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The movement of the murid formed around Naqshi Sheikh Halil Ibrahim Sogukoglu in the region of Kurd-Dagh in the north of Aleppo is an important but neglected event of our recent history. The aim of this article is examine historical devolepment of the mounoument and is to make some inferences about movement. The Murit movement, which has been formed since the end of the 1920’s, gradually became a social and anti-feudal character. Sogukoglu, who has connections with Turkey, introduced himself as a soldier in the region. The movement supported both by Turkey and by the Patriotic Masses in Syria due to its anti-French character has been strengthened since 1936 and has become a powerhouse in the region. The murids first clashed with the French supported local big landowners, then with the French. Finally, the French have organized a military campaign involving aircrafts against the movement on the Kurd Mountain. At the end of the campaign, a large number of people have fled to Turkey and have been settled here. The act that played a part in the participation of Hatay in Turkey was ignored especially because the components of the movement did not fit the frame of the identity and official political discourse. At the same time, the movement is not systematic and organized but it is important for Turkey to demonstrate that it at least shows political intention to take the Aleppo and its North from time to time as a political maneuver.

İran Devrimi sırasında yaşananlarıyerinde gözlemleyen Foucault, siyasi maneviyatın motive ettiği kitleselgösterilerden derinden etkilenir. Düşüncesinden izler taşıması sebebiyle Foucault’nun devrime duyduğu ilgitek sebebe indirgenemez. Foucault,devrimin dinamiği olan siyasi maneviyatı yeni bir politik tahayyül açığa çıkışıolarak görmüştür. Söz konusu siyasi maneviyat modern siyasi düşüncenin aşinaolmadığı yeni bir politika yapma tarzı ve öznellik inşa sürecidir. Dini vesiyasi olanın bir diğeri içinde çözüldüğü İran Devrimi, Batı politikrasyonalizmin sınırına işaret etmekte, farklı bir düşünce ve eyleme tarzınınmümkün olduğunu göstermektedir. Batılı perspektiften anormal/akıldışı olandevrim total bir red ve direniş hareketidir. Müşterek iradeyi açığa çıkarandevrim ayrıca liner, teleolojik tarih tasavvuruna açıkça bir meydan okumadır.Çatışma ve uzlaşmayı esas alan sağ ve sol devrim modellerinin uymayan İranDevrimi yeni bir öznellik ve etik inşasını beraberinde getirmiştir. Devrimdinamiği oluşturan siyasi maneviyat onun tekilliğini ve ayrıcalığınıoluşturmaktadır. Gerçekte devrimin özünü oluşturan yeni öznellik, etik vebenlik teknolojileri İslami bir kısımilke ve pratiklerin Foucaultçu dile tercümesidir., Foucault, who observed what happened during the iran revolution, was deply impressed by mass demonstration motivated by political spirituality.Foucault’s interest to revolution can not be reduced to a dingle reason because it has parts of his philosophy. Foucault sees political spirituality is a come out of political imagination. Political spirituality is a construction process of a new political style and subjectivity which modern political thought hasn’t been familiar to, İslamic revolution, which religion and politic disintegrate one another, points to west political rationalism and shows that different thinking and acting are possible revolution which is abnormal and non-intellectual from Western perspective is an total rejection and resistance movement.Revolution that revelals the common will isolso a challange to the linear, teleogical history concept. Iran Revolution which doesn’t fit right and left revolution pattern based on confliction and reconcilition, brought a new subjectivity and ethic construction with it. Political spirituality generates singularity and privilage of revolution.In reality new subjectivity, ethic and self technologies which generate the core of revolution is the translation of Islamic principles and practices in Foucault way.