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Suriye'nin Nusayri Yüzü Ve İran

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Suriye'nin Nusayri Yüzü Ve İran Kapak Konusu Hafız Esad’ın İktidarıyla birlikte özellikle ordu ve istihbarat Nusayrilerin kontrolüne girmişti. Suriye’nin Nusayri Yüzü ve İran Syria’s Nusayri Side and Iran Pınar ARIKAN Abstract Since the uprisings started in Syria on March 15th, 2011 there has been a debate on emergence of a split in Syrian society into different groups. Ethnical identities, which were covered with secular consensus for so many years, reappeared as a political dynamic. While Nusayri/Alawite identity of Bashar Assad administ- ration has begun to be emphasized, there has been another debate on reasons for Iran’s support to Assad against the opposition, which underlines common interests and sectarian solidarity on the base of Shi’a iden- tity between the two countries. The aim of this article is to shed light to these debates that are on the basis of sectarian issues by understanding the Nusayri/Alawite identity in Syria and to discuss the sectarian factor in Syria’s relations with Iran that has a Shi’a identity. The article argues that religious concerns are inexpli- cit in Iran’s support to Assad administration. However, strategic concerns are clear and explicit. Therefore, strategic concerns are prior to religious ones in current Iranian policy regarding Syria. 18 Temmuz 2012 - Cilt: 4 - Sayı: 43 Kapak Konusu Beşar Esad yönetiminin Nusayri/Alevi kimliği ön plana çıkarken Şii İran’ın muhalefete karşı Esad’ı desteklemesinin nedenlerinden biri olarak ortak Şii kimliğine dayanan çıkar birliği ve mezhepsel dayanış- ma tartışması yapılmaya başlandı. Giriş sonra el-Junbulani, daha sonra ise el-Khasibi gel- miştir. El-Khasibi’nin (ö. 957) Nusayri tarihinde Suriye’de 15 Mart 2011 tarihinde patlak veren önemi büyüktür. Nusayrileri kendi öğretisi et- ayaklanmalardan sonra toplumun farklı gruplara rafında birleştiren kişi olarak tanınan el-Khasibi bölünmesi konuşulmaya başlandı. Uzun yıllardır Bağdat’ta ve Halep’te olmak üzere iki Nusayri etnik kimliklerin seküler bir konsensüsle örtül- medresesi kurmuş, en önemlisi Kitab-al-Hidaya meye çalışıldığı Suriye’de bu kimlikler yeniden al-Kubra (Yüce Rehberlik Kitabı) olmak üzere siyasetin bir parçası oldu. Beşar Esad yönetimi- pek çok eser bırakmıştır. El-Khasibi’nin Birinci nin Nusayri/Alevi kimliği ön plana çıkarken Şii İmam Hz. Ali’ye kadar uzanan bir zincirden “ila- İran’ın muhalefete karşı Esad’ı desteklemesinin hi bilgiyi” aldığına inanılmaktadır. nedenlerinden biri olarak ortak Şii kimliğine dayanan çıkar birliği ve mezhepsel dayanışma Nusayri topluluğu için 10. yy.’a kadar el- tartışması yapılmaya başlandı. Bu yazının amacı Namiriyya adı kullanılmıştır. 10. yy.’dan sonra ise mezhep eksenli bu tartışmalara ışık tutabilmek i- Khasibiyya veya Nusayri adıyla anıldılar. Bugün çin Suriye’deki Nusayri/Alevi kimliğini tanıtmak Suriye Nusayrileri için kullanılan Alevi ismi ise ve Şii kimliğine sahip İran ile ilişkisinde mezhep oldukça yenidir ve 1920’lere dayanmaktadır.1 faktörünün rolünü tartışmaktır. El-Khasibi’den sonra Nusayriler’in dini lide- Nusayriliğin Mezhepsel Geçmişi ri olan el-Tabarani (ö.1034) Halep’teki Nusayri medresesini 1031’de Lazkiye’ye taşıdı. Bağdat’ta- Nusayri isminin Ebu Şuayb olarak bilinen ve ki medrese ise Moğol hükümdarı Hülagü tara- İran kökenli olduğu tahmin edilen Muhammed fından 1258’de tahrip edildi. El-Tabarani bütün İbn Nusayr el-Namiri el-Bakri el-Abdi’den (ö. Nusayri cemaatini birleştiren son dini lider oldu. 883) gelmektedir. Şiiliğin on birinci İmamı el- Ölümünden sonra Nusayri cemaati dağılarak Askeri ile aynı zamanda Irak’ın Samarra kentin- bağımsız şeyhler etrafında toplandılar. Sünni- de yaşamıştır. Arap kabilelerinden ben-i Namiri ler tarafından din dışı olarak görülen bir inanca ile ilişkilendirildiğinden dolayı Namiri adıyla da sahip olan Nusayriler, Ali’yi ve İmamları ilahlaş- anılmaktadır. Muhammed İbn Nusayr, Nusayri- tırmaları nedeniyle de On İki İmam Şiası’ndan ler tarafından yazılan pek çok eserde “On birin- ayrılıyorlardı. Aşırı inançları onları bulunduk- ci İmam Hasan el-Askeri’ye açılan kapı” olarak ları coğrafyada izole bir hayat sürmeye itti. anılmaktadır. Suriye’nin kuzeybatısındaki dağlara çekilen Nu- sayriler 1220’de İsmaililer ile birleşen Kürtler’in Muhammed İbn Nusayr, on ikinci İmam saldırısına uğradılar. Kuzey Irak’taki Sinjar Pren- Mehdi’nin gaybetinden sonra kendisinin İmam si el-Makzun’dan yardım isteyen Nusayriler, olduğunu iddia etmiş ve Ehl-i Beyt’e olan sevgisi İsmaililer’in el-Makzun’un tarafına geçmesi ile ile İmamları İlahlaştırmıştır. Kendisinden sonra bu saldırıdan kurtuldular. El-Makzun’la birlikte İmamlara açılan “kapı” olarak İbn Jundub, daha Irak’tan gelenler Suriye’deki Nusayri aşiretlerin- Temmuz 2012 - Cilt: 4 - Sayı: 43 19 Kapak Konusu İran İslam Cumhuriyeti ile kurduğu yakın ilişki Esad’ın dini meşruiyetini sağlama amacına dolaylı yoldan hizmet etmişti. den Haddadiya, Matawira, Muhaliba, Darawisa, İbn Teymiye Moğol saldırısından sonra Şam’a Numaylatiyya ve Ben-i Ali’nin atalarıdırlar ki göç etmek zorunda kalmıştı. Hanbeli din adam- Suriye’nin ilk Nusayri devlet başkanı Hafız Esad ları arasında en meşhurlarından olan ve İslam’ın da bunlardan Numaylatiyya aşiretine mensuptur. ilk kaynaklarına dönülmesini (selefilik) savunan İbn Teymiye, Şiilik de dahil olmak üzere bunun El-Makzun’ndan sonra Nusayrilerin öne çıkan dışındaki bütün İslam inançlarını sapkın addetti. lideri Haddadiya aşiretinden Şeyh al-Tubani Al-Fatawa al-Kubra adlı fetva kitabında Risala fi (ö.1300) olmuştur. 1258’de Moğol saldırısın- al-rad ‘ala al-Nusayriyya başlığıyla yazdığı fet- dan sonra Abbasilerin yıkılması ile oluşan siyasi vada Nusayrilerin inançlarını ve bunların nasıl otorite boşluğu ve azınlıklara tolerans gösteri- sapkınlık olduğunu anlatmış, İslam’a ve Müslü- len ortamdan yararlanan Nusayriler 1317’den manlara düşmanlıklarından bahsetmiştir.2 Osmanlı’nın 1517’de Mısır’ı fethine kadar Mem- lük yönetiminde yaşadılar. Nusayriler, aşırı inanç- 16. yy.’ın başlarında bölgede yükselen iki bü- ları nedeniyle 14. yy.’a kadar zaman zaman Sünni- yük güç İran’da kurulan Şii devleti Safeviler ve lerin saldırısına uğramış ve kafir olarak görülmüş Sünniliği benimsemiş Osmanlılar olarak ortaya olsalar da İslam dünyasında Nusayrilik karşıtı ilk çıktığında Osmanlı yönetimindeki Nusayriler fetva 1317’de Hanbeli din adamı Taqi el-Din İbn Safeviler’e yakınlık duyuyorlardı. Bunu bir tehdit Teymiye tarafından yayınlandı. Harran’da doğan olarak algılayan Osmanlı devleti Nusayrilere karşı 20 Temmuz 2012 - Cilt: 4 - Sayı: 43 Kapak Konusu birtakım tedbirlere başvurdular. Sultan Selim’in, ettiler. Bu dönemde ayrıca kötü ekonomik koşul- 1514’te Mısır’ı fethinden önce Safeviler’le mü- larda yaşayan ve çocuklarına eğitim aldıramayan cadele ettiği sırada İran sınırına yakın yaşayan Nusayri halkı erkek çocuklarını Fransa ordusu- Nusayri nüfusun belirlenmesini istediği ve da- nun hizmetine verme yolunu seçti. Böylece Nu- ha sonra da buralarda katliam yaptığı rivayet sayrilerin 1960’lara kadar sürecek ordu içindeki edilmektedir.3 Nusayriler, Osmanlılar tarafından yükselmeleri süreci başlamış oldu ve 1970’de si- Müslüman kabul edilmedikleri gibi Hıristiyanlar yasi kontrolü ele geçirmelerine kadar vardı. ve Yahudiler gibi zimmi de sayılmıyorlardı. Bu nedenle millet sistemine göre yönetilmediler ve 1936’da Fransa, Suriye milliyetçileri ile Paris’te iç işlerinde bağımsızlık tanınmadı4 19. yy. boyun- Suriye’nin bağımsızlığı için müzakerelere baş- ca Osmanlılara karşı sık sık ayaklanan Nusayriler ladığında Nusayriler, Suriye ile birleşmek iste- fakirliklerini bahane göstererek Osmanlı’ya vergi mediklerine dair beyannameler gönderdiler. Bu ödemek istemiyorlardı. Osmanlı’nın Nusayrileri beyannamelerde, Sünni Müslümanlardan farklı askere alma girişimi de ayaklanmaların başka bir olduklarını, resmi dini İslam olan Suriye ile bir- sebebi oldu. Bu yüzyılın sonuna gelindiğinde ise leşmek istemediklerini çünkü İslam’ın Alevilere bölgede dini azınlıklara Batı’nın müdahalesinden kafir gözüyle baktıklarını belirtmekteydiler. Bu çekinen Osmanlılar, Nusayrileri kendi yanlarına nedenle Fransız hükümetinden Alevilerin kendi çekmeye çalıştılar. Nusayri köylerinde okullar ve küçük topraklarında bağımsız olarak yaşamala- camiiler inşa eden Osmanlılar buralarda Sünni rına izin vermelerini talep ediyorlardı.7 Tam bu din adamlarının eğitimleri aracılığı ile Nusayri- sırada Kudüs’te doğan, 1921-38 yılları arasında leri, Sünni İslam’a döndürmeye çabaladılar.5 Kudüs Baş Müftülüğü yapan ve Arap milliyetçi- si olarak tanınan Muhammed Emin el-Hüseyni, 1916’da Fransa ve İngiltere’nin imzaladığı giz- Suriye Alevilerinin Müslüman olarak tanınma- li Sykes-Picot anlaşmasına dayanarak bölünen ları konusunda bir fetva yayınladı. Hac Emin el- Suriye topraklarının bir parçası olan Nusay- Hüseyni, 1 Temmuz 1936’da yayınladığı bu fetva ri bölgesi 1. Dünya Savaşı’ndan sonra Fransız ile Batılı işgalciler karşısında Suriye halkını bir- mandası altına girdi. Fransa, Suriye topraklarını leştirmek amacındaydı. Bu fetvadan sonra pek dört bölgeye böldü ve bunlardan biri de Nusayri çok Alevi din adamı İslam’a olan inançlarına ve nüfusun yoğun olarak bulunduğu Lazkiye böl- Şii Müslümanlar olduklarına dair açıklamalarda gesiydi. Alevi toprağı olarak anılmaya başlanan bulundular. Hatta Alevi öğrencilerden oluşan bir bölgede 1 Haziran 1922’de Alevi özerk devle- grup, Irak’ın Necef kentine gönderilerek orada ti, 1933’te de Lazkiye hükümeti kuruldu. Ale- Şii İslam doktrinleri konusunda eğitim aldılar ve vi özerk devletinin kurulması ile birlikte ‘Alevi’ başta Lazkiye olmak üzere pek çok şehirde Cafe- ismini kazanan Nusayriler, Müslüman
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