Yaï¿½anmakta olan geliï¿½meler, 19. yï¿½zyï¿½lda yaygï¿½n olarak benimsenen materyalist felsefenin, 21. yï¿½zyï¿½lda tamamen terk edilmeye baï¿½landï¿½ï¿½ï¿½nï¿½ ve yerini, Allah inancï¿½na ve Kuran ahlakï¿½na bï¿½raktï¿½ï¿½ï¿½nï¿½ gï¿½steriyor.

ï¿½nsan, yaratï¿½lï¿½ï¿½ï¿½ gereï¿½i mutlu ve huzurlu yaï¿½amak ister. Allah'ï¿½n Kuran'da bildirdiï¿½i ahlak yapï¿½sï¿½, insanï¿½n fï¿½tratï¿½na en uygun yaï¿½amï¿½ sunar. Kuran ahlakï¿½ dï¿½ï¿½ï¿½ndaki yollarï¿½n hepsi insanï¿½n huzursuz yaï¿½am sï¿½rmesine neden olur.

21. yï¿½zyï¿½lda Kafkaslar'daki enerji koridorunun anahtar ï¿½lkesi Tï¿½rkiye'dir. Aynï¿½ zamanda Tï¿½rkiye; Osmanlï¿½ Devleti Nizamï¿½'na ï¿½zlem duyan Kafkas halklarï¿½nï¿½n, huzur ve barï¿½ï¿½ ortamï¿½nï¿½ yaï¿½amalarï¿½ iï¿½in bï¿½lgeyle etnik ve kï¿½ltï¿½rel baï¿½larï¿½ olan ve Kafkaslar'da istikrarï¿½ saï¿½layabilecek tek ï¿½lkedir de...

Din adï¿½na ortaya ï¿½ï¿½karak terï¿½r uygulayan, baskï¿½cï¿½ rejimler oluï¿½turan, dï¿½nyayï¿½ gï¿½zelleï¿½tirmek yerine ï¿½irkinleï¿½tiren kiï¿½i ve gruplara karï¿½ï¿½ uygulanmasï¿½ gereken tek bir ï¿½ï¿½zï¿½m vardï¿½r: Bu ï¿½ï¿½zï¿½m, gerï¿½ek ï¿½slam ahlakï¿½nï¿½n ortaya konmasï¿½dï¿½r.

Yahudiler MS 70 yï¿½lï¿½nda Kudï¿½s'ten sï¿½rï¿½ldï¿½kten sonra, dï¿½nyanï¿½n farklï¿½ bï¿½lgelerine yayï¿½lmaya baï¿½ladï¿½lar. 19. yï¿½zyï¿½la kadar sï¿½ren bu "diaspora" dï¿½neminde Yahudilerin ezici ï¿½oï¿½unluï¿½u kendilerini dini bir grup olarak gï¿½rï¿½yorlardï¿½. ï¿½oï¿½u Yahudi zamanla iï¿½inde yaï¿½adï¿½ï¿½ï¿½ ï¿½lkenin dilini benimsedi. ï¿½rneï¿½in Almanya'daki Yahudiler Almanca, ï¿½ngiltere'deki Yahudiler ï¿½ngilizce konuï¿½maya baï¿½ladï¿½lar. ï¿½branice sadece dualarda ve dini metinlerde kullanï¿½lan kutsal bir dil olarak kaldï¿½. 19. yï¿½zyï¿½lda Avrupa ï¿½lkelerinde bulunan Yahudilerin ï¿½zerlerindeki bazï¿½ sosyal kï¿½sï¿½tlamalar da kaldï¿½rï¿½lï¿½nca, Yahudiler iï¿½inde yaï¿½adï¿½klarï¿½ toplumlarla kaynaï¿½maya baï¿½ladï¿½lar. 19. yï¿½zyï¿½lï¿½n sonlarï¿½na gelindiï¿½inde, Yahudilerin ï¿½oï¿½unluï¿½u kendilerini bir "ï¿½rk" veya "millet" olarak deï¿½il, "dini cemaat" olarak gï¿½rï¿½yorlardï¿½. Kendilerini "Musevi Almanlar", "Musevi ï¿½ngilizler" veya "Musevi Amerikalï¿½lar" olarak tanï¿½mlï¿½yorlardï¿½.

Yarï¿½m asra yakï¿½n bir zamandï¿½r baskï¿½larla karï¿½ï¿½ karï¿½ï¿½ya kalan Keï¿½mir halkï¿½nï¿½n tek dileï¿½i, dinlerini rahatï¿½a yaï¿½ayabilecekleri, insanlarï¿½n sadece Mï¿½slï¿½man olduklarï¿½ iï¿½in zulï¿½m gï¿½rmeyecekleri, ï¿½ocuklarï¿½nï¿½ barï¿½ï¿½ ve gï¿½ven iï¿½inde bï¿½yï¿½tebilecekleri bir topraï¿½a sahip olmaktï¿½r.

Faï¿½ist yï¿½netimlerin hakim olduï¿½u Balkanlar ve Ortadoï¿½u'ya sï¿½rekli ï¿½atï¿½ï¿½ma, kargaï¿½a ve kaos hakimdir. Faï¿½ist vahï¿½etlerle dolu olan bu coï¿½rafyalara bir zamanlar Osmanlï¿½'nï¿½n saï¿½ladï¿½ï¿½ï¿½ barï¿½ï¿½ ve huzuru yeniden getirmek, ancak manevi deï¿½erlere inanan, Kuran ahlakï¿½nï¿½n temsilcisi ve bu deï¿½erlerden aldï¿½ï¿½ï¿½ ilhamla politika ï¿½reten bir ï¿½lke tarafï¿½ndan baï¿½arï¿½labilir.

Zorluk iï¿½inde yaï¿½ayan, borï¿½ bataï¿½ï¿½nda olan bir ekonomiyi dï¿½ze ï¿½ï¿½karabilmek, ancak ï¿½slam ahlakï¿½nï¿½n getirdiï¿½i ï¿½stï¿½n meziyetlerle mï¿½mkï¿½n olabilir. Bu ahlakï¿½n rehberliï¿½inde yaï¿½anan bir ortamda Allah korkusu ile hareket edilir. Dolayï¿½sï¿½yla, insanlar yalnï¿½z kendi ï¿½ï¿½karlarï¿½ iï¿½in deï¿½il, tï¿½m insanlarï¿½n ahatï¿½nï¿½ ve ï¿½ï¿½karï¿½nï¿½ gï¿½zeterek yaï¿½amlarï¿½nï¿½ sï¿½rdï¿½rï¿½rler.

Peygamberlerin Kuran'da aktarï¿½lan hayatlarï¿½ ve kavimlerine yaptï¿½klarï¿½ tebliï¿½ler iman edenler iï¿½in birer ï¿½rnektir. Bunun yanï¿½ sï¿½ra Kuran'da geleceï¿½e dair iï¿½aretler ve ï¿½zerinde dï¿½ï¿½ï¿½nï¿½lmesi gereken bazï¿½ sï¿½rlar da yer alï¿½r. Bu sï¿½rlardan bir kï¿½smï¿½ ise Kehf Suresi'ndedir.

Tarihin her dï¿½neminde insanlar evrenin ve canlï¿½larï¿½n kï¿½keni ï¿½zerinde dï¿½ï¿½ï¿½nmï¿½ï¿½ ve bu konuda ï¿½eï¿½itli fikirler ortaya atmï¿½ï¿½lardï¿½r. Bu fikirleri, evreni materyalist bakï¿½ï¿½ aï¿½ï¿½sï¿½yla aï¿½ï¿½klayanlar ve Allah'ï¿½n tï¿½m kainatï¿½ yoktan var ettiï¿½ini yani "yaratï¿½lï¿½ï¿½ gerï¿½eï¿½ini" gï¿½renler olmak ï¿½zere iki baï¿½lï¿½k altï¿½nda toplamak mï¿½mkï¿½ndï¿½r.

"Andolsun, onlarï¿½n kï¿½ssalarï¿½nda temiz akï¿½l sahipleri iï¿½in ibretler vardï¿½r. (Bu Kur'an) dï¿½zï¿½p uydurulacak bir sï¿½z deï¿½ildir, ancak kendinden ï¿½ncekilerin doï¿½rulayï¿½cï¿½sï¿½, herï¿½eyin 'ï¿½eï¿½itli biï¿½imlerde aï¿½ï¿½klamasï¿½' ve iman edecek bir topluluk iï¿½in bir hidayet ve rahmettir." (Yusuf Suresi, 111)

ï¿½nsan hareketlerinin taklit edilmesiyle yapï¿½lan robotlarda, yï¿½rï¿½menin ne kadar hesap ve bilgi gerektirdiï¿½i ortaya ï¿½ï¿½kmï¿½ï¿½tï¿½r. Hiï¿½bir teknolojik robot, insan yï¿½rï¿½yï¿½ï¿½ï¿½ndeki mï¿½kemmelliï¿½e ulaï¿½amamaktadï¿½r. Bunun tek aï¿½ï¿½klamasï¿½ vardï¿½r: Allah'ï¿½n kusursuz yaratma sanatï¿½.

21.yï¿½zyï¿½lda tï¿½m dï¿½nyada iktisadi, siyasi, sosyal ve kï¿½ltï¿½rel alanlarda dengeler hï¿½zla deï¿½iï¿½mektedir. Bazï¿½ ortak deï¿½erler, yerel ve milli sï¿½nï¿½rlarï¿½ aï¿½arak dï¿½nya ï¿½apï¿½nda yayï¿½lmakta ve kabul gï¿½rmektedir.

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

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