirilen alg\u0131 daha sonraki b\u00fct\u00fcn mehdilik iddialar\u0131nda ve Mehdilik alg\u0131lar\u0131nda genel \u00e7er\u00e7eveyi olu\u015fturmaya devam etmi\u015ftir. Bu sebeple kendisini Peygamber s\u00fclalesine ba\u011flayan, Muhammed\u00ee nurla birle\u015ftiren, Peygamber\u2019i r\u00fcyas\u0131nda g\u00f6r\u00fcp kendini mehdi ilan ettiren veya Hz. Ali\u2019nin ruhaniyetiyle g\u00f6r\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc s\u00f6yleyip mehdi oldu\u011funu ileri s\u00fcren maraz\u00ee \u015fahsiyetler hep olmu\u015ftur.<\/div>\n
    <\/div>\n

    2. <\/b>Mitolojik Mehdi tipolojisi (Gulat-\u0131 \u015e\u00eea, \u0130smaililik)\u00a0<\/b><\/h2>\n
    <\/div>\n
    M\u00fcsl\u00fcmanlar Hz. Peygamber sonras\u0131nda Cemel, S\u0131ff\u00een, Kerbela ve Harre vakas\u0131 gibi \u00e7ok \u00f6nemli i\u00e7 \u00e7at\u0131\u015fmalar ya\u015fad\u0131lar. Kurey\u015f\u2019in iki b\u00fcy\u00fck kabilesi ve Ehl-i Beyt\u2019i olan Emeviler ve Ha\u015fimiler aras\u0131nda siyasi iktidar m\u00fccadelesinin bir sonucu olarak ya\u015fanan bu hadiseler, o g\u00fcnk\u00fc M\u00fcsl\u00fcman toplumun bilincinde \u00e7ok b\u00fcy\u00fck hasara (travma) ve g\u00fcn\u00fcm\u00fcze kadar devam eden tart\u0131\u015fmalara sebep olmu\u015ftur. Arap siyasi k\u00fclt\u00fcr\u00fcn\u00fcn belirleyici unsurlar\u0131ndan birisi olan asabiyet ve kavmiyet\u00e7ilik, Emevi zulm\u00fcnden ve bask\u0131s\u0131ndan ancak Ha\u015fimiler veya di\u011fer kabilelerin i\u015fba\u015f\u0131na getirilmesi yoluyla olmas\u0131n\u0131 gerektiriyordu. \u00d6nce Arab’\u0131n Ehl-i Beyt\u2019lerinden Ha\u015fim\u00ee soyuna mensup olan birisini imam edinerek i\u015fe ba\u015flad\u0131lar. Emev\u00ee-Ha\u015fim\u00ee \u00e7eki\u015fmesi \u00e7izgisinde Kerbela sonras\u0131nda Hicretin ilk asr\u0131n\u0131n ikinci yar\u0131s\u0131nda Tevv\u00e2bun isyan\u0131, Muhtar Sekafi, Beyan b. Seman ve Mu\u011fire b. Said isyanlar\u0131 hep Emevileri y\u0131k\u0131p iktidara Ha\u015fimileri getirmek i\u00e7in yap\u0131ld\u0131. Bu isyanlar Emevi saltanat\u0131ndan kurtulmak i\u00e7in bir \u00e7are olmad\u0131, ancak \u00e7\u00f6z\u00fcm aray\u0131\u015flar\u0131 aleni olmaktan \u00e7\u0131k\u0131p gizli bir davete ve ihtilal planlar\u0131na d\u00f6n\u00fc\u015fmeye ba\u015flad\u0131.<\/div>\n
    <\/div>\n
    Ha\u015fim\u00ee ve Talib\u00ee soyundan mehdilik ile ili\u015fkilendirilen kimselerin hi\u00e7 birisinin iktidar\u0131 elde edemeden \u00f6lmesi veya bu u\u011furda \u00f6ld\u00fcr\u00fclmesi ona destek olan taraftarlar\u0131nca kolay kolay kabullenilmedi. Daha sonra \u00f6ld\u00fcklerini bildikleri halde bunlar\u0131n tekrar d\u00fcnyaya gelecekleri y\u00f6n\u00fcnde ki\u015fisel beklenti i\u00e7erisine giren ki\u015fi veya gruplar t\u00fcredi. Onlar\u0131 sa\u011fl\u0131\u011f\u0131nda iktidara ta\u015f\u0131yamayan ve Emev\u00ee ve Abbas\u00eeler kar\u015f\u0131s\u0131nda \u00e7aresiz kalan bir k\u0131s\u0131m taraftarlar\u0131, do\u011fruluk ve adaletine inand\u0131klar\u0131 bu ki\u015filerin bir g\u00fcn gelip zalim y\u00f6netimi devirece\u011fine inanmaya ba\u015flad\u0131lar. \u00d6zellikle Muhammed el-Hanefiyye\u2019nin taraftarlar\u0131ndan ve onu mehdi-imam olarak g\u00f6ren ilk \u015ei\u00ee \u015fairlerden \u0130ranl\u0131 Seyyid Himyer\u00ee (173\/789-90) ve Kuseyyir (105\/721) yazd\u0131klar\u0131 \u015fiirlerinde mehdi ve imam unvan\u0131 verdikleri kimselerden ya\u015fam\u0131na ve \u00f6l\u00fcm\u00fcne tan\u0131k olduklar\u0131 Muhammed el-Hanefiyye\u2019nin \u00f6ld\u00fckten sonra d\u00fcnyaya tekrar gelece\u011fi ve zulm\u00fc kald\u0131raca\u011f\u0131na dair hayal ve emellerini dile getirdiler.[89]<\/a><\/div>\n
    <\/div>\n
    Emevilerden en fazla zul\u00fcm g\u00f6ren \u00e7evreler ve \u00f6zellikle mevali kesimi aras\u0131nda Mehdilik, Ha\u015fim\u00ee soyundan gelen Hz. Ali\u2019nin \u015fehid edilmesi, Hz. H\u00fcseyin\u2019in feci bir \u015fekilde \u00f6ld\u00fcr\u00fclmesi ve bunlar\u0131n intikam\u0131n\u0131 almak \u00fczere harekete ge\u00e7en ve isyan edenlerin ayn\u0131 akibete u\u011framas\u0131, onlar\u0131n yan\u0131nda yer alanlar\u0131n hayatta iken Emevilere kar\u015f\u0131 alternatif siyas\u00ee lider olarak g\u00f6r\u00fclen bu ki\u015filer etraf\u0131nda bir mitolojinin \u00fcretilmesine sebep oldu. Emevileri siyas\u00ee ve fiziki g\u00fc\u00e7 kullanarak de\u011fi\u015ftiremeyece\u011fini anlayan bu kesimler, yer alt\u0131na \u00e7ekilmeye ve gizli davet y\u00f6ntemini benimsemeye y\u00f6neldiler. Bu \u00e7evreler davet s\u00f6yleminin merkezine Ha\u015fim\u00ee soyundan \u00f6len veya \u00f6ld\u00fcr\u00fclen ki\u015fileri, Arap, Fars, Mecus\u00ee, Yahudi ve Hristiyan k\u00fclt\u00fcrlerdeki mitolojik unsurlardan da yararlanarak onlar\u0131n \u00f6lmedi\u011fi, bir da\u011fda, vadide veya herhangi bir kutsal b\u00f6lgede gizlendi\u011fi, \u00f6lm\u00fc\u015f olsa da geri d\u00f6nece\u011fini (ric\u2019at), Tanr\u0131\u2019n\u0131n onunla irtibat halinde oldu\u011fu, gizli bilgileri ve s\u0131rlar\u0131 ona bildirdi\u011fi, \u0130sa\u2019n\u0131n veya Hz.Muhammed\u2019in vasiyyeti ile Hz. Ali ve soyunda bu kutsal g\u00f6revin (vasilik) devam etti\u011fi, ilahi nurdan yarat\u0131ld\u0131klar\u0131, Musa\u2019n\u0131n sandukas\u0131na veya Peygamberlerin emanetlerine sahip olduklar\u0131 ve benzeri mitolojik unsurlar\u0131 kulland\u0131lar. Emeviler d\u00f6neminde ve Abbasilerin ilk d\u00f6nemlerinde toplumsal ve siyas\u00ee hayatta Arap kabileleri aras\u0131ndaki iktidar m\u00fccadelesinde \u00f6ne \u00e7\u0131kan \u015fahsiyetler i\u00e7in kullan\u0131lan mehdilik, Emevilerle d\u00fc\u015fman hale gelen gruplar aras\u0131nda Allah taraf\u0131ndan \u00f6zel se\u00e7ilmi\u015fli\u011fi, b\u00fct\u00fcn zamanlar\u0131n imam\u0131 veya K\u0131yamet \u00f6ncesi gelece\u011fi m\u00fcjdelenen mehdi kaim gibi gnostik ve eskatolojik unsurlar\u0131 i\u00e7eren bir doktrine d\u00f6n\u00fc\u015fmeye ba\u015flad\u0131.<\/div>\n
    <\/div>\n
    Mezhepler Tarihi klasik kaynaklar\u0131nda Gulat-\u0131 \u015eia diye an\u0131lan pek \u00e7ok hareket gnostik ve mitolojik unsurlardan birisi veya birka\u00e7\u0131n\u0131 birden kullananlar\u0131n isimleriyle ve \u00f6rnekleriyle doludur, ancak bu t\u00fcr din\u00ee-politik hareketlerin ba\u015f\u0131nda Sebeiyye, Mu\u011firiyye, Muhtariyye\/Keysaniyye, Beyaniyye, Sem\u2019aniyye, H\u0131da\u015fiyye, M\u00fcslimiyye, Ha\u015febiyye, Hattabiyye, Vak\u0131fiyye, Navusiyye, \u0130smailiyye ve benzerleri gelmektedir. Hatta \u015ei\u00ee makalat yazar\u0131 Kumm\u00ee ve Nevbaht\u00ee, eserlerinde her imam\u0131n \u00f6l\u00fcm\u00fcnden sonra \u015ei\u00ee toplulu\u011fun \u0130mam\u2019\u0131n \u00f6l\u00fcp \u00f6lmemesi, geri gelmesi, mehdi kaim olu\u015fu ile ilgili g\u00f6r\u00fc\u015fler dolay\u0131s\u0131yla kendi i\u00e7inde f\u0131rkala\u015fmalar\u0131 kronolojik olarak vermektedir. Bu f\u0131rkalar, mitolojik unsurlar\u0131 sosyolojik olarak toplumda yayg\u0131n olan asabiyet\u00e7i mehdilik anlay\u0131\u015f\u0131 \u00fczerinden yapt\u0131lar. Zamanla bu \u00e7evrelerde Mehd\u00eelik doktrini nazari tart\u0131\u015fmalara d\u00f6n\u00fc\u015ft\u00fc ve bat\u0131n\u00ee tevillerle din\u00ee naslarla ili\u015fkilendirilmeye \u00e7al\u0131\u015f\u0131ld\u0131.<\/div>\n
    <\/div>\n
    \u015ei\u00ee f\u0131rka mensuplar\u0131, Ha\u015fim\u00ee, Abbas\u00ee, Talib\u00ee, Hasan\u00ee veya H\u00fcseyn\u00ee soyuna mensup baz\u0131 kimselerin \u00f6ld\u00fc\u011f\u00fcne \u015fahit olmalar\u0131na ra\u011fmen, onlar\u0131n \u00f6l\u00fcmlerini kabullenemediler, onlar\u0131n \u00f6lmedi\u011fini hayaline kap\u0131ld\u0131lar ya da \u00f6ld\u00fc\u011f\u00fcn\u00fc kabullenerek bir g\u00fcn geri gelece\u011fini \u00fcmit ettiler. Hatta bu soylardan gelen ve siyas\u00ee m\u00fccadelede yer alanlar\u0131n, \u00f6ld\u00fcr\u00fclece\u011finden korkarak gizlendi\u011fine veya \u00f6lmeden gaybete girdi\u011fine inan\u0131lan ki\u015filerin say\u0131s\u0131 her ge\u00e7en g\u00fcn artmaya ba\u015flad\u0131. Mezhepler Tarihi kaynaklar\u0131nda ve \u00f6zellikle \u015ei\u00ee f\u0131rak gelene\u011finde, bu \u00e7er\u00e7eveye dahil edilen ad\u0131 ge\u00e7en soylara mensup pek \u00e7ok ki\u015fi bulunmaktad\u0131r:<\/div>\n
    <\/div>\n
    \n
      \n
    1. Sebeiyye grubu, Hz. Ali\u2019nin mehdi oldu\u011funu, onun yery\u00fcz\u00fcn\u00fc ele ge\u00e7irmeden \u00f6lmeyece\u011fi veya \u00f6ld\u00fcr\u00fclmeyece\u011fini san\u0131yorlard\u0131.[90]<\/a><\/li>\n
    2. Keysaniyye veya Muhtariyye grubu, mehdi olarak g\u00f6rd\u00fckleri Muhammed el-Hanefiyye\u2019nin \u00f6ld\u00fc\u011f\u00fcne \u015fahit olduklar\u0131 halde, onun \u00f6lmedi\u011fini, Mekke ile Medine aras\u0131ndaki bir da\u011fda gizlendi\u011fini, bal ve s\u00fctle beslendi\u011fini, bir arslan ve kaplan taraf\u0131ndan korundu\u011funu, zaman\u0131 gelince ortaya \u00e7\u0131kaca\u011f\u0131n\u0131 iddia emi\u015flerdir.[91]<\/a><\/li>\n
    3. Bir grup \u015ei\u00ee, Abdullah b. Muaviye\u2019nin \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fcne \u015fahit olduklar\u0131 halde onun \u00f6lmedi\u011fi yery\u00fcz\u00fcnde adaleti sa\u011flad\u0131ktan sonra ve y\u00f6netimi Ali evlatlar\u0131ndan birisine teslim ettikten sonra \u00f6lece\u011fini ileri s\u00fcrd\u00fc.[92]<\/a><\/li>\n
    4. Bir grup \u015ei\u00ee, 145\/762 y\u0131l\u0131nda Abbasilere kar\u015f\u0131 isyan eden ve Abbasiler taraf\u0131ndan \u00f6ld\u00fcr\u00fclen Muhammed b. Abdillah el-Mehd\u00ee en-Nefs\u00fc\u2019z-Zekiyye\u2019nin imam ve mehdili\u011fini o hayatta iken kabul etmi\u015fler, ancak \u00f6l\u00fcm\u00fcn\u00fc kabullenememi\u015fler ve onun Mekke-Necd yolunda bulunan el-Alemiyye adl\u0131 bir da\u011fda ikamet etti\u011fini, zaman\u0131 gelince ortaya \u00e7\u0131k\u0131p adaleti hakim k\u0131ld\u0131ktan sonra \u00f6lece\u011fini iddia etti. [93]<\/a><\/li>\n
    5. Cafer Sad\u0131k\u2019\u0131n148\/765 y\u0131l\u0131nda \u00f6lmesinin ard\u0131ndan onu imam kabul edenler pek \u00e7ok gruba ayr\u0131lm\u0131\u015f olup onlardan Navusiyye ad\u0131 verilen bir grup, onun \u00f6lmedi\u011fini, el-Kaim el-Mehdi oldu\u011funu, onun bir g\u00fcn ortay \u00e7\u0131k\u0131p yery\u00fcz\u00fcn\u00fc \u0131slah ettikten sonra \u00f6lece\u011fini savundu.[94]<\/a><\/li>\n
    6. \u015ei\u00ee bir grup, Muhammed b. \u0130smail\u2019i el-Kaim el-Mehdi kabul ederek onun \u00f6lmedi\u011fine ve Rum topraklar\u0131nda ya\u015famaya inanm\u0131\u015ft\u0131r. [95]<\/a><\/li>\n
    7. Baz\u0131 \u015ei\u00eeler, mehdi olarak g\u00f6rd\u00fckleri Musa Kaz\u0131m\u2019\u0131n \u00f6ld\u00fc\u011f\u00fcne \u015fahit olduklar\u0131 halde, onun \u00f6lmedi\u011fine ve \u00f6lemeyece\u011fine, gizlendi\u011fine bir g\u00fcn yer y\u00fcz\u00fcn\u00fcn adaletle doldurulmas\u0131 i\u00e7in ortaya \u00e7\u0131kaca\u011f\u0131na inanan\u0131yorlard\u0131.[96]<\/a><\/li>\n
    8. Bir grup, Ali en-Nak\u00ee hayatta iken \u00f6len o\u011flu Muhammed\u2019in imametini ve mehdili\u011fini iddia etmi\u015ftir. [97]<\/a><\/li>\n
    9. Nefisiyye grubu, Cafer b. Ali en-Nak\u00ee hayatta iken, onun el-Kaim el-Mehdi oldu\u011funa inan\u0131yordu. [98]<\/a><\/li>\n
    10. Baz\u0131 \u0130mamiler, el-Kaim el-Mehdi kabul ettikleri Hasan el-Asker\u00ee\u2019nin kayboldu\u011funa ve bir s\u00fcre gizlendikten sonra ortaya \u00e7\u0131kaca\u011f\u0131na inan\u0131yordu[99]<\/a><\/li>\n
    11. \u0130mamiyye grubu, el-Kaim el-Mehdi olarak g\u00f6rd\u00fckleri Muhammed b. Hasan el-Asker\u00ee\u2019nin be\u015f ya\u015f\u0131nda iken 260\/873 y\u0131l\u0131nda k\u0131sa s\u00fcreli gaybete girdi\u011fine 329\/940 y\u0131l\u0131nda ise uzun gaybet d\u00f6nemine girdi\u011fine inand\u0131.[100]<\/a><\/li>\n<\/ol>\n<\/div>\n
      <\/div>\n
      \u0130lk \u015ei\u00ee topluluklar, Emevilere kar\u015f\u0131 Ha\u015fim\u00ee soyundan ve \u00f6zellikle Abbasilere kar\u015f\u0131 Talib\u00ee soyundan gelen liderli\u011fe namzet ki\u015fileri, imam, mehdi veya el-Kaim el-Mehdi olarak g\u00f6rm\u00fc\u015flerdir. Hi\u00e7 birisi i\u00e7in peygamber taraf\u0131ndan gelmesi m\u00fcjdelenen, nas ve tayinle belirlenmi\u015f imam ve mehd\u00ee \u015feklinde bir iddia hen\u00fcz yoktur. Mehdiyi tan\u0131mlayan el-Kaim s\u0131fat\u0131na gelince, Emeviler d\u00f6neminde kullan\u0131lmam\u0131\u015f, muhtemelen Abbasilerin ilk y\u00fczy\u0131l\u0131nda kullan\u0131lmaya ba\u015flanm\u0131\u015ft\u0131r. Bu \u015fekildeki kullan\u0131mlar, mehdi fikrinin \u00e7er\u00e7evesini belirlemede asabiyet ve kavmiyet\u00e7ili\u011fin hala etkili bir unsur olamaya devam etti\u011fini ortaya koymaktad\u0131r. Yukar\u0131da Ha\u015fim\u00ee ve Talib\u00ee soyundan imam ve mehdili\u011fi kabul edilenlerin son ikisi hari\u00e7 tamam\u0131n\u0131n \u00f6ld\u00fc\u011f\u00fcne \u015fahit olunmu\u015f, ancak onlar\u0131n \u00f6l\u00fcm\u00fc taraftarlar\u0131nca kabullenilememi\u015ftir. Sadece son ikisinin \u00f6lmedi\u011fine, gizlendi\u011fine ve bir g\u00fcn tekrar zuhur edece\u011fine inan\u0131lm\u0131\u015ft\u0131r. Baz\u0131 a\u015f\u0131r\u0131 \u015eiilerin, baz\u0131 \u015fahsiyetleri ilahla\u015ft\u0131rd\u0131klar\u0131, baz\u0131lar\u0131n\u0131 vahiy alan ve kitap verilen nebi ve resul olarak g\u00f6rd\u00fcklerine dair bilgilere de rastlanmaktad\u0131r. M\u00fcsl\u00fcmanlar aras\u0131nda mehdilik ile ilgili bu t\u00fcr eskatolojik iddialar\u0131n ortaya \u00e7\u0131kmas\u0131nda yabanc\u0131 k\u00fclt\u00fcrlerin ve \u00f6zellikle Hristiyanl\u0131k ve Yahudilikteki Mes\u00eeh inanc\u0131n\u0131n \u00f6nemli bir tesiri oldu\u011funu da belirtmek gerekir. \u00d6rne\u011fin \u015eair Kuseyyir Azze, bir \u015firinde Muhammed el-Hanefiyye\u2019nin Mehdili\u011fini Ka\u2019bu\u2019l-Ahbar\u2019\u0131n haber verdi\u011fini s\u00f6yler.[101]<\/a> Ayr\u0131ca \u015ei\u00ee rivayetleri toplayan S\u00fcleym b. Kays, Ali\u2019nin soyundan 12 imam\u0131n gelece\u011fi ile ilgili bir haber kaydetmektedir. Bu habere g\u00f6re, \u0130sa, havarilerinden Yuhanna\u2019ya bunu vasiyet etmi\u015ftir. Onun bu vasiyeti soyundan gelen \u015eemun\u2019a b\u0131rakm\u0131\u015f, o da bunu S\u0131ff\u00een sava\u015f\u0131ndan \u00f6nce Hz. Ali\u2019ye ula\u015ft\u0131rm\u0131\u015ft\u0131r.[102]<\/a><\/div>\n
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      \u015ei\u00ee Gul\u00e2t aras\u0131ndaki Mehdilik anlay\u0131\u015f\u0131 Bat\u0131n\u00ee \u00e7evrelerde olduk\u00e7a farkl\u0131 bir h\u00fcviyete b\u00fcr\u00fcnd\u00fcr\u00fcld\u00fc. \u0130lk \u0130smaililer, olu\u015fturduklar\u0131 bilgi kuram\u0131n\u0131n ve kozmoloji anlay\u0131\u015f\u0131n\u0131n merkezine imam, mehdi ve ilgili kavramlar\u0131 yerle\u015ftirdiler. Onlara g\u00f6re, dinin bir zahir bir de bat\u0131n y\u00f6n\u00fc vard\u0131r. Dinin bat\u0131n\u00ee y\u00f6n\u00fcn\u00fc olu\u015fturan gizli hakikatler, sistemli bir bat\u0131n\u00ee ve gnostik d\u00fc\u015f\u00fcnce doktrinine d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc. Bu doktrinin insan ve evrenle, zaman ve sonsuzlukla ilgili kendine \u00f6zg\u00fc devirsel\/d\u00f6ng\u00fcsel bir kozmolojisi vard\u0131. Bu kozmolojinin olu\u015fturulmas\u0131nda \u0130slam\u2019dan \u00f6nceki din\u00ee mitolojiler, \u015ei\u00ee-gulat inan\u0131\u015flar, Hermes k\u00fclt\u00fcr\u00fc ve Gnostik unsurlardan yararlanm\u0131\u015ft\u0131.[103]<\/a> N\u00fcb\u00fcvvet, yarat\u0131l\u0131\u015f, dinlerin tarihini, Ul\u00fc\u2019l-azm peygamberler, vahiy ve imamet anlay\u0131\u015flar\u0131n\u0131 bu d\u00f6ng\u00fcsel zaman ve evren sistemi i\u00e7erisinde izah etmeye \u00e7al\u0131\u015ft\u0131lar.<\/div>\n
      <\/div>\n
      Fatimilik \u00f6ncesi d\u00f6nemde \u0130smaili imamet anlay\u0131\u015f\u0131 temelde Muhammed b. \u0130smail\u2019in Mehdi-Kaim olarak ricat etmesi fikri \u00fczerine in\u015fa edilmi\u015f ve tarih anlay\u0131\u015f\u0131 d\u00e2hil, t\u00fcm \u00f6\u011freti bu esasa g\u00f6re te\u015fekk\u00fcl etmi\u015fti. Bu manada insanl\u0131k tarihi yedi b\u00fcy\u00fck d\u00f6neme ayr\u0131lmaktayd\u0131[104]<\/a>. Bu yedi d\u00f6nemin alt\u0131s\u0131 Hz. \u00c2dem, Nuh, \u0130brahim, Musa, \u0130sa ve Muhammed olmak \u00fczere \u015feriat sahibi alt\u0131 n\u00e2t\u0131k taraf\u0131ndan temsil edilmekteydi. S\u00f6z konusu nat\u0131klar\u0131n her biri kendi d\u00f6nemlerinin \u015feriat\u0131n\u0131n b\u00e2t\u0131n\u0131nda gizli olan hakikatleri tevil<\/i> etmesi i\u00e7in vasi<\/i>, es\u00e2s <\/i> ya da s\u00e2mit<\/i> ad\u0131 verilen birer vekile sahiptiler. \u0130lk alt\u0131 devrin vasileri s\u0131ras\u0131yla \u015e\u00ees, S\u00e2m, \u0130smail, Harun (veya Yu\u015fa), \u015eemunu\u2019s-Saf\u00e2 ve Ali b. Eb\u00ee T\u00e2lib idi. Ayr\u0131ca her bir devirde, o devrin vasisinden sonra kendilerine mutim<\/i> ad\u0131 verilen yedi imam mevcuttu. Bu imamlar\u0131n asli g\u00f6revi kendi devirlerinin \u015feriat\u0131n\u0131n hem zahir\u00ee, hem de bat\u0131n\u00ee manalar\u0131n\u0131 muhafaza etmekti. Her devrin yedinci imam\u0131 bir sonraki devrin n\u00e2t\u0131k\u0131 makam\u0131na y\u00fckselirdi ve b\u00f6ylece getirdi\u011fi yeni \u015feriat ile bir \u00f6nceki devrin n\u00e2t\u0131k\u0131n\u0131n \u015feriat\u0131n\u0131 iptal ederdi. Bu ilk alt\u0131 n\u00e2t\u0131k d\u00f6nemi gizlilik\/setr d\u00f6nemi<\/i> olarak isimlendirilmekteydi. Birbirini tekrarlayan bu yedili d\u00f6ng\u00fc anlay\u0131\u015f\u0131 sonsuz de\u011fildi ve yedinci ve son devir ahir zamanda ortaya \u00e7\u0131kacak Kaim-Mehdi ile son bulacakt\u0131. Yedinci son devrin ba\u015flat\u0131c\u0131s\u0131 Kaim Mehdi olarak Muhammed b. \u0130smail, daha \u00f6nceki alt\u0131 n\u00e2t\u0131k imamdan farkl\u0131 olarak kendisinde \u00f6nceki b\u00fct\u00fcn \u015feriatlar\u0131n gizli\/b\u00e2t\u0131n\u00ee anlamlar\u0131n\u0131 (hak\u00e2ik<\/i>) kendisinde toplayan ve if\u015fa eden yeg\u00e2ne otorite kabul edilmekteydi.[105]<\/a> K\u00e2im-Mehdi olmas\u0131 hasebiyle o t\u00fcm gizliliklerin ortadan kalkt\u0131\u011f\u0131 ke\u015ff d\u00f6neminin (devru\u2019l-ke\u015ff<\/i>) temsilci olmaktayd\u0131.[106]<\/a><\/div>\n
      <\/div>\n
      Yine erken d\u00f6nem bir \u0130smaililikte Mehd\u00ee, n\u00e2t\u0131klar\u0131n ve evsiyan\u0131n sonuncusudur. O kendisinden \u00f6nceki t\u00fcm \u015feriatlar\u0131n do\u011frulay\u0131c\u0131s\u0131 (musaddik<\/i>) olup kendisinden sonra herhangi bir \u015feriat da yoktur. Her n\u00e2t\u0131k\u0131n kendisinden sonraki nat\u0131k\u0131n m\u00fcjdeleyicisi olmas\u0131 gibi Hz. Muhammed de bir rahmet olarak g\u00f6nderilecek olan Mehdi\u2019nin m\u00fcjdeleyicisidir. B\u00f6ylece Mehdi risalet ve vesayet makam\u0131n\u0131n ikisini de kendisinde cem eden \u201ctamamlay\u0131c\u0131\u201d (hatt\u00e2m<\/i>) d\u0131r. Bu itibarla Mehdi, kendisinden \u00f6nceki t\u00fcm n\u00e2t\u0131klardan ve vasilerden \u00fcst\u00fcn (ve\u2019l-hatt\u00e2mu fevka\u2019l-maht\u00fbm<\/i>), her iki makam\u0131n m\u00fchr\u00fc, yani h\u00e2temu\u2019r-ris\u00e2le ve\u2019l-ves\u00e2ye<\/i>\u2019dir. Dolay\u0131s\u0131yla Mehdi en \u00fcst\u00fcn konuma sahip olmaktad\u0131r.[107]<\/a> Her ne kadar Muhammed b. \u0130smail, n\u00e2t\u0131k<\/i> ve es\u00e2s\u0131n<\/i> vas\u0131flar\u0131n\u0131 kendisinde birle\u015ftiren ve \u0130slam\u2019\u0131n yasalar\u0131n\u0131 y\u00fcr\u00fcrl\u00fckten kald\u0131rarak yedinci ve son devri ba\u015flatacak Kaim-Mehdi olarak g\u00f6r\u00fclm\u00fc\u015fse de, o yeni bir din getirmeyecek; fakat daha \u00f6nce gelen ilahi mesajlarda gizli olan b\u00fct\u00fcn hakikatleri a\u00e7\u0131k se\u00e7ik ortaya koyaca\u011f\u0131ndan \u00f6t\u00fcr\u00fc din\u00ee h\u00fck\u00fcmlere ihtiya\u00e7 kalmayacakt\u0131. Neticede o, Kaim ve n\u00e2t\u0131klar\u0131n sonuncusu Mehdi olarak olarak d\u00fcnyay\u0131 adaletle y\u00f6netmesinin akabinde cismani d\u00fcnya sona erecekti[108]<\/a><\/div>\n
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      B\u00fcy\u00fck oranda Muhammed b. \u0130smail\u2019in Mehdi-Kaim olu\u015funa dayanan ve cismani hayat\u0131n onunla sona erece\u011fini kabul eden erken d\u00f6nem \u0130smaili imamet anlay\u0131\u015f\u0131 \u0130lk Fat\u0131mi halifesi Ubeydullah el-Mehdi<\/i>\u2019nin hicri 280\u2019li y\u0131llarda \u0130smail\u00ee davetin ba\u015f\u0131na ge\u00e7mesinden sonra imamet anlay\u0131\u015f\u0131nda yapt\u0131\u011f\u0131 k\u00f6kl\u00fc de\u011fi\u015fiklikle yeni bir a\u015famaya girmi\u015ftir. Bu s\u00fcre\u00e7te ya\u015fanan, temelde o ana kadar Mehdi-Kaim olarak zuhur edece\u011fi \u00f6ne s\u00fcr\u00fclen Muhammed b. \u0130smail\u2019in imameti fikrinin terk edilerek, yerine imametin dolay\u0131s\u0131yla Mehdili\u011fin onun soyundan imamlar kanal\u0131yla devam edece\u011fi g\u00f6r\u00fc\u015f\u00fcn\u00fcn ikame edilmesiydi.[109]<\/a> Bu k\u00f6kl\u00fc de\u011fi\u015fikli\u011fin neticesi olarak Muhammed b. \u0130smail, art\u0131k Mehdi-Kaim olarak de\u011fil, sadece Muhammed devrinin yedinci imam\u0131 olarak g\u00f6r\u00fclmekteydi.[110]<\/a><\/div>\n
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      Ubeydullah el-Mehdi\u2019nin \u0130smaili imamet anlay\u0131\u015f\u0131nda yapt\u0131\u011f\u0131 de\u011fi\u015fiklik d\u00f6rd\u00fcnc\u00fc Fat\u0131mi halifesi ve \u0130smaili imam\u0131 Muiz taraf\u0131ndan yeni bir i\u00e7eri\u011fe kavu\u015fturulmu\u015ftur. Temelde siyasi-pragmatik ama\u00e7larla kurgulanan bu yakla\u015f\u0131ma g\u00f6re \u0130slam devrinin yedinci imam\u0131 olarak Muhammed b. \u0130smail bir kez daha Fat\u0131m\u00ee \u0130smail\u00eelerince Kaim-Mehdi N\u00e2t\u0131k<\/i> olarak tan\u0131nmaktayd\u0131. Ancak bu durum \u0130mametin onun soyundan devam etti\u011fi g\u00f6r\u00fc\u015f\u00fcn\u00fc nakzetmeyecek \u015fekilde yeniden kurguland\u0131. Bu yeni yakla\u015f\u0131m kendi i\u00e7erisinde bir tutarl\u0131l\u0131\u011fa sahipti. Her ne kadar Muhammed b. \u0130smail, Kaim-Mehdi<\/i> olarak \u015feriatta gizli olan hakikatleri a\u00e7\u0131klamak g\u00f6revine sahip idiyse de, o art\u0131k geri gelmeyecek, onun Kaim-Mehdi olarak yapmas\u0131 gereken g\u00f6revleri onun soyundan gelen \u0130smail\u00ee imamlar yani Fat\u0131m\u00ee halifeleri yerine getirecekti. Dolay\u0131s\u0131yla art\u0131k Muhammed b. \u0130smail recat<\/i> etmeyece\u011finden \u00f6t\u00fcr\u00fc, \u015feri h\u00fck\u00fcmlerin bat\u0131n\u00ee anlamlar\u0131 bu halifeler vas\u0131tas\u0131yla a\u00e7\u0131klanacak ve b\u00f6ylece Kaim-Mehdi\u2019nin g\u00f6revleri onlar taraf\u0131ndan yerine getirilecekti. Bununla birlikte dinin zahir\u00ee y\u00f6n\u00fc de bat\u0131n\u00ee y\u00f6n\u00fcyle birlikte korunacak ve y\u00fcr\u00fcrl\u00fckte olacakt\u0131.[111]<\/a><\/div>\n
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      B\u00f6ylece Ubeydullah el-Mehdi ile ba\u015flayan Devru\u2019l-Ke\u015ff,<\/i> cismani d\u00fcnyan\u0131n sonuna dek s\u00fcrecekti ve son halife, Mehdi-Kaim\u2019in h\u00fccceti olacakt\u0131. B\u00f6ylece bir taraftan k\u0131yamet g\u00fcn\u00fcne kadar \u015feriat\u0131n hi\u00e7bir h\u00fckm\u00fcn\u00fcn y\u00fcr\u00fcrl\u00fckten kalkmayaca\u011f\u0131 vurgulan\u0131rken di\u011fer yandan, Kaim \u00f6nce Muhammed b. \u0130smail\u2019in \u015fahs\u0131nda, ard\u0131ndan da Fat\u0131mi halifelerin \u015fahs\u0131nda ortaya \u00e7\u0131kt\u0131\u011f\u0131ndan dolay\u0131 bir anlamda Kaim-Mehdi\u2019nin devri olarak yedinci devir fiilen ba\u015flam\u0131\u015f, Halifeler, \u0130slam \u015feriat\u0131 d\u00e2hil, b\u00fct\u00fcn ge\u00e7mi\u015f dinlerin gizli anlamlar\u0131n\u0131 (hak\u00e2ik<\/i>) a\u00e7\u0131klayarak Kaim\u2019in g\u00f6revini yerine getiren Mehdi-Kaim rol\u00fcn\u00fc \u00fcstlenmi\u015f olmaktayd\u0131lar. Bu durumda Mehdi beklemek anlams\u0131zla\u015fmaktayd\u0131. \u0130smaili imamlar var oldu\u011fu m\u00fcddet\u00e7e Mehdi ve Mehdilik kurumu da var demekti. Bu Mehdili\u011fin s\u00fcreklili\u011fi anlam\u0131na gelmekteydi. Dolay\u0131s\u0131yla Mehdi imamlar inananlar (\u0130smaililer) i\u00e7in birer hidayet kayna\u011f\u0131 olarak d\u00fcnyada g\u00f6revlerini ifa etmekteydiler.<\/div>\n
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      \u0130smail\u00eeler ulvi \u00e2lemin, i\u00e7inde <\/i>ya\u015fad\u0131\u011f\u0131m\u0131z \u00e2lemin bir mems\u00fbl\u00fc oldu\u011funu ve bu \u00e2lemin o \u00e2lemin bir meseli\/\u00f6rne\u011fi oldu\u011funu \u00f6ne s\u00fcrm\u00fc\u015flerdir. Dolay\u0131s\u0131yla kozmoloji anlay\u0131\u015f\u0131 ile cismani \u00e2lem aras\u0131nda bir tekab\u00fcliyet s\u00f6z konusudur.<\/div>\n
      <\/div>\n
      Yedi harften olu\u015fan K\u00fbn\u00ee-Kader \u00e7iftini olu\u015fturan yedi harf (Kef-Vav-Nun-Ya-Gaf-Dal-Ra) kozmik bir ger\u00e7ekli\u011fi ifade etmekteydiler ve nedenle de yedi kattan olu\u015fan ulvi \u00e2lemin her biri bu harflerle sembolize edilirken, yine ulvi \u00e2lemde \u201cK\u00fbn\u00ee-Kader\u201d, \u201cS\u00e2b\u0131k-T\u00e2l\u00ee\u201d ve Ak\u0131l-Nefs\u201d \u015feklinde farkl\u0131 isimlere sahip olan ilk iki kozmik\/ulvi varl\u0131\u011f\u0131n (mems\u00fbl) cismani \u00e2lemdeki kar\u015f\u0131l\u0131klar\u0131 (mesel) N\u00e2t\u0131k ve S\u00e2mit\u2019tir. N\u00e2t\u0131k, Hz. \u00c2dem, Nuh, \u0130brahim, Musa, \u0130sa ve Hz. Muhammet olup ulvi \u00e2lemdeki Kader\u2019, S\u00e2b\u0131k ya da Ak\u0131l\u2019\u0131n cismani \u00e2lemdeki yans\u0131mas\u0131d\u0131r. S\u00e2mit ise Hz. Ali ve daha \u00f6nceki alt\u0131 ki\u015filik olup ulvi \u00e2lemdeki ikinci varl\u0131k olan K\u00fbn\u00ee, T\u00e2l\u00ee ya da Nefs\u2019in yery\u00fcz\u00fcndeki yans\u0131mas\u0131d\u0131r.[112]<\/a> Yine yedi ulvi harf dolay\u0131s\u0131yla yedi kattan olu\u015fan ulvi \u00e2lem yery\u00fcz\u00fcnde insanl\u0131k tarihinin yedi devir \u015feklinde tezah\u00fcr etmesine tekab\u00fcl etmektedir.<\/div>\n
      <\/div>\n
      \u0130lah\u00ee \u00e2lemin yedi kat\u0131n\u0131n her birisi K\u00fbn\u00ee-Kader \u00e7iftindeki yedi harften birisiyle sembolize edilmi\u015ftir. Kun\u00ee-Kader\u2019deki yedi harften her birisi bir devrin sahibine i\u015farettir ve her harf yedi devirden birisine verilmi\u015ftir. Kef<\/i> harfi Hz. \u00c2dem\u2019i, vav<\/i> harfi Hz. Nuh\u2019u, nun<\/i> harfi Hz. \u0130brahim\u2019i, y\u00e2<\/i> harfi Hz. M\u00fbs\u00e2\u2019y\u0131, gaf<\/i> harfi Hz. \u0130sa\u2019y\u0131, dal<\/i> harfi Hz. Muhammet\u2019i, r\u00e2<\/i> harfi yedinci N\u00e2t\u0131k ve K\u00e2im Muhammed b. \u0130smail\u2019i sembolize etmektedir.[113]<\/a> Hz. \u00c2dem, kendi d\u00f6neminde sadece ilah\u00ee \u00e2lemin yedinci kat\u0131n\u0131 sembolize eden kef<\/i> harfinin ve ait oldu\u011fu kat\u0131n s\u0131rlar\u0131na vak\u0131f olabilmi\u015ftir. Hz. Nuh, alt\u0131nc\u0131 kat\u0131 sembolize eden Vav<\/i> harfinin; Hz. \u0130brahim be\u015finci kat\u0131 sembolize eden Nun<\/i> harfinin; Hz. Musa d\u00f6rd\u00fcnc\u00fc kat\u0131 sembolize eden Y\u00e2<\/i> harfinin; Hz. \u0130sa \u00fc\u00e7\u00fcnc\u00fc kat\u0131 sembolize eden Gaf<\/i> harfinin; Hz. Muhammet ikinci kat\u0131 sembolize eden Dal<\/i> harfinin ve bu harflerin ait oldu\u011fu katlar\u0131n s\u0131rlar\u0131na vak\u0131f olmu\u015flard\u0131r. Mehd\u00ee Muhammet b. \u0130smail ise birinci kat\u0131 sembolize eden R\u00e2<\/i> harfinin ve ait oldu\u011fu kat\u0131n s\u0131rlar\u0131na vak\u0131f olacak; b\u00f6ylece ilah\u00ee \u00e2lemin b\u00fct\u00fcn s\u0131rlar\u0131 a\u00e7\u0131\u011fa \u00e7\u0131kt\u0131\u011f\u0131 i\u00e7in Allah\u2019\u0131n ilah\u00ee \u00e2lemi kendileri vas\u0131tas\u0131yla yaratt\u0131\u011f\u0131 Ak\u0131l ve Nefs\u2019in s\u0131rlar\u0131 a\u00e7\u0131\u011fa \u00e7\u0131km\u0131\u015f olacakt\u0131r. Bu sayede K\u00fcll\u00ee Nefs\u2019ten b\u00f6l\u00fcnm\u00fc\u015f olan bu \u00e2lemdeki C\u00fcz\u00ee Nefsler kendi benliklerini idrak ederek asli vatanlar\u0131na geri d\u00f6neceklerdir.[114]<\/a><\/div>\n
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      \u015ei\u00ee d\u00fcnyada mehdilik konusunda S\u00fcleym b. Kays ile ba\u015flayan zengin bir literat\u00fcr olu\u015fmu\u015ftur. \u015ei\u00ee alimler, Mehdilik hakk\u0131ndaki sadece \u015ei\u00ee rivayetleri inceleyen veya \u015ei\u00ee ve S\u00fcnn\u00ee rivayetleri birlikte ele alan[115]<\/a> onlarca eser kaleme alm\u0131\u015flard\u0131r. Abbasiler d\u00f6neminde IV\/X. as\u0131rda ger\u00e7ek h\u00fcviyetine kavu\u015fan Onikiimamc\u0131 \u015eiilik, 12. \u0130mam\u2019a, b\u00fcy\u00fck gaybetinden sonra el-K\u00e2im el-Mehd\u00ee el-Muntazar s\u0131fat\u0131n\u0131 vermesiyle \u0130smaili ve Zeydi gruplarla yolunu ayr\u0131lm\u0131\u015ft\u0131r. Onikiimamc\u0131 \u015eiiler, 12. \u0130mam\u2019\u0131n mehdili\u011finde israr ederek onun d\u00f6nece\u011fine (rec\u2019at) inanmay\u0131 inan\u00e7la ili\u015fkili bir konu olarak kabul etmi\u015ftir. \u015eii \u0130smailiyye mezhebi, Muhammed b. \u0130smail\u2019den sonra mehdilik fikrini savunmu\u015f ve el-Kaim el-Mehdi\u2019nin gelece\u011fine inanm\u0131\u015ft\u0131r. Hatta bu fikir sayesinde Ubeydullah el-Mehdi \u00f6nderli\u011finde Fat\u0131miler devletini kurmu\u015flard\u0131r. Sonraki s\u00fcre\u00e7te par\u00e7alanan \u0130smaililer aras\u0131nd \u201cgizli imam\u0131n insanl\u0131\u011f\u0131 \u0131slah i\u00e7in ortaya \u00e7\u0131kaca\u011f\u0131\u201d fikri hep \u00e7anl\u0131l\u0131\u011f\u0131n\u0131 korumu\u015ftur. Zeydiler aras\u0131nda mehdilik fikri Oniki \u0130mamc\u0131 \u015eiilik ve \u0130smaililk kadar yo\u011fun kullan\u0131lmam\u0131\u015f olmakla beraber onlarda da Abbasilere kar\u015f\u0131 isyan eden Muhammed en-Nefs\u00fc\u2019z-Zekiyye (145\/762), Muhammed b. Cafer es-Sad\u0131k (203\/818) ve 219\/834 y\u0131l\u0131nda kayboldu\u011funa inan\u0131lan Muhammed b. el-K\u00e2s\u0131m\u2019\u0131 mehdi olarak g\u00f6rm\u00fc\u015flerdir.[116]<\/a> Nusayrilerde ve D\u00fcrzilerde Mehdilik konusunun \u00f6ne \u00e7\u0131kmad\u0131\u011f\u0131 ve konuyla ilgili m\u00fcstakil eserlerin kaleme al\u0131nmad\u0131\u011f\u0131n\u0131 g\u00f6rmekteyiz.<\/div>\n
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      \u015eii k\u00fclt\u00fcr havzas\u0131nda \u015ei\u00ee-\u015eeyhilik tarikat\u0131 ile ba\u011flant\u0131l\u0131 olarak ortaya \u00e7\u0131kan Babilik ve Bahailik, Mehdi, Mesih ve Nebilik fikrini en canl\u0131 tutan gruplardan birisi olmu\u015ftur. Daha sonra kendilerini m\u00fcstakil bir din olarak ilan etmi\u015flerdir. Temelde \u015ei\u00ee f\u0131rkalar\u0131n a\u015f\u0131r\u0131 gruplar\u0131n mehdi, mesih ve peygamberlik konusundaki fikirlerinden hareketle kendi sistemlerini olu\u015fturduklar\u0131 anla\u015f\u0131lmaktad\u0131r. Asl\u0131nda 12. \u0130mam\u2019\u0131n b\u00fcy\u00fck gizlilik d\u00f6neminde \u0130mamiyye \u015eias\u0131\u2019n\u0131n Us\u00fbl\u00ee alimlerinin belirleyici olarak \u00f6ne \u00e7\u0131kmas\u0131yla, klasik d\u00f6nemdekine benzer mehdici f\u0131rkalar\u0131n \u00e7\u0131kmas\u0131 engellenmi\u015ftir. Modern d\u00f6nem Onikiimamiyye \u015eiili\u011finde 12. \u0130mam\u0131n zuhur edece\u011fi inanc\u0131 genel bir \u0130slam\u00ee itikad olarak sunulmaya \u00e7al\u0131\u015f\u0131lmaktad\u0131r. Humeyni ile birlikte \u0130mam Kaim el-Mehdi\u2019nin siyas\u00ee, hukuk\u00ee ve din\u00ee yetkileri, velayeti fakihte toplanm\u0131\u015ft\u0131r. Bu durum \u015ei\u00eeler i\u00e7in yeni bir a\u00e7\u0131l\u0131m olmu\u015f ve mehdilik iddias\u0131yla ortaya \u00e7\u0131kacaklar\u0131n \u00f6n\u00fcn\u00fc kesmi\u015ftir. Beklenin aksine S\u00fcnn\u00ee d\u00fcnyadaki mehdilik iddialar\u0131 ve mehdic\u00ee hareketler, \u015ei\u00ee d\u00fcnyaya k\u0131yasla daha fazlad\u0131r<\/div>\n
      \u015ei\u00ee ve S\u00fcnn\u00ee kaynaklarda Mehdi veya el-K\u00e2im el-Mehdi ile ilgili birbiriyle uzla\u015ft\u0131r\u0131lmas\u0131 m\u00fcmk\u00fcn olmayan pek \u00e7ok rivayet vard\u0131r. Gerek \u015ei\u00ee rivayetler ve gerekse S\u00fcnn\u00ee rivayetler, kendi i\u00e7erisinde uzla\u015ft\u0131r\u0131lmas\u0131 g\u00fc\u00e7 \u00e7eli\u015fkileri bar\u0131nd\u0131rmaktad\u0131r. \u015e\u00f6yle ki, Mehdi\u2019nin kim oldu\u011fundan, ne zaman, nerede inece\u011finden, ne kadar ya\u015fayaca\u011f\u0131ndan, neler yapaca\u011f\u0131ndan, hangi mezhebe g\u00f6re amel edece\u011finden tutun daha pek \u00e7ok konuda birbiriyle \u00e7eli\u015fen rivayetlerle kar\u015f\u0131 kar\u015f\u0131yay\u0131z.[117]<\/a> \u00d6rne\u011fin \u015eia\u2019da hayatta oldu\u011funa inan\u0131lan 12. \u0130mam\u2019\u0131n, hala ya\u015fad\u0131\u011f\u0131, Mehdi olarak gelece\u011fi iddia edilirken S\u00fcnn\u00ee kesimlerde bu iddia reddedilir. Kabul edilen ortak g\u00f6r\u00fc\u015f, K\u0131yamet\u2019e yak\u0131n Peygamber soyundan bir kurtar\u0131c\u0131 Mehdi\u2019nin gelece\u011fi; d\u00fcnyay\u0131 adaletle dolduraca\u011f\u0131 ve zulm\u00fc kald\u0131raca\u011f\u0131 noktas\u0131d\u0131r.<\/div>\n
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      3. <\/b>Vahdet-i v\u00fccudcu Mehdi tipolojisi (\u0130bn Arabi \u00f6rne\u011fi)<\/b><\/h2>\n
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      Abbas\u00eeler d\u00f6nemindeki k\u00f6t\u00fc gidi\u015fattan rahats\u0131z olan Suf\u00ee ve Hadis Taraftar\u0131 Ehl-i S\u00fcnnet \u00e7evreleri, kurtar\u0131c\u0131 fikrine, yani M\u00fcceddid veya Mehdi fikrine b\u00fcy\u00fck ilgi duydular. Hadis Taraftarlar\u0131, Mehdilik ile ilgili rivayetleri 3.\/9. as\u0131rdan itibaren haz\u0131rlad\u0131klar\u0131 hadis k\u00fclliyat\u0131n\u0131n ilgili b\u00f6l\u00fcmlerinde bir araya getirdiler. Rey Taraftarlar\u0131 ve Ehl-i S\u00fcnnet\u2019in iki b\u00fcy\u00fck kelam\u00ee ekol\u00fc olan Maturidiler ve E\u015fariler, \u0130mamet ve hilafet tart\u0131\u015fmalar\u0131nda Mehdilik ile ilgili hadislere itibar etmediler ve ilk d\u00f6nem literat\u00fcr\u00fcnde mehdilik tart\u0131\u015fmalar\u0131na ve ilgili hadislere yer vermediler. \u00d6zellikle \u201cilham, ke\u015fif ve r\u00fcyalara kutsall\u0131k atfeden, gizli bilgi ve bat\u0131n\u00ee yorumu \u00f6nceleyen\u201d S\u00fcnni \u0130rfanc\u0131l\u0131\u011f\u0131n savunucular\u0131, sistemlerinin gere\u011fi Mehdilik ile yak\u0131ndan ilgilendiler ve onu kendi d\u00fc\u015f\u00fcnce sistemlerinin bir esas\u0131 veya par\u00e7as\u0131 haline getirdiler. \u0130bn Haldun, Mehdilik konusunda \u0130slam bilginlerinin ikiye ayr\u0131ld\u0131\u011f\u0131n\u0131 bir k\u0131sm\u0131n\u0131n bu konudaki rivayetlere dayanarak kabul etti\u011fini bir k\u0131sm\u0131n\u0131n ise bu hadisleri ele\u015ftirerek reddetti\u011fini zikrettikten sonra \u201cTanr\u0131 el\u00e7isinin k\u0131z\u0131 Fat\u0131ma evlad\u0131ndan olan bu mehdinin zuhurunu\u201d ispatta genel olarak iki yol kulland\u0131klar\u0131n\u0131 tespit eder. Bunlardan bir grup sahih addettikleri rivayetlere dayan\u0131r, ikinci gurup ise ke\u015fif ve m\u00fcka\u015fefe usul\u00fcne dayan\u0131r.[118]<\/a> Bu ikinci yol \u00f6zellikle \u0130bn\u00fc\u2019l-Arab\u00ee\u2019de Ke\u015fif\u00e7i ve M\u00fcka\u015fefe\u2019ye dayal\u0131 mehdilik anlay\u0131\u015f\u0131nda a\u00e7\u0131k\u00e7a g\u00f6r\u00fclmektedir.<\/div>\n
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      Sufi gelenekte kendine \u00f6zg\u00fc sistematik mehdilik tasavvuru \u00f6rne\u011fine, \u0130bn Arab\u00ee ve ondan etkilenen Sel\u00e7uklular d\u00f6neminde Sadreddin Konevi (672\/1273), Osmanl\u0131larda Abd\u00fclvehhab \u015ea\u2019ran\u00ee(973\/1565)[119]<\/a> ve \u0130smail Hakk\u0131 Bursevi (1137\/1725)\u2019de rastlamaktay\u0131z. Sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fcnde akla \u00f6nem vermeleri dolay\u0131s\u0131yla Hanef\u00ee-Maturid\u00ee \u00e7evrelerde Osmanl\u0131\u2019ya kadar mehdilik iddias\u0131nda bulunanlara rastlamamaktay\u0131z. Osmanl\u0131 d\u00f6neminde mehdilik iddias\u0131nda bulunan ve devlete kar\u015f\u0131 isyana kalk\u0131\u015fanlar\u0131n hemen hemen tamam\u0131, Sufilikle ba\u011flant\u0131s\u0131 olan veya Suf\u00eeli\u011fin etkisinde kalan kimselerdi. Dolay\u0131s\u0131yla Mehdilik iddias\u0131 ile isyan edenlerin ortaya \u00e7\u0131kmas\u0131nda hadisler de\u011fil, Gnostik \u0130rfan\u00ee gelenek etkili olmu\u015ftur.<\/div>\n
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      Suf\u00ee \u00e7evrelerdeki Hz. Peygamber\u2019in \u015fahs\u0131nda Nebilik ve Velili\u011fin sona erip ermedi\u011fi sorunu, ilk defa Hak\u00eem et-Tirmiz\u00ee (320\/932) taraf\u0131ndan, Velilik ve Hatm\u00fc\u2019l-Vel\u00e2yet \u00e7er\u00e7evesinde tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Hak\u00eem\u2019e g\u00f6re, insanlar, ruh\u00ee faaliyetlerini ya be\u015feri \u00e7abas\u0131 veya ilah\u00ee yard\u0131m (himmet) ile ger\u00e7ekle\u015ftirir. Bu bak\u0131mdan insanlar, genel ve \u00f6zel olmak \u00fczere iki velayete sahiptirler. Birincisine herkes sahip olabilir. \u0130kincisine Allah\u2019\u0131n hukukuna riayet eden, dinin emir ve yasaklar\u0131na uyan ve nefis murakabesi ve terbiyesinden ge\u00e7en veliler sahip olabilir. Allah\u2019\u0131n lutfuyla vel\u00eeli\u011fin en y\u00fcksek seviyesine ula\u015fan veliler, iyilik yapmak onlarda bir meleke haline geldi\u011finden hata yapmaktan korunurlar.[120]<\/a> Bu veliler, Allah\u2019\u0131n kendilerine konu\u015fmas\u0131 (m\u00fckellem) veya kulaklar\u0131na f\u0131s\u0131ldamas\u0131 (muhaddes) yoluyla ilham al\u0131rlar. B\u00f6yle veliler sahip oldu\u011fu bilgilerin do\u011frulu\u011fundan ve \u015feytan ilkas\u0131 olmad\u0131\u011f\u0131ndan emin olur. Vel\u00eelik \u00e7al\u0131\u015fmakla elde edilen (kesb\u00ee) bir makam olmay\u0131p peygamberlik gibi il\u00e2h\u00ee bir lutuftur. Peygamberler tebli\u011f ile g\u00f6revlidir ve mucizeye ihtiya\u00e7 duyarlar. Velilerin kendisi delil olup, tebli\u011f g\u00f6revleri yoktur. Hayr\u0131n ve faziletin canl\u0131 timsalleri olan ve kendilerini hayra adayan Vel\u00eeler Allah\u2019\u0131n g\u00f6zetim ve inayetine mazhar olurlar. Velinin olmad\u0131\u011f\u0131 bir zaman yoktur. Vel\u00ee semadaki il\u00e2h\u00ee kemalin yery\u00fcz\u00fcne yans\u0131mas\u0131d\u0131r. Hakim et-Tirmiz\u00ee (320\/932), Son Veli (H\u00e2tem\u00fc\u2019l-Evliy\u00e2<\/i>) fikrini ilk kavramsalla\u015ft\u0131ran ki\u015fidir. Nas\u0131l ki Hz. Muhammed\u2019e, Son Peygamber (H\u00e2tem\u00fc\u2019l-Enbiy\u00e2<\/i>) makam\u0131nda denk birisi yoksa, Veliler aras\u0131nda da Son Veli\u2019ye denk bir veli yoktur.[121]<\/a> Hak\u00eem et-Tirmiz\u00ee\u2019nin vel\u00eelik konusundaki g\u00f6r\u00fc\u015fleri kendinden sonra pek \u00e7ok mutasavv\u0131f\u0131 etkilemi\u015ftir, ancak onun bu konudaki g\u00f6r\u00fc\u015flerinden en fazla etkilenen ve bu tart\u0131\u015fmalara mehdili\u011fi de dahil eden Muhyiddin \u0130bn\u00fc\u2019l-Arab\u00ee olmu\u015ftur.[122]<\/a> O, daha \u00f6nceki tart\u0131\u015fmalara yeni bir boyut kazand\u0131rm\u0131\u015ft\u0131r. \u015e\u00f6yle ki, Peygamberler yoluyla devam edip gelen ve en Hz. Muhammed\u2019in \u015fahs\u0131nda sona eren \u201cSon Nebilik\u201d g\u00f6revi, sona ermeyen ve soyunda devam eden \u201cSon Bat\u0131n\u00ee im\u00e2m (Son Vel\u00ee)\u201d ve \u201cSon Zahir\u00ee \u0130mam (Mehd\u00ee-Vas\u00ee)\u201d g\u00f6revlerinden bahsetmi\u015ftir.<\/div>\n
      <\/div>\n
      \u0130bn\u00fc\u2019l-Arab\u00ee, velayet, imamet, mehdilik meselesini kelam\u00ee \u00e7er\u00e7evede de\u011fil tasavvufi bir bak\u0131\u015f a\u00e7\u0131s\u0131yla ele al\u0131r. O, Son Vel\u00ee\u2019den hareketle Son \u0130mam g\u00f6r\u00fc\u015f\u00fcn\u00fc ortaya atar. Gerek \u0130mam\u0131n gerek velinin dayand\u0131\u011f\u0131 velayetin kayna\u011f\u0131 Allah\u2019t\u0131r. Dolay\u0131s\u0131yla en y\u00fcce vali\/imam (el-\u0130mam el-A\u2019l\u00e2<\/i>)[123]<\/a> ve en y\u00fcce veli Allah\u2019t\u0131r. Ona g\u00f6re, birisi zahir imam, di\u011fer bat\u0131n imam olmak \u00fczere iki ayr\u0131 imam vard\u0131r. Zahir imam, siyas\u00ee y\u00f6netici olan halife, b\u00e2t\u0131n imam ise ger\u00e7ek halifedir.[124]<\/a> Bu iki imam birbiriyle g\u00f6r\u00fc\u015f ayr\u0131l\u0131\u011f\u0131na d\u00fc\u015fmez. Hatta birincisi ikinciye yard\u0131m eder. Onun ikinci ger\u00e7ek halifesi, Kutup, Gavs ve Sahibu’l-Vakt dedi\u011fi kimsedir. Velili\u011fin bir sonu oldu\u011fu gibi imamet de en b\u00fcy\u00fck imam ile biter. En b\u00fcy\u00fck imam, \u0130mam Mehdi\u2019dir. Onun Allah i\u00e7in en y\u00fcce imam ve en y\u00fcce vel\u00ee demesi, asl\u0131nda, \u201cher \u015fey ger\u00e7ekte Allah\u2019t\u0131r\u201d d\u00fc\u015f\u00fcncesinin, yani vahdet-i v\u00fcc\u00fbd anlay\u0131\u015f\u0131n\u0131n bir sonucudur.[125]<\/a> Dolay\u0131s\u0131yla onun sisteminde, imam veya imamet, bir \u015fah\u0131s de\u011fil b\u00fct\u00fcn yarat\u0131klar\u0131 ilgilendiren bir mertebedir. Yarat\u0131klar i\u00e7erisinde bu mertebede olanlar, Allah\u2019\u0131n verdi\u011fi tasarruf \u00f6l\u00e7\u00fcs\u00fcnde, tasarruf ederler.[126]<\/a> Her bir \u00fcmmetin kendi cinsinden imam\u0131 vard\u0131r. Kendisine uyulmas\u0131 gereken bir imam mutlaka bulunmal\u0131d\u0131r. Onunla anla\u015fmazl\u0131\u011fa d\u00fc\u015fen helak olur. Her bir imamda, imaml\u0131\u011f\u0131n \u015fartlar\u0131ndan biri yok olursa ve onun alameti kaybolursa, \u00f6lmeden \u00f6nce onun imameti d\u00fc\u015fer. Her bir insan, kendisi, ailesi ve \u00e7ocuklar\u0131 i\u00e7in bir imamd\u0131r. Ancak en b\u00fcy\u00fck (el-\u0130mam el-Ekber<\/i>) imam, kendisine tabi olunan, b\u00fct\u00fcn i\u015flerin kendisine havale edildi\u011fi ve son karar\u0131 verendir. O kendi alametleriyle ortaya \u00e7\u0131kt\u0131\u011f\u0131nda hi\u00e7bir imam ona kar\u015f\u0131 gelemez. Di\u011fer b\u00fct\u00fcn imamlar onun y\u00f6netimi alt\u0131ndad\u0131r. En b\u00fcy\u00fck imam (el-\u0130mam el-Ekber<\/i>) ise, kudretli ve g\u00fc\u00e7l\u00fc imam\u0131n (Allah) emri alt\u0131ndad\u0131r. O, al\u0131rken de verirken de hak ve adaleti g\u00f6zetir. Ona kar\u015f\u0131 \u00e7\u0131kanlar rezil r\u00fcsvay olur. Allah en y\u00fcce imam (el-\u0130mam el-A\u2019la<\/i>)ve uyulacak en y\u00fcce kimse oldu\u011fu i\u00e7in \u201cSana beyat edenler ger\u00e7ekte Allah\u2019a beyat etmi\u015flerdir\u201d[127]<\/a> buyurmu\u015ftur. [128]<\/a> \u0130bn\u00fc\u2019l-Arab\u00ee, madd\u00ee ve manev\u00ee iktidar\u0131n en y\u00fcksek makam\u0131 olarak Allah\u2019\u0131 g\u00f6rd\u00fc\u011f\u00fc i\u00e7in zahir ve bat\u0131n imamlar\u0131n\u0131 onun emri alt\u0131nda \u00e7al\u0131\u015fan ve ona ba\u011fl\u0131 makamlar kabul etmi\u015f g\u00f6r\u00fcnmektedir. Onun Mehdi\u2019nin kim oldu\u011fu sorusuna verdi\u011fi cevab\u0131 da bu kanaatimizi desteklemektedir: \u201cMehdi elinde hakikat k\u0131l\u0131c\u0131 bulunan ve Medeni siyasetin sahibidir. Mertebe ve menzilinin ihtiya\u00e7 duydu\u011fu kadar\u0131n\u0131 Allah\u2019tan \u00f6\u011frenir. Mehdi Allah taraf\u0131ndan desteklenmi\u015f bir halifedir.\u201d[129]<\/a> \u0130bn\u00fc\u2019l-Arab\u00ee, Muhammed\u00ee Velayetin Hatem\u2019ini, yani \u201cbat\u0131n imam\u0131\u201dn\u0131, kendi zaman\u0131nda ve daha sonra yarat\u0131klar i\u00e7inde Allah\u2019\u0131 ve onun h\u00fck\u00fcmlerinin ba\u011flamlar\u0131n\u0131 ondan daha iyi bilen yoktur. Siyas\u00ee g\u00fcc\u00fc temsil eden Mehdi ile k\u0131l\u0131\u00e7 nas\u0131l karde\u015f ise, Hatem (Son Veli) ve Kur\u2019an da, iki karde\u015ftir. [130]<\/a><\/div>\n
      \u0130bn\u00fc\u2019l-Arab\u00ee, F\u00fct\u00fbh\u00e2tu\u2019l-Mekkiyye<\/i> adl\u0131 eserinde \u201cZuhur Edecek Mehd\u00ee\u2019nin Vezirlerinin Konumlar\u0131\u201d ile ilgili b\u00f6l\u00fcmde S\u00fcnn\u00ee ve Suf\u00ee gelenekte mehdilik ile ilgili yayg\u0131n olarak kullan\u0131lan hemen hemen b\u00fct\u00fcn hadisleri ele alarak mehdili\u011fe Vahdet-i V\u00fcc\u00fbd anlay\u0131\u015f\u0131 i\u00e7erisinde yer bulmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. \u00d6zellikle bir rivayette ge\u00e7en, \u201cAllah\u2019\u0131n halifesi el-Mehd\u00ee\u201d ifadesini \u00f6ne \u00e7\u0131kararak, mehdiden \u201cAllah\u2019\u0131n zuhur edecek bir halifesi\u201d olarak bahsetmi\u015ftir. [131]<\/a> Halbuki daha \u00f6nce ilk d\u00f6rt halife i\u00e7in bu husus tart\u0131\u015f\u0131lm\u0131\u015f ve onlara Allah\u2019\u0131n de\u011fil \u201cAllah\u2019\u0131n Resul\u00fc\u2019n\u00fcn halifeleri\u201d unvan\u0131 verilmesi do\u011fru bulunmu\u015f idi. O, Mehdi\u2019nin Hz. Peygamber\u2019in Hz. Fat\u0131ma\u2019dan olan torunu Hz. H\u00fcseyin\u2019in de\u011fil Hz. Hasan\u2019\u0131n soyundan olaca\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcn\u00fc benimsemi\u015ftir. E\u011fer eserin yazmalar\u0131nda bir tahrif yoksa, bu son derece ilgin\u00e7 bir noktad\u0131r. \u015ea\u2019ran\u00ee, bunu farketmi\u015f olacak ki, onun g\u00f6r\u00fc\u015f\u00fcn\u00fc kendi eserinde \u201cHasan el-Askeri\u2019nin evlatlar\u0131ndan\u201d \u015feklinde \u015ferhetmi\u015ftir.[132]<\/a> \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re, t\u0131pk\u0131 peygamber gibi, Mehdi de dinin fetret d\u00f6neminde ortaya \u00e7\u0131kacakt\u0131r. Allah\u2019\u0131n, Kur\u2019an emir ve yasaklar\u0131yla yola getiremedi\u011fini mehdi ile yola getirecektir.[133]<\/a> Onda ilah\u00ee bir tak\u0131m g\u00fc\u00e7ler vard\u0131r. Cahil, korkak ve cimriye dokundu\u011funda, o ki\u015fi insanlar\u0131n en bilgilisi, en c\u00f6merdi ve en cesuru olacakt\u0131r. Allah mehdiyi bir gecede \u0131slah edecektir. Allah\u2019\u0131n yard\u0131m\u0131 onun yan\u0131nda olacakt\u0131r. O, yery\u00fcz\u00fcnden mezhepleri kald\u0131racak ve sadece Allah\u2019\u0131n halis dini kalacakt\u0131r.[134]<\/a><\/div>\n
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      \u0130bn\u00fc\u2019l-Arab\u00ee, mehdiye ilahi bir misyon y\u00fckler ve bu misyonunu \u015f\u00f6yle a\u00e7\u0131klar: \u201cPeygamberin izini takip eder, hata yapmaz. Onu g\u00f6rmedi\u011fi yerden kendisini destekleyen ve do\u011frultan bir mele\u011fi vard\u0131r. Her \u015feyi ta\u015f\u0131r, hak hususunda zay\u0131f\u0131 destekler, misafiri a\u011f\u0131rlar, Hakk\u0131n vekillerine yard\u0131m eder, s\u00f6yledi\u011fini yapar, bildi\u011fini s\u00f6yler, g\u00f6rd\u00fc\u011f\u00fcn\u00fc bilir.\u201d[135]<\/a> Mehdiyi, Hz. Peygamber ile k\u0131yaslar ve dinin kendisindeki hakikat\u0131n\u0131 izhar edece\u011fini, mezhepleri kald\u0131raca\u011f\u0131n\u0131, dini as\u0131l haline \u00e7evirece\u011fini s\u00f6yler. Hatta ona g\u00f6re, Peygamber ya\u015fasayd\u0131, o g\u00fcn ya\u015fanan sorunlar hakk\u0131nda ayn\u0131 h\u00fckm\u00fc verirdi.[136]<\/a> O, vahdet-i v\u00fcc\u00fbd anlay\u0131\u015f\u0131 dolay\u0131s\u0131yla, mehdiyi \u201cen y\u00fcce imam\u201d olarak g\u00f6rd\u00fc\u011f\u00fc Allah\u2019\u0131n emrinde ve kontrol\u00fcnde hareket eden, onun iradesini, bilgisini ve g\u00fcc\u00fcn\u00fc kullanan bir varl\u0131k olarak g\u00f6rmesine sebep olmu\u015ftur. Bu y\u00fczden, \u0130bn\u00fc\u2019l-Arab\u00ee, mehdinin k\u0131yasa ve akla ba\u015fvurmadan Allah\u2019\u0131n ona ke\u015fif ve m\u00fc\u015fahede yoluyla do\u011frudan bildirece\u011fi bilgilerle karar verece\u011fini iddia etmesi de, vahdet-i v\u00fcc\u00fbd anlay\u0131\u015f\u0131n\u0131n bir sonucudur. Ona g\u00f6re, mehdiye zahir ulemas\u0131 fakihler kar\u015f\u0131 \u00e7\u0131kar, ancak \u201c Allah\u2019\u0131 arif olan hakikat ehli, m\u00fc\u015fahede, ke\u015fif ve Allah\u2019\u0131n bildirmesiyle ona biat eder.\u201d[137]<\/a> Mehdiye, beyat edenlerin ke\u015fif ve m\u00fc\u015fahede yoluyla veya Allah\u2019\u0131n bildirmesiyle ger\u00e7ekle\u015fece\u011fini s\u00f6ylemek de, yukar\u0131daki varl\u0131k anlay\u0131\u015f\u0131n\u0131 bir sonucudur. \u0130bn\u00fc\u2019l-Arab\u00ee, \u201cAllah Mehdi\u2019yi temiz ve temizlenmi\u015f bir halde kat\u0131na alaca\u011f\u0131n\u0131[138]<\/a> ileri s\u00fcrmesi de ayn\u0131 \u00e7er\u00e7evede de\u011ferlendirilebilir.<\/div>\n
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      \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re, mehdi bu d\u00fcnyay\u0131, Allah taraf\u0131ndan g\u00f6revlendirilmi\u015f ve (ilah\u00ee)[139]<\/a> adamlar olarak nitelendirdi\u011fi dokuz veziriyle[140]<\/a> isti\u015fare ederek, meleklerden yard\u0131m alarak y\u00f6netecektir.[141]<\/a> Allah, Mehdi\u2019ye vezir yapt\u0131\u011f\u0131 ki\u015fileri, gayb\u0131n gizlili\u011finde gizler ve onlar\u0131 ke\u015fif ve m\u00fc\u015fahede yoluyla hakikatlere muttali eyler. Ayr\u0131ca Allah\u2019\u0131n kullar\u0131 hakk\u0131ndaki emir ve h\u00fck\u00fcmlerini bu vezirler yoluyla mehdiye bildirir, o da onlarla isti\u015fare ederek gerekli h\u00fckm\u00fc verir.[142]<\/a> Bu vezirler Hz. S\u00fcleyman gibi, hayvanlar\u0131n dilini anlarlar. Asl\u0131nda Allah, sadece mehdiye de\u011fil ayn\u0131 zamanda kendisine vezir yapm\u0131\u015ft\u0131r.[143]<\/a> Bu vezirlerin kendi cinslerinden olmayan, hi\u00e7bir zaman Allah\u2019a asi olmam\u0131\u015f bir koruyucular\u0131 vard\u0131r. O vezirlerin en \u00f6zeli ve emirlerin en faziletlisidir.[144]<\/a><\/div>\n
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      4. <\/b>Sembolik Mehdi tipolojisi (Gulam Ahmed\/Ahmedilik veya Kadiyanilik; Said Nursi\/Nurculuk; Fettullah G\u00fclen\/G\u00fclen hareketi)\u00a0<\/b><\/h2>\n
      <\/div>\n
      M\u00fcsl\u00fcmanlar\u0131n aras\u0131nda, 19. As\u0131rdan itibaren ortaya \u00e7\u0131kan baz\u0131 \u015fahsiyetler ve bunlar\u0131n etraf\u0131nda olu\u015fan hareketler, daha \u00f6nceki mehdilik tasavvurlar\u0131n\u0131 da kullanarak, yeni bir mehdilik tasavvuru geli\u015ftirmi\u015flerdir. Bunlar\u0131n ba\u015f\u0131nda Gulam Ahmed (1908) ve Kad\u0131yanilik; Said Nursi (1960) ve Nurculuk ve Fethullah G\u00fclen ve G\u00fclen hareketi gelmektedir. Bu \u00fc\u00e7 hareketin \u00f6nderlerinin mehdilik tasavvurlar\u0131nda ortak nokta, mehdili\u011fi tek ki\u015finin de\u011fil bir ki\u015finin \u00f6nderli\u011fini yapt\u0131\u011f\u0131 cemaatin, mehdiyi \u015fahs-\u0131 manevi olarak temsil ettikleridir. Bu hareketlerin kurucular\u0131, ilham, r\u00fcya, m\u00fcbe\u015f\u015firat, keramet, Hz. Muhammed ile veya daha \u00f6nce ya\u015fam\u0131\u015f kutup ve ricalu\u2019l-gayb ile g\u00f6r\u00fc\u015febilme, H\u0131z\u0131r ile g\u00f6r\u00fc\u015fme, gayb\u0131 bilme, bat\u0131n\u0131 bilgiye sahip olma ve ilah\u00ee yard\u0131ma mazhar olma gibi olduk\u00e7a \u00f6nemli kuts\u00ee vas\u0131flara sahip olduklar\u0131n\u0131 iddia etmi\u015flerdir. Bu \u00fc\u00e7 hareketin mehdilik alg\u0131s\u0131n\u0131n klasik mehdi alg\u0131lar\u0131ndan bir fark\u0131, ge\u00e7mi\u015ftekilerin hemen hemen tamam\u0131 kutsiyet atfettikleri soy olarak kendisini Hz. Peygamber\u2019in Fat\u0131ma\u2019dan devam eden soyu ile ili\u015fkilendirerek seyyit oldu\u011funu iddia ederken, onlar b\u00f6yle bir iddiada bulunmam\u0131\u015flard\u0131r. Ba\u015fka bir deyi\u015fle daha \u00f6ncekiler kutsall\u0131\u011f\u0131 Hz. Peygamber\u2019in Fat\u0131ma\u2019dan gelen soyuna kutsiyet atfederken bunlar, kendilerine yazd\u0131klar\u0131 eserler, etraf\u0131na toplad\u0131klar\u0131 cemaatlere kutsiyet atfetmektedirler. Ayr\u0131ca bu \u015fahsiyetler, b\u00f6yle bir ba\u011flant\u0131y\u0131 Hz. Muhammed ile veya ricalu\u2019l-gayb\u2019\u0131n ruhaniyeti ile g\u00f6r\u00fc\u015fmek suretiyle kurmaktad\u0131rlar. Ortak noktalar\u0131, ba\u015f\u0131nda bulunduklar\u0131 hareketin Mehdinin \u015fahs-\u0131 manevisini temsil ettikleri ve onun g\u00f6revlerini ifa etmekte olduklar\u0131d\u0131r. Baz\u0131 noktalarda birbirinden farkl\u0131 d\u00fc\u015f\u00fcnseler de, Mehdilik onlar ve cemaatleri i\u00e7in sembolik bir kimlik olarak kullan\u0131lmaktad\u0131r.<\/div>\n
      <\/div>\n
      Gulam Ahmed, Said Nurs\u00ee ve Fethullah G\u00fclen, bat\u0131n\u00ee bilgi kuram\u0131ndan hareketle, derin bir inziva ve riyazat sonucu gelecek ile ilgili s\u0131rlara, Kur\u2019an\u2019\u0131n hakikatlerini a\u00e7\u0131klayacak ilah\u00ee bilgiye sahip olunabilece\u011fini zannetmektedir. Buna olan inan\u00e7lar\u0131ndan dolay\u0131, eserlerinin Allah taraf\u0131ndan yazd\u0131r\u0131ld\u0131\u011f\u0131n\u0131 veya ilham ile yazd\u0131klar\u0131n\u0131 do\u011frudan veya dolayl\u0131 yoldan ifade etmekteler ve mensuplar\u0131n\u0131 da buna inand\u0131rmaya \u00e7al\u0131\u015fmaktad\u0131rlar. Bu hareketler, daha \u00f6nceki mehdilik alg\u0131lar\u0131ndan etkilenmekle birlikte, pek \u00e7ok noktada onlardan ayr\u0131lm\u0131\u015flar ve kendilerine \u00f6zg\u00fc yeni bir mehdi tasavvuru olu\u015fturmu\u015flard\u0131r. Bu mehdi tasavvurunun temelinde, Mehdi\u2019nin \u015fahs-i manev\u00eesini temsil iddias\u0131 bulunmaktad\u0131r. Bu sebeple onlar\u0131n mehdilik alg\u0131s\u0131n\u0131 Sembolik\/Temsil\u00ee mehdilik olarak isimlendirdik. Her \u00fc\u00e7\u00fc de kendisine ve cemaatine se\u00e7ilmi\u015flik misyonu bi\u00e7mektedir. Bu mehdilik alg\u0131s\u0131 \u015ei\u00ee-Bat\u0131n\u00eelerin mitolojik mehdilik anlay\u0131\u015f\u0131ndan ve \u0130bn Arabi\u2019nin vahdet-i v\u00fccudcu mehdi tasavvurundan \u00f6nemli izler ta\u015f\u0131maktad\u0131r.<\/div>\n
      <\/div>\n
      Gulam Ahmed(1908), yazd\u0131\u011f\u0131 eserlerde, kendisinin derin bir riyazat hayat\u0131 ya\u015fad\u0131ktan sonra ilah\u00ee ilhamlar, kerametler ve kehanetler ald\u0131\u011f\u0131n\u0131 ileri s\u00fcrm\u00fc\u015ft\u00fcr. O, ilk \u00f6nce 1885 y\u0131l\u0131nda, hicr\u00ee 14. asr\u0131n el-Mes\u00eeh el-Mev\u00fbd\u2019u ismiyle gelen m\u00fcceddidi olarak ilan etmi\u015f[145]<\/a> ve bu iddias\u0131n\u0131, \u201cGul\u00e2m Ahmed K\u00e2diy\u00e2n\u00ee\u201d isminin harfleri \u00fczerinden ebced hesab\u0131yla ispat etmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r.[146]<\/a> Onun m\u00fcceddidli\u011fi, klasik iddialardan farkl\u0131 olup mesihli\u011fi, mehdili\u011fi birle\u015ftiren bir ki\u015filiktir.[147]<\/a> 1 Aral\u0131k 1888 tarihinde yay\u0131nlad\u0131\u011f\u0131 bir bildiride, \u201cAllah\u2019\u0131n kendisine taraftarlar\u0131ndan \u201cbeyat\u201d alarak ayr\u0131 bir cemaat olu\u015fturmas\u0131n\u0131 buyurdu\u011funu bildirdi.\u201d[148]<\/a> \u201cBeyat, anlay\u0131\u015f\u0131yla, Sufilerden farkl\u0131 bir yol izledi.[149]<\/a> O, 1891 y\u0131l\u0131nda da kendisini M\u00fcsl\u00fcmanlar\u0131n bekledi\u011fi \u201cMesih\u201d ve \u201cMehdi\u201d oldu\u011funu ilan etti. 11 Nisan 1900 tarihinde okudu\u011fu bir hutbeden sonra onun i\u00e7in \u201cneb\u00ee\u201d ve \u201cresul\u201d s\u0131fatlar\u0131 kullan\u0131l\u0131r. Bu cemaat aras\u0131nda bu s\u0131fatlar\u0131n ger\u00e7ek anlamda m\u0131, mecaz\u00ee mi oldu\u011fu tart\u0131\u015f\u0131lmaktad\u0131r. B\u00f6ylece kendisine mecaz\u00ee, z\u0131ll\u00ee, k\u0131sm\u00ee, \u00fcmmet\u00ee ve Muhammed\u00ee nebilik veya muhaddes[150]<\/a> (Allah\u2019\u0131n kendisi ile konu\u015ftu\u011fu) gibi isimler verilir. Bu tart\u0131\u015fmalar \u00fczerine, Mirza Gulam, \u201ckamil vahiy alan de\u011fil Allah\u2019\u0131n z\u0131ll\u00ee bir nebisi\u201d oldu\u011funu a\u00e7\u0131k\u00e7a savunur.[151]<\/a> Ona g\u00f6re, n\u00fcb\u00fcvvet kap\u0131s\u0131 her anlamda kapanmam\u0131\u015ft\u0131r ve vahyin her \u00e7e\u015fidi m\u00fch\u00fcrlenmemi\u015ftir. Nebilere verilen m\u00fcbe\u015f\u015fir\u00e2t, yani do\u011fru r\u00fcyalar, ke\u015fifler ve vahiyler muhaddes olanlar i\u00e7in ve C\u00fcz-i n\u00fcb\u00fcvvet sahipleri i\u00e7in de devam etmektedir.[152]<\/a><\/div>\n
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      Gulam Ahmed, sembolik mehdilik iddia eden di\u011fer mehdici hareketlerden fark\u0131, kendisinin m\u00fcceddid, mehdi, mesih ve Hint k\u00fclt\u00fcr\u00fcndeki di\u011fer beklenen kurtar\u0131c\u0131lar\u0131, sembolik olarak kendisinin ve cemaatinin temsil etti\u011fini iddias\u0131nda bulunmas\u0131d\u0131r. O, mehdinin g\u00f6revini ve konumunu \u015fu \u015fekilde a\u00e7\u0131klamaktad\u0131r: \u201c G\u00fcn\u00fcm\u00fcz insan\u0131n\u0131n kalbinde Kur\u2019an\u2019\u0131n yer tutmas\u0131, ancak \u00f6zel olarak se\u00e7ilmi\u015f temiz bir adam\u0131n arac\u0131l\u0131\u011f\u0131, duygular\u0131n yenilenmesi ve \u0130nsanlar\u0131n Rabbinden ruhun \u00fcflenmesiyle olur. Bunu yapacak alemlerin Rabb\u0131 vas\u0131tas\u0131yla hid\u00e2yet olunan Mehd\u00ee\u2019dir. \u2026 el-Mehdiyyu\u2019l-Mev\u2019\u00fbd (s\u00f6z verilen mehdi) ise zaman\u0131n imam\u0131d\u0131r.\u201d[153]<\/a> O, Mehdi olarak kendi g\u00f6revini \u201c Allah\u2019\u0131n birli\u011fini sem\u00e2v\u00ee al\u00e2metlerle yeniden kurmak\u201d[154]<\/a> \u015feklinde tan\u0131mlamaktad\u0131r. Di\u011ferlerinden farkl\u0131 olarak Gulam, \u201c\u0130s\u00e2\u2019dan ba\u015fka Mehd\u00ee yoktur\u201d rivayetine dayanarak \u201cMehdi\u2019nin Fat\u0131ma\u2019n\u0131n soyundan olaca\u011f\u0131n\u0131 bildiren hadislerin uydurma oldu\u011funu\u201d savunmaktad\u0131r.[155]<\/a><\/div>\n
      <\/div>\n
      Gulam Ahmed, kendisine ve cemaatine kutsiyet atfetmekte ve \u00f6zel bir misyon bi\u00e7mektedir. \u00d6rne\u011fin bir taraftan \u201ckendisine Kur\u2019an\u2019\u0131n latif ger\u00e7ekleri ve ince manalar\u0131n\u0131 anlamada her bir ruha kar\u015f\u0131 \u00fcst\u00fcnl\u00fck bah\u015fedildi\u011fini, buna muhalif olan hocalara s\u0131k s\u0131k Kur\u2019an tefsiri i\u00e7in meydan okudu\u011funu, kendisine verilen bu Kur\u2019an\u2019\u0131 anlama yetene\u011finin Allah\u2019\u0131n bir mucizesi oldu\u011funu\u201d[156]<\/a> iddia ederken di\u011fer taraftan \u00f6zel se\u00e7ilmi\u015fli\u011fine vurgu yapar:<\/div>\n
      \u201cBen yaln\u0131z de\u011filim. O Y\u00fcce Rabbim benimle beraberdir ve hi\u00e7bir kimse bana O\u2019ndan daha yak\u0131n de\u011fildir. Ancak O\u2019nun l\u00fctfuyla bana b\u00f6yle bir sevgi dolu ruh bah\u015fedilmi\u015ftir ki eziyet \u00e7ekerek bile O\u2019nun dini u\u011fruna hizmetlerde bulunay\u0131m ve \u0130slam\u2019\u0131n b\u00fcy\u00fck ve y\u00fcce i\u015flerini zevk ve vefa ile tam olarak sona erdireyim. Bu i\u015fe O, Kendisi beni g\u00f6revlendirmi\u015ftir. Art\u0131k ben hi\u00e7bir kimsenin s\u00f6ylemesiyle vazge\u00e7emem.\u201d[157]<\/a><\/div>\n
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      Gulam Ahmed, kendi Cemaatinin Tanr\u0131\u2019n\u0131n \u201cson cemaati\/aherin cemaati\u201d oldu\u011funu ve ilk fidelerinin onun elleriyle dikildi\u011fini \u015f\u00f6yle a\u00e7\u0131klamaktad\u0131r:<\/div>\n
      \u201cY\u00fcce Allah\u2019\u0131n sizi zayi edece\u011fini zannetmeyiniz. Siz Allah\u2019\u0131n eliyle yere ekilmi\u015f olan tohumsunuz. Y\u00fcce Allah, bu tohumu art\u0131k \u00e7\u0131karacak ve geli\u015fecektir; her tarafa dal budak saracak ve b\u00f6ylece b\u00fcy\u00fck bir a\u011fa\u00e7 olacakt\u0131r, demi\u015ftir. \u2026 Ey kendini benim cemaatim sayan b\u00fct\u00fcn insanlar, sizler ancak takva yollar\u0131nda y\u00fcr\u00fcd\u00fc\u011f\u00fcn\u00fcz zaman g\u00f6kte benim cemaatim say\u0131l\u0131rs\u0131n\u0131z. \u2026 E\u011fer g\u00f6kteki meleklerin bile sizi methetmelerini istiyorsan\u0131z, dayak yedi\u011finiz halde memnun kal\u0131n\u0131z; k\u00fcf\u00fcr duydu\u011funuz halde \u015f\u00fck\u00fcr ediniz ve ba\u015far\u0131s\u0131zl\u0131klarla kar\u015f\u0131la\u015f\u0131n\u0131z, fakat alakan\u0131z\u0131 kesmeyiniz. Sizler Allah\u2019\u0131n son cemaatisiniz. Onun i\u00e7in kemal ve g\u00fczellik bak\u0131m\u0131ndan en y\u00fcksek seviyeye varm\u0131\u015f olan iyilikler g\u00f6steriniz.\u201d[158]<\/a><\/div>\n
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      Gulam Ahmed\u2019in taraftarlar\u0131, t\u0131pk\u0131 kurucular\u0131 gibi M\u00fcsl\u00fcman Ahmediye Cemaati\u2019ni, \u201cY\u00fcce Allah\u2019\u0131n emriyle kurulmu\u015f bir cemaat\u201d[159]<\/a> olarak g\u00f6r\u00fcrler ve bu cemaate ilah\u00ee bir kutsiyet ve se\u00e7ilmi\u015flik atfederler. Bu cemaat onlara g\u00f6re Mehdi, Mesih ve \u201cAher\u00een\u201d\u2019e g\u00f6nderilen \u00c7\u00fcz-i Nebi\u2019nin cemaatidir. Yani Gulam Ahmed\u2019in cemati Ahmedilik veya Kadiyanilik, bunlar\u0131n \u015fahs-\u0131 manevisini temsil etmektedir. Cemaat \u00fcyeleri, her ay ayl\u0131k gelirlerinin 1\/16\u2019ni \u00e7anda ad\u0131yla Cemaat\u2019e vermekle y\u00fck\u00fcml\u00fcd\u00fcr.[160]<\/a> Gulam Ahmed, Mehdi ve Mesih s\u0131fat\u0131yla, Hindistan\u2019\u0131 i\u015fgal eden \u0130ngilizler\u2019e kar\u015f\u0131 cihad\u0131 il\u011fa ve iptal etmi\u015f, onlara silah \u00e7ekmenin \u0130slam\u00ee olmad\u0131\u011f\u0131 y\u00f6n\u00fcnde fetvalar vermesi, ul\u00fc\u2019l-emr diyerek itaati vacip g\u00f6rd\u00fc\u011f\u00fc \u0130ngiliz h\u00fck\u00fcmetine sadakati[161]<\/a> dolay\u0131s\u0131yla M\u00fcsl\u00fcmanlar\u0131n ele\u015ftirisine hedef olmu\u015ftur. C\u00fcz-i Nebilik ve vahyin devaml\u0131l\u0131\u011f\u0131 iddialar\u0131yla, \u0130slam\u2019\u0131n son Peygamberinin Hz. Muhammed ve son kitab\u0131n\u0131n Kur\u2019an oldu\u011fu \u015feklindeki iman esaslar\u0131 hakk\u0131nda teredd\u00fctler olu\u015fturmu\u015ftur.<\/div>\n
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      \u201cMehdili\u011fin \u015fahs-i manev\u00ee olarak temsili\u201d fikrini a\u00e7\u0131ktan a\u00e7\u0131\u011fa savunan ilk ki\u015fi, tespit edebildi\u011fimiz kadar\u0131yla, Said Nurs\u00ee(1960)\u2019dir. Gulam Ahmed kendisinin m\u00fcceddid, mesih ve mehd\u00ee oldu\u011funu, buna binaen cemaatinin kutsiyetini savunurken; Said Nurs\u00ee, bu kavramlar\u0131 Ris\u00e2le-i Nur ad\u0131n\u0131 verdi\u011fi eserleri i\u00e7in kullan\u0131r. O, kendisinin \u00e7ocuklu\u011fundan beri defalarca Gavs-\u0131 A\u2019zam Abdulkadir Geylan\u00ee\u2019nin himmetlerine mazhar oldu\u011funu s\u00f6yler. [162]<\/a> Kendi kutsiyetini ve cemaatinin kutsiyetini bu eserlerine dayand\u0131r\u0131r. \u201cNur \u015eakirtleri\u201d veya \u201cHizb\u00fc\u2019l-Kur\u2019an\u201d olarak tan\u0131mlad\u0131\u011f\u0131 cemaatinin, m\u00fcceddid, mehdi ve mesihi \u015fahs\u0131-manevi olarak temsil etti\u011fi \u00f6l\u00e7\u00fcde kendisinin de bu \u015ferefe nail olaca\u011f\u0131n\u0131 itiraf eder. O, asl\u0131nda kendisine, eserlerine ve cemaatine (Nur \u015eakirtlerine) bir kutsiyet atfetti\u011fi a\u00e7\u0131kt\u0131r. Onun \u015fu ifadesi bunu a\u00e7\u0131k\u00e7a g\u00f6stermektedir: \u201cMehdi-i Res\u00fbl\u2019\u00fcn temsil etti\u011fi kuds\u00ee cemaatin \u015fahs-\u0131 manev\u00eesinin\u201d[163]<\/a> \u00fc\u00e7 vazifesi vard\u0131r. Ayr\u0131ca, o, Ris\u00e2le-i Nur\u2019un kutsiyetini, Hz. Ali ve Abdulkadir Geylan\u00ee\u2019nin kasidelerinden deliller getirerek ispata \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. \u00d6rne\u011fin Abdulkadir Geylan\u00ee\u2019nin \u015fiirlerinde, ebced hesab\u0131yla, kendisine[164]<\/a>, \u201cRis\u00e2leler\u201d\u2019ine, \u201cS\u00f6zler\u201d\u2019ine, \u201cMektub\u00e2t\u201d\u2019\u0131na ve \u201c\u0130\u015f\u00e2r\u00e2tu\u2019l-\u0130\u2019c\u00e2z Tefsir\u201d\u2019ine[165]<\/a>, \u201cHizb\u00fc\u2019l-Kur\u2019an\u201d[166]<\/a> ad\u0131yla Nur cemaatine a\u00e7\u0131k\u00e7a i\u015faretler oldu\u011funu iddia etmi\u015ftir. Ancak daha sonra \u201cas\u0131l olan Kur\u2019an\u2019d\u0131r\u201d denerek ondan Kur\u2019an\u2019dan delil getirmesi istenince, bu defa Kur\u2019an\u2019\u0131n 33 ayetinin \u201cmanas\u0131 ve cifr ile\u201d Ris\u00e2le-i Nur\u2019a i\u015faret etti\u011fini iddia edip onu ispatlamaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r.[167]<\/a> Hatta bu konuda delil getirdi\u011fi bir ayete bir t\u00fcr resull\u00fck iddias\u0131 \u00e7a\u011fr\u0131\u015ft\u0131racak yorumlar yapmaktad\u0131r:<\/div>\n
      <\/div>\n
      \u201cBiz her peygamberi, ancak kendi kavminin diliyle g\u00f6nderdik ki, onlara (Allah’\u0131n emirlerini) iyice a\u00e7\u0131klas\u0131n. \u2026\u201d[168]<\/a> c\u00fcmlesi mak\u00e2m-\u0131 cifrisiyle ve ba\u015ftaki \u00e2yetin i\u015f\u00e2reti karinesiyle, ris\u00e2let ve n\u00fcb\u00fcvvetin her as\u0131rda ver\u00e2set noktas\u0131nda naibleri, vekilleri bulunmak kaidesiyle, bir manay-\u0131 remz\u00ee cihetinde vazife-i irsiyeti yapan Risale-i Nur\u2019u, efrad\u0131 i\u00e7ine hus\u00fbs\u00ee bir iltifatla dahil edip lis\u00e2n-\u0131 Kur\u2019an olan Arab\u00ee olmayarak T\u00fcrk\u00e7e olmas\u0131n\u0131 takdir ediyor.\u201d[169]<\/a> Ris\u00e2le-i Nur\u2019da, Said Nurs\u00ee\u2019nin ifadeleri aras\u0131nda \u201c kalbe ilham edildi\u201d, \u201c\u00f6yle yazd\u0131r\u0131ld\u0131\u201d[170]<\/a>, \u201cfeyz-i Kur\u2019\u00e2n\u00ee\u201d, \u201cilh\u00e2m-\u0131 \u0130l\u00e2h\u00ee\u201d[171]<\/a>, \u201cmenv\u00ee bir halaskar (kurtar\u0131c\u0131)\u201d[172]<\/a>, \u201ciht\u00e2r-\u0131 Rabban\u00ee\u201d, \u201cs\u00fcn\u00fbh\u00e2t-\u0131 kalb ve \u201cistihracat-\u0131 Kur\u2019\u00e2n\u00ee\u201d[173]<\/a>, \u201cmucize-i Kur\u2019aniye\u201d, \u201csem\u00e2-i Kur\u2019an\u00eeden \u2026 n\u00fczul ediyor\u201d[174]<\/a>, \u201cO, g\u00f6kten inmi\u015f Kur\u2019an\u2019\u0131n, Do\u011fu\u2019nun da Bat\u0131\u2019n\u0131n da \u00fcst\u00fcnde olan Ar\u015f\u2019taki yerinden iktibas edilmi\u015ftir.\u201d[175]<\/a> ve \u201cikr\u00e2m\u00e2t-\u0131 Rabb\u00e2n\u00ee\u201d[176]<\/a> gibi ifadelerin yer almas\u0131 bu eserler y\u00fcklenen kutsiyetin a\u00e7\u0131k bir ifadesidir. Said Nurs\u00ee, hayatta iken bu konuda ele\u015ftirler alm\u0131\u015f, ancak keramet ve ilham\u0131n kendisine ait olmad\u0131\u011f\u0131n\u0131 Risale-i Nur\u2019un \u015fahs\u0131 manevisine ait oldu\u011funu iddia etmi\u015ftir. Nitekim \u015eaml\u0131 Haf\u0131z Tevfik\u2019in a\u011fz\u0131ndan da, Ris\u00e2le-i Nur\u2019un m\u00fcceddidli\u011fi \u201c \u2026 nass-\u0131 hadisle Ris\u00e2le-i Nur, tecd\u00eed-i din hususunda bir m\u00fcceddid h\u00fckm\u00fcndedir\u201d[177]<\/sup><\/sup><\/a> \u015feklinde tescil edilmektedir. Nur \u015eakirtlerinden S\u00fcleyman R\u00fc\u015ft\u00fc ise, \u201cRis\u00e2le-i Nur, Kur\u2019an\u2019\u0131n tefsiri oldu\u011fu cihetle, vahy-i sem\u00e2vi olan Kur\u2019\u00e2n\u2019\u0131n sem\u00e2v\u00ee ve ilham\u00ee bir tefsiridir.\u201d[178]<\/a> demek suretiyle bu eserlerin kutsiyetini tebcil etme iddias\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr.<\/div>\n
      <\/div>\n
      Said Nurs\u00ee\u2019nin ve eserinin kutsiyeti, talebesi S\u00fcleyman R\u00fc\u015fd\u00fc ve di\u011ferleri taraf\u0131ndan daha da ileri g\u00f6t\u00fcr\u00fclm\u00fc\u015f; Hz. Peygamber\u2019in g\u00f6steremedi\u011fi mucizeleri, ona keramet olarak nispet etmi\u015ftir. Onun anlatt\u0131\u011f\u0131na g\u00f6re, \u015fakirtlerden Osman Nuri r\u00fcyas\u0131nda Hz. Peygamber\u2019i g\u00f6rm\u00fc\u015f ve ard\u0131ndan bir ses \u201cHz. Peygamber\u2019in yaveri\u201d geliyor denilmi\u015f ve ard\u0131ndan kap\u0131 kendili\u011finden a\u00e7\u0131larak Said Nurs\u00ee i\u00e7eri girmi\u015ftir. Nazm\u00ee adl\u0131 ba\u015fka bir \u015fakird, r\u00fcyas\u0131nda birisi kendisine \u201cRisale-i Nur \u015fakirtlerinin imans\u0131z \u00f6lmeyece\u011fini ve kabre imanla gireceklerini\u201d s\u00f6ylemi\u015ftir. R\u00fc\u015ft\u00fc Efendi, Said Nurs\u00ee\u2019nin, Barla\u2019ya geldikten sonra y\u0131llard\u0131r s\u00fcren kurakl\u0131\u011f\u0131n onun ve Risale-i Nur\u2019un sayesinde sona erdi\u011fi, ya\u011fmur ya\u011fd\u0131\u011f\u0131, ona kona\u011f\u0131n\u0131 tahsis etmesi sebebiyle \u015e\u00fckr\u00fc Efend\u00ee\u2019nin r\u00fcyas\u0131nda kona\u011f\u0131na Hz. Peygamber\u2019in geldi\u011fi g\u00f6rd\u00fc\u011f\u00fcn\u00fc, bu kona\u011f\u0131n etraf\u0131nda \u00e7\u0131kan yang\u0131nlar\u0131n kona\u011fa s\u0131\u00e7ramad\u0131\u011f\u0131n\u0131 anlatmaktad\u0131r.[179]<\/a><\/div>\n
      <\/div>\n
      Said Nurs\u00ee\u2019ye g\u00f6re, klasik k\u00fclt\u00fcrde Mehdilik ve Mesihlik ile ilgili haberleri[180]<\/a>, sahih olmasalar dahi mana olarak do\u011frudur. Ancak gelece\u011fi m\u00fcjdelenen Mehd\u00ee \u015fah\u0131s olarak de\u011fil \u015fahs-i manev\u00ee olarak temsil edilecektir. Daha \u00f6nceki mehdi tasavvurlar\u0131ndan farkl\u0131 olarak Said Nurs\u00ee, sembolik bir mehdilikten bahsetmi\u015ftir. Bu temsil\u00ee mehdi anlay\u0131\u015f\u0131nda, esas olan Mehdiye rivayetlerde verilen b\u00fct\u00fcn g\u00f6revleri tek bir ki\u015finin yerine getirmesi \u015feklinde de\u011fil \u0130slam tarihi boyunca farkl\u0131 ki\u015filerin Mehdi\u2019nin farkl\u0131 g\u00f6revlerini \u00fcstlenip yerine getirmesi \u015feklinde olmu\u015ftur. O, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin \u201cEn B\u00fcy\u00fck \u0130mam\u201d ifadesini \u00e7a\u011fr\u0131\u015ft\u0131racak \u015fekilde \u201cB\u00fcy\u00fck Mehdi\u201d ifadesini kullan\u0131r. Ona g\u00f6re, bu mehdinin \u201csiyaset aleminde, diyanet aleminde, saltanat aleminde, cihad aleminde\u201d icraatlar\u0131 vard\u0131r. Her as\u0131rda, buhranl\u0131 d\u00f6nemlerde, Allah\u2019\u0131n rahmeti gere\u011fi M\u00fcsl\u00fcmanlar\u0131n maneviyat\u0131n\u0131 g\u00fc\u00e7lendirmek i\u00e7in Hz. Peygamber\u2019in soyunda \u00e7e\u015fitli mehdiler \u00e7\u0131km\u0131\u015ft\u0131r. Bunlar \u015feriati muhafaza ve s\u00fcnnetini ihya etmi\u015flerdir. Mesela siyaset aleminde Abbas\u00ee Mehdisi ve diyanet aleminde Gavs-\u0131 Azam Abdulkadir Geylan\u00ee, \u015eah-\u0131 Nak\u015fibend ve Aktab-\u0131 Erbaa ve oniki imam gibi zatlar, ba\u015fkumandan \u201cB\u00fcy\u00fck Mehdi\u201d\u2019nin bir k\u0131s\u0131m g\u00f6revlerini icra etmi\u015flerdir.<\/em>[181]<\/a> Said Nurs\u00ee, bu yorumuyla, daha \u00f6nce ya\u015fam\u0131\u015f bu \u015fahsiyetlerin de Mehd\u00ee\u2019yi \u015fahs\u00ee manevi olarak temsil etti\u011fini ve onlar\u0131n her birinin Mehd\u00ee\u2019nin g\u00f6revlerinden birisini yerine getirdi\u011fini kabul etmektedir. Ancak ge\u00e7mi\u015fte mehdiye ait \u00fc\u00e7 vazifeden her hangi birini \u00fcstlenenlerin hi\u00e7 birisi, \u00fc\u00e7 g\u00f6revi birden \u00fcstlenemedi\u011fi i\u00e7in \u201cahir zaman\u0131n B\u00fcy\u00fck Mehdisi\u201d unvan\u0131n\u0131 alamam\u0131\u015ft\u0131r.[182]<\/a> O, \u0130ns<\/b>anl\u0131\u011f\u0131n her ge\u00e7en g\u00fcn daha b\u00fcy\u00fck fesada gitti\u011fine inand\u0131\u011f\u0131ndan, yeni gelecek kurtar\u0131c\u0131n\u0131n Hz. Peygamber\u2019in soyundan gelen \u201cen b\u00fcy\u00fck kurtar\u0131c\u0131\u201d olaca\u011f\u0131n\u0131 ve b\u00fct\u00fcn kurtar\u0131c\u0131 rolleri kendisinde toplayaca\u011f\u0131n\u0131 ileri s\u00fcrer.[183]<\/a> Mehdi\u2019nin \u00c2l-i Beyt\u2019ten olmas\u0131 \u015fart\u0131, kendisinin ve cemaatinin do\u011frudan mehdilik iddias\u0131na bir engel gibi g\u00f6r\u00fcn\u00fcyorsa da, \u201cGer\u00e7i manen ben Hz. Ali\u2019nin (R.A.) bir veled-i manev\u00eesi h\u00fckm\u00fcndeyim. Ondan hakikat dersini ald\u0131m. Ve \u00c2l-i Muhammed (A.S.M.) bir manada hakik\u00ee Nur \u015e\u00e2kirtlerine \u015f\u00e2mil olmas\u0131ndan ben de \u00c2l-i Beyt\u2019ten say\u0131labilirim\u201d[184]<\/a> diyerek Ehl-i Beyt\u2019in temsilini de \u015fahs-\u0131 manev\u00ee temsil olarak tevil etmi\u015ftir.<\/div>\n
      <\/div>\n
      Said Nurs\u00ee, Mehdi geldi\u011finde \u201co m\u00fcbarek zat Risale-i Nur\u2019u bir program\u0131 olarak ne\u015fr ve tatbik edece\u011fi\u201d iddias\u0131nda bulunur. [185]<\/sup><\/a><\/sup> Ona g\u00f6re, bir as\u0131r sonra zulmetleri da\u011f\u0131tacak kimseler olarak Nur \u015fakirtleri, Mehdi geldi\u011finde \u201cHazret-i Mehdi’nin \u015eakirtleri\u201d <\/b>olacakt\u0131r.[186]<\/a> Dolay\u0131s\u0131yla kendisinin \u201c\u015farktan \u00e7\u0131k\u0131p karanl\u0131klar\u0131 da\u011f\u0131tacak bir nurun (mehdi)\u201d \u00e7\u0131k\u0131\u015f\u0131na ekti\u011fi tohumlarla (Nur \u015fakirtleri) zemin haz\u0131rlad\u0131\u011f\u0131 inanc\u0131ndad\u0131r.[187]<\/a> Bu y\u00fczden kendisini, \u201cO ileride gelecek ac\u00eeb \u015fahs\u0131n bir hizmetkar\u0131 ve ona yer haz\u0131r edecek bir d\u00fcmdar\u0131 ve o b\u00fcy\u00fck kumandan\u0131n pi\u015fdar bir neferi\u201d[188]<\/a> olarak tan\u0131mlam\u0131\u015ft\u0131r. Said Nurs\u00ee, kendisinin \u00f6l\u00fcm\u00fcnden sonra, Risale-i Nur ve Nur \u015fakirtlerini mehdinin \u015fahs-\u0131 manevisini temsil etmeye devam edece\u011fine inanmaktad\u0131r. O, kendisine mehdi denilmesini bu y\u00fczden kabul etmemi\u015ftir. Kendisine \u201cmehdi\u201d denildi\u011finde \u201cad\u00ee bir terc\u00fcman\u201d oldu\u011funu s\u00f6yler tevazu g\u00f6sterirdi. Mehdili\u011fin \u015fahs-\u0131 manev\u00ee olarak temsilini gerekli k\u0131lan bir ba\u015fka nokta ise, bu d\u00f6nemde \u201cbu \u00fc\u00e7 g\u00f6revin bir \u015fah\u0131s veya bir cemaatta toplanmas\u0131n\u0131n ve onu en iyi bir \u015fekilde yerine getirilmesinin\u201d imkans\u0131z olmas\u0131d\u0131r. \u00c7\u00fcnk\u00fc pek \u00e7ok \u015fah\u0131s ve cemaat, birbiriyle anla\u015famamaktad\u0131r. Bu sebeple \u201cAhir zamanda Al-i Beyt-i Nebevi’nin (A.S.M.) cemaati-i nuraniyesini temsil eden Hazret-i Mehdi’de ve cemaatindeki \u015fahs-\u0131 manevide ancak i\u00e7tima edebilir.\u201d[189]<\/sup><\/a><\/sup><\/div>\n
      <\/div>\n
      Said Nurs\u00ee\u2019ye g\u00f6re, \u00fcmmetin bekledi\u011fi, \u201cRisale-i Nur\u2019u bir program\u0131 olarak ne\u015fr ve tatbik edecek\u201d ahir zaman Mehdi\u2019sinin ve \u201cMehdi-i Res\u00fbl\u2019\u00fcn temsil etti\u011fi kuds\u00ee cemaatin \u015fahs-\u0131 manev\u00eesinin\u201d[190]<\/a> a\u015famal\u0131 bir \u015fekilde ger\u00e7ekle\u015ftirece\u011fi \u00fc\u00e7 temel g\u00f6revi vard\u0131r[191]<\/sup><\/sup><\/a>:<\/div>\n
      <\/div>\n
      Birincisi, \u201c\u0130man-\u0131 tahkikiyi ger\u00e7ekle\u015ftirmek\u201d ve \u201cehl-i iman\u0131 dalaletten kurtarmak. Bununla Felsefecileri ve maddiyyun fikrini tam susturacak \u015fekilde iman\u0131 kurtarmak kastedilmektedir.[192]<\/a> Bu g\u00f6rev, bu \u00fc\u00e7\u00fcn\u00fcn en \u00f6nemlisi ve k\u0131ymetlisidir. \u0130nsanlar bu g\u00f6revi tam olarak yerine getirebilecek merci olarak Risale-i Nur\u2019u g\u00f6rm\u00fc\u015flerdir. Ayn\u0131 zamanda \u0130mam-\u0131 Ali ve Gavs-\u0131 Azam ve Osman H\u00e2lid\u00ee gibi zatlar, gelecek mehdinin makam\u0131n\u0131 Risale-i Nur\u2019un \u015fahs-\u0131 manevisinde g\u00f6rm\u00fc\u015fler gibi i\u015faret etmi\u015flerdir. Bazen bu \u015fahs-\u0131 maneviyi, sadece bir h\u00e2dimine (Said Nurs\u00ee) vermi\u015fler, ona iltifat etmi\u015flerdir. Bu birinci vazife maddi kuvvetle de\u011fil, belki kuvvetli itikat ve ihlas ve sadakatle olur.[193]<\/sup><\/sup><\/a> Said Nurs\u00ee, bu g\u00f6revin \u00e7ok uzun tedkikat\u0131 gerektirdi\u011finden Mehdinin bu g\u00f6revle u\u011fra\u015famayaca\u011f\u0131n\u0131, ancak daha \u00f6nce bu vazifeyi yerine getiren bir taifenin tedkikat\u0131n\u0131 kendisine program edinece\u011fini s\u00f6yleyerek adres olarak Nur \u015eakirtlerini g\u00f6stermektedir:<\/div>\n
      <\/div>\n
      \u201cEhl-i iman\u0131 dalaletten muhafaza etmek ve bu vazife hem d\u00fcnya hem her \u015feyi b\u0131rakmakla, \u00e7ok zaman tedkikat ile me\u015fguliyeti iktiza etti\u011finden Hazret-i Mehdi’nin, o vazifesini bizzat kendisi g\u00f6rme\u011fe vakit ve hal m\u00fcsaade edemez. \u00c7\u00fcnk\u00fc hil\u00e2fet-i Muhammediye (A.S.M.) cihetindeki saltanat\u0131, onun ile i\u015ftigale vakit b\u0131rakm\u0131yor. Herhalde o vazifeyi ondan evvel bir taife bir cihette g\u00f6recek. O zat, o taifenin uzun tedkikat\u0131 ile yazd\u0131klar\u0131 eseri kendine haz\u0131r bir program yapacak, onun ile o birinci vazifeyi tam yapm\u0131\u015f olacak. Bu vazifenin istinad etti\u011fi kuvvet ve m\u00e2nevi ordusu, yaln\u0131z ihlas ve sadakat ve tesan\u00fcd s\u0131fatlar\u0131na tam sahip olan bir k\u0131s\u0131m \u015fakirdlerdir. Ne kadar az da olsalar, manen bir ordu kadar kuvvetli ve k\u0131ymetli say\u0131l\u0131rlar.”<\/em> [194]<\/a><\/div>\n
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      \u0130kincisi; \u015eeriat\u0131 icra ve tatbik etmek. Bu vazifenin tatbik edilebilmesi i\u00e7in, gayet b\u00fcy\u00fck maddi bir kuvvet ve h\u00e2kimiyet laz\u0131md\u0131r.[195]<\/sup><\/sup><\/a> Ba\u015fka bir deyi\u015fle, bu g\u00f6rev, \u201cHilafet i Muhammediye (ASM) unvan\u0131 ile \u015fe\u00e2ir-i \u0130slamiyeyi ihya etmektir.\u201d Dolay\u0131s\u0131yla bunu yerine getirebilmek i\u00e7in, \u201cAlem-i \u0130sl\u00e2m\u0131n vahdetini nokta-i istinad edip be\u015feriyeti maddi ve m\u00e2nevi tehlikelerden ve gadab-\u0131 il\u00e2hi’den kurtarmak i\u00e7in bu vazifenin, nokta-i istinad\u0131 ve hadimleri, milyonlarla efrad\u0131 bulunan ordular laz\u0131md\u0131r.” [196]<\/a> G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, Mehdi\u2019nin projesinin ikinci a\u015famas\u0131 g\u00fc\u00e7 kullanmay\u0131 gerektiren bir a\u015famay\u0131 temsil etmektedir.<\/div>\n
      <\/div>\n
      \u00dc\u00e7\u00fcnc\u00fcs\u00fc, Hilafet-i \u0130slamiye\u2019yi \u0130ttihad-\u0131 \u0130slam\u2019a bina ederek \u0130sevi ruhanileriyle ittifak edip Din-i \u0130slam\u2019a hizmet etmek. Bu vazife, pek b\u00fcy\u00fck bir saltanat ve kuvvet ve milyonlar fedak\u00e2rlarla tatbik edilebilir.[197]<\/sup><\/sup><\/a> Said Nurs\u00ee\u2019ye g\u00f6re, bu \u00e7ok y\u00fcce vazife, b\u00fct\u00fcn ehl-i iman\u0131n manevi yard\u0131mlar\u0131na, ittihad-\u0131 \u0130slam\u2019\u0131n yard\u0131m\u0131na, ulema ve evliyan\u0131n, Ehl-i Beyt\u2019ten \u00e7ok say\u0131da fedakar seyyitlerin birlikte \u00e7al\u0131\u015fmas\u0131na ihtiya\u00e7 vard\u0131r.[198]<\/a><\/div>\n
      <\/div>\n
      Said Nurs\u00ee\u2019nin sembolik\/remz\u00ee Medilik tasavvurunda, onu \u015fahs-\u0131 manev\u00ee olarak temsil etti\u011fine inan\u0131lan ba\u015fta kendisine, Nur \u015fakirtlerine ve Risale-i Nur\u2019a daha \u00f6nce \u015eia\u2019da imamlara ve onlar\u0131n eserlerine atfedilen kutsiyete benzer bir kutsiyet atfedilmektedir. Zaten kutsalla\u015ft\u0131rman\u0131n yollar\u0131ndan birisi \u015fah\u0131slar\u0131, davran\u0131\u015flar\u0131n\u0131, giyim ku\u015famlar\u0131n\u0131, kald\u0131\u011f\u0131 mekanlar\u0131, eserlerini ve cemaatini sembolle\u015ftirmektir. Bu durumda kutsalla\u015ft\u0131r\u0131lan kimseler Hz. Peygamber ile g\u00f6r\u00fc\u015febilen, yazd\u0131klar\u0131 Hz. Peygamber\u2019in onay\u0131ndan ge\u00e7en, Hz. Peygamber\u2019in yaveri duruma gelebilen kutsall\u0131klara b\u00fcr\u00fcnd\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Klasik d\u00f6nemde, kutsiyetine inan\u0131lar ki\u015filere veya mehdi oldu\u011fu iddia edilenlere ba\u011flanmay\u0131 mutlak kurtulu\u015fa ermenin bir yolu olarak g\u00f6rmekteydiler. Burada da farkl\u0131 bir kurtar\u0131c\u0131 ve kurtulu\u015f iddias\u0131 vard\u0131r. Kendi cemaatinin, Mehdinin \u015fahs-\u0131 manev\u00eesini temsil etti\u011fi inanc\u0131, \u015fahs-\u0131 manevi olarak Deccal\u2019i temsil etti\u011fini d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc Cumhuriyetin kurucu kadrosuna cephe almaya sevk etmi\u015ftir. Ancak bu ikinci ve \u00fc\u00e7\u00fcnc\u00fc g\u00f6rev, daha sonra G\u00fclen Hareketi\u2019nin misyonu haline gelmi\u015ftir.<\/div>\n
      <\/div>\n
      Said Nurs\u00ee\u2019nin Mehdi\u2019nin \u015fahs-\u0131 manev\u00ee olarak temsil edilmesi \u015feklindeki Sembolik Mehdilik anlay\u0131\u015f\u0131n\u0131n Fethullah G\u00fclen taraf\u0131ndan aynen benimsendi\u011fini, ilave olarak Said Nurs\u00ee taraf\u0131ndan belirlenen Mehdi\u2019nin son iki g\u00f6revini \u00fcstlenme ve onlar\u0131 uygulamaya koyma y\u00f6n\u00fcnde hareket etti\u011fini g\u00f6rmekteyiz. Kendisine \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin kulland\u0131\u011f\u0131 \u201cEn B\u00fcy\u00fck \u0130mam\u201d unvan\u0131n\u0131 \u00e7a\u011fr\u0131\u015ft\u0131racak \u015fekilde \u201cKainat \u0130mam\u0131\u201dn\u0131 bir s\u0131fat olarak kullanmas\u0131 veya cemaati taraf\u0131ndan \u00f6yle alg\u0131lanmas\u0131, onun se\u00e7ilmi\u015flik psikolojisi ile hareket etti\u011fini g\u00f6stermektedir. Bu se\u00e7ilmi\u015flik psikolojisi, kendi cemaatine mensup olanlara bir kutsiyet atfetme \u015feklinde tezah\u00fcr etmektedir. Cemaate atfedilen kutsiyet, mensuplar\u0131n\u0131 aile, millet ve \u00fcmmete ba\u011fl\u0131l\u0131k \u015feklindeki \u0130slam\u00ee de\u011ferlerden koparmalar\u0131na sebep olmu\u015ftur. Cemaat mensuplar\u0131n\u0131n b\u00fct\u00fcn \u00f6zel hayat\u0131 ve sosyal hayat\u0131, \u201cKainat \u0130mam\u0131\u201d ve etraf\u0131ndaki ona ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 ispat etmi\u015f zevat taraf\u0131ndan kontrol alt\u0131nda tutulmu\u015ftur.<\/div>\n
      <\/div>\n
      Fethullah G\u00fclen, vaazlar\u0131nda ve kitaplar\u0131nda, Said Nurs\u00ee\u2019nin \u201cMesih ve Mehdi\u2019nin \u015fahs-\u0131 manev\u00ee temsili\u201d[199]<\/a> fikrine mutlaka referansta bulunmakta, onu \u015fiddetle savunmaktad\u0131r.[200]<\/a> G\u00fclen, onu takip ederek \u201cMesih\u2019in n\u00fczul\u00fcn\u00fcn Mesih\u00eeyet \u015feklinde de\u011fil Mehdilik veya Muhammed\u00eelik \u015feklinde\u201d[201]<\/a> olaca\u011f\u0131ndan ve \u201cdin-i Ahmed\u00eeyi muhafaza\u201d[202]<\/a> etmesinden bahseder. Muhtemelen Said Nurs\u00ee\u2019nin Mehdiye verdi\u011fi \u00fc\u00e7\u00fcnc\u00fc g\u00f6revi ifa etmek \u00fczere gelece\u011fini ima etmi\u015ftir. Ancak hem \u201cMuhammed\u00eelik\u201d[203]<\/a> ve \u201cdin-i Ahmed\u00ee\u201d[204]<\/a> kavramlar\u0131, Said Nurs\u00ee\u2019den al\u0131n\u0131p kullan\u0131lm\u0131\u015ft\u0131r. Yaln\u0131z bu iki kavram\u0131n, daha \u00f6ncek mehdilik tart\u0131\u015fmalar\u0131nda, bu anlamda kullan\u0131ld\u0131\u011f\u0131na rastlanmamaktad\u0131r. G\u00fclen, Ris\u00e2le-i Nur\u2019dan ve Sufilikten ald\u0131\u011f\u0131 mehdi, kutb, aktab ve ric\u00e2l-i gayb, r\u00fcya ve ilham gibi kavramlar\u0131 g\u00fcncelle\u015ftirmi\u015f ve siteminin merkezine sembolik Mehdilik tasavvurunu yerle\u015ftirmi\u015ftir. T\u00fcrk toplumunda, mehdilik inan\u0131\u015f\u0131, Said Nurs\u00ee\u2019nin Risale-i Nur\u2019u ve Fethullah G\u00fclen\u2019in konu\u015fmalar\u0131 ve kitaplar\u0131 yoluyla yay\u0131lmaya ba\u015flam\u0131\u015ft\u0131r.<\/div>\n
      <\/div>\n
      Said Nurs\u00ee\u2019nin \u015fahs-i manev\u00ee olarak temsili m\u00fcmk\u00fcn olan sembolik mehdilik fikri Fethullah G\u00fclen taraf\u0131ndan kendi cemaati i\u00e7in kullan\u0131lm\u0131\u015ft\u0131r. B\u00f6yle bir fikir, kendisini \u201cKainat \u0130mam\u0131\u201d ilan etmeye, cemaatini de Mehd\u00ee\u2019nin manev\u00ee \u015fahsiyetinin temsil eden \u201cah\u0131r zaman cemaati\u201d[205]<\/a> veya \u201cah\u0131r zamandaki dirili\u015f hareketi\u201d[206]<\/a> oldu\u011fu iddias\u0131na g\u00f6t\u00fcrm\u00fc\u015ft\u00fcr. T\u0131pk\u0131 Gulam Ahmed gibi, Allah ile m\u00fcnasebetini derinle\u015ftiren ki\u015filerin, riyazat yoluyla \u201cgayb \u00e2lemine muttali olaca\u011f\u0131, mel\u00e2ike-i kiramla g\u00f6r\u00fc\u015febilece\u011fi, cinlerle m\u00fcnasebete ge\u00e7ece\u011fi, ruhan\u00eelerle muhabereye giri\u015febilece\u011fi, H\u0131z\u0131r\u2019\u0131 (aleyhissel\u00e2m) g\u00f6rece\u011fi, Mesih\u2019le hemdem olaca\u011f\u0131; \u201cHazreti Mehdi\u201d ile tecdit musahabesinde bulunaca\u011f\u0131n\u0131\u201d[207]<\/a> s\u00f6yleyerek, muhtemelen cemaat mensuplar\u0131na kendisinin b\u00f6yle birisi oldu\u011funu ima ettirmeye \u00e7al\u0131\u015fmaktad\u0131r.<\/div>\n
      <\/div>\n
      Fethullah G\u00fclen\u2019in, \u201cyery\u00fcz\u00fcn\u00fc adaletle doldurmak, \u0130slam\u2019\u0131 hakim k\u0131lmak ve Ehl-i Beyt\u2019ten olaca\u011f\u0131 i\u015faret edilen halaskar (kurtar\u0131c\u0131)\u201d [208]<\/a> gibi unsurlar\u0131 \u00f6ne \u00e7\u0131karan klasik anlay\u0131\u015fa uygun bir Mehdilik tan\u0131m\u0131 yapt\u0131\u011f\u0131 s\u00f6ylenebilirse de, onun Said Nurs\u00ee\u2019den alarak tazim amac\u0131yla kulland\u0131\u011f\u0131 Resul Mehd\u00ee (Mehdi-i Resul) tan\u0131mlamas\u0131 Ehl-i S\u00fcnnet kaynaklar\u0131nda rastlanan bir tan\u0131mlama de\u011fildir.[209]<\/a> B\u00f6yle bir isimlendirme Gulam Ahmed\u2019in kavramsalla\u015ft\u0131rmalar\u0131n\u0131 \u00e7a\u011fr\u0131\u015ft\u0131rmaktad\u0131r. G\u00fclen\u2019e g\u00f6re, Mehdi ve Mesih olarak her hangi bir isim vermek do\u011fru de\u011fildir. Tarihte mehdi denebilecek kimselerden olan \u015eah-\u0131 Nak\u015fibend\u00ee ve Abdulkadir Geylani gibi, kimseler bu mertebede olduklar\u0131 halde kendilerinin mehdi olduklar\u0131n\u0131 s\u00f6ylememi\u015flerdir. [210]<\/a> Bu konuda da Said Nurs\u00ee\u2019nin g\u00f6r\u00fc\u015flerini takip etti\u011fi g\u00f6r\u00fclmektedir. T\u0131pk\u0131 Said Nurs\u00ee gibi, kendisine mehdi denilmesini istememi\u015f hep \u015fahs-\u0131 manev\u00ee olarak temsilden yana ifadeler kullanm\u0131\u015ft\u0131r.[211]<\/a> Bu sebeple, o, \u201chizmet\u201din, se\u00e7kin bir ki\u015fiyle de\u011fil, \u201c\u015fahs-\u0131 manev\u00ee deh\u00e2s\u0131yla y\u00fcr\u00fct\u00fclmesi\u201d[212]<\/a> gerekti\u011fini s\u00f6yleyerek cemaatini \u201c\u015fahs-\u0131 manev\u00ee temsil\u201d dairesine sokmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. \u015eahs-\u0131 maneviyi olu\u015fturacaklar aras\u0131nda en az katk\u0131s\u0131 olandan en \u00e7ok katk\u0131s\u0131 olan herkesin yer alabilece\u011fi ve her kesin orada kendisini bulabilece\u011fi bir daire olarak tan\u0131mlar. Ona g\u00f6re, ge\u00e7mi\u015fte kutbiyet, gavsiyet ve ferdiyetin birlikte temsil edildi\u011fini, ancak g\u00fcn\u00fcm\u00fczde bu ikisinin \u015fahs-\u0131 manevilerce temsil edilmesi gerekti\u011fini s\u00f6ylemekle kendi \u201chizmet hareketine\u201d pay \u00e7\u0131karmaya \u00e7al\u0131\u015fmaktad\u0131r. O, sufilikte yayg\u0131n olarak kullan\u0131lan kavramlar\u0131 kullanarak, kutbu\u2019l-ir\u015fad\u0131n birden fazla olabilece\u011fini s\u00f6yler. Burada dikkat \u00e7eken sufilikte \u201cevt\u00e2d\u201d ve \u201cevliya\u201d olarak tan\u0131mlanan zevata da, bu hizmet dairesi i\u00e7inde \u00f6zel bir misyon bi\u00e7mesidir. Yaln\u0131z \u201cevtad\u201d\u0131 klasik anlam\u0131yla \u201cric\u00e2l-i gayb\u201d i\u00e7in kulland\u0131\u011f\u0131 biraz \u015f\u00fcphelidir. \u00c7\u00fcnk\u00fc onlara, \u201cb\u00fct\u00fcn \u0130sl\u00e2m\u00ee cemaatler aras\u0131nda da\u011f\u0131larak, gelece\u011fin mukaddes ve muhakkak birli\u011finin can\u0131 ve kan\u0131 olarak misyonunu ed\u00e2 etme\u201d [213]<\/a> \u015feklinde bir g\u00f6rev vermektedir.<\/div>\n
      <\/div>\n
      Fethullah G\u00fclen, mehdilik anlay\u0131\u015f\u0131nda Said Nurs\u00ee\u2019nin g\u00f6r\u00fc\u015flerine \u00e7ok yeni bir \u015fey katmam\u0131\u015ft\u0131r. Onlar\u0131 biraz sadele\u015ftirerek ve basitle\u015ftirerek aynen tekrarlam\u0131\u015ft\u0131r. Onun bu konudaki farkl\u0131l\u0131\u011f\u0131n\u0131, kendisinin ve cemaatinin mehdinin hangi g\u00f6revini temsil etti\u011fi noktas\u0131nda aramak gerekir. \u00c7\u00fcnk\u00fc \u201c\u0130man-\u0131 tahkikiyi ger\u00e7ekle\u015ftirmek\u201d ve \u201cehl-i iman\u0131 dalaletten kurtarmak\u201d \u015feklindeki birinci g\u00f6revden daha \u00e7ok, son iki g\u00f6reve talip oldu\u011fu s\u00f6ylenebilir. Onun T\u00fcrkiye\u2019de ordu ve polis i\u00e7erisindeki yap\u0131lanmas\u0131 ve darbe giri\u015fimine bak\u0131l\u0131rsa, \u201c\u015eeriat\u0131 icra ve tatbik etmek\u201d \u015feklindeki ikinci g\u00f6reve; Hristiyanlarla (\u0130sevilerle) ittihat amac\u0131yla diyalog toplant\u0131lar\u0131 ve \u00e7al\u0131\u015fmalar\u0131na bak\u0131l\u0131rsa, \u201cHilafet-i \u0130slamiye\u2019yi \u0130ttihad-\u0131 \u0130slam\u2019a bina ederek \u0130sevi ruhanileriyle ittifak edip Din-i \u0130slam\u2019a hizmet etmek\u201d \u015feklindeki \u00fc\u00e7\u00fcnc\u00fc g\u00f6reve talip oldu\u011fu s\u00f6ylenebilir. G\u00fclen\u2019in de benimsedi\u011fi Sembolik Mehdilik tasavvuru, son iki g\u00f6revin g\u00fcncellenmesi ve icras\u0131n\u0131n eklenmi\u015f haliyle, Said Nurs\u00ee\u2019nin Sembolik Mehdilik anlay\u0131\u015f\u0131n\u0131n bir ileri s\u00fcr\u00fcm\u00fc olarak de\u011ferlendirilebilir.<\/div>\n
      \"\"<\/div>\n

      5. <\/b>Islahat\u00e7\u0131 ve \u00f6zg\u00fcrl\u00fck\u00e7\u00fc Mehdi tipolojisi (Muhammed Ahmed El-Mehdi \/Afgani\/Hamdi Yaz\u0131r\/Mevdud\u00ee)\u00a0<\/b><\/h2>\n
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      Osmanl\u0131 Devlet\u2019inin zay\u0131flamas\u0131yla birlikte Kuzey\u2019de Ruslar, Hint alt k\u0131tas\u0131nda \u0130ngilizler ve G\u00fcney\u2019de Frans\u0131z, \u0130ngiliz ve \u0130spanyollar, \u0130slam d\u00fcnyas\u0131n\u0131 s\u00f6m\u00fcrgele\u015ftirmek i\u00e7in faaliyetlerini art\u0131rd\u0131. Osmanl\u0131 idaresindeki topraklar, s\u00f6m\u00fcrgeci g\u00fc\u00e7lerin eline ge\u00e7meye ba\u015flad\u0131. M\u00fcsl\u00fcmanlar, siyas\u00ee, asker\u00ee, iktisad\u00ee, toplumsal, din\u00ee ve ahlak\u00ee boyutlar\u0131 olan \u00e7ok y\u00f6nl\u00fc bir buhran\u0131n i\u00e7ine d\u00fc\u015ft\u00fcler. Buna ba\u011fl\u0131 olarak M\u00fcsl\u00fcman toplumlarda s\u00f6m\u00fcrgele\u015ftirilmeye kar\u015f\u0131 durabilmek i\u00e7in di\u011fer alanlarda oldu\u011fu gibi \u0130slam d\u00fc\u015f\u00fcncesinde de yenilenme talepleri y\u00fckseldi. Islahat hareketleri ve M\u00fcsl\u00fcman topraklar\u0131ndan i\u015fgalcileri kovmak i\u00e7in \u00f6zg\u00fcrl\u00fck hareketleri her ge\u00e7en g\u00fcn g\u00fc\u00e7lenmeye ba\u015flad\u0131. Bu hareketlerden pek az\u0131 hari\u00e7 ba\u015far\u0131s\u0131zl\u0131kla sonu\u00e7land\u0131. Bat\u0131l\u0131 s\u00f6m\u00fcrgecilerin s\u0131n\u0131rlar\u0131n\u0131 ve isimlerini belirledi\u011fi kabile esas\u0131na veya ulus esas\u0131na dayal\u0131 m\u00fcstemleke devletler kuruldu. Bu s\u00fcre\u00e7te gerek \u0130slahat hareketlerinde gerek \u00f6zg\u00fcrl\u00fck ve ba\u011f\u0131ms\u0131zl\u0131k hareketlerinde kurtar\u0131c\u0131 fikri tekrar \u00f6nem kazand\u0131. Bu m\u00fccadelede \u00f6ne \u00e7\u0131kan siyas\u00ee karizmatik ki\u015filere, m\u00fcceddid veya mehdi g\u00f6z\u00fcyle bak\u0131ld\u0131. Bazen bunlar\u0131n kendileri mehdili\u011fini ilan etti. Mehdilik ve m\u00fcceddidlik fikri, \u015ei\u00ee toplumlar\u0131n aksine S\u00fcnn\u00ee toplumlarda daha b\u00fcy\u00fck ilgi uyand\u0131rd\u0131. Kafkaslar\u2019da ve Orta Asya\u2019da i\u015fgalci Ruslar\u0131 vatanlar\u0131ndan kovmak i\u00e7in \u0130mam Mansur ve \u015eeyh \u015eamil gibi, Kuzey Afrika\u2019da ve Arap Yar\u0131madas\u0131nda \u0130ngiliz, Frans\u0131z ve \u0130spanyol s\u00f6m\u00fcrgecilerden kurtulmak i\u00e7in Muhammed Ahmed Mehdi(1302\/1885) ve benzeri kahramanlar \u00e7\u0131kt\u0131. Mehdilik inan\u0131\u015f\u0131, \u0130slam d\u00fcnyas\u0131nda \u00f6zg\u00fcrl\u00fck ve ba\u011f\u0131ms\u0131zl\u0131k hareketlerinin dinamizmi olduysa da M\u00fcsl\u00fcmanlar\u0131n sorunlar\u0131n\u0131 \u00e7\u00f6zmede ba\u015far\u0131l\u0131 olamad\u0131.<\/div>\n
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      19. as\u0131rda Mehdilik iddias\u0131nda bulunan ve k\u0131sa s\u00fcreli de olsa devlet kurmaya\u0131 ba\u015faran \u00f6nemli \u015fahsiyetlerden birisi Sudan mehdisi olarak tarihe ge\u00e7en Muhammed Ahmed el-Mehd\u00ee\u2019dir. Semmaniyye tarikat\u0131n\u0131n kurucusu \u015eeyh Ahmed et-Tayyib\u2019in torunu olan Muhammed Ahmed, \u201cHz. Peygamber r\u00fcyas\u0131nda onun ahir zamanda beklenen mehdi oldu\u011funu defalarca m\u00fcjdeledi\u011fini\u201d[214]<\/a> iddia etti. O, b\u00f6lgedeki alimlere ve \u015feyhlere \u201cKitap ve S\u00fcnnet\u2019te belirtilen mehdi olarak g\u00f6revlendirildi\u011fini\u201d bildiren ve kendisine tabi olmaya \u00e7a\u011f\u0131ran mektuplar yazd\u0131. Mistik ve etkileyici siyas\u00ee ki\u015fili\u011fi ki\u015fili\u011fi ile siyas\u00ee, iktisad\u00ee, sosyal s\u0131k\u0131nt\u0131lar \u00e7eken Sudan halk\u0131 \u00fczerinde \u00f6nemli tesir b\u0131rakt\u0131. Bu sebeple Mehdilik iddias\u0131 etraf\u0131nda pek \u00e7ok kimseyi toplad\u0131 ve s\u00f6m\u00fcrgecilere kar\u015f\u0131 a\u00e7t\u0131\u011f\u0131 sava\u015flarda b\u00fcy\u00fck ba\u015far\u0131lar elde etti. Muhammed Ahmed, S\u00fcnn\u00ee-Suf\u00ee \u00e7evrelerde yeti\u015fmi\u015f bir \u015fahsiyet idi. O, mehdilik iddias\u0131n\u0131 desteklemede hadisleri ve S\u00fcnn\u00ee suf\u00eeli\u011fin arg\u00fcmanlar\u0131n\u0131 kulland\u0131. Ancak ortaya koydu\u011fu mehdilik anlay\u0131\u015f\u0131nda S\u00fcnn\u00ee \u0130rfanc\u0131l\u0131kta bulunan modelden farkl\u0131 idi. \u00c7\u00fcnk\u00fc geleneksel sufili\u011fin mehdi anlay\u0131\u015f\u0131n\u0131, siyas\u00ee bir g\u00fc\u00e7 elde etmek ve bunu devlete d\u00f6n\u00fc\u015ft\u00fcrme konusunda ba\u015far\u0131l\u0131 bir \u015fekilde kulland\u0131. Ayr\u0131ca sufi d\u00fc\u015f\u00fcncenin mehdilik anlay\u0131\u015f\u0131nda baz\u0131 \u0131slahatlar yapt\u0131. Bunlardan birisi, \u0130bn Arabi\u2019de \u201c9 veziri olan mehdi\u201d, Muhammed Ahmed taraf\u0131ndan \u00fc\u00e7 halifeli Mehdilik Y\u00fcksek Komuta Kurulu\u2019na d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc. Di\u011fer taraftan, bir din\u00ee \u0131slahat\u00e7\u0131 gibi davranarak g\u00f6nderili\u015f amac\u0131n\u0131 akideyi ve s\u00fcnneti ihya etmek olarak a\u00e7\u0131klam\u0131\u015f idi. Devletin kurulu\u015fundan itibaren yat\u0131\u011f\u0131 icraatlar\u0131 aras\u0131nda en dikkat \u00e7eken hususlardan birisi, geleneksel sufilikte kendine yer bulmu\u015f olan musikiyi yasaklamas\u0131d\u0131r.[215]<\/a> Onun \u201ckendinden \u00f6nceki d\u00f6nemi Cahiliye devri olarak nitelemesi, namaz\u0131 terkedene \u00f6l\u00fcm cezas\u0131 uygulamas\u0131, sigara i\u00e7enin t\u00f6vbe edinceye kadar d\u00f6v\u00fclece\u011fini. Topra\u011f\u0131n beyt\u00fclmale ait oldu\u011funu ve al\u0131n\u0131p sat\u0131lamayaca\u011f\u0131n\u0131 belirtmesi. kad\u0131nlar\u0131n alt\u0131n ve g\u00fcm\u00fc\u015f ziynetlerini yasaklamas\u0131 \u0130slam alimlerinin tepkisini \u00e7ekmi\u015f ve aleyhinde ele\u015ftirler yap\u0131lmas\u0131na sebep olmu\u015ftur. \u00e7ekmi\u015ftir.\u201d[216]<\/a> Bu t\u00fcr uygulamalar\u0131ndan hareketle, Selefilikten etkilendi\u011fi s\u00f6ylenebilirse de, sosyal ve ve siyasi alanda \u0131slahatlar ger\u00e7ekle\u015ftirmesi dolay\u0131s\u0131yla onun mehdilik tipolojisi, s\u00f6m\u00fcrgecili\u011fe kar\u015f\u0131 direnmesi, din\u00ee, ahlak\u00ee ve sosyal alandaki \u0131slahatlar\u0131yla ihyac\u0131 ve \u0131slahat\u00e7\u0131 bir mehdilik tipolojisi olarak tarihe ge\u00e7ti.<\/div>\n
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      Modern d\u00f6nemde Islahat\u00e7\u0131 \u015fahsiyetlerin ba\u015f\u0131nda gelen Cemaleddin Afgani, \u0130slam d\u00fcnyas\u0131n\u0131n tekrar eski g\u00fc\u00e7 ve satvetine kavu\u015fmas\u0131 i\u00e7in Afrika\u2019da, Hindistan\u2019da, Kafkaslar\u2019da, Orta Asya\u2019da ve Anadolu\u2019da M\u00fcsl\u00fcmanlar\u0131n kendi \u00f6zg\u00fcrl\u00fcklerine ve ba\u011f\u0131ms\u0131zl\u0131klar\u0131na kavu\u015fmas\u0131na vurgu yapt\u0131. Bunun i\u00e7in \u0130slam d\u00fcnyas\u0131n\u0131n her taraf\u0131n\u0131 gezerek, yaz\u0131lar\u0131yla ve konu\u015fmalar\u0131yla fikri ve felsefi a\u00e7\u0131dan bir uyan\u0131\u015f\u0131n ilk k\u0131v\u0131lc\u0131mlar\u0131n\u0131 atmaya \u00e7al\u0131\u015ft\u0131. Afgani, Sudan\u2019da ortaya \u00e7\u0131kan Mehdilik hareketini, geleneksel bir sufi hareketi olarak de\u011fil, siyasi uyan\u0131\u015f\u0131 sa\u011flayacak \u00f6zg\u00fcrl\u00fck hareketi olarak de\u011ferlendirdi. Hatta bu hareketi Muhammed Abduh ile birlikte M\u0131s\u0131r ve Sudan\u2019\u0131 \u0130ngiliz s\u00f6m\u00fcrgesinden kurtaracak tek hareket olarak g\u00f6r\u00fcyorlard\u0131. Afgani, \u0130ngiliz ordusunu \u201cen kanl\u0131 ma\u011flubiyete u\u011fratan Sudan Mehdisi\u2019ne dair bir m\u00fctalaa\u201d yay\u0131nlam\u0131\u015f ve burada mehdi fikrinin \u0130slam aleminde has\u0131l edece\u011fi tesirleri analiz etmi\u015ftir. Osmanl\u0131 ar\u015fivlerinde kay\u0131tl\u0131 olan bu m\u00fctalaada, Mehdili\u011fe M\u00fcsl\u00fcman toplumlar\u0131n kurtulu\u015f \u00fcmidini ba\u011flad\u0131\u011f\u0131 sosyolojik ve psikolojik bir olgu olarak yakla\u015fm\u0131\u015ft\u0131r. Ona g\u00f6re, tarihte Eb\u00fb M\u00fcslim\u2019in Emevileri devirip Abbasileri iktidara ta\u015f\u0131mas\u0131, \u0130drisiler ve Fat\u0131miler devletinin kurulmas\u0131, Mehdilik yoluyla olmu\u015ftur. Kendi d\u00f6neminde M\u00fcsl\u00fcmanlar\u0131n sahip olduklar\u0131 halet-i ruhiye, kurtulu\u015fu yeni bir mehdiyi gerekli k\u0131lmaktad\u0131r. \u0130\u00e7inde ya\u015fad\u0131\u011f\u0131 k\u00f6t\u00fc \u015fartlar\u0131n etkisinde kalan ve geleneksel mehdi anlay\u0131\u015f\u0131n\u0131 b\u00fcy\u00fck \u00f6l\u00e7\u00fcde onaylayan Afgani, Mehdiy\u2019i bir sosyal, din\u00ee ve siyas\u00ee \u0131slahat\u00e7\u0131 gibi tarif etmektedir: \u201cMehd\u00eenin Cen\u00e2b-\u0131 Hak taraf\u0131ndan olan memuriyet meselesi bid\u00e2tlar\u0131 yani tecedd\u00fcd\u00e2t-\u0131 diniyeyi mahv ve ad\u00e2leti teyid ve b\u00fct\u00fcn m\u00fcminler aras\u0131nda m\u00fcs\u00e2v\u00e2t\u0131 icra ve \u0130slam n\u00e2m\u0131n\u0131 ne\u015fr ile onu d\u00fcnyan\u0131n her taraf\u0131ndan a\u00b4la eylemekten ibarettir.\u201d[217]<\/a><\/div>\n
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      Elmal\u0131l\u0131 Hamdi Yaz\u0131r, Afgani gibi, kurtulu\u015fu mehdilik ile ili\u015fkilendirmez. Bilakis kurtar\u0131c\u0131 fikrinin temeline m\u00fcceddili\u011fi yerle\u015ftirir. \u0130slam toplumlar\u0131n\u0131n terakkisini ve dinde yenilenmeyi mehdi marifetiyle de\u011fil \u201calimler\u201d aras\u0131ndan \u00e7\u0131kacak \u201cm\u00fcceddidler\u201d vas\u0131tas\u0131yla olaca\u011f\u0131na inan\u0131r. Onun i\u00e7in kurtar\u0131c\u0131 ve \u0131slahat\u00e7\u0131lar, Hz. Peygamber\u2019in varisleri olan alimlerdir. O, son ilah\u00ee mesaj olan Kur\u2019an\u2019dan ilkeler \u00e7\u0131karmay\u0131, buna uygun bir hayat ya\u015famay\u0131 ve insanl\u0131\u011fa \u0131\u015f\u0131k tutmay\u0131 b\u00fct\u00fcn M\u00fcsl\u00fcmanlar\u0131n yerine getirmesi gerekli bir g\u00f6rev olarak g\u00f6rd\u00fc. Hamdi Yaz\u0131r, “Biliniz ki Allah, \u00f6len topra\u011f\u0131 diriltir.”[218]<\/a> ayetinden hareketle \u0130slam\u2019\u0131n \u00f6z\u00fcnde tekam\u00fcle, terakkiye ve yenilenmeye (tecedd\u00fcde) m\u00fcsait oldu\u011fu fikrini ileri s\u00fcrerek onu temellendirmekle i\u015fe ba\u015flar: “Ey M\u00fcminler, biliniz ki Cenab-\u0131 Allah’a yaln\u0131z aklen de\u011fil, aklen ve hissen ba\u011fl\u0131 olan insanlar i\u00e7in zaman a\u015f\u0131m\u0131 korkusu yoktur. Onlar eskidik\u00e7e yenilenme imkan\u0131n\u0131 bilmeli, ard arda gelen yeni \u015fevkler i\u00e7inde sonsuza dek devam etmelidirler. Bu din s\u0131n\u0131rl\u0131 bir tekam\u00fcl safhas\u0131nda durmak i\u00e7in inmi\u015f \u00f6zel bir din de\u011fil, sonsuz tekam\u00fcl devrelerini idare i\u00e7in indirilmi\u015f Hakk\u0131n ilkelerini i\u00e7eren evrensel bir dindir.”[219]<\/a> Yaz\u0131r, yukar\u0131da zikredilen ayetten \u00e7\u0131kard\u0131\u011f\u0131 \u201cdinde yenilenme ve tekam\u00fcl\u00fcn s\u00fcrd\u00fcr\u00fclmesi\u201d ilkesini “Cenab-\u0131 Allah \u015f\u00fcphesiz her y\u00fcz sene ba\u015f\u0131nda yani her as\u0131rda bu \u00fcmmete dinini yenileyecek adam veya adamlar g\u00f6nderecektir.”[220]<\/a> hadisine getirdi\u011fi yorumlarla da desteklemeye \u00e7al\u0131\u015ft\u0131. Bu hadisten hareketle dinde yenilenme, terakki ve tekam\u00fcl ile ilgili \u201cg\u00f6nderme (ba\u2019s)\u201d kavram\u0131n\u0131n yenileyiciyi vadetmesi, dini yenilenmenin gereklili\u011fi, yenilenmede \u00fcmmetin kimli\u011finin korunmas\u0131, yenilenmenin ba\u015fkala\u015fmadan s\u00fcrd\u00fcr\u00fclmesinin bir emir oldu\u011fu ve dini yenileyecek olan\u0131n belirli bir \u015fah\u0131s olaca\u011f\u0131\u201d [221]<\/a> \u015feklinde sonu\u00e7lar \u00e7\u0131kard\u0131. Yaz\u0131r, her asr\u0131n ba\u015f\u0131nda ger\u00e7ekle\u015ftirilecek dinde yenilenmeyi bireysel ve toplumsal bir hak ve g\u00f6rev olarak savundu: “Demek ki dinimizin yenilenmesini beklemek hakk\u0131m\u0131zd\u0131r. Bu yenilenmeyi ger\u00e7ekle\u015ftirecek yenileyiciyi yeti\u015ftirmek i\u00e7in \u00e7al\u0131\u015fmak vazifemizdir.”[222]<\/a><\/div>\n
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      Hamdi Yaz\u0131r, \u00fcmmetin kurtulu\u015funu sa\u011flayacak, dinde yenilenmeyi ger\u00e7ekle\u015ftirecek m\u00fcceddidleri, sadece din\u00ee \u0131slahat\u00e7\u0131 de\u011fil, ayn\u0131 zamanda sosyal \u0131slahat\u00e7\u0131lar olarak g\u00f6r\u00fcr ve onlar\u0131n g\u00f6revlerini buna uygun olarak \u015fu \u015fekilde belirler: “Yenileyici’nin yapaca\u011f\u0131 \u015fey birli\u011fi par\u00e7alamak, da\u011f\u0131lmay\u0131 h\u0131zland\u0131rmak, dinin as\u0131l prensiplerini inkar edip ikinci dereceden \u00f6nemli prensipleri soyutlamak, do\u011fru yoldan sapmak, soyut tutkulara kap\u0131larak \u00fcmmetin vicdan\u0131n\u0131 yabanc\u0131 vicdanlara benzetmek, \u00fcmmetin kimli\u011fini ortadan kald\u0131rarak bidatlere yol a\u00e7mak olmayacakt\u0131r. Yenilenme bize nefret de\u011fil, muhabbet a\u015f\u0131layacak, korku de\u011fil emniyet getirecektir. Her asr\u0131n tarihini g\u00fczelce yazmak ve o tarihte din\u00ee illet ve sebeplerin amel\u00ee de\u011feri ve sosyal sonu\u00e7lar\u0131n\u0131 ara\u015ft\u0131rmak; bu \u015fekilde ge\u00e7mi\u015f d\u00f6nemin bir fezlekesini yap\u0131p gelecek asr\u0131n ihtiya\u00e7lar\u0131n\u0131 belirlemek. \u0130\u015fte Peygamber’in varisleri olan din alimlerinin vazifeleri bunlard\u0131r.” [223]<\/a> Sonu\u00e7 olarak Elmal\u0131l\u0131 Hamdi Yaz\u0131r, dinde ve toplumsal alanda M\u00fcsl\u00fcman toplumlarda ger\u00e7ekle\u015ftirilmesi gereken yenilenme ve \u0131slahat\u0131, b\u00fct\u00fcn M\u00fcsl\u00fcmanlar\u0131n ger\u00e7ekle\u015ftirece\u011fi ortak g\u00f6rev olarak de\u011ferlendirir. Ona g\u00f6re bu s\u00fcre\u00e7te topluma \u00f6nc\u00fcl\u00fck yapacak olan\u0131n mehdi de\u011fil m\u00fcceddid rol\u00fcndeki alimlerdir.<\/div>\n
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      \u0130zmirli \u0130smail Hakk\u0131, Mehdilik hakk\u0131nda be\u015f ayr\u0131 g\u00f6r\u00fc\u015f\u00fc sayd\u0131ktan sonra onlar\u0131n tek tek tenkit eder ve bunlardan be\u015fincisi olan \u201c Her do\u011fru ki\u015fi ve her do\u011fru y\u00f6neticidir.\u201d \u015feklindeki son g\u00f6r\u00fc\u015f\u00fcn ise \u0131st\u0131lahattan ibaret oldu\u011funu belirtir.[224]<\/a> O, mehdilik hadislerini tek tek inceleyerek onlar\u0131n uydurma oldu\u011fu ve delil \u00f6zelli\u011fi ta\u015f\u0131mad\u0131\u011f\u0131 sonucuna var\u0131r.[225]<\/a> \u0130zmirli\u2019nin \u0130\u00e7tima\u00ee \u0130lm-i Kelam ve \u0130\u00e7tima\u00ee \u0130lm-i F\u0131k\u0131h ile ilgili yenilik\u00e7i fikirlerine bak\u0131l\u0131rsa, Hamdi Yaz\u0131r ile benzer anlay\u0131\u015fta oldu\u011fu ve din\u00ee, toplumsal alanlarda yenilenmenin bu ilimlerin yenilenmesiyle olabilece\u011fini savundu\u011fu s\u00f6ylenebilir. O, Mehdi\u2019ye de\u011fil \u0130slam alimlerinin ilm\u00ee \u00e7abalar\u0131na dikkat \u00e7ekmektedir.<\/div>\n
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      Mevdud\u00ee, \u0130slam \u00fclkelerini Bat\u0131 s\u00f6m\u00fcrgecili\u011finden ve gen\u00e7 nesilleri bat\u0131l\u0131 sek\u00fcler k\u00fclt\u00fcr\u00fcn etkisinden kurtarman\u0131n tek yolunun \u201csahih \u0130sl\u00e2m inanc\u0131n\u0131 yeniden tesis edecek bir tecdid ve ihya hareketi ba\u015flatmak oldu\u011funu\u201d fikrini benimser. Bu hareketi din, toplum ve siyaset alan\u0131n\u0131 \u0131slah edecek bir programa sahip olmas\u0131 ve bunu ba\u015far\u0131ya ula\u015fmas\u0131 i\u00e7in a\u015famal\u0131 bir \u015fekilde uygulamaya konulmas\u0131 gerekir. Bu hareketi, \u201cKur\u2019an ve S\u00fcnnet\u2019i esas alan, fertten ba\u015flay\u0131p toplumu d\u00f6n\u00fc\u015ft\u00fcren bir hareket\u201d olarak tan\u0131mlar.[226]<\/a> Siyasal \u0130slamc\u0131 ideolojiye ba\u011fl\u0131 birisi olmas\u0131 dolay\u0131s\u0131yla Mevdud\u00ee, Mehdilik ile ilgili g\u00f6r\u00fc\u015flerini, tecd\u00eed, tecedd\u00fct ve ihya hareketi \u00e7er\u00e7vesinde izah eder ve kendisini m\u00fcceddid, mehdi ve mesih ilan eden, halk\u0131 miskinle\u015ftiren sufileri, Mirza Gulam Ahmed\u2019i ve onun hareketine a\u011f\u0131r ele\u015ftirilerde bulunur. Bu ele\u015ftirilerinde o, cahilli\u011fi \u0130slam olarak g\u00f6sterenleri m\u00fcceddid olarak ilan edenlerin, ilan ettikleri bu \u015fah\u0131slar\u0131n m\u00fcteceddid, yani sahte m\u00fcceddidler oldu\u011funu s\u00f6yler. Ona g\u00f6re hakiki m\u00fcceddid, \u0130slam\u2019a zarar vermez, onun mizac\u0131 nebinin mizac\u0131na yak\u0131nd\u0131r. O, \u00e7ok zeki, hakikat\u0131 uzaktan g\u00f6ren, her t\u00fcrl\u00fc k\u00f6t\u00fcl\u00fckten, ifrat ve terfritten uzak olan, orta yolu tutan birisidir. Ak\u0131ll\u0131 ve feraset sahibi olan m\u00fcceddid, k\u00fclt\u00fcr\u00fcn\u00fc eski adet ve bidatlerden temizleyebilme ve d\u00f6nemindeki k\u00f6t\u00fcl\u00fckler ve haks\u0131zl\u0131klarla m\u00fccadele edebilme g\u00fcc\u00fcne sahiptir.[227]<\/a><\/div>\n
      <\/div>\n
      Buhari ve M\u00fcslim\u2019in kriterlerini sa\u011flamad\u0131\u011f\u0131 i\u00e7in mehdilik ile ilgili rivayetlere[228]<\/a> ihtiyatl\u0131 yakla\u015fan Mevdud\u00ee, \u201cAllah\u2019\u0131n hakimiyetini b\u00fct\u00fcn d\u00fcnyada tesis edecek \u0131sahat\u00e7\u0131 bir m\u00fcceddidin\u201d eninde sonunda Mehdi olarak gelece\u011fini, ancak bunun geleneksel anlay\u0131\u015ftan farkl\u0131 yorumlar: \u201c Allah (cc)’\u0131n hakimiyetini b\u00fct\u00fcn d\u00fcnyada tesis eden bir m\u00fcceddid gelecektir. \u0130ster \u00e7ok yak\u0131nda isterse \u00e7ok sonralar\u0131 olsun, fark etmez, O, Peygamberimiz (sav)’in hadislerinde a\u00e7\u0131k\u00e7a tan\u0131mlanm\u0131\u015f olan \u0130mam Mehdi’dir. Onunla ilgili olarak baz\u0131 i\u015faretler de yine bizzat Peygamberimiz (sav) taraf\u0131ndan a\u00e7\u0131klanm\u0131\u015ft\u0131r.[229]<\/a> \u2026 \u0130mam Mehdi geldi\u011fi zaman\u0131n en ideal komutan\u0131, lideri olacakt\u0131r. Yani \u00e7a\u011f\u0131n b\u00fct\u00fcn ger\u00e7eklerini bilecek, tam bir y\u00f6netici yetene\u011fine sahip bir insan olacak, hepsinden de \u00f6nemlisi kendi zaman\u0131n\u0131n insanlar\u0131n\u0131n sorunlar\u0131n\u0131 bilip \u00e7\u00f6z\u00fcm yollar\u0131 getirecektir. Bu ise elbetteki \u0130slam\u2019\u0131 \u00e7ok iyi bilmesine ba\u011fl\u0131d\u0131r. O, parlak bir zekaya, geni\u015f bir bak\u0131\u015f a\u00e7\u0131s\u0131na, engin bir g\u00f6r\u00fc\u015f yetene\u011fine sahip bir insan olacakt\u0131r. Korkar\u0131m ki, onu ilk reddedecek olanlar gelenek\u00e7i ulema s\u0131n\u0131f\u0131 ve sufi tak\u0131m\u0131ndan ba\u015fkas\u0131 olmayacakt\u0131r. \u015e\u00fcnk\u00fc onlar g\u00f6receklerdir ki, bu insan\u0131n, tasavvurlar\u0131ndaki mehdi ile hi\u00e7bir ilgisi yok. Onun kendisinin mehdi olu\u011funu ilanla ortaya \u00e7\u0131kmas\u0131 her \u015feyden \u00f6nce kabul edilebilecek bir \u015fey de\u011fildir. \u2026 Mehdilik iddiaya de\u011fil yap\u0131lacak i\u015flere ba\u011fl\u0131d\u0131r. \u2026 Mehdi ve onun yan\u0131ndakiler insand\u0131r. \u0130nsan \u00fcst\u00fc varl\u0131klar de\u011fildirler.\u201d[230]<\/a><\/div>\n
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      Mevdud\u00ee, \u0130slam d\u00fc\u015fmanlar\u0131n\u0131n siyasi ve k\u00fclt\u00fcrel sald\u0131r\u0131lar\u0131na kar\u015f\u0131 cihad ruhunu yeniden canland\u0131rmayan ve onlar\u0131 \u201ckeramet, ke\u015fif, ilham sahibi kutlu ve karizmatik lider fikri\u201d[231]<\/a> ile oyalayan \u015fah\u0131slara ve mehdici ak\u0131mlara kar\u015f\u0131 \u00e7\u0131kar. Ona g\u00f6re, do\u011fu\u015ftan hi\u00e7 kimsenin m\u00fcceddid olamayaca\u011f\u0131n\u0131, m\u00fcceddidin kendisi dahi m\u00fcceddid oldu\u011funu bilemeyece\u011fini, insanlara kendisinin m\u00fcceddid oldu\u011funu s\u00f6ylemeyece\u011fi, ilham almas\u0131n\u0131n gerekmedi\u011fi ve yapt\u0131\u011f\u0131 i\u015flerden dolay\u0131 \u00f6ld\u00fckten sonra b\u00f6yle isimlendirilece\u011fini s\u00f6yler. Dolay\u0131s\u0131yla ona inan\u0131p inanmamak \u015feklinde \u0130slam\u2019\u0131n \u015fart\u0131 yoktur. M\u00fcceddid, kendi d\u00f6nemindeki fazileti insanlar\u0131 etraf\u0131nda toplamay\u0131 ba\u015far\u0131r.[232]<\/a><\/div>\n
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      Mevdud\u00ee, kendi d\u00f6neminde halk aras\u0131nda yayg\u0131n olan irfan\u00ee mehdi alg\u0131s\u0131 ve bunu kullanarak halk\u0131 etraf\u0131nda toplayan mehdici tarikatlar ve Ahmediye hareketinin toplum \u00fczerindeki olumsuz etkileri ile m\u00fccadele etmi\u015f ve bu t\u00fcr g\u00f6r\u00fc\u015fleri benimseyenleri \u015f\u00f6yle ele\u015ftirmi\u015ftir:<\/div>\n
      <\/div>\n
      \u201c\u0130mam Mehdi\u2019nin gelece\u011fine inanan cahil M\u00fcsl\u00fcmanlar\u0131n inan\u00e7lar\u0131ndaki \u00e7arp\u0131kl\u0131kla, imam Mehdi\u2019yi tamamen reddeden m\u00fcteceddidlerin inanc\u0131ndaki \u00e7arp\u0131kl\u0131\u011f\u0131n ger\u00e7ekle olan ba\u011flant\u0131s\u0131 ayn\u0131 d\u00fczeydedir. Cahil M\u00fcsl\u00fcmanlar Mehdi\u2019yi haf\u0131zalar\u0131nda eski zaman k\u0131yafetleri i\u00e7inde, ruhban g\u00f6r\u00fcn\u00fc\u015fl\u00fc, elinde te\u015fbih, s\u0131rt\u0131nda c\u00fcbbe, ve \u201cben Mehdi\u2019yim, bana uyun\u201d diye ba\u011f\u0131racak birisi olarak canland\u0131rmaktad\u0131r. Mehdi \u00e7\u0131kt\u0131\u011f\u0131nda, bu \u00f6zelliklere uyup uymad\u0131\u011f\u0131na bak\u0131p , b\u00f6ylece onun ger\u00e7ek mehdi olup olmad\u0131klar\u0131n\u0131 anlayacaklar\u0131n\u0131 s\u00f6yl\u00fcyorlar. E\u011fer bu \u00f6zelliklere uyuyor ise, ona biat edip onun emrettiklerini yerine getireceklermi\u015f, Mehdi\u2019nin geldi\u011fini duyan ne kadar dervi\u015f varsa \u00e7\u0131k\u0131p ona tabi olacakm\u0131\u015f. Bu arada k\u00fcfre kar\u015f\u0131 olan cihadda silahlar bir sembol olarak ta\u015f\u0131nacakm\u0131\u015f. \u00c7\u00fcnk\u00fc bu silahlar\u0131 kullanmalar\u0131na sebep olmayacakm\u0131\u015f. K\u00e2firleri, zikirlerle, dualarla, marifet bilgisiyle yerle bir edecek bir bak\u0131\u015fta onlar\u0131n toplar\u0131n\u0131, t\u00fcfeklerini, u\u00e7aklar\u0131n\u0131 darmada\u011f\u0131n edeceklermi\u015f. Oysa ger\u00e7ek \u00e7ok farkl\u0131d\u0131r. \u201d[233]<\/a><\/div>\n
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      \u0130slam toplumlar\u0131nda hayat\u0131n din\u00ee alan dahil \u00e7e\u015fitli alanlar\u0131nda yenilenmeyi ve terakkiyi hemen hemen b\u00fct\u00fcn \u00e7a\u011fda\u015f d\u00fc\u015f\u00fcn\u00fcrler savundu. Fakat Islahat\u00e7\u0131 ve Yenilik\u00e7i d\u00fc\u015f\u00fcn\u00fcrler, bu s\u00fcre\u00e7te mehdi veya m\u00fcceddid unvan\u0131 verilen tek bir ki\u015fiyi \u00f6ne \u00e7\u0131karmay\u0131, \u00fcmmetin kurtulu\u015funu tek bir ki\u015fiye ba\u011flamay\u0131 do\u011fru bulmad\u0131lar. \u00d6zellikle onlar aras\u0131nda siyasal ve sosyal alandaki \u0131slahatlar\u0131 d\u00fcnyadaki geli\u015fmeler \u0131\u015f\u0131\u011f\u0131nda \u0130slam\u00ee de\u011ferleri yenilemekle ba\u015far\u0131laca\u011f\u0131n\u0131 savundular. Akla, bilime ve ki\u015fisel sorumluluklara dikkat \u00e7ektiler. Hatta mehdilik fikrini, Aliya \u0130zzet Begovi\u00e7 gibi, \u201cM\u00fcsl\u00fcmanlar\u0131n tembelli\u011finin ad\u0131\u201d olarak g\u00f6renler oldu\u011fu gibi Tatar Cedidd\u00e7i Musa Carullah gibi \u201cher M\u00fcsl\u00fcman kendisinin mehdisidir.\u201d \u015feklinde alg\u0131layanlar oldu. \u00c7a\u011fda\u015f din\u00ee Hareketlerde, \u00f6zellikle Selef\u00eeler[234]<\/a> ve selefi e\u011filimli Hizbu\u2019t-Tahrir<\/i> ve Ihvan-\u0131 M\u00fcslim\u00een<\/i> ve benzerleri, hadisleri savunmak ad\u0131na Mehdilik inan\u0131\u015f\u0131n\u0131 savunmaya devam etmektedirler. Ancak siyasal \u0130slamc\u0131l\u0131k y\u00f6n\u00fc a\u011f\u0131r basan hareketlerde, mehdilik yerine halife, \u0130slam \u015feriat\u0131 veya hilafet devleti gibi kavramlar daha fazla ilgi g\u00f6rd\u00fc. \u201cK\u0131yamet \u00f6ncesinde m\u00fcjdelenmi\u015f bir mehdinin gelece\u011fine dair\u201d rivayetleri savunulmakla beraber, insanlar\u0131 tembelli\u011fe d\u00fc\u015f\u00fcrece\u011fi ve hilafet devletinin kurulmas\u0131 konusunda onlar\u0131 pasifle\u015ftirece\u011fi d\u00fc\u015f\u00fcncesiyle, b\u00fct\u00fcn \u00fcmitlerin ona ba\u011flanmas\u0131na kar\u015f\u0131 \u00e7\u0131k\u0131lmaktad\u0131r.<\/div>\n
      <\/div>\n

      Sonu\u00e7<\/strong><\/h2>\n
      <\/div>\n
      Akletme, soru sorma ve sorgulama yetene\u011fini kaybeden bireyler, i\u00e7ine d\u00fc\u015ft\u00fckleri buhrandan, g\u00fcven bunal\u0131m\u0131ndan ve bilin\u00e7 yaralanmalar\u0131ndan (tarvmalar) kurtulabilmek; \u00e7aresizliklerini ve pi\u015fmanl\u0131klar\u0131n\u0131 telafi edebilmek i\u00e7in \u015fan ve \u015f\u00f6hret sahibi soy ve s\u00fclalere \u00fcmit ba\u011flar veya \u201chikmetli bilgiye ve ilahi s\u0131rlara sahip\u201d oldu\u011funa inand\u0131klar\u0131 kimselerden medet umarlar. Bu anlay\u0131\u015ftaki fertlerden olu\u015fan toplumlar, kar\u015f\u0131la\u015ft\u0131klar\u0131 siyasi, toplumsal ve ekonomik sorunlar\u0131n \u00e7\u00f6z\u00fcme konusunda gerekli kurumlar\u0131 olu\u015fturamad\u0131klar\u0131 i\u00e7in ve yapmalar\u0131 gerekeni zaman\u0131nda yapmad\u0131klar\u0131 i\u00e7in, b\u00fcy\u00fck felaketlerle kar\u015f\u0131la\u015f\u0131rlar ve bunlar\u0131n \u00e7\u00f6z\u00fcm\u00fcn\u00fc d\u0131\u015far\u0131da ararlar. Hemen hemen b\u00fct\u00fcn k\u00fclt\u00fcrlerde ve toplumlarda de\u011fi\u015fik tezah\u00fcrlerine rastlanan kurtar\u0131c\u0131 bekleme fikri, din\u00ee de\u011fil psikolojik ve toplumsal, yani be\u015feri bir olgudur. M\u00fcsl\u00fcman toplum, Hz. Osman\u2019\u0131n \u015fehid edilmesi sonras\u0131nda iki b\u00fcy\u00fck i\u00e7 sava\u015f\u0131 ve Emeviler d\u00f6nemindeki Kerbela ve harre vakas\u0131n\u0131 ya\u015fad\u0131lar. Bu olaylar, M\u00fcsl\u00fcmanlar\u0131n bilincinde b\u00fcy\u00fck yaralar a\u00e7t\u0131. M\u00fcsl\u00fcman toplum kendini y\u00f6netmede ba\u015far\u0131s\u0131z kal\u0131nca ve tekrar Arap Cahiliyye d\u00f6neminin siyasi k\u00fclt\u00fcr kodlar\u0131na uygun hareket etmeye ba\u015flay\u0131nca her kabile y\u00f6netimde kendi Ehl-i Beyt\u2019inden, yani soyunda birisinin olmas\u0131n\u0131 istedi. Siyasi y\u00f6netime talip ailelerden bu g\u00f6revi \u00fcstlenecek ki\u015filer i\u00e7in, tamamen siyasi i\u00e7erikli olarak \u201cliderli\u011fe namzet ki\u015fi\u201d anlam\u0131nda mehdi unvan\u0131 kullan\u0131lmaya ba\u015fland\u0131. \u0130lk as\u0131rda Arap soylar\u0131, Emevilerin bask\u0131c\u0131 ve adil olmayan politikalar\u0131ndan kurtaracak ki\u015finin (mehdi), Ha\u015fimi soyundan, daha sonra Abbaso\u011fullar\u0131 veya Talipo\u011fullar\u0131, en sonun da ise Hasani ve H\u00fcseyni soydan \u00e7\u0131kaca\u011f\u0131na inand\u0131. Bu d\u00f6nemde Mehdilik anlay\u0131\u015f\u0131n\u0131n \u00e7er\u00e7evesini belirleyen Arap kabilecili\u011fi ve asabiyet\u00e7ili\u011fi oldu. Hemen hemen her kavim veya onun soylar\u0131ndan mehdi unvan\u0131 verilen kimseler \u00e7\u0131kt\u0131. \u00d6rne\u011fin Ha\u015fim\u00ee, Talib\u00ee, Abbas\u00ee, Emev\u00ee, Mervan\u00ee, Sufyan\u00ee, Kahtan\u00ee, Teym\u00ee veya di\u011fer kabilelere mensup mehdi unvanl\u0131lar gibi. Daha sonra siyasal i\u00e7erikli bir kavram olan mehdilik \u015ei\u00ee Gulat ve \u0130smaili gruplar taraf\u0131ndan eskotolojik ve mitolojik anlama b\u00fcr\u00fcnd\u00fcr\u00fcld\u00fc. \u015eia\u2019da mehdici bir doktirine d\u00f6n\u00fc\u015ft\u00fcr\u00fclen bu anlay\u0131\u015f, Zeydilik kolu hari\u00e7 hemen hemen b\u00fct\u00fcn \u015eii f\u0131rkalar taraf\u0131ndan iman ile ili\u015fkili bir inan\u00e7 olarak benimsendi. Hatta bu ideolojiyi siyasi bir kapitale d\u00f6n\u00fc\u015ft\u00fcrerek Fat\u0131miler ad\u0131yla \u0130smail\u00ee bir devlet kuruldu. Daha sonra Bat\u0131n\u00ee anlay\u0131\u015f yoluyla mehdici anlay\u0131\u015f, S\u00fcnn\u00ee suf\u00ee tarikatlarda g\u00f6r\u00fclmeye ba\u015flad\u0131. Mehdilik anlay\u0131\u015f\u0131, hadisle\u015ftirilmi\u015f rivayetler ile me\u015frula\u015ft\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131ld\u0131. Hem \u015ei\u00ee, hem S\u00fcnn\u00ee \u00e7evreler, bu hadisle\u015ftirilmi\u015f rivayetleri Hadis Kolleksiyonlar\u0131, Melahim ve Fiten edebiyat\u0131 i\u00e7erisinde toplayarak mehdilik anlay\u0131\u015flar\u0131n\u0131, desteklemeye \u00e7al\u0131\u015ft\u0131lar. Mehdici s\u00f6ylem, 16. As\u0131rdan sonra S\u00fcnni d\u00fcnyan\u0131n bilincini o kadar ku\u015fatt\u0131 ki, Mehdi geldi\u011finde hangi mezhebe g\u00f6re amel edece\u011fi \u00fczerine eserler yaz\u0131ld\u0131.<\/div>\n
      <\/div>\n
      \u0130slam\u2019\u0131n ilk bininci y\u0131l\u0131n\u0131n sona erip ikinci bin y\u0131l\u0131n\u0131n ba\u015flad\u0131\u011f\u0131 bir d\u00f6nemde M\u00fcsl\u00fcmanlar\u0131n Hindistan\u2019da ma\u011flup duruma d\u00fc\u015fmeleri, Osmanl\u0131n\u0131n zay\u0131flamas\u0131yla Kuzey Afrika\u2019n\u0131n gayri m\u00fcslimler taraf\u0131ndan i\u015fgal edilmesi, M\u00fcsl\u00fcmanlar aras\u0131nda yeni mehdici hareketlerin \u00e7\u0131kmas\u0131na sebep olmu\u015ftur. \u0130ran\u2019da 17. As\u0131rda \u015eii k\u00fclt\u00fcr \u00e7evresinde Babilik-Bahailik, Hindistan\u2019da 19. As\u0131rda S\u00fcnn\u00ee k\u00fclt\u00fcr havzas\u0131nda Kad\u0131yanilik \u00f6nemli iki mehdici-mesihci harekettir. Bu hareketler M\u00fcsl\u00fcmanlar\u0131 pasifle\u015ftirirken, Kuzey Afrika\u2019da \u00e7\u0131kan Muhammed Mehdi\u2019nin \u00f6nc\u00fcl\u00fc\u011f\u00fcndeki Senus\u00ee hareketi, bu b\u00f6lgenin s\u00f6m\u00fcrgele\u015ftirilmesine kar\u015f\u0131 direnen \u00f6zg\u00fcrl\u00fck, e\u011fitim ve islahat hareketi olmu\u015ftur. Hint Altk\u0131tas\u0131\u2019nda Kadiyanilik, T\u00fcrkiye\u2019de Nurculuk ve G\u00fclen Hareketi, Mehdili\u011fi veya onun g\u00f6revlerinden bir k\u0131sm\u0131n\u0131 \u015fahsi manevi olarak temsil ettiklerini iddia ettiler. Hatta Risale-i Nur, Mehdi projesi olarak g\u00f6r\u00fcld\u00fc. Kendini mehdi ve kainat imam\u0131 ilan eden Fathullah G\u00fclen\u2019in etraf\u0131nda olu\u015fan G\u00fclen Hareketi de, bu Mehdi projesinin bir sonucu olarak, bir darbe ile T\u00fcrkiye Cumhuriye\u2019tini ele ge\u00e7irmeye \u00e7al\u0131\u015ft\u0131. Mehdici hareketler, ortaya att\u0131klar\u0131 ilham, r\u00fcya, m\u00fcbe\u015f\u015firat, son velilik, c\u00fcz-i nebilik, Muhammed\u00ee nebilik, m\u00fcceddid, mehdi, mesih, ilah\u00ee bilgiye sahip olma gibi iddialar\u0131yla \u0130slam\u2019\u0131n peygamberlik ve vahiy m\u00fcessesesi etraf\u0131nda \u015f\u00fcpheler olu\u015fturdular.<\/div>\n
      <\/div>\n
      G\u00fcn\u00fcm\u00fczde s\u00fcnn\u00ee \u00e7evrelerde, \u00f6zellikle T\u00fcrkiye\u2019de bat\u0131ni s\u00f6ylemi benimseyen tarikat ve cemaatlerde, abidlik ve zahitlik kisvesine b\u00fcr\u00fcnm\u00fc\u015f baz\u0131 \u015feyh ve kanaat \u00f6nderlerini beklenen kurtar\u0131c\u0131 olarak g\u00f6rme e\u011filimi vard\u0131r. T\u00fcrk toplumunun itikad\u00ee gelene\u011finde yer bulamamas\u0131na ra\u011fmen g\u00fcn\u00fcm\u00fczde, Nurculuk, Sufilik ve Selefilik dolay\u0131s\u0131yla bu anlay\u0131\u015f yer edinmeye ba\u015flam\u0131\u015ft\u0131r. Asl\u0131nda mehdilik bir inan\u00e7 de\u011fil, \u0130slam k\u00fclt\u00fcr\u00fcne sonradan sokulan bir inan\u0131\u015ft\u0131r. Kayna\u011f\u0131 \u0130slam\u00ee de\u011fil insanidir. Bu inan\u0131\u015f, insanlar\u0131 f\u0131trat\u0131na yabanc\u0131la\u015ft\u0131rmakta, ak\u0131l d\u00fc\u015fman\u0131 yapmakta, \u00e7ift kimlikli, gizli g\u00fcndemli yapmaktad\u0131r. \u0130slam\u2019\u0131 ve \u0130slami de\u011ferleri istismar etmeleri sebebiyle, toplumda dine kar\u015f\u0131 b\u00fcy\u00fck bir g\u00fcvensizlik sorununa sebep olmaktad\u0131r. En \u00f6nemlisi de, \u0130slam\u2019\u0131n ahlaki de\u011ferlerini istismar eden, cemaatlerin menfaatlerini koruma alt\u0131na alan \u201ccemaat ahlak(s\u0131zl\u0131\u011f)\u0131\u201d ve \u201csahte dindarl\u0131klar\u201d olu\u015fturmaktad\u0131r. \u0130slam doktrininde hidayet kayna\u011f\u0131 Kur\u2019an ve ak\u0131ld\u0131r. Musa Carullah Bigiyef\u2019in dedi\u011fi gibi, \u201cHer M\u00fcsl\u00fcman kendisinin kurtar\u0131c\u0131s\u0131 veya mehdisidir.\u201d Ku\u2019ran ve h\u00fcccetullah olan ak\u0131l varken, d\u0131\u015farda mehdi ve mesih arayan kimse, g\u00fcnd\u00fcz g\u00fcne\u015f varken, gece oldu\u011fu vehmine kap\u0131l\u0131p mum \u0131\u015f\u0131\u011f\u0131yla ayd\u0131nlanmaya veya yol bulmaya \u00e7al\u0131\u015fan kimseye benzer.<\/div>\n
      <\/div>\n
      M\u00fcsl\u00fcman toplumlarda kurtar\u0131c\u0131 aray\u0131\u015f\u0131n\u0131n yayg\u0131nla\u015fmas\u0131, farkl\u0131 \u015fekillerdeki yans\u0131malar\u0131, sonu\u00e7lar\u0131 ve toplumda olu\u015fturdu\u011fu taravmalar\u0131 ba\u015fka bir ara\u015ft\u0131rma konudur. Ancak tarihte hangi tipoloji ile \u00e7\u0131karsa \u00e7\u0131ks\u0131n b\u00fct\u00fcn mehdiler ve mehdici hareketler, M\u00fcsl\u00fcmanlar\u0131n sorunlar\u0131n\u0131 \u00e7\u00f6zememi\u015ftir. \u00c7\u00fcnk\u00fc \u00e7\u00f6z\u00fcm\u00fc tek ki\u015fide aramaktad\u0131rlar. G\u00fcn\u00fcm\u00fczde toplumsal, hukuk\u00ee, siyas\u00ee ve ekonomik olgular o kadar karma\u015f\u0131kla\u015fm\u0131\u015ft\u0131r ki b\u00fct\u00fcn bunlar\u0131 tek bir ki\u015finin gelip Allah\u2019\u0131n sosyal ve tabi\u00ee yasalar\u0131na ayk\u0131r\u0131 toplumsal k\u00f6kl\u00fc bir de\u011fi\u015fimi ger\u00e7ekle\u015ftirip sorunlar\u0131n tamam\u0131n\u0131 birka\u00e7 y\u0131lda \u00e7\u00f6zmesi imkans\u0131zd\u0131r. Hayat\u0131n her alan\u0131nda kar\u015f\u0131la\u015f\u0131lan sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fc ayr\u0131nt\u0131l\u0131 uzmanl\u0131klar gerektirmektedir. Mehdiye y\u00fcklenen siyas\u00ee, hukuk\u00ee ve ahlak\u00ee alanlarda g\u00f6revleri tek ki\u015fiden beklemek art\u0131k rivayetlerde kalm\u0131\u015ft\u0131r. Ona atfedilen g\u00f6revleri yerine getirmek, bug\u00fcn insanl\u0131\u011f\u0131n tarihsel m\u00fcktesebat\u0131n\u0131 da dikkate alarak k\u00f6kl\u00fc de\u011fi\u015fimleri ger\u00e7ekle\u015ftirmek ve modern devlet gelene\u011fi yoluyla m\u00fcmk\u00fcnd\u00fcr. Ayr\u0131ca her bireye sorumluluk y\u00fckleyen, ahlak\u00ee dindarl\u0131\u011f\u0131 \u00f6nceleyen, ele\u015ftirel yakla\u015f\u0131m\u0131 ve bireysellik fark\u0131ndal\u0131\u011f\u0131n\u0131 \u00f6ne \u00e7\u0131karan toplu bir ayd\u0131nlanmay\u0131 gerektiren bir konudur. D\u00fcnya hi\u00e7bir zaman b\u00fct\u00fcn\u00fcyle adaletle y\u00f6netilmedi, y\u00f6netilmeyecektir. \u0130slam\u2019\u0131n amac\u0131 b\u00fct\u00fcn d\u00fcnyay\u0131 adaletle doldurmak de\u011fil, iyili\u011fin hakim oldu\u011fu erdemli bir toplum yaratmakt\u0131r. Bunu yolu, insan hak ve \u00f6zg\u00fcrl\u00fcklerinin esas al\u0131nd\u0131\u011f\u0131 bir hukuk devleti, toplumun kendi kendini y\u00f6netebilmesinin (milli irade) imkanlar\u0131n\u0131 sunan demokrasi k\u00fclt\u00fcr\u00fc ve toplumu ahlak\u00ee yozla\u015fma ve \u00e7\u00fcr\u00fcmeden kurtaracak \u201canlaml\u0131 varolu\u015f bilinciyle ya\u015fayan\u201d yeni nesiller yeti\u015ftirmekten ge\u00e7mektedir. T\u00fcrk toplumu, tarihin her d\u00f6neminde ve en a\u011f\u0131r \u015fartlarda \u00f6zg\u00fcrl\u00fck ve ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131na sahip \u00e7\u0131km\u0131\u015ft\u0131r. Bu y\u00fczden, kurdu\u011fu devletleri \u201cbeklenen mehdi inan\u0131\u015f\u0131\u201d ile kurmad\u0131\u011f\u0131 gibi, \u00e7\u00f6k\u00fc\u015f d\u00f6nemlerinde de mehdi beklentisine girmemi\u015ftir. Bireylerin i\u015flerinde c\u00fcz-i iradeyi, siyasi i\u015flerde mill\u00ee iradeyi esas edinen bir millet, kurtulu\u015fu kendinde, i\u00e7inden \u00e7\u0131kard\u0131\u011f\u0131 \u201cb\u00fcy\u00fck adamlar\u201dda, liderlerde aram\u0131\u015ft\u0131r. Kendi mehdisi kendisi olmu\u015ftur. F\u0131k\u0131h literat\u00fcr\u00fcnde, Kelam edebiyat\u0131nda, destanlar\u0131nda ve hikayelerinde[235]<\/a> hep bu de\u011ferleri canl\u0131 tutmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Bu milleti gelece\u011fe ta\u015f\u0131yan bir \u201cirade davas\u0131\u201d, \u201cmill\u00ee \u015fuur\u201d ve \u201cba\u011f\u0131ms\u0131zl\u0131k ruhu\u201d g\u00fc\u00e7lendirilmedi\u011fi ve toplumsal aidiyetler zay\u0131flat\u0131ld\u0131\u011f\u0131 s\u00fcrece \u201cbeklenen, g\u00f6zlenen, gizlenen, kavmiyet\u00e7i, mitolojik, vahdet-i v\u00fccud\u00e7u, \u0131slahat\u00e7\u0131 veya sembolik mehdilere\u201d itibar g\u00f6rmeye devam edecektir.<\/div>\n
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       <\/p>\n

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      [1]<\/a> Bkz.: F\u0131\u011flal\u0131, Ethem Ruhi, \u201cMes\u00eeh ve Mehd\u00ee \u0130nanc\u0131\u201d, (Ethem Ruhi F\u0131\u011flal\u0131, G\u00fcn\u00fcm\u00fcz \u0130slam Mezhepleri Tarihi<\/i>, \u0130zmir \u0130l\u00e2hiyat Vakf\u0131 Yay\u0131nlar\u0131, \u0130zmir 2014) adl\u0131 eser i\u00e7erisinde, s. 241-286; F\u0131\u011flal\u0131, Ethem Ruhi, \u201cMesih ve Mehdi \u0130nanc\u0131 \u00dczerine (Mezhepler Tarihi A\u00e7\u0131s\u0131ndan Bir Bak\u0131\u015f)\u201d, Ankara \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi Dergisi<\/i>, 1981, cilt: XXV, s. 179-214; Ayd\u0131n, Mehmet, \u201c\u0130sl\u00e2m\u00ee Gelenek\u2019de \u0130sa-Mesih \u0130nanc\u0131\u201d, \u0130slam ve H\u0131ristiyan Kaynaklar\u0131nda Hz. \u0130sa, Uluslararas\u0131 M\u00fcsl\u00fcman-H\u0131ristiyan Diyalo\u011fu Sempozyumu, 23-24 Eyl\u00fcl 2005, Ye\u015filk\u00f6y<\/i>, 2005, s. 69-84; Sar\u0131k\u00e7\u0131o\u011flu, Ekrem, \u201cMesih\u201d, Tabula Rasa: Felsefe-Teoloji<\/i>, 2003, cilt: 3(8), s. 29-34; Hasan, Sa\u2019d Muhammed, el-Mehdiyye fi\u2019l-\u0130slam M\u00fcnz\u00fc Akdemi\u2019l-Usur Hatte\u2019l-Yevm,<\/i> D\u00e2r\u00fc\u2019l-Kitabi\u2019l-Arabi, Kahire 1953\/1373; R\u00fcst\u00fcm, Sa\u2019d, el-F\u0131rak ve\u2019l-Mezahib\u00fc\u2019l-Mesihiyye m\u00fcnz\u00fc Zuhuri\u2019l-\u0130sl\u00e2m Hatte\u2019l-Yevm : dirase tarihiyye diniyye siyasiyye ictimaiyye,<\/i> <\/b>el-Evail, D\u0131ma\u015fk 2004\/1425.<\/p>\n<\/div>\n

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      [2]<\/a> \u0130bn Manz\u00fbr, Eb\u00fb’l-Fazl Muhammed b. M\u00fckerrem b. Ali el-Ens\u00e2r\u00ee( 711\/1311), Lis\u00e2nu\u2019l-Arab,<\/i> thk.: Komisyon, D\u00e2ru\u2019l-Me\u00e2rif, Kahire 1981, 6\/4639-4642.<\/p>\n<\/div>\n

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      [3]<\/a> Hasan, el-Mehdiyye fi\u2019l-\u0130slam M\u00fcnz\u00fc Akdemi\u2019l-Usur Hatte\u2019l-Yevm,<\/i> s. 45-46.<\/p>\n<\/div>\n

      \n

      [4]<\/a> Hass\u00e2n b. S\u00e2bit (60\/680 ?), \u015eerhu D\u00eev\u00e2ni Hass\u00e2n b. Sabit,<\/i> N\u015fr.: Abdurrahman el-Berkuk, M\u0131s\u0131r 1929, s. 92. S\u00e2bit\u2019in bu mersiyesinde ilgili k\u0131s\u0131m \u015fu \u015fekildedir: \u201cSenin \u00f6l\u00fcm\u00fcne denk ba\u015fka bir musibet ya\u015fanmad\u0131. \u00c7\u00fcnk\u00fc o g\u00fcn her yeri ayd\u0131nlatan nur olan vahiy kesildi. Ona uyan kimseye Hakk\u2019\u0131n yolunu g\u00f6steriyordu. K\u00fcf\u00fcr ve sap\u0131kl\u0131\u011f\u0131n ak\u0131betinden, yani d\u00fcnyada \u015faki olmaktan ve ahirette azap g\u00f6rmekten koruyordu. Hz. Muhammed kendisine uyanlar i\u00e7in, onlara Hak yolu g\u00f6steren bir imam idi, kendisine itaat edenlerin mutlu olaca\u011f\u0131 d\u00fcr\u00fcst bir muallim idi. O, zelleleri affeder, \u00f6z\u00fcrleri kabul ederdi.\u201d<\/p>\n<\/div>\n

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      [5]<\/a> Hass\u00e2n b. S\u00e2bit (60\/680 ?), \u015eerhu D\u00eev\u00e2ni Hass\u00e2n b. Sabit<\/i>, M\u0131s\u0131r 1929, s. 97.<\/p>\n<\/div>\n

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      [6]<\/a> Hz. Muhammed\u2019i \u201ch\u00e2d\u00ee ve \u201cm\u00fchtedi\u201d olarak tan\u0131tt\u0131\u011f\u0131 \u015fiirleri i\u00e7in bkz: Emin, Ahmed, Duh\u00e2\u2019l-\u0130sl\u00e2m,<\/i> 10. Bask\u0131, Daru\u2019l-K\u00fct\u00fcb el-Arab\u00ee, Beyrut 1933-36, s. 36.<\/p>\n<\/div>\n

      \n

      [7]<\/a> \u201cBabam\u0131z Eb\u00fb \u0130shak bizi birle\u015ftiren \u201cmehd\u00ee, neb\u00ee ve mutahhar bir babad\u0131r.\u201d (Eb\u00fb Ubeyde et-Teymi el-Basri Ma’mer b. M\u00fcsenna (209\/824) , Nek\u00e2izu Cer\u00eer(110\/728?) ve\u2019l-Ferezdak (114\/732?),<\/i> Tahk.: Halil Umran el-Mans\u00fbr, D\u00e2ru\u2019l-K\u00fct\u00fcb el-\u0130lmiyye, Beyrut 1998, II\/309)<\/p>\n<\/div>\n

      \n

      [8]<\/a> 2. Bakara, 130.<\/p>\n<\/div>\n

      \n

      [9]<\/a> 2. Bakara, 124.<\/p>\n<\/div>\n

      \n

      [10]<\/a> 68. Kalem, 4.<\/p>\n<\/div>\n

      \n

      [11]<\/a> 33. Ahz\u00e2b, 21; 60. M\u00fcmtehine, 4, 6.<\/p>\n<\/div>\n

      \n

      [12]<\/a> \u00d6rne\u011fin bkz. 3. Al-i \u0130mran, 138; 5. Maide, 44, 46; 6. En\u2019\u00e2m, 91, 157; 7. A\u2019r\u00e2f, 52, 12. Yunus, 111.<\/p>\n<\/div>\n

      \n

      [13]<\/a> 22. Hac, 54; 25. Furkan, 31; 13. Ra\u2019d, 7.<\/p>\n<\/div>\n

      \n

      [14]<\/a> 57. Hadid, 26; 2. Bakara, 70, 157; 2. En\u2019\u00e2m, 82; 7. A\u2019r\u00e2f, 30; 17. \u0130sr\u00e2, 97.<\/p>\n<\/div>\n

      \n

      [15]<\/a> 17. Kehf, 29.<\/p>\n<\/div>\n

      \n

      [16]<\/a> \u201c De ki: \u201c Ey \u0130nsanlar, i\u015fte size Rabbinizden ger\u00e7ek geldi. Art\u0131k yola gelen, kendisi i\u00e7in gelir, sapan da kendi zarar\u0131na sapar. Ben sizin \u00fczerinize vekil de\u011filim.\u201d (10. Yunus, 108) \u201c Kim yola gelirse kendisi i\u00e7in gelmi\u015f olur, kim de saparsa kendi aleyhine sapar. Hi\u00e7bir g\u00fcnahkar ba\u015fkas\u0131n\u0131n g\u00fcnah y\u00fck\u00fcn\u00fc ta\u015f\u0131maz. Biz el\u00e7i g\u00f6ndermedik\u00e7e azap edecek de\u011filiz.\u201d ( 17. \u0130sr\u00e2, 15); \u201c Ve (bana) Kur\u2019an okumam (emredildi). \u201c\u0130mdi kim yola gelirse kendi yarar\u0131na yola gelmi\u015f olur ve kim saparsa, de ki: \u201c ben ancak uyar\u0131c\u0131lardan\u0131m.\u201d (27. Neml, 92).<\/p>\n<\/div>\n

      \n

      [17]<\/a> Bkz. 2. Bakara, 2, 97, 175; 3. Al-i \u0130mran, 97; 6. En\u2019am, 91; 7, A\u2019raf, 52, 203; 16. Nahl, 64, 89, 102; 2. Neml, 2, 77.<\/p>\n<\/div>\n

      \n

      [18]<\/a> \u201cSen sevdi\u011fini do\u011fru yola iletemezsin, fakat Allah diledi\u011fini do\u011fru yola iletir. O, yola gelecek olanlar\u0131 daha iyi bilir.\u201d (28. Kasas, 56). Ayr\u0131ca bkz.: 30. Rum, 53; 27. Neml, 81.<\/p>\n<\/div>\n

      \n

      [19]<\/a> 13. Ra\u2019d, 7.<\/p>\n<\/div>\n

      \n

      [20]<\/a> 27. Neml, 81.<\/p>\n<\/div>\n

      \n

      [21]<\/a> 9. Tevbe, 124.<\/p>\n<\/div>\n

      \n

      [22]<\/a> 2. Bakara, 48, 123, 134, 141; 34. Sebe, 25; 16. Nahl, 56, 93; 31. Lokman, 33; 40. \u011eafir, 17; 38. Saff\u00e2t, 39;<\/p>\n<\/div>\n

      \n

      [23]<\/a> 17. Kehf, 29.<\/p>\n<\/div>\n

      \n

      [24]<\/a> 6. An\u2019\u00e2m, 164; 17. \u0130sr\u00e2, 15; 35. Fat\u0131r, 17; 39. Z\u00fcmer, 7; 53. Necm, 38;<\/p>\n<\/div>\n

      \n

      [25]<\/a> 2. Bakara, 284; 75. K\u0131yame, 36; 21. Enbiya, 47; 14. \u0130brahim, 51; 45. C\u00e2siye, 22; 36. Yasin, 54; 99. Zelzele, 7-8; 53. Necm, 39.<\/p>\n<\/div>\n

      \n

      [26]<\/a> \u0130bn Manzur( 711\/1311), Lis\u00e2nu\u2019l-Arab,<\/i> 6\/4639.<\/p>\n<\/div>\n

      \n

      [27]<\/a> Bu rivayet \u015f\u00f6yledir: \u201cSize benim s\u00fcnnetimi ve Hulef\u00e2-i R\u00e2\u015fid\u00een el-Mehdiyy\u00een s\u00fcnnetini tavsiye ediyorum. Onlara s\u0131ms\u0131k\u0131 sar\u0131l\u0131n.\u201d Bkz.: Eb\u00fb Davud, S\u00fcnen<\/i>, \u0130stanbul 1992, I\/13-14 (S\u00fcnnet, 5); Tirmiz\u00ee, S\u00fcnen<\/i>, \u0130stanbul 1992, V\/44 (39\/\u0130lim, Bab: 16; Hadis No: 2676); \u0130bn Mace, S\u00fcnen,<\/i> \u0130stanbul 1992, I\/15-16 (Mukaddime, Bab: 6, Hadis No: 42-43); D\u00e2rim\u00ee, S\u00fcnen,<\/i> \u0130stanbul 1992, I\/43-44(Mukaddime, Bab: 16, Hadis No: 96); \u0130bn Hanbel, M\u00fcsned,<\/i> \u0130stanbul 1992, IV\/126, 127.<\/p>\n<\/div>\n

      \n

      [28]<\/a> \u0130bn\u00fc\u2019l- Es\u00eer, Eb\u00fc’s-Seadat Mecd\u00fcddin M\u00fcbarek b. Muhammed (606\/1210), en-Nih\u00e2ye f\u00ee \u011ear\u00eebi\u2019l-Had\u00ees ve\u2019l-Eser,<\/i> Thk.: Tahir Ahmed ez-Z\u00e2v\u00ee-Mahm\u00fbd Muhammed et-Tanah\u00ee, D\u00e2ru\u2019l-\u0130hy\u00e2 et-Tur\u00e2si\u2019l-Arab\u00ee, Beyrut Trz., V\/254; \u0130bn Manz\u00fbr( 711\/1311), Lis\u00e2nu\u2019l-Arab<\/i>, VI\/4639; \u0130lhan, Avni, Mehdilik,<\/i> Beyan Yay\u0131nlar\u0131, \u0130stanbul 1993, s. 16.<\/p>\n<\/div>\n

      \n

      [29]<\/a> Ehl-i Beyt kavram\u0131n\u0131n Emev\u00ee-Ha\u015fim\u00ee iktidar m\u00fccadelesinde siyasi bir kapitale nas\u0131l d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc konusunda geni\u015f bir analiz i\u00e7in bkz.: Kutlu, S\u00f6nmez, \u201cEhl-i Beyt Sembolik Kapitalinin Semerelendirilmesi\u201d, \u0130sl\u00e2miy\u00e2t Dergisi,<\/i> III\/3(2000), s. 99-120.<\/p>\n<\/div>\n

      \n

      [30]<\/a> Kelimenin Arap dilindeki \u00e7e\u015fitli kullan\u0131mlar\u0131 konusunda geni\u015f bilgi i\u00e7in bkz. \u0130bn Manzur ( 711\/1311),, Lis\u00e2nu’l-Arap<\/i>, Beyrut 1990, II\/14-15; Ra\u011f\u0131b el-\u0130sfehani, Eb\u00fb’l-K\u00e2s\u0131m H\u00fcseyin b. Muhammed b. Mufaddal (V\/XI. y\u00fczy\u0131l\u0131n ilk \u00e7eyre\u011fi), el-M\u00fcfred\u00e2t fi Gar\u00eebi’l-Kur’an,<\/i> M\u0131s\u0131r 1322, s. 64. Bu kavram, Arap olmayan toplumlar\u0131n etkili ve n\u00fcfuzlu ailelerine de kullan\u0131lmaktad\u0131r. Bu konudaki \u00f6rnekler i\u00e7in bkz. Sharon, Moshe, \u201cAhl al-Bayt- People of the House\u201d, Jerusalem Studies in Arabic and Islam,<\/i> VIII\/2(1986), s. 180-182.<\/p>\n<\/div>\n

      \n

      [31]<\/a> el-Al\u00fbs\u00ee, Eb\u00fc’l-Meali Cemaleddin Mahm\u00fbd \u015e\u00fckri b. Abdullah b. Mahm\u00fbd(1342\/1924), B\u00fcl\u00fb\u011fu’l-Ereb fi Ma’rifeti Ahv\u00e2li’l-Arap, <\/i>Beyrut trz., III\/189.<\/p>\n<\/div>\n

      \n

      [32]<\/a>Bkz. et-Taber\u00ee, Eb\u00fb Cafer \u0130bn Cer\u00eer Muhammed b. Cer\u00eer b. Yezid (310\/923), T\u00e2r\u00eehu’l-Umem ve’l-Mul\u00fbk<\/i>, thk. Muhammed Eb\u00fb’l-Fadl \u0130brahim, Beyrut trz.,II\/255-256 (I\/1094-95); \u0130bn Hi\u015fam, Ebu Muhammed Cemaleddin Abd\u00fclmelik (213\/828), es-S\u00eeretu’n-Nebeviyye<\/i>, thk. Mustafa es-Saka ve Di\u011ferleri, Kahire 1955, I\/123-24. (II. bask\u0131); Fevzi, Faruk \u00d6mer, \u201c Ehl-i Beyt Kavram\u0131 \u00dczerine … \u201c, \u00e7ev. M. Baha\u00fcddin Varol, S\u00dc\u0130FD., 9(1999), s. 397.<\/p>\n<\/div>\n

      \n

      [33]<\/a> \u0130bn Hi\u015fam (213\/828), es-S\u00eeretu’n-Nebeviyye<\/i>, I\/125.<\/p>\n<\/div>\n

      \n

      [34]<\/a> Fevzi, \u201c Ehl-i Beyt Kavram\u0131 \u00dczerine … \u201c, s. 397.<\/p>\n<\/div>\n

      \n

      [35]<\/a> 2. Bakara 125.<\/p>\n<\/div>\n

      \n

      [36]<\/a> Fevzi, \u201c Ehl-i Beyt Kavram\u0131 \u00dczerine … \u201c, s. 397.<\/p>\n<\/div>\n

      \n

      [37]<\/a> \u0130bn Hi\u015f\u00e2m, es-S\u00eeretu’n-Nebeviyye<\/i>, I\/130.<\/p>\n<\/div>\n

      \n

      [38]<\/a> Al\u00fbs\u00ee((1342\/1924), B\u00fcl\u00fb\u011fu’l-Ereb fi Ma’rifeti Ahv\u00e2li’l-Arap, <\/i>I\/189.<\/p>\n<\/div>\n

      \n

      [39]<\/a> \u0130bn Hi\u015f\u00e2m, es-S\u00eeretu’n-Nebeviyye<\/i>, I\/125; Ezrak\u00ee, Eb\u00fc’l-Velid Muhammed b. Abdullah(250\/865), Ahb\u00e2ru Mekke<\/i>, thk. R\u00fc\u015fdi es-Salih Melhes, Mekke 1983, I\/107.<\/p>\n<\/div>\n

      \n

      [40]<\/a> \u0130bn Hi\u015f\u00e2m(213\/828), es-S\u00eeretu’n-Nebeviyye<\/i>, I\/131; Ezrak\u00ee (250\/865), Ahb\u00e2ru Mekke<\/i>, I\/110. Kr\u015f. Fevzi, \u201c Ehl-i Beyt Kavram\u0131 \u00dczerine …\u201d, s. 398; Varol, M. Bahauddin, Ehl-i Beyt ve Siyasi Faaliyetleri,<\/i> Konya 1999, 85. (Doktora tezi)<\/p>\n<\/div>\n

      \n

      [41]<\/a> \u0130bn Hi\u015f\u00e2m(213\/828), es-S\u00eeretu’n-Nebeviyye<\/i>, I\/130; \u0130bn Sa’d(230\/845), Tabak\u00e2tu’l-K\u00fcbra<\/i>, Beyrut 1958, I\/78.<\/p>\n<\/div>\n

      \n

      [42]<\/a>Bu konuda geni\u015f bilgi i\u00e7in bkz. Sar\u0131\u00e7am, \u0130brahim, Emevi Ha\u015fimi \u0130li\u015fkileri,<\/i> Ankara 1997, s. 71 vd.<\/p>\n<\/div>\n

      \n

      [43]<\/a> Bu g\u00f6revlerin \u0130slam \u00f6ncesi ve Peygamber d\u00f6neminde bu kabilelerden kimlerde devam etti\u011fi konusunda geni\u015f bilgi i\u00e7in bkz. Ezrak\u00ee (250\/865), Ahb\u00e2ru Mekke<\/i>, I\/110-11.<\/p>\n<\/div>\n

      \n

      [44]<\/a> \u00dcmeyyeo\u011fullar\u0131n\u0131n Cahiliyye d\u00f6nemindeki n\u00fcfuzlar\u0131 konusunda geni\u015f bilgi i\u00e7in bkz. Sar\u0131\u00e7am, Emevi Ha\u015fimi \u0130li\u015fkileri,<\/i> s. 80 vd.<\/p>\n<\/div>\n

      \n

      [45]<\/a> Hilafet ile mehdili\u011fi birle\u015ftiren bir rivayet \u015f\u00f6yledir: \u201cOna b\u00eeat edin, \u00e7\u00fcnk\u00fc Allah\u2019\u0131n halifesi el-Mehd\u00ee\u2019dir.\u201d (\u0130bn M\u00e2ce, S\u00fcnen, <\/i>\u00c7a\u011fr\u0131 Yay\u0131nlar, \u0130stanbul 1992, II\/1367 (36\/Fiten, Bab: 34, No: 4084.)<\/p>\n<\/div>\n

      \n

      [46]<\/a> Hatta baz\u0131 rivayetler, mehdinin bu iki kabile aras\u0131ndaki sava\u015flardan sonra gelece\u011fini haber vermektedir. Bkz.: Nuaym b. Hammad el-Mervez\u00ee, Kit\u00e2b\u00fc\u2019l-Fiten,<\/i> Thk.: S\u00fcheyl Bezz\u00e2r, Beyrut 1993, s. 207.<\/p>\n<\/div>\n

      \n

      [47]<\/a> (Bkz.: Eb\u00fb Nuaym el-\u0130sfehan\u00ee, Ahmed b. Abdullah (430), Hilyet\u00fc\u2019l-Evliy\u00e2,<\/i> D\u00e2ru\u2019l-K\u00fct\u00fcb el-\u0130lmiyye, Beyrut 1988, I\/64; Emin, Duha\u2019l-\u0130sl\u00e2m,<\/i> III\/236.<\/p>\n<\/div>\n

      \n

      [48]<\/a> Bkz.: et-Tirmiz\u00ee, S\u00fcnen, <\/i>\u00c7a\u011fr\u0131 Yay\u0131nlar, \u0130stanbul 1992, V\/687 (46\/Men\u00e2k\u0131b, Bab: 47, No: 3842.)<\/p>\n<\/div>\n

      \n

      [49]<\/a> \u0130bn Kesir, Im\u00e2d\u00fcdd\u00een Eb\u00ee\u2019l-Fid\u00e2 \u0130smail b. \u00d6mer b. Kes\u00eer el-Kura\u015f\u00ee, el-Bid\u00e2ye ve\u2019n-Nihaye,<\/i> Thk.: Abdullah b. Abdulmuhsin et-T\u00fcrk\u00ee, D\u00e2ru Hicr, Kahire 1998, 11\/543, Dipnot: 3; Bestevi, el-Eh\u00e2dis el-V\u00e2ride f\u00ee\u2019l-Mehdi,<\/i> s. 18.<\/p>\n<\/div>\n

      \n

      [50]<\/a> et-Taber\u00ee, Eb\u00fb Cafer \u0130bn Cerir Muhammed b. Cerir b. Yezid(310\/923), T\u00e2r\u00eeh<\/i>\u00fc’l-\u00dcmem ve’l-M\u00fcl\u00fbk<\/i>; thk. Muhammed Eb\u00fc’l-Fazl \u0130br\u00e2him, D\u00e2ru S\u00fcveydan, Beyrut 1967, 310\/923 V\/589 (II\/546).<\/p>\n<\/div>\n

      \n

      [51]<\/a> Eb\u00fb Dav\u00fbd, S\u00fcnen<\/i>, \u00c7a\u011fr\u0131 Yay\u0131nlar\u0131, \u0130stanbul 1992, IV\/474-75. (35\/Mehd\u00ee, B\u00e2b: 1, Hadis No: 4285.)<\/p>\n<\/div>\n

      \n

      [52]<\/a> et-Tirmiz\u00ee, S\u00fcnen, <\/i> IV\/505 (31\/Fiten, Bab: 52, No: 2231.)<\/p>\n<\/div>\n

      \n

      [53]<\/a> \u0130bn M\u00e2ce, S\u00fcnen, <\/i>II\/1367 (36\/Fiten, Bab: 34, No: 4085.); \u0130bn Hanbel, M\u00fcsned<\/i>, \u00c7a\u011fr\u0131 Yay\u0131nlar, \u0130stanbul 1992, I\/84.<\/p>\n<\/div>\n

      \n

      [54]<\/a> \u0130bn M\u00e2ce, S\u00fcnen,<\/i> II\/1368. (36\/Fiten, Bab: 34, No: 4086.).<\/p>\n<\/div>\n

      \n

      [55]<\/a> \u0130bn M\u00e2ce, S\u00fcnen,<\/i> II\/1368. (36\/Fiten, Bab: 34, No: 4087)<\/p>\n<\/div>\n

      \n

      [56]<\/a> Eb\u00fb Dav\u00fbd, S\u00fcnen<\/i>, IV\/474. (35\/Mehd\u00ee, B\u00e2b: 1, Hadis No: 4284.)<\/p>\n<\/div>\n

      \n

      [57]<\/a> Kendisine \u201cEs-Sel\u00e2mu aleykum Ey Mehd\u00ee! \u015eeklinde selam verildi\u011finde, \u201cAleykum es-Selam\u201d diye cevap vermi\u015ftir. (Bkz.: \u0130bn Sa\u2019d, et-Tab\u00e2k\u00e2t<\/i>, VII\/97. Hasan, el-Mehdiyye<\/i>, s. 104-105; F\u0131\u011flal\u0131, Ethem Ruhi, G\u00fcn\u00fcm\u00fcz \u0130sl\u00e2m Mezhepleri, <\/i>3. Bask\u0131, \u0130zmir \u0130lahiyat Fak\u00fcltesi Vakf\u0131 Yay\u0131nlar\u0131, \u0130zmir 2014, s. 269.<\/p>\n<\/div>\n

      \n

      [58]<\/a> Ferezdak (114\/732), D\u00eev\u00e2nu Ferezdak<\/i>, I\/95-96.<\/p>\n<\/div>\n

      \n

      [59]<\/a> Cer\u00eer (110\/728?), D\u00eev\u00e2nu Cer\u00eer bi \u015eerhi Muhammed b. Hab\u00eeb,<\/i> s. 717.<\/p>\n<\/div>\n

      \n

      [60]<\/a> Ferezdak (114\/732), D\u00eev\u00e2nu Ferezdak,<\/i> Thk. ve \u015eerh eden: D\u00e2ru\u2019l-Kit\u00e2b el_Arab\u00ee, Beyrut 1992\/1412, II\/191; Bestevi, el-Eh\u00e2dis el-V\u00e2ride f\u00ee\u2019l-Mehdi, s. 18.<\/p>\n<\/div>\n

      \n

      [61]<\/a> Ferezdak (114\/732), D\u00eev\u00e2nu Ferezdak<\/i>, II\/125.<\/p>\n<\/div>\n

      \n

      [62]<\/a> Ferezdak (114\/732), D\u00eev\u00e2nu Ferezdak,<\/i> II\/152.<\/p>\n<\/div>\n

      \n

      [63]<\/a> Ferezdak (114\/732), D\u00eev\u00e2nu Ferezdak,<\/i> II\/66.<\/p>\n<\/div>\n

      \n

      [64]<\/a> Ferezdak (114\/732), D\u00eev\u00e2nu Ferezdak,<\/i>II\/199.<\/p>\n<\/div>\n

      \n

      [65]<\/a> Eb\u00fb Harze Cer\u00eer b. Atiyye (110\/728?), D\u00eev\u00e2nu Cer\u00eer bi \u015eerhi Muhammed b. Hab\u00eeb, <\/i> thk. Num\u00e2n Muhammed Em\u00een Tah\u00e2, D\u00e2ru\u2019l-Me\u00e2rif, s. 224.<\/p>\n<\/div>\n

      \n

      [66]<\/a> Cer\u00eer (110\/728?), D\u00eev\u00e2nu Cer\u00eer bi \u015eerhi Muhammed b. Hab\u00eeb,<\/i> s. 225.<\/p>\n<\/div>\n

      \n

      [67]<\/a> \u0130bn Sa\u2019d, Muhammed b. Sa\u2019d b. Men\u00ee el-H\u00e2\u015fim\u00ee el-Basr\u00ee (230\/845), Tabak\u00e2t<\/i>, Thk.: Ali Muhammed \u00d6mer, Mektebet\u00fc\u2019l-H\u00e2nc\u00ee, Kahire 2001, 7\/160-161. (T\u00fcrk\u00e7e \u00e7evirisi: Tabak\u00e2t,<\/i> ed. Adnan Demircan, \u00c7ev.: Mehmet Dilek-Ali Bakkal, Siyer Yay\u0131nlar\u0131, \u0130stanbul 2014, 7\/170.)<\/p>\n<\/div>\n

      \n

      [68]<\/a> Bu rivayetlerden birisi s\u00f6yledir: \u00d6mer b. el-Hatt\u00e2b \u015f\u00f6yle dedi: \u201c Ke\u015fke, yery\u00fcz\u00fc zul\u00fcmle dolduruldu\u011fu gibi benim neslimdem gelip de onu adaletle dolduran o\u011flumun kusurlar\u0131 hakk\u0131nda bilgi sahibi olsayd\u0131m.\u201d ( \u0130bn Sa\u2019d(230\/845), Tabak\u00e2t<\/i>, 7\/324. (T\u00fcrk\u00e7e \u00e7evirisi: Tabak\u00e2t,<\/i> 7\/337) Di\u011fer rivayet \u015f\u00f6yledir: Abdullah b. \u00d6mer, dedi ki: \u201cBu \u00fcmmetin ba\u015f\u0131na \u00d6mer\u2019in soyundan gelen, idare i\u015finde onun yolunu takip eden ve y\u00fcz\u00fcnde ben (i\u015f\u00e2ret) olan bir ki\u015fi bu \u00fcmmetin ba\u015f\u0131na ge\u00e7medik\u00e7e bu emirlik i\u015fi sona ermeyecektir.\u201d (Rav\u00ee) dedi ki: Allah \u00d6mer b. Abdilaziz\u2019i ve annesi \u00dcmm\u00fc \u00e2s\u0131m bnt \u00e2s\u0131m b. \u00d6mer b. el-Hatt\u00e2b\u2019\u0131 g\u00f6nderinceye kadar biz aram\u0131zda onun Bil\u00e2l b. Abdillah b. \u00d6mer oldu\u011funu konu\u015furduk. \u00c7\u00fcnk\u00fc onun da y\u00fcz\u00fcnde bir ben vard\u0131.\u201d (Bkz. \u0130bn Sa\u2019d (230\/845), Tabak\u00e2t<\/i>, 7\/325. (T\u00fcrk\u00e7e \u00e7evirisi: Tabak\u00e2t,<\/i> 7\/338))<\/p>\n<\/div>\n

      \n

      [69]<\/a> \u0130bn Sa\u2019d (230\/845), Tabak\u00e2t<\/i>, 7\/ 327 (T\u00fcrk\u00e7e \u00e7evirisi: Tabak\u00e2t,<\/i> 7\/340).<\/p>\n<\/div>\n

      \n

      [70]<\/a> \u0130bn Sa\u2019d (230\/845), Tabak\u00e2t<\/i>, 7\/327. (T\u00fcrk\u00e7e \u00e7evirisi: Tabak\u00e2t,<\/i> 7\/340).<\/p>\n<\/div>\n

      \n

      [71]<\/a> \u0130bn Sa\u2019d (230\/845), Tabak\u00e2t<\/i>, 7\/327. (T\u00fcrk\u00e7e \u00e7evirisi: Tabak\u00e2t,<\/i> 7\/341).<\/p>\n<\/div>\n

      \n

      [72]<\/a> el-Mes\u00fbd\u00ee, Eb\u00fb\u2019l-Hasen Ali b. H\u00fcseyin b. Ali (345\/956), Kit\u00e2b\u00fc\u2019t-Tenb\u00eeh ve\u2019l-\u0130\u015fr\u00e2f,<\/i> Brill Yay\u0131nlar\u0131, Leiden 1967, s. 314.<\/p>\n<\/div>\n

      \n

      [73]<\/a> M\u00fcslim, Sah\u00eeh, <\/i>\u00c7a\u011fr\u0131 Yay\u0131nlar\u0131, \u0130stanbul 1992, III\/2232. (52\/el-Fiten, Bab:18, Had\u00ees No: 60.); Nuaym b. Hammad, Kit\u00e2b\u00fc\u2019l-Fiten,<\/i> s. 237.<\/p>\n<\/div>\n

      \n

      [74]<\/a> Madelung, Wilferd, \u201cAbdullah Bin el-Z\u00fcbeyr ve Mehdi\u201d, Dokuz Eyl\u00fcl \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi Dergisi<\/i>, VII\/(1992), s. 392, 395. (s. 389-409)<\/p>\n<\/div>\n

      \n

      [75]<\/a> Hadis \u015f\u00f6yle: \u201cHalifenin \u00f6lmesinden sonra ihtilaf olunur. Medine ehlinden, Mekke\u2019ye ka\u00e7an bir adam \u00e7\u0131kar. Mekke\u2019lilerden bir grup ona gelir ve onu ileri s\u00fcrerler, Rukn ile Mak\u00e2m aras\u0131nda kendisi istemedi\u011fi halde ona b\u00eeat ederler. Ona \u015eam taraf\u0131ndan bir ordu g\u00f6nderilir. O ordu Mekke ile Medine aras\u0131nda el-Beyd\u00e2\u2019da yerin dibine bat\u0131r\u0131l\u0131r. \u0130nsanlar bunu g\u00f6r\u00fcnce \u015eam abdallar\u0131 ve Irakl\u0131lar\u0131n \u00f6nde gelenleri ona gelirler ve R\u00fckn ile Ma\u00e2m aras\u0131nda ona b\u00eeat ederler. Sonra Kurey\u015f\u2019ten, day\u0131lar\u0131 Kelb kabilesinden olan bir adam \u00e7\u0131kar, onlara bir ordu g\u00f6nderir. Kendisine b\u00eea edilen adam ve cemaati o orduya kar\u015f\u0131 koyar. \u0130\u015fte bu Kelb kabilesi ordusudur. Kelb ganimetinde bulunmayan ne \u015fans\u0131zd\u0131r! Ve Mehdi mal\u0131 taksim eder, insanlar aras\u0131nda peygamberlerinin s\u00fcnneti ile amel eder. \u0130sl\u00e2m yeryz\u00fcnde iyice yerle\u015fir. Mehd\u00ee, 7 sene kal\u0131r ve sonra \u00f6l\u00fcr, M\u00fcsl\u00fcmanlar namaz\u0131n\u0131 k\u0131larlar.\u201d (Eb\u00fb Dav\u00fbd, S\u00fcnen<\/i>, IV\/475-76. (35\/Mehd\u00ee, B\u00e2b: 1, Hadis No: 4286.)<\/p>\n<\/div>\n

      \n

      [76]<\/a> Eb\u00fb Dav\u00fbd, S\u00fcnen<\/i>, IV\/477. (35\/Mehd\u00ee, B\u00e2b: 1, Hadis No: 4290).<\/p>\n<\/div>\n

      \n

      [77]<\/a> \u0130bn Kes\u00eer, el-Bid\u00e2ye ve\u2019n-Nih\u00e2ye<\/i>, Beyrut 2004, II, 1477. Haris ve isyan\u0131 hakk\u0131nda geni\u015f bilgi i\u00e7in bkz.: Vloten, Gerlof Van, Emevi Devrinde Arap H\u00e2kimiyeti \u015eia ve Mesih Akideleri<\/i> \u00dczerine Ara\u015ft\u0131rmalar<\/i>, \u00e7ev. Mehmed S. Hatibo\u011flu, Ankara 1986, s. 40-41, 76-77; Kutlu, S\u00f6nmez, T\u00fcrklerin \u0130slamla\u015fma S\u00fcrecinde M\u00fcrcie, <\/i>Diyanet Vakf\u0131 Yay\u0131nlar\u0131, Ankara 200, s. 183-196.<\/p>\n<\/div>\n

      \n

      [78]<\/a>Bu konudaki iddialarla ilgili olarak geni\u015f bilgi i\u00e7in bkz. H\u00fcseyin Atvan, ed-Da’vet\u00fc’l-Abbasiyye<\/i>, Beyrut trz., 145-146; Vloten, Emevi Devrinde Arap Hakimiyeti<\/i>, s. 76-77.<\/p>\n<\/div>\n

      \n

      [79]<\/a> Bkz: Nuaym b. Hammad, Kit\u00e2b\u00fc\u2019l-Fiten,<\/i> s. 199, 201.<\/p>\n<\/div>\n

      \n

      [80]<\/a> Emin, Duh\u00e2\u2019l-\u0130sl\u00e2m, <\/i>II\/238; Vloten, Emev\u00ee Evrinde Arap Hakimiyeti, <\/i>s. 72.<\/p>\n<\/div>\n

      \n

      [81]<\/a>Geni\u015f bilgi i\u00e7in bkz.: Atv\u00e2n, H\u00fcseyin, ed-Da\u2019vet\u00fc\u2019l-Abb\u00e2siyye T\u00e2r\u00eeh ve Tatavvur,<\/i> D\u00e2ru\u2019l-C\u00eel, Beyrut, s. 105-116.<\/p>\n<\/div>\n

      \n

      [82]<\/a> Abbas b. Abdulmuttalib ile ilgili bu rivayetler ve tenkidi i\u00e7in bkz.: Atv\u00e2n, ed-Da\u2019vet\u00fc\u2019l-Abb\u00e2siyye, <\/i> s. 98-105..<\/p>\n<\/div>\n

      \n

      [83]<\/a> el-\u0130sfehan\u00ee, Ebu\u2019l-Fere\u00e7 Ali b. el-H\u00fcseyin, Mekatil\u00fc\u2019t-Talibiyyin<\/i>, tahk.: Seyyid Ahmed Sakar, Beyrut , ts., s. 240.<\/p>\n<\/div>\n

      \n

      [84]<\/a>et-Tirmiz\u00ee, S\u00fcnen, <\/i> IV\/505 (31\/Fiten, Bab: 52, No: 2230-2231.); Eb\u00fb Dav\u00fbd, S\u00fcnen<\/i>, IV\/477. (35\/Mehd\u00ee, B\u00e2b: 1, Hadis No: 4290).<\/p>\n<\/div>\n

      \n

      [85]<\/a> Eb\u00fb Dav\u00fbd, S\u00fcnen<\/i>, IV\/472-73. (35\/Mehd\u00ee, B\u00e2b: 1, Hadis No: 4282).<\/p>\n<\/div>\n

      \n

      [86]<\/a> S\u0131bt b. Teaviz\u00ee, D\u00eev\u00e2n<\/i>, N\u015fr. Margoliouth, Kahire 1903, s. 158; \u0130lhan, Mehdilik,<\/i> s. 16.<\/p>\n<\/div>\n

      \n

      [87]<\/a> \u0130bn\u00fc\u2019l- Es\u00eer, en-Nih\u00e2ye f\u00ee \u011ear\u00eebi\u2019l-Had\u00ees ve\u2019l-Eser,<\/i> thk.: Muhammed Mahmud et-Tanah\u00ee- Tahir Ahmed ez-Z\u00e2v\u00ee, D\u00e2ru\u2019l-\u0130hy\u00e2 et-T\u00fcr\u00e2s el-Arab\u00ee, I-V, Beyrut 1963, V\/254; \u0130bn Manz\u00fbr( 711\/1311), Lis\u00e2nu\u2019l-Arab<\/i>, VI\/4639; \u0130lhan, Mehdilik<\/i>, s. 16.<\/p>\n<\/div>\n

      \n

      [88]<\/a> Geni\u015f bilgi i\u00e7in bkz.: \u0130bn Haldun, Mukaddime,<\/i> thk. Zeki Kadir\u00ee Ugan, Mearif Bas\u0131mevi Ankara 1954, II\/142 vd. ( 3. B\u00f6l\u00fcm 53. Fas\u0131l)<\/p>\n<\/div>\n

      \n

      [89]<\/a> \u015eair Kuseyyir, bir kasidesinde \u015f\u00f6yle demi\u015ftir:<\/p>\n

      Do\u011frusu imamlar Kurey\u015f\u2019tendir; Hakk\u2019\u0131n dostlar\u0131 birbirine e\u015fit d\u00f6rtt\u00fcr.<\/i><\/p>\n

      Ali ve onun \u00fc\u00e7 o\u011flu; onlar torunlard\u0131r; onlardan gizli bir \u015fey yoktur.<\/i><\/p>\n

      Torunlardan biri im\u00e2n ve do\u011fruluk torunudur. Bir torunu da Kerbel\u00e2\u2019da kaybetmi\u015ftir.<\/i><\/p>\n

      Bir torunu ise, \u00f6n\u00fcnde sancakla s\u00fcvarilere komutanl\u0131k edene kadar \u00f6l\u00fcm\u00fc tatmayacakt\u0131r; <\/i><\/p>\n

      O kaybolmu\u015ftur; bir s\u00fcre halk\u0131n aras\u0131nda g\u00f6r\u00fcnmez; Radv\u00e2 da\u011f\u0131ndad\u0131r; yan\u0131nda da bal ile su vard\u0131r. <\/i><\/p>\n

      Kuseyyir, ba\u015fka bir kasidesinde de \u015f\u00f6yle der:<\/p>\n

      Do\u011frusu Vas\u00ee\u2019ye de ki: Can\u0131m sana feda olsun! Sen bu da\u011fda oturuyorsun.<\/i><\/p>\n

      Aram\u0131zdan sana uyanlara ve seni hal\u00eefe ve imam olarak adland\u0131ranlara eziyet ettiler.<\/i><\/p>\n

      D\u00fcnyan\u0131n insanlar\u0131, sana, aralar\u0131nda kald\u0131\u011f\u0131n altm\u0131\u015f y\u0131l s\u00fcresince d\u00fc\u015fmanl\u0131k ettiler. <\/i><\/p>\n

      \u0130bnu Havle (Muhammed el-Hanefiyye), \u00f6l\u00fcm\u00fc tatmad\u0131 ve toprak da onun kemiklerini i\u00e7ine almad\u0131. <\/i><\/p>\n

      O, melekler ona s\u00f6z s\u00f6ylemek \u00fczere etraf\u0131nda d\u00f6n\u00fc\u015f\u00fcrlerken, Radv\u00e2 v\u00e2dilerinde ak\u015famlad\u0131.<\/i><\/p>\n

      Onun her g\u00fcn i\u00e7in r\u0131zk\u0131 ve suyu vard\u0131r ve onlarla yiyece\u011fi sa\u011flan\u0131r. <\/i><\/p>\n

      Bkz.: el-Ba\u011fd\u00e2d\u00ee, Eb\u00fb Mansur Abd\u00fclkahir b. Tahir b. Muhammed Temim\u00ee (429\/1037-38), Mezhepler Aras\u0131ndaki Farklar<\/i>, \u00c7ev. Ethem Ruhi F\u0131\u011flal\u0131, TDV Yay\u0131nlar\u0131, Ankara 1991, s. 33-34. Muhammed el-Hanefiyye\u2019nin Mehdi oldu\u011funu, \u00f6lmedi\u011fini ve Radva da\u011f\u0131nda gizlendi\u011fini ve bir g\u00fcn geri d\u00f6nece\u011fine dair yukar\u0131daki \u015fiirler veya benzeri di\u011fer \u015fiirler i\u00e7in bkz.: Nevbaht\u00ee-Kumm\u00ee, \u015eii F\u0131rkalar<\/i>, \u00c7ev. Hasan Onat, Sabri Hizmetli, S\u00f6nmez Kutlu, Ramazan \u015eim\u015fek, Ankara Okulu Yay\u0131nlar\u0131, Ankara 2004, s. 114-115, 119-120.<\/p>\n<\/div>\n

      \n

      [90]<\/a> en-Nevbaht\u00ee(310\/922), F\u0131raku\u2019\u015f-\u015eia<\/i>, Tash.: Muahmmed Sad\u0131k \u00c2l Bahri\u2019l-Ul\u00fbm, el-Mektebe el-Murtazaviyye, Necef 1936, s. 22 ; Eb\u00fb Halef el-Kumm\u00ee, Sa’d b. Abdullah el-E\u015f’ar\u00ee (301\/913), Mak\u00e2l\u00e2tu\u2019l-F\u0131rak ve\u2019l-F\u0131rak,<\/i> Tsh. Muhammed Cev\u00e2d Me\u015fk\u00fbr, M\u00fcessese-i Matbuat-\u0131 Atai, Tahran 1963, s. 39. (Nevbaht\u00ee-Kumm\u00ee, \u015eii F\u0131rkalar<\/i>, s. 95)<\/p>\n<\/div>\n

      \n

      [91]<\/a> en-Nevbaht\u00ee (310\/922) , F\u0131raku\u2019\u015f-\u015eia<\/i>, s. 26-27 ; Eb\u00fb Halef el-Kumm\u00ee(301\/913), Mak\u00e2l\u00e2tu\u2019l-F\u0131rak,<\/i> s. 27. (Nevbaht\u00ee-Kumm\u00ee, \u015eii F\u0131rkalar<\/i>, s. 109)<\/p>\n<\/div>\n

      \n

      [92]<\/a> en-Nevbaht\u00ee (310\/922) , F\u0131raku\u2019\u015f-\u015eia<\/i>, s. 32 ; Eb\u00fb Halef el-Kumm\u00ee(301\/913), Makalatu\u2019l-F\u0131rak,<\/i> s. 39. (Nevbaht\u00ee-Kumm\u00ee, \u015eii F\u0131rkalar<\/i>, s. 129)<\/p>\n<\/div>\n

      \n

      [93]<\/a> en-Nevbaht\u00ee (310\/922) , F\u0131raku\u2019\u015f-\u015eia<\/i>, s. 62; Eb\u00fb Halef el-Kumm\u00ee(301\/913), Mak\u00e2l\u00e2tu\u2019l-F\u0131rak,<\/i> s. 76 ; (Nevbaht\u00ee-Kumm\u00ee, \u015eii F\u0131rkalar<\/i>, s. 189)<\/p>\n<\/div>\n

      \n

      [94]<\/a> en-Nevbaht\u00ee (310\/922) , F\u0131raku\u2019\u015f-\u015eia<\/i>, s. 57 ; Eb\u00fb Halef el-Kumm\u00ee(301\/913), Mak\u00e2l\u00e2tu\u2019l-F\u0131rak,<\/i> s. 79. (Nevbaht\u00ee-Kumm\u00ee, \u015eii F\u0131rkalar<\/i>, s. 195)<\/p>\n<\/div>\n

      \n

      [95]<\/a> en-Nevbaht\u00ee (310\/922) , F\u0131raku\u2019\u015f-\u015eia<\/i>, s. 73 ; Eb\u00fb Halef el-Kumm\u00ee(301\/913), Mak\u00e2l\u00e2tu\u2019l-F\u0131rak,<\/i> s. 84 (Nevbaht\u00ee-Kumm\u00ee, \u015eii F\u0131rkalar<\/i>, s. 203)<\/p>\n<\/div>\n

      \n

      [96]<\/a> en-Nevbaht\u00ee (310\/922) , F\u0131raku\u2019\u015f-\u015eia<\/i>, s. 80-84; Eb\u00fb Halef el-Kumm\u00ee(301\/913), Mak\u00e2l\u00e2tu\u2019l-F\u0131rak,<\/i> s. 88-91; (Nevbaht\u00ee-Kumm\u00ee, \u015eii F\u0131rkalar<\/i>, s. 211-222)<\/p>\n<\/div>\n

      \n

      [97]<\/a> en-Nevbaht\u00ee (310\/922) , F\u0131raku\u2019\u015f-\u015eia<\/i>, s. 85; Eb\u00fb Halef el-Kumm\u00ee(301\/913), Mak\u00e2l\u00e2tu\u2019l-F\u0131rak,<\/i> s. 93 ; (Nevbaht\u00ee-Kumm\u00ee, \u015eii F\u0131rkalar<\/i>, s. 219-220)<\/p>\n<\/div>\n

      \n

      [98]<\/a> en-Nevbaht\u00ee (310\/922) , F\u0131raku\u2019\u015f-\u015eia<\/i>, s. 107-108 ; Eb\u00fb Halef el-Kumm\u00ee(301\/913), Mak\u00e2l\u00e2tu\u2019l-F\u0131rak,<\/i> s. 111-112; (Nevbaht\u00ee-Kumm\u00ee, \u015eii F\u0131rkalar<\/i>, s. 260-261)<\/p>\n<\/div>\n

      \n

      [99]<\/a> en-Nevbaht\u00ee (310\/922) , F\u0131raku\u2019\u015f-\u015eia<\/i>, s. 105-106 ; Eb\u00fb Halef el-Kumm\u00ee(301\/913), Mak\u00e2l\u00e2tu\u2019l-F\u0131rak,<\/i> s. 106-107. (Nevbaht\u00ee-Kumm\u00ee, \u015eii F\u0131rkalar<\/i>, s. 248)<\/p>\n<\/div>\n

      \n

      [100]<\/a> en-Nevbaht\u00ee (310\/922) , F\u0131raku\u2019\u015f-\u015eia<\/i>, s. 84-85; Eb\u00fb Halef el-Kumm\u00ee(301\/913), Mak\u00e2l\u00e2tu\u2019l-F\u0131rak,<\/i> s.<\/p>\n<\/div>\n

      \n

      [101]<\/a> \u015eiir i\u00e7in bkz.: \u015eerhu Div\u00e2n\u0131 Kuseyyir,<\/i> Cezair 1928, I\/275. (Hasan, el-Mehdiyye fi\u2019l-\u0130sl\u00e2m, s. 47\u2019den naklen)<\/p>\n<\/div>\n

      \n

      [102]<\/a> S\u00fcleym b. Kays el-Hil\u00e2l\u00ee(76\/695-96), Kitabu S\u00fcleym b. Kays,<\/i> Thk.: Muhammed Bak\u0131r el-Ens\u00e2r\u00ee, Ne\u015fru\u2019l-H\u00e2di, Kum 1995, s. 16-17.<\/p>\n<\/div>\n

      \n

      [103]<\/a> Geni\u015f bilgi i\u00e7in bkz.: Walker, Paul, \u201cEternal Cosmos and Womb of History: Time in Early Ism\u00e2\u2018\u00eel\u00ee History<\/i>, IJMES, 9 (1978) s.355-366.<\/p>\n<\/div>\n

      \n

      [104]<\/a> Cafer b. Mansuri\u2019l-Yemen, Kitabu\u2019l-Ke\u015ff<\/i>, thk. Mustafa Galib, Beyrut 1984, s. 27.<\/p>\n<\/div>\n

      \n

      [105]<\/a> Eb\u00fb Halef el-Kumm\u00ee(301\/913), Mak\u00e2l\u00e2tu\u2019l-F\u0131rak,<\/i> Tahran 1963, s. 84.<\/p>\n<\/div>\n

      \n

      [106]<\/a> es-Sicistani; \u0130sb\u00e2tu\u2019n-Nubuvv\u00e2t<\/i>, thk. Arif Tamir, Beyrut 1966, s. 181.<\/p>\n<\/div>\n

      \n

      [107]<\/a> Kit\u00e2bu\u2019r-R\u00fc\u015fd ve\u2019l-Hid\u00e2ye,<\/i> M. Kamil H\u00fcseyin, Collectanea<\/i> I, Leiden 1948 i\u00e7inde, s. 198-99.<\/p>\n<\/div>\n

      \n

      [108]<\/a> Cafer b. Mansur, Kitabu\u2019l-Ke\u015ff<\/i>, ss. 14, 104, 109; Kad\u0131 Nu\u2018m\u00e2n b. Muhammed (363\/974), Es\u00e2su\u2019t-Te\u2019v\u00eel<\/i>, Thk. Arif T\u00e2mir, Beyrut 1960, s. 33, 40, 42; es-Sicistani, \u0130sb\u00e2tu\u2019n-Nubuvv\u00e2t<\/i>, s. 181-193).<\/p>\n<\/div>\n

      \n

      [109]<\/a> en-Nuveyri, Nih\u00e2yetu\u2019l-Ereb<\/i>, thk. M. Cabir Abdu\u2019l-Al\u00e2 al-H\u00een\u00ee, Kahire 1984, s. 216, 227-232; \u0130bnu\u2019d-Dev\u00e2d\u00e2r\u00ee, Kenzu\u2019d-Durer ve C\u00e2miu\u2019l-\u011eurer<\/i>, thk. S. El-Muneccid, Kahire 1961,VI\/65-68.<\/p>\n<\/div>\n

      \n

      [110]<\/a> Cafer b. Mansuri\u2019l-Yemen, Kitabu\u2019l-Ke\u015ff<\/i>, s 21, 57, 101, 164.<\/p>\n<\/div>\n

      \n

      [111]<\/a> Kad\u0131 Numan (363\/974), Es\u00e2su\u2019t-Te\u2019v\u00eel<\/i>, s. 316.<\/p>\n<\/div>\n

      \n

      [112]<\/a> Kr\u015f. Kad\u0131 Nu\u2018m\u00e2n (363\/974), Es\u00e2su\u2019t-Te\u2019v\u00eel<\/i>, 41; el-Kirm\u00e2n\u00ee , Ham\u00eed\u00fcdd\u00een Ahmed b. Abdullah (411\/1020), R\u00e2hatu\u2019l-Akl<\/i>, Thk. Mustafa G\u00e2lib, Beyrut 1983, s. 236-240.<\/p>\n<\/div>\n

      \n

      [113]<\/a> es-Sicist\u00e2n\u00ee, Eb\u00fb Ya\u2019k\u00fbb \u0130shak b. Ahmed (360\/970\u2019ten sonra), Kit\u00e2bu\u2019l-\u0130ftih\u00e2r<\/i>, Thk. Mustafa G\u00e2lib, D\u00e2ru\u2019l-Endel\u00fcs, Beyrut 1980, s. 309.<\/p>\n<\/div>\n

      \n

      [114]<\/a> Bkz. Avcu, Ali, Horasan-Mavera\u00fcnnehir\u2019de \u0130smail\u00eelik<\/i>, Ali Avcu, Horasan-Mavera\u00fcnnehir\u2019de \u0130smail\u00eelik<\/i>, Asitan Kitap, Ankara 2014, 267-275.<\/p>\n<\/div>\n

      \n

      [115]<\/a> \u00d6rne\u011fin Cafer el-Askeri, \u015eia ve Ehl-i S\u00fcnnet\u2019in mehdilikle ilgili hadislerini s\u0131n\u0131fland\u0131rarak ayr\u0131nt\u0131l\u0131 bir \u015fekilde incelemi\u015ftir. Bkz.: Necm\u00fcdd\u00een Cafer b. Muhammed el-Asker\u00ee, el-Mehd\u00ee el-Mev\u00fbd el-Muntazar \u0131nde Ulem\u00e2i Ehl-i S\u00fcnne ve\u2019l-\u0130m\u00e2me,<\/i> D\u00e2ru\u2019z-Zehra, Beyrut 1977.<\/p>\n<\/div>\n

      \n

      [116]<\/a> en-Nevbaht\u00ee (310\/922) , F\u0131raku\u2019\u015f-\u015eia<\/i>, s. 62-63; Eb\u00fb\u2019l-Ferec el-\u0130sfehan\u00ee, Mek\u00e2tilu\u2019t<\/i>–Talibiyy\u00een<\/i>, Kahire 1368\/1949, s. 359; \u00d6z, Mustafa, \u0130m\u00e2miyye \u015eias\u0131nda Onikinci \u0130mam ve Mehd\u00ee \u0130nanc\u0131<\/i>, Marmara \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi Vakf\u0131, \u0130stanbul 1995, s. 34-35.<\/p>\n<\/div>\n

      \n

      [117]<\/a><\/p>\n<\/div>\n

      \n

      [118]<\/a> \u0130bn Haldun, Mukaddime<\/i>, thk. Zeki Kadir\u00ee Ugan, Mearif Bas\u0131mevi Ankara 1954, II\/142. ( 3. B\u00f6l\u00fcm 53. Fas\u0131l)<\/p>\n<\/div>\n

      \n

      [119]<\/a> O, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin g\u00f6r\u00fc\u015flerini \u00e7ok az farkl\u0131l\u0131klarla tekrarlar ve \u015ferh eder. Geni\u015f bilgi i\u00e7in bkz.: Abd\u00fclvehh\u00e2b e\u015f-\u015ea\u2018r\u00e2n\u00ee (973), el-Yev\u00e2k\u00eet ve\u2019l-cev\u00e2hir f\u00ee bey\u00e2ni ak\u00e2idi\u2019l-ek\u00e2bir, <\/i>Beyrut Trz.), s. 561-571.<\/p>\n<\/div>\n

      \n

      [120]<\/a> el-Hak\u00eem et-Tirmiz\u00ee, Eb\u00fb Abdillah Muhammed b. Ali b. el-Hasan (320\/932), Kit\u00e2bu Hatmi\u2019l-Evliy\u00e2i, <\/i>Thk.: Osman \u0130smail Yahya, Mahedu Ad\u00e2bi\u2019\u015f-\u015eark\u0131yye, Beyrut 1965, s. 117-127.<\/p>\n<\/div>\n

      \n

      [121]<\/a> el-Hak\u00eem et-Tirmiz\u00ee (320\/932), Kit\u00e2bu Hatmi\u2019l-Evliy\u00e2i, <\/i>s. 336-354.<\/p>\n<\/div>\n

      \n

      [122]<\/a> Bereke, Abdulfett\u00e2h Abdullah, \u201cHak\u00eem et-Tirmiz\u00ee\u201d, D\u0130A., <\/i> 15\/198. \u0130bn\u00fcl\u2019Arab\u00ee\u2019nin Hatem-i Evliya hakk\u0131ndaki g\u00f6r\u00fc\u015fleri i\u00e7in bkz.: \u0130bn\u00fc’l-Arab\u00ee, Ebu Abdullah Muhyiddin Muhammed b. Ali (638\/1240), F\u00fcs\u00fbs\u00fc\u2019l-Hikem,<\/i> \u00c7ev. Ersin Balc\u0131, \u0130stanbul 2002, s. 16-17, 84-86,<\/p>\n<\/div>\n

      \n

      [123]<\/a> \u0130bn\u00fc’l-Arabi, Ebu Abdullah Muhyiddin Muhammed b. Ali (638\/1240), Anka<\/i>\u2019\u00fc Mugrib fi [Marifeti] Hatmi\u2019l-Evliya ve \u015eemsi\u2019l-Magrib,<\/i> s. 143. ( www.pdffactory.com)<\/p>\n<\/div>\n

      \n

      [124]<\/a> \u0130bn\u00fc\u2019l-Arab\u00ee (638\/1240), F\u00fct\u00fbhat\u00fc\u2019l-Mekkiyye,<\/i> IV\/3, .<\/p>\n<\/div>\n

      \n

      [125]<\/a> el-Hakim, Suad, \u0130bn\u00fc\u2019l Arab\u00ee S\u00f6zl\u00fc\u011f\u00fc<\/i>, \u00c7ev.: Ekrem Demirli, Kabalc\u0131 Yay\u0131nevi, \u0130stanbul 2005, s. 350, 127.<\/p>\n<\/div>\n

      \n

      [126]<\/a> \u0130bn\u00fc\u2019l-Arab\u00ee(638\/1240), F\u00fct\u00fbhat\u00fc\u2019l-Mekkiyye,<\/i> IV\/3.<\/p>\n<\/div>\n

      \n

      [127]<\/a> 48. Fetih, 10.<\/p>\n<\/div>\n

      \n

      [128]<\/a> \u0130bn\u00fc’l-Arab\u00ee (638\/1240), Anka<\/i>\u2019\u00fc Mugrib,<\/i> s. 141-142.<\/p>\n<\/div>\n

      \n

      [129]<\/a> \u0130bn\u00fc’l-Arab\u00ee, Ebu Abdullah Muhyiddin Muhammed b. Ali (638\/1240), F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, \u00c7ev. Ekrem Demirli, Litera Yay\u0131nc\u0131l\u0131k, \u0130stanbul 2010, XIII\/66-67. (F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>,D\u00e2ru Sad\u0131r, Beyrut 2004, VI\/41)<\/p>\n<\/div>\n

      \n

      [130]<\/a> \u0130bn\u00fc’l-Arab\u00ee (638\/1240), F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, \u00c7ev. Ekrem Demirli, XIII\/70 (F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, , VI\/41)<\/p>\n<\/div>\n

      \n

      [131]<\/a> \u0130bn\u00fc’l-Arab\u00ee (638\/1240), F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, \u00c7ev. Ekrem Demirli, XIII\/64. (F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, , VI\/40)<\/p>\n<\/div>\n

      \n

      [132]<\/a> Bkz.: e\u015f-\u015ea\u2018r\u00e2n\u00ee (973), el-Yev\u00e2k\u00eet ve\u2019l-Cev\u00e2hir f\u00ee Bey\u00e2ni Ak\u00e2idi\u2019l-Ek\u00e2bir, <\/i>Beyrut Trz., s. 562, s. 561-571.<\/p>\n<\/div>\n

      \n

      [133]<\/a> el-F\u00fct\u00fbh\u00e2tu\u2019l-Mekkiyye<\/i>\u2019yi T\u00fcrk\u00e7e\u2019ye \u00e7eviren Ekrem Demirli, bu c\u00fcmleyi Kur\u2019an\u2019\u0131n g\u00f6nderili\u015f amac\u0131na da ters d\u00fc\u015fecek \u015fekilde yanl\u0131\u015f \u00e7evirmi\u015ftir: \u201cHatta Allah\u2019\u0131n, Kur\u2019an vas\u0131tas\u0131yla sapmam\u0131\u015f kimseyi onunla sapt\u0131r\u0131r.\u201d (Bkz.: \u0130bn\u00fc’l-Arab\u00ee (638\/1240), F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, \u00c7ev. Ekrem Demirli, XIII\/64; (F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, VI\/40).<\/p>\n<\/div>\n

      \n

      [134]<\/a> \u0130bn\u00fc’l-Arab\u00ee (638\/1240), F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, \u00c7ev. Ekrem Demirli, XIII\/64. (F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, , VI\/40)<\/p>\n<\/div>\n

      \n

      [135]<\/a> \u0130bn\u00fc’l-Arab\u00ee (638\/1240), F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, \u00c7ev. Ekrem Demirli, XIII\/65. (F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, , VI\/40)<\/p>\n<\/div>\n

      \n

      [136]<\/a> \u0130bn\u00fc’l-Arab\u00ee (638\/1240), F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, \u00c7ev. Ekrem Demirli, XIII\/65. (F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, , VI\/40)<\/p>\n<\/div>\n

      \n

      [137]<\/a> \u0130bn\u00fc’l-Arab\u00ee (638\/1240), F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, \u00c7ev. Ekrem Demirli, XIII\/65. (F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, , VI\/40)<\/p>\n<\/div>\n

      \n

      [138]<\/a> \u0130bn\u00fc’l-Arab\u00ee (638\/1240), F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, \u00c7ev. Ekrem Demirli, XIII\/66. (F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, , VI\/40)<\/p>\n<\/div>\n

      \n

      [139]<\/a> Arap\u00e7a asl\u0131nda \u201clehu ric\u00e2l\u00fcn ilahiyy\u00fbn\u201d \u015feklindedir. Ekrem Demirli bu ifadeyi \u00e7eviriye katmam\u0131\u015ft\u0131r.<\/p>\n<\/div>\n

      \n

      [140]<\/a> \u0130bn\u00fc’l-Arab\u00ee (638\/1240), F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, \u00c7ev. Ekrem Demirli, Litera Yay\u0131nc\u0131l\u0131k, \u0130stanbul 2010, 13\/66-67. (F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, VI\/40)<\/p>\n<\/div>\n

      \n

      [141]<\/a> \u0130bn\u00fc’l-Arab\u00ee (638\/1240), F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, \u00c7ev. Ekrem Demirli, XIII\/65-66. (F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, VI\/41)<\/p>\n<\/div>\n

      \n

      [142]<\/a> \u0130bn\u00fc’l-Arab\u00ee (638\/1240), F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, \u00c7ev. Ekrem Demirli, XIII\/66. (F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, VI\/40)<\/p>\n<\/div>\n

      \n

      [143]<\/a> Muhyiddin \u0130bn Arab\u00ee, F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, \u00c7ev. Ekrem Demirli, XIII\/66-67.<\/p>\n<\/div>\n

      \n

      [144]<\/a> Muhyiddin \u0130bn Arab\u00ee, F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye<\/i>, \u00c7ev. Ekrem Demirli, XIII\/66-67.<\/p>\n<\/div>\n

      \n

      [145]<\/a> \u011eulam Ahmed, Mir\u2019\u00e2tu\u2019l- Kem\u00e2l\u00e2ti\u2019l-\u0130sl\u00e2m,<\/i> Urdu\u2019cadan \u00c7ev.: Abdul Majeed Amir, Islamic International Publications Ltd., Islamabad United Kingdom, s. 228, 387, 458, 549; \u0130tm\u00e2mu\u2019l-H\u00fccce, <\/i>Lahor 1311, s. 51 (Gulam Ahmed, B\u00e2ke min Bustani\u2019l-Mehd\u00ee,<\/i> Al-Shirkatul Islamiyyah, United Kingdom 2007, s 47- 78); F\u0131\u011flal\u0131, Ethem Ruhi, K\u00e2d\u0131y\u00e2n\u00eelik (Ahmediyye Mezhebi),<\/i> Dokuz Eyl\u00fcl \u00dcniversitesi Yay\u0131nlar\u0131, \u0130zmir 1986, s. 51-52.<\/p>\n<\/div>\n

      \n

      [146]<\/a> F\u0131\u011flal\u0131, K\u00e2d\u0131y\u00e2n\u00eelik (Ahmediyye Mezhebi),<\/i> s. 122. Onun M\u00fcceddidli\u011fi ile ilgili geni\u015f bilgi i\u00e7in bkz.: F\u0131\u011flal\u0131, K\u00e2d\u0131y\u00e2n\u00eelik (Ahmediyye Mezhebi), <\/i>s. 119-125.<\/p>\n<\/div>\n

      \n

      [147]<\/a> Onun M\u00fcceddidli\u011fi ile ilgili geni\u015f bilgi i\u00e7in bkz.: F\u0131\u011flal\u0131, K\u00e2d\u0131y\u00e2n\u00eelik (Ahmediyye Mezhebi), <\/i>s. 119-125.<\/p>\n<\/div>\n

      \n

      [148]<\/a> Muhammed Ali, The Ahmadiyyah Movement, <\/i>Urduca\u2019dan \u00c7ev.: S. Muammed Tufail, Lahor 1973, s. 4; F\u0131\u011flal\u0131, K\u00e2d\u0131y\u00e2n\u00eelik (Ahmediyye Mezhebi),<\/i> s. 52.<\/p>\n<\/div>\n

      \n

      [149]<\/a> Muhammed Ali, The Ahmadiyyah Movement, <\/i>Urduca\u2019dan \u00c7ev.: S. Muammed Tufail, Lahor 1973, s. 4.<\/p>\n<\/div>\n

      \n

      [150]<\/a> Gulam Ahmed, Tuhfetu Ba\u011fd\u00e2d,<\/i> Al-Shirkatul Islamiyyah, United Kingdom 2007, <\/i>s. 21.<\/p>\n<\/div>\n

      \n

      [151]<\/a> \u011eulam Ahmed, Hak\u00eekatu\u2019l-Vahy,<\/i> Urduca\u2019dan \u00c7ev.: Abdul Majeed Amir, Al-Shirkatul Islamiyyah, Islamabad United Kingdom 2010, s. 30-31; F\u0131\u011flal\u0131, K\u00e2d\u0131y\u00e2n\u00eelik (Ahmediyye Mezhebi),<\/i> s. 58).<\/p>\n<\/div>\n

      \n

      [152]<\/a> F\u0131\u011flal\u0131, K\u00e2d\u0131y\u00e2n\u00eelik (Ahmediyye Mezhebi), <\/i>s. 144.<\/p>\n<\/div>\n

      \n

      [153]<\/a> \u011eulam Ahmed, S\u0131rru\u2019l-H\u0131lafe<\/i>, Al-Shirkatul Islamiyyah, Islamabad United Kingdom 2007, <\/i> s. 58-59; F\u0131\u011flal\u0131, K\u00e2d\u0131y\u00e2n\u00eelik (Ahmediyye Mezhebi), <\/i>s. 140.<\/p>\n<\/div>\n

      \n

      [154]<\/a> F\u0131\u011flal\u0131, K\u00e2d\u0131y\u00e2n\u00eelik (Ahmediyye Mezhebi),<\/i> s. 140.<\/p>\n<\/div>\n

      \n

      [155]<\/a> Gulam Ahmed, Ka\u015ffu\u2019l-G\u0131t\u00e2<\/i>, Urducadan \u00c7ev. Abdul Majeed Amir, Islam International Publications Ltd., United Kingdom 2016, s. 18-19; Gulam Ahmed, Hak\u00eekatu\u2019l-Mehd\u00ee, <\/i>s. 177. (Gulam Ahmed, B\u00e2ke min Bustani\u2019l-Mehd\u00ee,<\/i> Al-Shirkatul Islamiyyah, United Kingdom 2007, s 171-188.); S\u0131rru\u2019l-H\u0131l\u00e2fe<\/i>, 68-69; F\u0131\u011flal\u0131, K\u00e2d\u0131y\u00e2n\u00eelik (Ahmediyye Mezhebi),<\/i> s. 140.<\/p>\n<\/div>\n

      \n

      [156]<\/a> Vadedilen Mesih ve Mehdi Hz. M. G. Ahmed\u2019(A.S.)in Eserlerinden Derlenmi\u015ftir,<\/i> \u00c7ev.: Muhammed Cel\u00e2l \u015eems, Islam International Publication Ltd., Islamabad London 1990, s. 15.<\/p>\n<\/div>\n

      \n

      [157]<\/a> Vadedilen Mesih ve Mehdi Hz. M. G. Ahmed\u2019(A.S.)in Eserlerinden Derlenmi\u015ftir,<\/i> s. 15.<\/p>\n<\/div>\n

      \n

      [158]<\/a> Vadedilen Mesih ve Mehdi Hz. M. G. Ahmed\u2019(A.S.)in Eserlerinden Derlenmi\u015ftir,<\/i> s. 17.<\/p>\n<\/div>\n

      \n

      [159]<\/a> Vadedilen Mesih ve Mehdi Hz. M. G. Ahmed\u2019(A.S.)in Eaerlerinden Derlenmi\u015ftir,<\/i> s. 5.<\/p>\n<\/div>\n

      \n

      [160]<\/a> F\u0131\u011flal\u0131, Ethem Ruhi, \u201cK\u00e2diy\u00e2n\u00eelik\u201d, D\u0130A.<\/i>, Ankara 2001, 24\/139. <\/i>Geni\u015f bilgi i\u00e7in bkz.: Valentina, Simon Rose, Islam and Ahmadiyya Jama\u2019at History, Belirf, Practice<\/i>, Hurst&Company, London 2008, s. 98-100.<\/p>\n<\/div>\n

      \n

      [161]<\/a> \u0130ngiliz h\u00fck\u00fcmetine \u015f\u00fckredereki dizdi\u011fi methiyeler i\u00e7in bkz.: Gulam Ahmed, Hak\u00eekatu\u2019l-Mehd\u00ee, <\/i> s. 187; (Gulam Ahmed, B\u00e2ke min Bustani\u2019l-Mehd\u00ee,<\/i> Al-Shirkatul Islamiyyah, United Kingdom 2007, s 171-188.)<\/p>\n<\/div>\n

      \n

      [162]<\/a>\u201cBen 8, 9 ya\u015flar\u0131ndayken cevizim bile kaybolsa \u201cY\u00e2 Gavs-\u0131 Geyl\u00e2n\u00ee\u201d derdim. \u201cY\u00e2 \u015eeyh! Sana fatiha, sen benim \u015feyimi buldur\u201d derdim. \u015ea\u015f\u0131rt\u0131c\u0131d\u0131r. Ama yemin ederim ki, b\u00f6yle bin defa Hz. \u015eeyh, himmet ve duas\u0131yla imdad\u0131ma yeti\u015fti.\u201d (Bkz.: Said Nurs\u00ee, Sikke-i Tasdik-i Gayb\u00ee, <\/i>Yeni Asya S\u00f6zler Yay\u0131nevi, \u0130stanbul 1991, s. 124)<\/p>\n<\/div>\n

      \n

      [163]<\/a> Said Nurs\u00ee, \u015eualar, <\/i>s. 374.<\/p>\n<\/div>\n

      \n

      [164]<\/a> Said Nurs\u00ee, Sikke-i Tasdik-i Gayb\u00ee, <\/i>s. 113-133, 123.<\/p>\n<\/div>\n

      \n

      [165]<\/a> Said Nurs\u00ee, Sikke-i Tasdik-i Gayb\u00ee, <\/i>s. 124.<\/p>\n<\/div>\n

      \n

      [166]<\/a> Said Nurs\u00ee, Sikke-i Tasdik-i Gayb\u00ee, <\/i>s. 113-114, 127, 129.<\/p>\n<\/div>\n

      \n

      [167]<\/a> \u201c Bu \u00e7ok ehemmiyetli suale kar\u015f\u0131 iki \u00fc\u00e7 saat zarf\u0131nd birden Kur\u2019an\u2019\u0131n \u00e2y\u00e2t-\u0131 me\u015fh\u00fbresinden \u201cS\u00f6zler\u201d adedince otuz \u00fc\u00e7 ayetin hem manasiyle, hem cifr ile Ris\u00e2le-i Nur\u2019a i\u015faretleri uzaktan uza\u011fa icmalen g\u00f6r\u00fcld\u00fc. Ayr\u0131 ayr\u0131 tarzarda otuz \u00fc\u00e7 ayet m\u00fcttefikan Ris\u00e2le-i Nur\u2019u remizleriyle g\u00f6sterdi\u011fi, hayal meyal g\u00f6r\u00fcld\u00fc.\u201d (Bkz.: Said Nurs\u00ee, \u015eualar, <\/i>S\u00f6zler Yay\u0131nevi,\u00c7elt\u00fct Matbaas\u0131 \u0130stanbul 1960, s. 577-610) \u0130slam bilim gelene\u011finde hi\u00e7bir ilmi de\u011feri olmayan say\u0131lara esrar y\u00fckleyen Hurufi y\u00f6ntem (cifr) ile ve ayetlere getirdi\u011fi turtars\u0131z yorumlarla ispata \u00e7al\u0131\u015fmaktad\u0131r. (Bkz.: Said Nurs\u00ee, \u015eualar,<\/i> s. 577-610; Sikke-i Tasdik-i Gayb\u00ee,<\/i> s. 59-90)<\/p>\n<\/div>\n

      \n

      [168]<\/a> 14. \u0130brahim, 4.<\/p>\n<\/div>\n

      \n

      [169]<\/a> Said Nurs\u00ee, \u015eualar,<\/i> s. 610; Sikke-i Tasdik-i Gayb\u00ee, <\/i>s. 90)<\/p>\n<\/div>\n

      \n

      [170]<\/a> Said Nurs\u00ee, \u015eu\u00e2lar,<\/i> s. 610<\/p>\n<\/div>\n

      \n

      [171]<\/a> Said Nurs\u00ee, \u015eu\u00e2lar,<\/i> s. 418.<\/p>\n<\/div>\n

      \n

      [172]<\/a> Said Nurs\u00ee, Mekt\u00fbb\u00e2t,<\/i> S\u00f6zler Yay\u0131nevi, \u0130stanbul 1992, s.453.<\/p>\n<\/div>\n

      \n

      [173]<\/a> Said Nurs\u00ee, Sikke-i Tasd\u00eek-i Gayb\u00ee<\/i>, s. 81.<\/p>\n<\/div>\n

      \n

      [174]<\/a> \u201cRisalet-\u00fcn-Nur s\u00e2ir te\u2019lifat gibi ul\u00fbm ve f\u00fcnundan ve ba\u015fka kitaplardan al\u0131nmam\u0131\u015f. Kur\u2019an\u2019dan ba\u015fka me\u2019haz\u0131 yok, Kur\u2019an\u2019dan ba\u015fka \u00fcstad\u0131 yok; Kur\u2019an\u2019dan ba\u015fka mercii yoktur. Te\u2019lif oldu\u011fu vakit hi\u00e7bir kitap m\u00fcellifinin yan\u0131nda bulunmuyordu. Do\u011frudan do\u011fruya Kur\u2019an\u2019\u0131n feyzinden m\u00fclhemdir ve sem\u00e2-i Kur\u2019an\u00eeden ve \u00e2y\u00e2t\u0131n\u0131n n\u00fccumundan, y\u0131ld\u0131zlar\u0131ndan iniyor, n\u00fczul ediyor.\u201d (Said Nurs\u00ee, \u015eu\u00e2lar,<\/i> s. 598)<\/p>\n<\/div>\n

      \n

      [175]<\/a> Said Nurs\u00ee, \u015eu\u00e2lar,<\/i> s. 580.<\/p>\n<\/div>\n

      \n

      [176]<\/a> Said Nurs\u00ee, \u015eualar,<\/i> s. 572.<\/p>\n<\/div>\n

      \n

      [177]<\/a> Said Nurs\u00ee, Sikke-i Tasd\u00eek-i Gayb\u00ee<\/i>, s. 116.<\/p>\n<\/div>\n

      \n

      [178]<\/a> Said Nurs\u00ee, Sikke-i Tasd\u00eek-i Gayb\u00ee<\/i>, s. 23.<\/p>\n<\/div>\n

      \n

      [179]<\/a> Said Nurs\u00ee, Sikke-i Tasdik-i Gayb\u00ee,<\/i> s. 18-23)<\/p>\n<\/div>\n

      \n

      [180]<\/a> Said Nurs\u00ee, Mekt\u00fbb\u00e2t<\/i>, s. 412.<\/p>\n<\/div>\n

      \n

      [181]<\/a> Said Nurs\u00ee, \u015eualar, <\/i>s. 496.<\/p>\n<\/div>\n

      \n

      [182]<\/a> Said Nurs\u00ee, Emirda\u011f L\u00e2hikas\u0131, <\/i>Sinan Matbaas\u0131, \u0130stanbul 1959, s. 260.<\/p>\n<\/div>\n

      \n

      [183]<\/a> \u201cCenab-\u0131 Hakk; kemal-i rahmetinden, \u015feriat-\u0131 \u0130slamiyetin edebiyetine bir eser-i himayet olarak, her bir fesad-\u0131 \u00fcmmet zaman\u0131nda bir muhlis veya bir m\u00fcceddid veya bir halife-i zi\u015fan veya bir kutb-u a’zam veya bir m\u00fcr\u015fid-i ekmel veyahut bir nevi Mehdi h\u00fckm\u00fcnde m\u00fcbarek zatlar\u0131 g\u00f6ndermi\u015f; fesad\u0131 izale edip milleti \u0131slah etmi\u015f; Din-i Ahmediyi (A.S.M.) muhafaza etmi\u015f. Madem adeti \u00f6yle cereyan ediyor, Cenab-\u0131 Hak, \u00e2hirzaman\u0131n en b\u00fcy\u00fck fesad\u0131 zaman\u0131nda; elbette en b\u00fcy\u00fck bir m\u00fc\u00e7tehid, hem en b\u00fcy\u00fck bir m\u00fcceddit, hem h\u00e2kim, hem mehd\u00ee, hem m\u00fcr\u015fid, hem kutb-u \u00e2zam olan bir z\u00e2t-\u0131 n\u00fbr\u00e2n\u00eeyi g\u00f6nderecek ve o z\u00e2t da Ehl-i Beyt-i Nebev\u00eeden olacakt\u0131r.\u201d (Bkz.: Said Nurs\u00ee, Mekt\u00fbb\u00e2t<\/i>, s. 411)<\/p>\n<\/div>\n

      \n

      [184]<\/a> Said Nurs\u00ee, \u015eualar, <\/i>s. 374..<\/p>\n<\/div>\n

      \n

      [185]<\/a> Said Nurs\u00ee, Sikke-i Tasd\u00eek-i Gayb\u00ee<\/i>, s. 9.<\/p>\n<\/div>\n

      \n

      [186]<\/a> Sais Nurs\u00ee, \u015eualar, <\/i>s. 605.<\/p>\n<\/div>\n

      \n

      [187]<\/a> Said Nurs\u00ee, Sikke-i Tasdik-i Gayb\u00ee,<\/i> s. 189; Said Nurs\u00ee, Mekt\u00fbb\u00e2t,<\/i> s. 345; Said Nurs\u00ee, Sikke-i Tasd\u00eek-i Gayb\u00ee<\/i>, s. 129.<\/p>\n<\/div>\n

      \n

      [188]<\/a> Said Nurs\u00ee, Barla Lahikas\u0131<\/i>, S\u00f6zler Yay\u0131nevi, \u0130stanbul 1987, s 162.<\/p>\n<\/div>\n

      \n

      [189]<\/a> Said Nurs\u00ee, Sikke-i Tasd\u00eek-i Gayb\u00ee<\/i>, s. 156; Said Nurs\u00ee, Kastamonu L\u00e2hikas\u0131,<\/i> s. 156.<\/p>\n<\/div>\n

      \n

      [190]<\/a> Said Nurs\u00ee, \u015eualar, <\/i>s. 374.<\/p>\n<\/div>\n

      \n

      [191]<\/a> Said Nurs\u00ee, Sikke-i Tasd\u00eek-i Gayb\u00ee<\/i>, s. 9.<\/p>\n<\/div>\n

      \n

      [192]<\/a> Said Nurs\u00ee, Emirda\u011f L\u00e2hikas\u0131, <\/i>Sinan Matbaas\u0131, \u0130stanbul 1959, s. 259<\/p>\n<\/div>\n

      \n

      [193]<\/a> Said Nurs\u00ee, Sikke-i Tasd\u00eek-i Gayb\u00ee<\/i>, s. 9.<\/p>\n<\/div>\n

      \n

      [194]<\/a> Said Nurs\u00ee, Emirda\u011f L\u00e2hikas\u0131, <\/i>s. 259<\/p>\n<\/div>\n

      \n

      [195]<\/a> Said Nurs\u00ee, Sikke-i Tasd\u00eek-i Gayb\u00ee<\/i>, s. 9.<\/p>\n<\/div>\n

      \n

      [196]<\/a> Said Nurs\u00ee, Emirda\u011f L\u00e2hikas\u0131, <\/i>s. 259<\/p>\n<\/div>\n

      \n

      [197]<\/a> Said Nurs\u00ee, Sikke-i Tasd\u00eek-i Gayb\u00ee<\/i>, s. 9.<\/p>\n<\/div>\n

      \n

      [198]<\/a> Said Nurs\u00ee, Emirda\u011f L\u00e2hikas\u0131, <\/i>Sinan Matbaas\u0131, \u0130stanbul 1959, s. 260<\/p>\n<\/div>\n

      \n

      [199]<\/a> G\u00fclen, Fethullah, \u201cHz. Mesih ve N\u00fcz\u00fbl Keyfiyeti\u201d, http:\/\/www.m-fgulen.org\/a.page\/eserleri\/prizma\/a11496.html<\/a>. G\u00fclen, Said Nurs\u00ee\u2019nin Mehdilik ile ilgili g\u00f6r\u00fc\u015flerini tekrarlar ve onlar\u0131 savunur. (Bkz.: G\u00fclen, Fethullah, \u201cMesih Nerede, Mehdi Kim\u201d, herkul.org, 11.10.2004(http:\/\/www.mfgulen.org\/a.page\/eserleri\/kirik.testi\/a12729.html?PHPSESSID=90909aeaed4d9049bb01e99880ac86a2<\/a>)<\/p>\n<\/div>\n

      \n

      [200]<\/a>G\u00fclen, Fethullah, \u201cMesih Mehdi M\u00fcceddid\u201d,http:\/\/www.m-fgulen.org\/a.page\/eserleri\/ fasildan.fasila\/fasildan.fasila.2\/bir.zaviyeden.hadis\/a5438.html<\/a>; G\u00fclen, \u201cMesih Nerede, Mehdi Kim\u201d<\/p>\n<\/div>\n

      \n

      [201]<\/a>Geni\u015f bilgi i\u00e7in bkz.: G\u00fclen, \u201cHz. Mesih ve N\u00fcz\u00fbl Keyfiyeti\u201d<\/p>\n<\/div>\n

      \n

      [202]<\/a>G\u00fclen, \u201cMesih Nerede, Mehdi Kim\u201d, herkul.org, 11.10.2004<\/p>\n<\/div>\n

      \n

      [203]<\/a> Said Nurs\u00ee, Mekt\u00fbb\u00e2t<\/i>, s. 408.<\/p>\n<\/div>\n

      \n

      [204]<\/a> Said Nurs\u00ee, Mekt\u00fbb\u00e2t<\/i>, s. 401.<\/p>\n<\/div>\n

      \n

      [205]<\/a> M. Fethullah G\u00fclen, Fas\u0131ldan Fas\u0131la I, <\/i> der. Ahmet Kurucan, Trz.., Yrz., s. 88.<\/p>\n<\/div>\n

      \n

      [206]<\/a> M. Fethullah G\u00fclen, Fas\u0131ldan Fas\u0131la I, <\/i> der. Ahmet Kurucan, 7. Bask\u0131, s. 159.<\/p>\n<\/div>\n

      \n

      [207]<\/a> M. Fethullah G\u00fclen, Asr\u0131n Getirdi\u011fi Teredd\u00fctler-2, <\/i>Nil Yay\u0131nlar\u0131, \u0130stanbul 2011, s. 123.<\/p>\n<\/div>\n

      \n

      [208]<\/a> G\u00fclen, \u201cMesih Nerede, Mehdi Kim\u201d<\/p>\n<\/div>\n

      \n

      [209]<\/a>G\u00fclen, \u201cMesih Nerede, Mehdi Kim\u201d.<\/p>\n<\/div>\n

      \n

      [210]<\/a>G\u00fclen, \u201cMesih Nerede, Mehdi Kim\u201d.<\/p>\n<\/div>\n

      \n

      [211]<\/a> \u201cMehdiyim\u201d iddias\u0131yla ortal\u0131kta dola\u015f\u0131yorsa o kimse de dalalete s\u00fcr\u00fcklenmi\u015f bir zavall\u0131d\u0131r. Bir m\u00fcsl\u00fcman\u0131n o t\u00fcr iddialar\u0131 kabul etmesi m\u00fcmk\u00fcn de\u011fildir.\u201d (G\u00fclen, \u201cMesih Nerede, Mehdi Kim\u201d.<\/p>\n<\/div>\n

      \n

      [212]<\/a> G\u00fclen, \u201cM\u00fcceddid ve \u00dc\u00e7 Merhale\u201d.<\/p>\n<\/div>\n

      \n

      [213]<\/a>G\u00fclen,\u201cMesih Nerede, Mehdi Kim\u201d.<\/p>\n<\/div>\n

      \n

      [214]<\/a> \u00d6z, Mustafa, \u201cMuhammed Ahmed el-Mehdi\u201d, D\u0130A.<\/i>, \u0130stanbul 2005, XXX\/497 ( XXX\/496-499).<\/p>\n<\/div>\n

      \n

      [215]<\/a> \u00d6z, \u201cMuhammed Ahmed el-Mehdi\u201d, XXX\/498.<\/p>\n<\/div>\n

      \n

      [216]<\/a> \u00d6z, \u201cMuhammed Ahmed el-Mehdi\u201d, XXX\/499.<\/p>\n<\/div>\n

      \n

      [217]<\/a> \u015e\u0131k, \u0130smail-Tu\u011frul, Y\u00fcr\u00fck, \u201cBir Osmanl\u0131 Ar\u015fiv Belgesi I\u015f\u0131\u011f\u0131nda Cemaleddin Afgani\u2019de Mehdilik Anlay\u0131\u015f\u0131\u201d, F\u0131rat \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi Dergisi<\/i>, XVII\/1 (2012), s. 35. (s. 31-50).<\/p>\n<\/div>\n

      \n

      [218]<\/a> 57. Hadid, 17.<\/p>\n<\/div>\n

      \n

      [219]<\/a> Yaz\u0131r, Elmal\u0131l\u0131 Hamdi, \u201cDibace\u201d, Sad. Recep K\u0131l\u0131\u00e7, (Elmal\u0131l\u0131 Muhammed Hamdi Yaz\u0131r sempozyumu Tebli\u011fleri,<\/i> T\u00fcrkiye Diyanet Vakf\u0131, Ankara 1993) adl\u0131 kitap i\u00e7erisinde, s. 77 (s. 49-123)<\/p>\n<\/div>\n

      \n

      [220]<\/a> Eb\u00fb Davud, S\u00fcnen, Kitab\u00fc’l-Melahim<\/i>, I. hadis.<\/p>\n<\/div>\n

      \n

      [221]<\/a> Yaz\u0131r, \u201cDibace\u201d, s. 77.<\/p>\n<\/div>\n

      \n

      [222]<\/a> Yaz\u0131r, \u201cDibace\u201d, s. 77. Elmal\u0131 Hamdi Yaz\u0131r’\u0131n Dinde tecedd\u00fcd, terakki ve tekam\u00fcl konusundaki fikirleri i\u00e7in ayr\u0131ca bkz. Mehmed S. Ayd\u0131n, “Elmal\u0131’da \u2018Tecedd\u00fcd\u2019 Fikri”, M.E.B. Din \u00d6\u011fretimi Dergisi<\/i>, 34 (1992), s. 49-54; K\u0131l\u0131\u00e7, Recep
      \nDinde Yenilenme: Tecedd\u00fcd, Tebedd\u00fcl ve Tahrif Kavramlar\u0131 (Hamdi Yaz\u0131r\u2019\u0131n D\u00eeb\u00e2ce\u2019sine \u00d6zel At\u0131fla), Eski Yeni: \u00dc\u00e7 Ayl\u0131k D\u00fc\u015f\u00fcnce Dergisi<\/i>, 16 (2010), s. 71-76<\/p>\n<\/div>\n

      \n

      [223]<\/a> Yaz\u0131r, \u201cDibace\u201d, s. 78-79.<\/p>\n<\/div>\n

      \n

      [224]<\/a> \u201cMehdi hakk\u0131nda bahsedilen d\u00f6rt g\u00f6r\u00fc\u015ften ilk d\u00f6rd\u00fcn\u00fcn delilleri i\u015fte bunlard\u0131r. Be\u015finci g\u00f6r\u00fc\u015f\u00fc ise ispatlamaya gerek yoktur. \u00c7\u00fcnk\u00fc \u0131st\u0131lahattan ibarettir.\u201d (Bkz.: \u0130zmirli, \u201cMehdi Meselesi\u201d, Sadele\u015ftiren Ali Duman, Hikmet Yurdu<\/i>, III\/6 (2010), s. 345. (\u0130bn R\u00fc\u015fd \u00d6zel Say\u0131s\u0131).<\/p>\n<\/div>\n

      \n

      [225]<\/a> \u0130zmirli, \u0130smail Hakk\u0131, \u201cMehdi Meselesi\u201d, Sadele\u015ftiren Ali Duman, Hikmet Yurdu<\/i>, III\/6 (2010), s. 339-346. (\u0130bn R\u00fc\u015fd \u00d6zel Say\u0131s\u0131).<\/p>\n<\/div>\n

      \n

      [226]<\/a> An\u0131s, Ahmed, \u201cMevd\u00fbd\u00ee\u201d, D\u0130A<\/i>., Ankara 2004, 29\/433.<\/p>\n<\/div>\n

      \n

      [227]<\/a> el-Mevdud\u00ee, Seyyid Eb\u00fc\u2019l-A\u2019la, Tecdid ve \u0130hya-i Din<\/i>, Pakistan trz, s. 23<\/p>\n<\/div>\n

      \n

      [228]<\/a> el-Mevdud\u00ee, Seyyid Eb\u00fc\u2019l-A\u2019la, Kad\u0131yan\u00eelik Nedir,<\/i> \u00c7ev.: Ahsen Batur, \u0130hya Yay\u0131nlar\u0131, \u0130stanbul 1975, s. 150-151, 225-231 (Ek B\u00f6l\u00fcm:2). Ayr\u0131ca bir ba\u015fka eserinde Mehdilik hadislerinden mehdiye inanman\u0131n gereklili\u011finin \u00e7\u0131kar\u0131lamayaca\u011f\u0131n\u0131 belirtir ve hadisleri bu y\u00f6nde kullananlar\u0131 ele\u015ftirir. Geni\u015f bilgi i\u00e7in bkz.: (el-Mevdud\u00ee, Tecdid ve \u0130hya-i Din<\/i>, s. 420-422)<\/p>\n<\/div>\n

      \n

      [229]<\/a> el-Mevdud\u00ee, Seyyid Eb\u00fc\u2019l-A\u2019la, \u0130sl\u00e2m’da \u0130hya Hareketleri<\/i>, 2. Bask\u0131, P\u0131nar Yay\u0131nlar\u0131, \u0130stanbul 1986, s. 56-57.<\/p>\n<\/div>\n

      \n

      [230]<\/a> el-Mevdud\u00ee, \u0130sl\u00e2m’da \u0130hya Hareketleri<\/i>, s. 59-60.<\/p>\n<\/div>\n

      \n

      [231]<\/a> Ahmed, An\u0131s, \u201cMevd\u00fbd\u00ee\u201d, D\u0130A<\/i>., Ankara 2004, 29\/434.<\/p>\n<\/div>\n

      \n

      [232]<\/a> el-Mevdud\u00ee, Tecdid ve \u0130hya-i Din<\/i>, s. 24.<\/p>\n<\/div>\n

      \n

      [233]<\/a> Seyyid Eb\u00fc\u2019l-A\u2019la Mevdud\u00ee, \u0130sl\u00e2m’da \u0130hya Hareketleri<\/i>, 2. Bask\u0131, P\u0131nar Yay\u0131nlar\u0131, \u0130stanbul 1986, s. 58-59. Mevdudi\u2019nin, insan\u00fcst\u00fc g\u00fc\u00e7lere sahip, b\u00fct\u00fcn bir d\u00fcnyay\u0131 d\u00fczeltecek Mehdi alg\u0131s\u0131na kar\u015f\u0131 ba\u015fka bir mehdi alg\u0131s\u0131 olu\u015fturmaya \u00e7al\u0131\u015f\u0131r: \u201cBenim tarif etti\u011fim Mehdi, yeniliklere a\u00e7\u0131k, e\u011fitimde \u00fcst d\u00fczeyde olan, hayattaki meseleleri \u00e7\u00f6zm\u00fc\u015f, ak\u0131l ve mant\u0131k olarak, siyaset ve sava\u015f meydanlar\u0131nda en \u00fcst seviyede bulunan, en yeni \u015feyler bile onun gerisinde olan ki\u015fidir. O\u2019na kar\u015f\u0131 olan ilk insanlar\u0131n sufi ve hocalar\u0131n kar\u015f\u0131 \u00e7\u0131kaca\u011f\u0131 konusunda endi\u015feliyim. Mehdi, normal bir insan\u0131n sahip oldu\u011fu fizi\u011fe sahip olup insan\u00fcst\u00fc bir varl\u0131k de\u011fildir. Kendisini de Mehdi olarak ilan etmemi\u015ftir. Hatta kendisi dahi Mehdi oldu\u011funu bilmiyor, belki de \u00f6ld\u00fckten sonra Mehdi oldu\u011fu anla\u015f\u0131lacakt\u0131r. Onun Mehdi oldu\u011funu iddia edenlerin, ya ak\u0131l noksanl\u0131\u011f\u0131 ya da zihinsel bir s\u0131k\u0131nt\u0131s\u0131 vard\u0131r. Benim g\u00f6z\u00fcmde keramet, ke\u015fif, ilham gibi \u015feyler Mehdi\u2019de yoktur. O bir ink\u0131lap\u00e7\u0131 olarak m\u00fccadele edecek ve halis \u0130slam temelinde yeni bir mezhep \u00fczerinde olacak. O\u2019nun kurdu\u011fu devlette hem \u0130slam\u2019\u0131n ruhu olacak hem de teknolojide de en \u00fcst seviyeyi yakalayacak. Onun kurdu\u011fu h\u00fck\u00fcmetten hem insan hem de Allah raz\u0131 olur. G\u00f6ky\u00fcz\u00fcnden bereket ya\u011fmuru ya\u011facak, yery\u00fcz\u00fc de saklad\u0131\u011f\u0131 her \u015feyi ortaya \u00e7\u0131karacakt\u0131r. Bu beklentiler ger\u00e7ekle\u015firse o vakit b\u00f6yle bir liderin gelmesiyle ink\u0131lap amac\u0131na ula\u015f\u0131r. Benim anlamad\u0131\u011f\u0131m insanlar\u0131n \u00e7o\u011fu b\u00f6yle bir liderin do\u011fu\u015funu neden garip kar\u015f\u0131l\u0131yor Lenin ve Hitler gibi k\u00f6t\u00fc liderlerin d\u00fcnyaya gelmesi tuhaf olmuyor da b\u00f6yle iyi liderlerin gelmesi neden olmas\u0131n.\u201d (Seyyid Ebul A\u2019la Mevdudi, Tecdid ve \u0130hya-i Din<\/i>, Pakistan trz, s. 27-28)<\/p>\n<\/div>\n

      \n

      [234]<\/a> \u00d6rne\u011fin Elban\u00ee, Mehdinin \u00e7\u0131kaca\u011f\u0131n\u0131n Hz. Peygamber\u2019den sabit ve m\u00fctevatir bir akide oldu\u011funu savunur. (Geni\u015f bilgi i\u00e7in bkz.: Nas\u0131r\u00fcdd\u00een el-Elb\u00e2n\u00ee, \u201c Havle\u2019l-Mehd\u00ee\u201d, Mak\u00e2l\u00e2tu\u2019l-Elb\u00e2n\u00ee,<\/i> (Haz.: Nuruddin Talib, D\u00e2r\u0131 Atlas li\u2019n-Ne\u015fri ve\u2019t-Tevz\u00ee, Riyad 2000) adl\u0131 kitap i\u00e7erisinde, s. 150-110.)<\/p>\n<\/div>\n

      \n

      [235]<\/a> \u00d6mer Seyfettin\u2019in 20. Asr\u0131n ba\u015flar\u0131nda yay\u0131nlad\u0131\u011f\u0131 Mehdi hikayesi bunun \u00e7ok g\u00fczel bir \u00f6rne\u011fini olu\u015fturmaktad\u0131r. Burada \u015funlar dile getirilmektedir: \u201c\u2014 Bu Mehdi kimdir, biliyor musunuz evlatlar? Gaib olan on ikinci imam! B\u00fct\u00fcn M\u00fcsl\u00fcmanlar onun gelmesini bekliyorlar… Bu \u015f\u00fcphesiz bir hayal. Bu hayalin nereden ve nas\u0131l tesirlere \u00e7\u0131kt\u0131\u011f\u0131m size s\u00f6yleyeyim: \u0130slaml\u0131k bir mefk\u00fbredir. \u00d6yle \u00e2li, metin, y\u00fcksek bir mefk\u00fbre ki… Taarruzi her M\u00fcsl\u00fcman, \u0130slam olmayan memleketleri almak, oralar\u0131n\u0131 hep M\u00fcsl\u00fcman yapmak emelini besler. Zaman, fitneler ve nifaklar aras\u0131nda ge\u00e7mi\u015f, \u0130slam h\u00fck\u00fcmetleri birer birer y\u0131k\u0131lm\u0131\u015f. \u0130slamlar esir d\u00fc\u015fm\u00fc\u015fler. Fakat her esir M\u00fcsl\u00fcman\u2019da \u0130slaml\u0131k mefk\u00fbresi \u015fuursuz bir anane bir \u00fcmit, bir emel b\u0131rakm\u0131\u015f. Esirli\u011fin a\u011f\u0131r ve ate\u015fli zincirleri alt\u0131nda inleyen her M\u00fcsl\u00fcman, bir kurtulu\u015f g\u00fcn\u00fcnden \u00fcmidini kesmemi\u015f. Ve bu \u00fcmidinin fiile \u00e7\u0131kar\u0131lmas\u0131n\u0131 tekrar bir g\u00fcn meydana \u00e7\u0131kacak olan on ikinci imama, Mehdi’ye atfetmi\u015f. Bu Mehdi \u0130slam sel\u00eekas\u0131n\u0131n \u015fuursuz bir emniyetle bekledi\u011fi hal\u00e2s\u00e7\u0131 (kurtar\u0131c\u0131), h\u00e2didir. Acaba hakikaten b\u00f6yle bir hal\u00e2s\u00e7\u0131 (kurtar\u0131c\u0131) \u00e7\u0131k\u0131p b\u00fct\u00fcn M\u00fcsl\u00fcmanlar\u0131 ac\u0131kl\u0131 durumdan kurtaracak m\u0131? B\u00fct\u00fcn \u0130slam diyarlar\u0131nda, Rumeli’nin, Asya’n\u0131n, Hindistan’\u0131n k\u00f6ylerinde, Afrika’n\u0131n badiyelerinde (vadilerinde) M\u00fcsl\u00fcmanlar hep bir hal\u00e2s\u00e7\u0131y\u0131 (kurtar\u0131c\u0131), bir Mehdi’yi beklerler; Mehdi ‘ye dair bir\u00e7ok masallar, hik\u00e2yeler vard\u0131r. Bunlara b\u00fcy\u00fck ve peri\u015fan bir \u00fcmmetin yaralanm\u0131\u015f ruhunda uyuyan en h\u00fcz\u00fcnl\u00fc, en garip ve muhte\u015fem \u015fiirler de kar\u0131\u015f\u0131r. “Ak Minare\u201d vesaire gibi… Lakin bu mehdi sahiden gelecek mi? Hay\u0131r ve evet\u2026 \u0130slam ruhu \u015fuursuz bir safiyet (safl\u0131k) ve emniyetle (g\u00fcvenle) her halas\u00e7\u0131 (kurtar\u0131c\u0131) gibi sivrilen kahramana bu ad verir. Fakat o muvaffak olamay\u0131nca “Mehdi\u201d kelimesi “m\u00fctemehdi\u201d olur. Yine hakiki Mehdi beklenilmeye ba\u015flan\u0131r. Ama… Ama, hay\u0131r… \u00d6yle bir Mehdi zuhur edip (ortaya \u00e7\u0131k\u0131p) b\u00fct\u00fcn \u0130slamlar\u0131 birle\u015ftirerek m\u00fcstevlilerinden (istilac\u0131lardan) bir anda intikam alamayacakt\u0131r. Lakin bu esirlik de k\u0131yamete kadar s\u00fcrecek mi? Hay\u0131r, hay\u0131r. Mutlaka bir g\u00fcn \u0130slamlar\u0131n \u00f6c\u00fc al\u0131nacakt\u0131r. Ama nas\u0131l? Buna b\u00fcy\u00fck ve mukaddes kitab\u0131m\u0131z Kur’an-\u0131 Kerim cevap veriyor. Diyor ki: “Ve lik\u00fclli kavmin h\u00e2d.. ” Evet b\u00fct\u00fcn kavimlerin kendilerine mahsus (\u00f6zg\u00fc) h\u00e2d\u00eeleri vard\u0131r. Onlar\u0131 hidayete eri\u015ftirir. Mesela Bosna-Hersek’teki M\u00fcsl\u00fcmanlar\u0131 halife gidip kurtaramaz. Onlar \u00e7al\u0131\u015f\u0131rlar, i\u00e7lerinden bir fedak\u00e2r, bir\u00e7ok fedak\u00e2r \u00e7\u0131kar. Silaha sar\u0131l\u0131rlar. Esirlikten kurtulan H\u0131ristiyan milletlerin kurtar\u0131c\u0131lar\u0131n\u0131 taklit ederler. Cezayir’dekiler, Fas’takiler, Tunus’takiler, Sudan’dakiler, hatta M\u0131s\u0131r’dakiler de \u00f6yle… Ba\u015fka yerlerdekiler de \u00f6yle… Kendi i\u00e7lerinden, kendi kavimlerinden kurtar\u0131c\u0131 h\u00e2d\u00eeler yeti\u015fecek. Mensup olduklar\u0131 kavmin ba\u015f\u0131na ge\u00e7ecekler. Sonra… Esirlikten kurtulan, kafalar\u0131 ilim ve ak\u0131l tutmaya ba\u015flayan \u0130slam milletler, H\u0131ristiyan milletler gibi, aralar\u0131nda bir \u201cBeynelmileliyyet” (Uluslararac\u0131l\u0131k) te\u015fkil edecekler ki i\u015fte bu “\u0130ttihad-\u0131 \u0130slam\u201d mefk\u00fbresinin hakikatidir. Art\u0131k bu “\u0130slam beynelmileliyyeti\u201d mefk\u00fbresi hakikat haline girince, ‘H\u0131ristiyan Beynelmileliyyeti\u201d (uluslararac\u0131l\u0131\u011f\u0131) yani Avrupal\u0131lar, zay\u0131f ve him\u00e2yesiz (korumas\u0131z) bulduklar\u0131 k\u00fc\u00e7\u00fck \u0130sl\u00e2m kavimlerin \u00fczerine hep birlikte y\u00fcklenemeyecekler. \u0130\u015fte bu m\u00fcvazene (dengeden) d\u00fcnya y\u00fcz\u00fcnde ancak o vakit “hak ve hukuk\u201d do\u011facakt\u0131r. Bir kavmin h\u00e2d\u00eeleri, o kavmi gaflet, cehalet, idraksizlik uykusundan uyand\u0131ranlard\u0131r. Biz T\u00fcrkler, kurtar\u0131c\u0131lar\u0131m\u0131z\u0131n elindeki mukaddes ve hid\u00e2yet \u0131\u015f\u0131klar\u0131n\u0131n ayd\u0131nlatt\u0131\u011f\u0131 mill\u00ee bir mefk\u00fbreye do\u011fru y\u00fcr\u00fcyerek, alt\u0131nda inledi\u011fimiz zincirleri k\u0131racak, di\u011fer T\u00fcrk olmayan \u0130slam karde\u015flerimizin bile imdad\u0131na yeti\u015fece\u011fiz. Ve bizim gibi her \u0130slam kavim de kendi h\u00e2disini beklemekle hakl\u0131d\u0131r. Bu m\u00fcjdeyi biz M\u00fcsl\u00fcmanlara Kur’an-\u0131 Kerim vermi\u015ftir. Evet. \u0130\u015fte Kur’an-\u0131 Kerim elimizde… Bir Mehdi yoktur. Fakat bir\u00e7ok h\u00e2d\u00eeler olacakt\u0131r.<\/p>\n

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

      Tarih boyunca insanlar hep bir “kurtar\u0131c\u0131” beklemi\u015flerdir. Bu beklenti, din\u00ee, siyas\u00ee vb. metotlarla farkl\u0131 gruplar taraf\u0131ndan programlanm\u0131\u015ft\u0131r. Prof. Kutlu, g\u00fcn\u00fcm\u00fcz m\u00fcslamanl\u0131\u011f\u0131nda “beklenen kurtar\u0131c\u0131”n\u0131n b\u00fcr\u00fcnd\u00fc\u011f\u00fc rolleri tipolojilendiriyor. <\/p>\n","protected":false},"author":42,"featured_media":4098,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_ef_editorial_meta_date_first-draft-date":"","_ef_editorial_meta_paragraph_assignment":"","footnotes":"","_links_to":"","_links_to_target":""},"categories":[61,2,67],"tags":[],"coauthors":[71],"class_list":["post-4042","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-din","category-genel","category-tehditler"],"_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/4042","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/users\/42"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=4042"}],"version-history":[{"count":0,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/4042\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/4098"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=4042"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=4042"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=4042"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/coauthors?post=4042"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}