{"id":52765,"date":"2025-11-28T12:19:21","date_gmt":"2025-11-28T09:19:21","guid":{"rendered":"https:\/\/akincilardergisi.com\/tr\/?p=52765"},"modified":"2025-11-28T12:20:58","modified_gmt":"2025-11-28T09:20:58","slug":"filistin-ihtilalini-alevlendiren-suriyeli-alim","status":"publish","type":"post","link":"https:\/\/akincilardergisi.com\/tr\/filistin-ihtilalini-alevlendiren-suriyeli-alim\/","title":{"rendered":"Filistin ihtilalini alevlendiren Suriyeli alim"},"content":{"rendered":"\n

Prof. Dr. Vasfi A\u015fur Ebu Zeyd\/ Akademisyen, Yazar<\/strong><\/p>\n\n\n\n

\u0130zzeddin el-Kassam’\u0131n \u0131slah \u00e7izgisi iki s\u00fctun \u00fczerine kuruluydu: Cehaleti k\u0131rmak i\u00e7in ilim, Zalime boyun e\u011fmeyen bir \u015fuur i\u00e7in izzet. Kassam’a g\u00f6re ilim, sadece medreselerin duvarlar\u0131 aras\u0131nda kalamazd\u0131; tarlaya, pazara, soka\u011fa inmeliydi.<\/p>\n\n\n\n

Prof. Dr. Vasfi A\u015fur Ebu Zeyd\/ Akademisyen, Yazar<\/strong><\/p>\n\n\n\n

20 Kas\u0131m 1935… Ya’bed ormanlar\u0131nda \u0130zzeddin el-Kassam’\u0131n \u015fehadetinin \u00fczerinden tam doksan y\u0131l ge\u00e7ti. Aradan on y\u0131llar ge\u00e7ti ama Kassam’\u0131n ad\u0131 h\u00e2l\u00e2 ya\u015f\u0131yor: ilimle cihad\u0131 birle\u015ftiren, hutbeyi silaha d\u00f6n\u00fc\u015ft\u00fcren, s\u00f6z\u00fc isyana, imaml\u0131\u011f\u0131 \u00f6nc\u00fcl\u00fc\u011fe \u00e7eviren bir \u015fahsiyet olarak; Lazkiye sahilindeki Ceble’den, Filistin’in kuzey da\u011flar\u0131na uzanan bir direni\u015f hik\u00e2yesinin ad\u0131 olarak.<\/p>\n\n\n\n

Ceble’den Ezher’e: \u015eahsiyetin ve <\/strong>\u015f<\/strong>uurun <\/strong>i<\/strong>n\u015fas\u0131<\/strong><\/p>\n\n\n\n

Muhammed \u0130zzeddin b. Abdi’l-Kadir el-Kassam, 1882 y\u0131l\u0131 civar\u0131nda Suriye’nin Lazkiye vilayetine ba\u011fl\u0131 Ceble kasabas\u0131nda do\u011fdu. Babas\u0131 ve dedesi, Abd\u00fclkadir Geylan\u00ee’ye nispet edilen Kadiriyye tarikat\u0131nda “mukaddem” konumundayd\u0131; Irak’tan gelen dervi\u015fler Ceble’ye u\u011frar, y\u0131llarca onlar\u0131n t\u00fcrbelerini ziyaret ederlerdi. Fakat bu tasavvuf\u00ee \u00e7evrede yeti\u015fen Kassam, ilerleyen y\u0131llarda bizzat t\u00fcrbelere y\u00f6nelik a\u015f\u0131r\u0131l\u0131klar\u0131 tenkit etti; kabirlere adak adanmas\u0131n\u0131, onlardan medet umulmas\u0131n\u0131 haram sayarak insanlar\u0131 tevh\u00eede \u00e7a\u011f\u0131rd\u0131.<\/p>\n\n\n\n

\u0130lk e\u011fitimini k\u00f6y\u00fcndeki mektepte ve \u0130mam Gazal\u00ee Z\u00e2viyesi’nde ald\u0131; Kur’an’\u0131 ezberledi, okuma\u2013yazma ve hesap \u00f6\u011frendi. \u015eeyh S\u00e2lim T\u0131y\u00e2re ve Ahmed el-Ur\u00e2d\u00ee’nin dizinin dibinde temel \u015fer’\u00ee ilimleri tahsil etti. Babas\u0131 onda ilme kar\u015f\u0131 derin bir i\u015ftiyak g\u00f6r\u00fcnce, 1896 y\u0131l\u0131nda hen\u00fcz on d\u00f6rt ya\u015f\u0131ndayken onu Kahire’ye, Ezher’e g\u00f6nderdi.<\/p>\n\n\n\n

Ezher’de sekiz y\u0131l boyunca serbest usulde ders halkalar\u0131na devam etti; hen\u00fcz s\u0131n\u0131fl\u0131\u2013kademeli sisteme ge\u00e7ilmemi\u015fti. F\u0131k\u0131h, tefsir, hadis, us\u00fbl ve Arap dili okurken, bir yandan da M\u0131s\u0131r’\u0131n \u00e7alkant\u0131l\u0131 atmosferine \u015fahit oldu: Urabi \u0130syan\u0131’n\u0131n izleri, \u0130ngiliz i\u015fgalinin bask\u0131lar\u0131, Cemaleddin Afgani ve Muhammed Abduh’un \u0131slah projeleri, \u0130slam birli\u011fi fikrinin hararetle tart\u0131\u015f\u0131ld\u0131\u011f\u0131 g\u00fcnler… B\u00fct\u00fcn bunlar, onun zihninde net bir \u015femay\u0131 \u015fekillendiriyordu: \u0130lim, zulme kar\u015f\u0131 duru\u015fla birle\u015fmedi\u011fi s\u00fcrece, eksik ve sakatt\u0131r.<\/p>\n\n\n\n

Kahire y\u0131llar\u0131ndan aktar\u0131lan me\u015fhur bir hat\u0131ra bu \u015fahsiyeti apa\u00e7\u0131k g\u00f6sterir:<\/p>\n\n\n\n

Kendisi ve arkada\u015f\u0131 Azeddin Tennuh\u00ee, Ezher’de okurken madd\u00ee yard\u0131mlar\u0131 kesilir. Tennuh\u00ee b\u00fcy\u00fck bir utan\u00e7 ve \u00e7aresizlik ya\u015farken, Kassam “ba\u015fkas\u0131na el a\u00e7mak” yerine, kendi bile\u011finin hakk\u0131yla ayakta durmay\u0131 teklif eder. Tennuh\u00ee evde tatl\u0131 yapacak, Kassam sokakta satacakt\u0131r. G\u00fcnlerce b\u00f6yle yaparlar. Tennuh\u00ee’nin babas\u0131 onlar\u0131 tepsi ba\u015f\u0131nda g\u00f6r\u00fcnce, o\u011fluna \u015f\u00f6yle der:<\/p>\n\n\n\n

“Arkada\u015f\u0131n sana hayat\u0131 \u00f6\u011fretmi\u015f; \u00e7al\u0131\u015farak kazanmay\u0131, insanlardan istememeyi \u00f6\u011fretmi\u015f.”<\/p>\n\n\n\n

Kassam, “s\u0131rt\u0131nda odun ta\u015f\u0131ma” hadisini hayat program\u0131na \u00e7evirmi\u015f bir talebeydi.<\/p>\n\n\n\n

Ceble’de <\/strong>\u0131<\/strong>slah\u00e7\u0131 <\/strong>h<\/strong>atip: E\u015fraf\u0131 <\/strong>s<\/strong>arsan <\/strong>h<\/strong>utbeler<\/strong><\/p>\n\n\n\n

Ezher’den mezun olduktan sonra Ceble’ye d\u00f6nen Kassam, klasik bir “medrese hocas\u0131” olmay\u0131 reddetti. \u00d6nce \u00e7evresindeki bozuk din\u00ee al\u0131\u015fkanl\u0131klar\u0131 hedef ald\u0131: Babas\u0131n\u0131n \u00e7al\u0131\u015ft\u0131\u011f\u0131 b\u00fcy\u00fck toprak sahibi “Efendi Dib”i ziyaret ederek “l\u00fctfuna” te\u015fekk\u00fcr etmeyi reddetti. Ona g\u00f6re s\u00fcnnet olan, sefere \u00e7\u0131kan\u0131n de\u011fil, yerinde oturan\u0131n hareket etmesi, ev sahibinin misafirini kar\u015f\u0131lamas\u0131yd\u0131. Bu, asl\u0131nda sahil b\u00f6lgesindeki e\u015fraf d\u00fczenine kar\u015f\u0131 sessiz fakat kararl\u0131 bir isyand\u0131.<\/p>\n\n\n\n

1913’te k\u00f6y\u00fcnde bir mektep a\u00e7t\u0131; g\u00fcnd\u00fcz \u00e7ocuklara, ak\u015fam yeti\u015fkinlere ders verdi. Ceble’deki \u0130brahim b. Edhem Camii’nde tefsir ve hadis okuttu, el-Mans\u00fbr\u00ee Camii’nde cuma hutbelerine ba\u015flad\u0131. Vaazlar\u0131 k\u0131sa s\u00fcrede \u00e7evre k\u00f6ylere yay\u0131ld\u0131; \u00e7\u00fcnk\u00fc o, al\u0131\u015f\u0131ld\u0131k \u00f6vg\u00fc dolu nutuklar yerine, k\u00f6yl\u00fcn\u00fcn derdini anlat\u0131yor, “efendiler”in zulm\u00fcn\u00fc te\u015fhir ediyor, \u00fcmmet birli\u011fi ve sosyal adalet fikrini i\u015fliyordu.<\/p>\n\n\n\n

Onun \u0131slah \u00e7izgisi iki s\u00fctun \u00fczerine kuruluydu: Cehaleti k\u0131rmak i\u00e7in ilim<\/strong>, Zalime boyun e\u011fmeyen bir \u015fuur i\u00e7in izzet<\/strong>.<\/p>\n\n\n\n

Kassam’a g\u00f6re ilim, sadece medreselerin duvarlar\u0131 aras\u0131nda kalamazd\u0131; tarlaya, pazara, soka\u011fa inmeliydi.<\/p>\n\n\n\n

Trablusgarp’tan Cebel-i Sihy\u00fbn’a: Cihad\u0131n <\/strong>c<\/strong>o\u011frafyas\u0131<\/strong><\/p>\n\n\n\n

30 Eyl\u00fcl 1911’de \u0130talyan donanmas\u0131 Trablus’u ku\u015fat\u0131nca, \u015eam ve sahil vilayetleri aya\u011fa kalkt\u0131. Ceble’nin gen\u00e7 hatibi Kassam da bu dalgan\u0131n \u00f6n saf\u0131ndayd\u0131. Hutbeleriyle halk\u0131 galeyana getirdi, ba\u011f\u0131\u015f kampanyalar\u0131 d\u00fczenledi, y\u00fczlerce genci g\u00f6n\u00fcll\u00fc yazd\u0131rd\u0131. Osmanl\u0131 devletinden \u0130skenderun \u00fczerinden sevk i\u00e7in izin al\u0131nd\u0131; g\u00f6n\u00fcll\u00fcler haftalarca limanda beklediler. Gemi gelmeyince \u00e7o\u011fu geri d\u00f6nd\u00fc; fakat Kassam pes etmedi, gizlice Libya’ya ge\u00e7ti, toplanan yard\u0131m\u0131n bir k\u0131sm\u0131n\u0131 bizzat ula\u015ft\u0131rd\u0131 ve \u00d6mer Muhtar’la g\u00f6r\u00fc\u015ft\u00fc.<\/p>\n\n\n\n

1914’te Birinci D\u00fcnya Sava\u015f\u0131 ba\u015flay\u0131nca, Osmanl\u0131 ordusuna g\u00f6n\u00fcll\u00fc yaz\u0131ld\u0131; g\u00fcney \u015eam’daki kampa g\u00f6nderildi. Fakat \u015eerif H\u00fcseyin’in isyan\u0131n\u0131 “karde\u015f kavgas\u0131” olarak g\u00f6rd\u00fc ve Arap’\u0131 T\u00fcrk’e, T\u00fcrk’\u00fc Arap’a k\u0131rd\u0131ran bu oyunun d\u0131\u015f\u0131nda kalmay\u0131 se\u00e7ti. Buna ra\u011fmen Hilafete ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 korudu; Arap\u00e7\u0131l\u0131k ve T\u00fcrk\u00e7\u00fcl\u00fck a\u015f\u0131r\u0131l\u0131klar\u0131na kap\u0131lmad\u0131.<\/p>\n\n\n\n

Sava\u015f bitip Frans\u0131z donanmas\u0131 1918’de Lazkiye ve sahil boyunca i\u015fgale giri\u015fince, Kassam art\u0131k “tarih\u00ee kritik an”\u0131n geldi\u011fini biliyordu. \u0130\u015fte o zaman, evini sat\u0131p paras\u0131n\u0131 silaha d\u00f6n\u00fc\u015ft\u00fcrd\u00fc, vaaz k\u00fcrs\u00fcs\u00fcn\u00fc bir “seferberlik k\u00fcrs\u00fcs\u00fc”ne \u00e7evirdi, gen\u00e7leri silahl\u0131 e\u011fitim i\u00e7in Cebel-i Sihy\u00fbn da\u011flar\u0131na \u00e7\u0131kard\u0131. Frans\u0131z karakollar\u0131na kar\u015f\u0131 bask\u0131nlar d\u00fczenlendi; Ceble, Alevi da\u011flar\u0131 ve Halep hatt\u0131 boyunca \u00fc\u00e7 direni\u015f oda\u011f\u0131 olu\u015ftu. Kassam, Amerikan “King\u2013Crane” Heyeti’ne “manday\u0131” reddeden s\u00f6zl\u00fc bir cevap vermekle yetinmedi; sahada fiil\u00ee m\u00fccadele ile konu\u015ftu.<\/p>\n\n\n\n

Frans\u0131zlar, onu kazanmak i\u00e7in af, para ve makam teklif ettiler; o ise: “Geldikleri gibi gitmedik\u00e7e bu topraklarda onlara bar\u0131\u015f yok.” tavr\u0131n\u0131 benimsedi. Hakk\u0131nda g\u0131yab\u00ee idam karar\u0131 verildi, ba\u015f\u0131na \u00f6d\u00fcl kondu, k\u00f6yler yak\u0131l\u0131p y\u0131k\u0131ld\u0131. Yetim b\u0131rak\u0131lan, g\u00f6\u00e7e zorlanan k\u00f6yl\u00fcleri koruyabilmek i\u00e7in bir karar ald\u0131: Direni\u015fi ba\u015fka bir cephede s\u00fcrd\u00fcrmek \u00fczere Filistin’e ge\u00e7ecekti.<\/p>\n\n\n\n

Hayfa’da <\/strong>y<\/strong>eni <\/strong>b<\/strong>ir <\/strong>c<\/strong>ephe: Minber, <\/strong>c<\/strong>emiyet ve <\/strong>g<\/strong>izli “Kassamc\u0131” <\/strong>h<\/strong>\u00fccreler<\/strong><\/p>\n\n\n\n

1921 y\u0131l\u0131 ba\u015flar\u0131nda Filistin’e giren Kassam, kald\u0131\u011f\u0131 birka\u00e7 yerden sonra Hayfa’ya yerle\u015fti. \u00c7\u00fcnk\u00fc Hayfa, hem liman \u015fehri, hem \u0130ngiliz donanmas\u0131n\u0131n \u00fcss\u00fc, hem de topraks\u0131z b\u0131rak\u0131lm\u0131\u015f k\u00f6yl\u00fclerin ve i\u015f\u00e7ilerin topland\u0131\u011f\u0131 b\u00fcy\u00fck bir i\u015f\u00e7i havzas\u0131yd\u0131. Ayn\u0131 zamanda, Siyonist yerle\u015fim politikas\u0131n\u0131n en g\u00f6r\u00fcn\u00fcr sahnelerinden biriydi.<\/p>\n\n\n\n

Filistin, resmen \u0130ngiliz mandas\u0131 alt\u0131na girmi\u015fti. Londra, Balfour Deklarasyonu’nu ad\u0131m ad\u0131m hayata ge\u00e7irmeyi hedefliyor; bir yandan Araplar\u0131 “dostluk ve himaye” s\u00f6ylemiyle oyalarken, di\u011fer yandan Yahudi g\u00f6\u00e7lerini kolayla\u015ft\u0131r\u0131yordu. Bu tabloda pek \u00e7ok lider ve ayd\u0131n h\u00e2l\u00e2 \u0130ngiliz s\u00f6zlerine g\u00fcveniyor, “m\u00fczakereyle \u00e7\u00f6z\u00fcm” umudunu ta\u015f\u0131yordu. Kassam ise ba\u015ftan \u015fu h\u00fckm\u00fc verdi:<\/p>\n\n\n\n

“\u0130ngiltere, Filistin’in d\u00fc\u015fman\u0131d\u0131r; <\/strong>S<\/strong>iyonizm de onun koludur.”<\/strong><\/p>\n\n\n\n

Hayfa’da \u00f6nce \u0130sl\u00e2m K\u0131z Mektebi’nde, sonra el-Burc \u0130slam Mektebi’nde ders verdi. Ayn\u0131 anda i\u015f\u00e7ilere, okuma\u2013yazma bilmeyenlere gece s\u0131n\u0131flar\u0131 a\u00e7t\u0131. Hutbe i\u00e7in ise, \u00f6nce \u015fehrin b\u00fcy\u00fck camilerine \u00e7\u0131kt\u0131; 1925’te in\u015fa edilen \u0130stiklal Camii a\u00e7\u0131ld\u0131\u011f\u0131nda da imam ve hatip olarak buran\u0131n daimi sesi oldu. 1928’de, Gen\u00e7 M\u00fcsl\u00fcmanlar Derne\u011fi’nin Hayfa \u015fubesinin kurulu\u015funa \u00f6nc\u00fcl\u00fck etti ve ba\u015fkanl\u0131\u011f\u0131n\u0131 \u00fcstlendi.<\/p>\n\n\n\n

M\u00fccadelesi \u00fc\u00e7 ana hatta ilerliyordu:<\/strong><\/p>\n\n\n\n

1. Sosyal\u2013e\u011fitsel hat:<\/strong><\/p>\n\n\n\n

Okullar, gece kurslar\u0131, i\u015f\u00e7iler ve k\u00f6yl\u00fclerle s\u00fcrekli temas… Cehaleti k\u0131rmadan ne dinin, ne direni\u015fin omuzlanamayaca\u011f\u0131n\u0131 biliyordu.<\/p>\n\n\n\n

2. Davetsel\u2013fikr\u00ee hat:<\/strong><\/p>\n\n\n\n

Hutbeleriyle, Haifa’daki be\u015fer\u00ee ve b\u00e2t\u0131l cereyanlara \u2013Bahailik, Kadiyanilik, misyonerlik faaliyetleri\u2013 kar\u015f\u0131 koydu. \u00dcmmet fikrini, zulme kar\u015f\u0131 onurlu duru\u015fu, “tek \u00fcmmet \u2013 tek dava” \u015fuurunu anlatt\u0131.<\/p>\n\n\n\n

3. Silahl\u0131 direni\u015f hatt\u0131:<\/strong><\/p>\n\n\n\n

\u0130\u015f\u00e7i, k\u00f6yl\u00fc ve gen\u00e7lerden olu\u015fan k\u00fc\u00e7\u00fck h\u00fccreler kurdu. Bu h\u00fccreler, sonraki y\u0131llarda “el-Usbe el-Kass\u00e2miyye” diye an\u0131lacakt\u0131. Her h\u00fccre en fazla be\u015f\u2013on ki\u015fiden olu\u015fuyor, di\u011fer h\u00fccrelerin varl\u0131\u011f\u0131ndan habersiz \u00e7al\u0131\u015f\u0131yordu. \u00dcyeler, uzun s\u00fcreli g\u00f6zlemden ge\u00e7iyor, iman, sadakat ve s\u0131r saklama hususunda deneniyordu.<\/p>\n\n\n\n

1928’den itibaren bu gruplar, Hayfa ve \u00e7evresinde \u0130ngiliz hedeflerine y\u00f6nelik silahl\u0131 eylemler yapmaya ba\u015flad\u0131lar. Buna ra\u011fmen \u0130ngiliz istihbarat\u0131 bu yap\u0131lar\u0131n i\u00e7 y\u00fcz\u00fcn\u00fc \u00e7\u00f6zmeyi ba\u015faramad\u0131; zira Kassam son derece titizdi. Nitekim 1929’daki Burak Olaylar\u0131 s\u0131ras\u0131nda bile, bu h\u00fccrelerin varl\u0131\u011f\u0131 geni\u015f kitlelerce bilinmiyordu.<\/p>\n\n\n\n

Kassam, her vaaz\u0131nda \u015funu vurguluyordu: Silahl\u0131 devrim, \u0130ngiliz mandas\u0131n\u0131 bitirmenin ve Yahudi devletinin kurulmas\u0131n\u0131 engellemenin tek yoludur.<\/strong> O y\u0131llarda Filistinli milliyet\u00e7i hareketlerin \u00e7o\u011fu, protesto ve dilek\u00e7e \u00e7izgisini a\u015fam\u0131yordu. Bu nedenle Kassam’\u0131n \u00e7izgisi, hem cesur hem de “erken” bir \u00e7\u0131k\u0131\u015f niteli\u011fi ta\u015f\u0131yordu.<\/p>\n\n\n\n

Ya’bed \u00c7arp\u0131\u015fmas\u0131: Bir <\/strong>\u015f<\/strong>ehadet ve <\/strong>a<\/strong>rd\u0131ndan <\/strong>k<\/strong>opan <\/strong>f<\/strong>\u0131rt\u0131na<\/strong><\/p>\n\n\n\n

1935 y\u0131l\u0131na gelindi\u011finde, \u0130ngilizler Kassam \u00fczerindeki takibini art\u0131rd\u0131. Yahudi g\u00f6\u00e7leri ve toprak kay\u0131plar\u0131 dramatik seviyelere ula\u015ft\u0131; i\u015fsiz ve topraks\u0131z Arap k\u00f6yl\u00fclerinin say\u0131s\u0131 h\u0131zla artt\u0131. Kassam, daha harekete ge\u00e7meden \u00f6rg\u00fct\u00fcn belinin k\u0131r\u0131lmas\u0131ndan endi\u015fe ediyordu. Bu y\u00fczden, “hen\u00fcz eldeyken” ipleri koparmay\u0131, yani da\u011fa \u00e7\u0131k\u0131p a\u00e7\u0131k cihad\u0131 ba\u015flatmay\u0131 kararla\u015ft\u0131rd\u0131.<\/p>\n\n\n\n

Ekim 1935’te \u0130stiklal Camii’nde verdi\u011fi son hutbe, haf\u0131zalara \u015fu c\u00fcmlelerle kaz\u0131nd\u0131:<\/p>\n\n\n\n

“Ey insanlar! Size dininizin meselelerini \u00f6\u011frettim; art\u0131k her biriniz bu konuda \u00e2lim say\u0131l\u0131rs\u0131n\u0131z. Size yurdunuzun meselesini anlatt\u0131m; art\u0131k sizin \u00fczerinize cihad farz oldu. Tebli\u011f ettim mi? Allah’\u0131m \u015fahit ol! Haydi cihada ey M\u00fcsl\u00fcmanlar, haydi cihada ey M\u00fcsl\u00fcmanlar!”<\/p>\n\n\n\n

Bu hutbeden sonra Hayfa’da kimse onu bir daha g\u00f6rmedi. Silah\u0131n\u0131, az\u0131\u011f\u0131n\u0131 ve en g\u00fcvendi\u011fi on kadar yol arkada\u015f\u0131n\u0131 al\u0131p Cenin taraf\u0131ndaki da\u011flara y\u00f6neldi. Plan \u015fuydu: Da\u011flarda saklanarak, h\u00fccreler \u00fczerinden eylemleri s\u00fcrd\u00fcrmek, k\u00f6y k\u00f6y dola\u015farak cihad \u00e7a\u011fr\u0131s\u0131n\u0131 yaymak…<\/p>\n\n\n\n

Fakat 7 Kas\u0131m 1935’te Zer’\u00een k\u00f6y\u00fcnde bir \u00e7at\u0131\u015fma ya\u015fand\u0131; bir \u0130ngiliz askeri \u00f6ld\u00fcr\u00fcld\u00fc. Bunun ard\u0131ndan, \u0130ngilizler b\u00f6lgedeki b\u00fct\u00fcn \u015f\u00fcpheli hareketleri mercek alt\u0131na ald\u0131, casuslar\u0131n\u0131 k\u00f6yl\u00fc k\u0131l\u0131\u011f\u0131nda etrafa yayd\u0131. 19 Kas\u0131m’da, Kassam ve on arkada\u015f\u0131n\u0131n Yabed yak\u0131nlar\u0131ndaki Nezlet\u00fc’\u015f-\u015eeyh Zeyd civar\u0131nda olduklar\u0131n\u0131 tespit ettiler.<\/p>\n\n\n\n

20 Kas\u0131m sabah\u0131, Kassam’\u0131n s\u0131\u011f\u0131nd\u0131\u011f\u0131 k\u00fc\u00e7\u00fck korulu\u011fu, \u00f6nce onlarca, k\u0131sa s\u00fcre sonra y\u00fczlerce asker ku\u015fatt\u0131. Kassam ve yan\u0131ndaki on civar\u0131nda m\u00fccahid, a\u011fa\u00e7lar ve kayalar aras\u0131nda mevzi ald\u0131. \u0130ngiliz kumandan megafonla “Teslim olun, hayat\u0131n\u0131z\u0131 kurtar\u0131n!” diye ba\u011f\u0131rd\u0131. Kassam’\u0131n cevab\u0131 netti: “Teslim olmayaca\u011f\u0131z; bu Allah yolunda cihadd\u0131r!”<\/strong><\/p>\n\n\n\n

Arkada\u015flar\u0131na d\u00f6n\u00fcp, “\u015eehid olarak \u00f6l\u00fcn!” diye seslendi. Onlar da tekbirler getirdiler. Sabah\u0131n erken saatlerinde ba\u015flayan \u00e7arp\u0131\u015fma, ikindi vaktine kadar s\u00fcrd\u00fc. Sonunda Kassam aln\u0131ndan vurularak \u015fehid oldu; \u00fc\u00e7 arkada\u015f\u0131yla birlikte orada can verdi. \u0130ki ki\u015fi a\u011f\u0131r yaraland\u0131, d\u00f6rt ki\u015fi esir al\u0131nd\u0131. \u0130ngiliz taraf\u0131nda da bir\u00e7ok asker \u00f6ld\u00fc.<\/p>\n\n\n\n

21 Kas\u0131m 1935’te, Hayfa’da on binlerce insan Kassam ve arkada\u015flar\u0131n\u0131n cenazesine kat\u0131ld\u0131. Gazeteler, “Suriye’nin kuzeyinden gelen bir \u00e2limin, Filistin’in g\u00fcneyinde bir isyan ruhu b\u0131rakarak gitti\u011fi”ni yaz\u0131yordu. Onun \u015fehadeti, yaln\u0131zca bir hadise de\u011fildi; 1936’da patlak verecek B\u00fcy\u00fck Filistin \u0130syan\u0131’n\u0131n ate\u015fini tutu\u015fturan k\u0131v\u0131lc\u0131md\u0131.<\/p>\n\n\n\n

90 y\u0131l s<\/strong>onra Kassam: Sadece <\/strong>b<\/strong>ir <\/strong>i<\/strong>sim <\/strong>d<\/strong>e\u011fil, <\/strong>b<\/strong>ir <\/strong>\u00f6<\/strong>l\u00e7\u00fc<\/strong><\/p>\n\n\n\n

Bug\u00fcn, \u0130zzeddin el-Kassam’\u0131n \u015fehadetinin \u00fczerinden 90 y\u0131l ge\u00e7mi\u015fken, Filistin h\u00e2l\u00e2 i\u015fgal alt\u0131nda; Gazze ku\u015fatma ve y\u0131k\u0131mlar alt\u0131nda; Kud\u00fcs’te stat\u00fc daralt\u0131lmaya devam ediyor. B\u00f6yle bir zamanda Kassam’\u0131 hat\u0131rlamak, sadece bir “tarih bilgisi” de\u011fil, bir “y\u00f6n tayini” meselesidir.<\/p>\n\n\n\n

Kassam bize \u015funlar\u0131 \u00f6\u011fretiyor:<\/p>\n\n\n\n

-\u0130\u015fgalci, ne kadar yumu\u015fak konu\u015fursa konu\u015fsun, i\u015fgalcidir; onu dost ve hakem konumuna getirmek, davay\u0131 kaybetmenin ilk ad\u0131m\u0131d\u0131r.<\/p>\n\n\n\n

-\u0130lim, zulme kar\u015f\u0131 susan bir dille birle\u015fti\u011finde, sahibini kurtarmaz; bilakis onu tarih \u00f6n\u00fcnde mahk\u00fbm eder.<\/p>\n\n\n\n

-Silahl\u0131 direni\u015f, \u00f6fke n\u00f6beti de\u011fil; uzun bir haz\u0131rl\u0131k, gizli bir \u00f6rg\u00fctlenme ve sonunda g\u00f6ze al\u0131nan bir \u015fehadet s\u00f6zle\u015fmesidir.<\/p>\n\n\n\n

\u0130zzeddin el-Kassam, “Filistin ihtilalini tetikleyen Suriyeli bir \u00e2lim” olarak tarihe ge\u00e7ti. Ondan sonra gelen ku\u015faklar, onun ad\u0131n\u0131 ta\u015f\u0131yan birlikler kurdular; “Kassamc\u0131lar” ifadesi, bir \u00e7izgiyi, bir ruhu, bir kararl\u0131l\u0131\u011f\u0131 anlat\u0131r oldu. Bug\u00fcn h\u00e2l\u00e2 Filistin’de bir direni\u015f \u00f6rg\u00fct\u00fcn\u00fcn asker\u00ee kanad\u0131 onun ad\u0131n\u0131 ta\u015f\u0131yorsa, bu, Ya’bed ormanlar\u0131nda yere d\u00fc\u015fen o kan\u0131n kurumad\u0131\u011f\u0131n\u0131n, h\u00e2l\u00e2 yeni nesillere seslendi\u011finin bir i\u015faretidir.<\/p>\n\n\n\n

Rahmet olsun \u0130zzeddin el-Kassam’a…<\/p>\n\n\n\n

Onun gibi \u00e2lim\u2013m\u00fccahidler, sadece ge\u00e7mi\u015fin hat\u0131ras\u0131 olarak de\u011fil, mazlum co\u011frafyalar\u0131n yar\u0131n\u0131n\u0131 in\u015fa etmek isteyen her nesil i\u00e7in bir k\u0131ble ve bir \u00f6l\u00e7\u00fc olarak kalmaya devam etsin.<\/p>\n","protected":false},"excerpt":{"rendered":"

Prof. Dr. Vasfi A\u015fur Ebu Zeyd\/ Akademisyen, Yazar \u0130zzeddin el-Kassam’\u0131n \u0131slah \u00e7izgisi iki s\u00fctun \u00fczerine kuruluydu: Cehaleti k\u0131rmak i\u00e7in ilim, Zalime boyun e\u011fmeyen bir \u015fuur i\u00e7in izzet. Kassam’a g\u00f6re ilim, sadece medreselerin duvarlar\u0131 aras\u0131nda kalamazd\u0131; tarlaya, pazara, soka\u011fa inmeliydi. Prof. Dr. Vasfi A\u015fur Ebu Zeyd\/ Akademisyen, Yazar 20 Kas\u0131m 1935… Ya’bed ormanlar\u0131nda \u0130zzeddin el-Kassam’\u0131n \u015fehadetinin …<\/p>\n","protected":false},"author":31,"featured_media":52766,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"om_disable_all_campaigns":false,"_themeisle_gutenberg_block_has_review":false,"_joinchat":[],"footnotes":""},"categories":[58,44,47],"tags":[],"class_list":["post-52765","post","type-post","status-publish","format-standard","has-post-thumbnail","","category-forum","category-egitim","category-haberler"],"_links":{"self":[{"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/posts\/52765","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/users\/31"}],"replies":[{"embeddable":true,"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/comments?post=52765"}],"version-history":[{"count":2,"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/posts\/52765\/revisions"}],"predecessor-version":[{"id":52768,"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/posts\/52765\/revisions\/52768"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/media\/52766"}],"wp:attachment":[{"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/media?parent=52765"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/categories?post=52765"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/tags?post=52765"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}