Herhangi bir toplumsal sorunla mï¿½cadele ederken, ï¿½ncelikle yapï¿½lmasï¿½ gereken ï¿½ey, o sorunun ortaya ï¿½ï¿½kï¿½ï¿½ nedenlerinin belirlenmesi olmalï¿½dï¿½r. Yoksa alï¿½nan ï¿½nlemler geï¿½ici olmaya mahkumdur.

Samimiyetsizlik insanlar iï¿½in bï¿½yï¿½k bir beladï¿½r; sadece kiï¿½ilerin yaï¿½amlarï¿½nï¿½ zorlaï¿½tï¿½rmakla, sï¿½kï¿½ntï¿½ ve mutsuzluï¿½a sï¿½rï¿½klemekle kalmaz. Aynï¿½ zamanda onlarï¿½ hem fiziksel hem de manevi yï¿½nde bï¿½yï¿½k bir hï¿½zla yï¿½pratï¿½r.

ï¿½nsanï¿½n akï¿½l ve gï¿½zlem yoluyla kavrayabileceï¿½i yaratï¿½lï¿½ï¿½ gerï¿½eï¿½i, tarihin baï¿½ï¿½ndan bu yana din yoluyla insanlara ï¿½ï¿½retilmiï¿½tir. Tï¿½m ï¿½lahi dinler, Allah’ï¿½n tï¿½m kainatï¿½ yoktan, “Ol” emri ile yarattï¿½ï¿½ï¿½nï¿½ ve kainattaki kusursuz iï¿½leyiï¿½in Allah’ï¿½n ï¿½stï¿½n yaratma gï¿½cï¿½nï¿½n bir delili olduï¿½unu bildirmiï¿½lerdir.

Tapï¿½nak ï¿½ï¿½valyeleri bir Haï¿½lï¿½ tarikatï¿½ olarak kurulmuï¿½, zamanla hem sapkï¿½n bir ï¿½ï¿½retiye kapï¿½ldï¿½ï¿½ï¿½ hem de haksï¿½z maddi ï¿½ï¿½kara dayalï¿½ kapita- list bir dï¿½zen kurduï¿½u iï¿½in, Fransa Kralï¿½ ve Papa'nï¿½n ortak kararï¿½yla yasaklanmï¿½ï¿½, karanlï¿½k bir Ortaï¿½aï¿½ ï¿½rgï¿½tï¿½dï¿½r.

Geï¿½miï¿½te olduï¿½u gibi gï¿½nï¿½mï¿½zde de Allah'ï¿½n emir ve yasaklarï¿½ ï¿½oï¿½u kimse tarafï¿½ndan tam anlamï¿½yla bilinmemekte ve uygulanmamaktadï¿½r. ï¿½stelik bu durumdan hiï¿½ kimse bir rahatsï¿½zlï¿½k duymamaktadï¿½r.

Deccal'in sisteminin insanlara en bï¿½yï¿½k zararï¿½ veren yï¿½nï¿½ yeryï¿½zï¿½nde bozgunculuk ï¿½ï¿½karma, huzur ve dï¿½zen bï¿½rakmama ï¿½zerine kurulu olmasï¿½dï¿½r. Deccal'in temel vasfï¿½ bozgunculuk ï¿½ï¿½karabilmek iï¿½in ï¿½iddet, terï¿½r ve anarï¿½iyi kï¿½rï¿½klemesidir.

20. yï¿½zyï¿½lï¿½n son dï¿½neminde dï¿½nyanï¿½n geleceï¿½i ile ilgili tahminler arasï¿½ndan bir tanesi sivrilip ï¿½ne ï¿½ï¿½kï¿½yordu. Batï¿½ medyasï¿½ bu fikre dï¿½rt elle sarï¿½lï¿½yor, dï¿½nya bï¿½yï¿½k bir ï¿½atï¿½ï¿½manï¿½n eï¿½iï¿½indeymiï¿½ gibi gï¿½sterilmeye ï¿½alï¿½ï¿½ï¿½lï¿½yordu. "Medeniyetler ï¿½atï¿½ï¿½masï¿½" adï¿½ verilen materyalist dï¿½nya gï¿½rï¿½ï¿½ï¿½nï¿½n bir yansï¿½masï¿½ olan bu teori 21. yï¿½zyï¿½lda artï¿½k ï¿½lkelerin ï¿½atï¿½ï¿½masï¿½ dï¿½neminin ortadan kalkacaï¿½ï¿½ ve yerini, medeniyetlerin ï¿½atï¿½ï¿½masï¿½na bï¿½rakacaï¿½ï¿½ iddiasï¿½nï¿½ ortaya atmï¿½ï¿½tï¿½.

Bï¿½lgeden gelen bilgilerin de aï¿½ï¿½kï¿½a gï¿½sterdiï¿½i gibi, ï¿½srail'in terï¿½rle mï¿½cadele adï¿½ altï¿½nda baï¿½lattï¿½ï¿½ï¿½ 'Savunma Kalkanï¿½ Operasyonu' bï¿½yï¿½k bir Filistinli kï¿½yï¿½mï¿½na dï¿½nï¿½ï¿½mï¿½ï¿½tï¿½r. Operasyon, isminde belirtildiï¿½i gibi savunma amaï¿½lï¿½ deï¿½il yok etme amaï¿½lï¿½ gerï¿½ekleï¿½tirilmiï¿½tir.

Bize iman hakikatlerinin ï¿½nemini gï¿½steren, bu hakikatlerin yorumlanmasï¿½ konusunda bizi aydï¿½nlatan ï¿½nemli bir kaynak da, geï¿½miï¿½teki ya da ï¿½aï¿½ï¿½mï¿½zdaki ï¿½slam bï¿½yï¿½klerinin eserleridir.
Tï¿½m hayatlarï¿½ boyunca Kuran'a ve sï¿½nnete tam bir uyum iï¿½inde yaï¿½ayan ï¿½slam bï¿½yï¿½kleri, iman hakikatlerinin araï¿½tï¿½rï¿½lmasï¿½na ve bunlar ï¿½zerinde dï¿½ï¿½ï¿½nï¿½lmesine bï¿½yï¿½k ï¿½nem vermiï¿½ler, eserlerinde de iman hakikatlerini her zaman ï¿½n plana ï¿½ï¿½kartmï¿½ï¿½lardï¿½r. Bu insanlarï¿½n baï¿½ï¿½nda bï¿½yï¿½k ï¿½slam alimi Bediï¿½zzaman Said Nursi gelir.

Bu yazï¿½yï¿½ kaleme almamï¿½zï¿½n nedeni, 18. yï¿½zyï¿½lda ortaya ï¿½ï¿½kan masonik ï¿½rgï¿½tlenmenin nasï¿½l bir atmosferde geliï¿½tiï¿½ine, kiï¿½ileri nasï¿½l etkilediï¿½ine dair iyi bir fikir vermesidir.

"Tï¿½rkiye, Avrupa, Asya ve Afrika'yï¿½ iï¿½ine alan milyonlarca kilometrekarelik bir alanda, dï¿½nya siyasetinin merkezi olan bir bï¿½lgede sï¿½z sahibi bir ï¿½lke olduï¿½u iï¿½in 21. yï¿½zyï¿½lï¿½n ï¿½ekillenmesinde kilit rol oynayacaktï¿½r."
Bill CLINTON (1999)

Din ahlakï¿½ndan uzak yaï¿½ayan toplumlar, ï¿½eytanï¿½n her an devam eden faaliyetlerinin, gï¿½cï¿½nï¿½n ve kendileri ï¿½zerindeki etkisinin farkï¿½nda deï¿½ildir.

ï¿½eytanï¿½ dï¿½ï¿½man edinmek ve ciddi bir ï¿½aba gï¿½stererek onunla mï¿½cadele etmek ihlaslï¿½ bir mï¿½min iï¿½in en ï¿½nemli konulardan bir tanesidir. Bu nedenle bu sayï¿½mï¿½zï¿½n kapak konusunda ï¿½eytanï¿½ ve onun takipï¿½ilerini anlattï¿½k.

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.