11 Eylï¿½l 2001'deki terï¿½r eylemleri, dï¿½nyanï¿½n siyasi ve stratejik dengelerini tamamen deï¿½iï¿½tiren bir dï¿½nï¿½m noktasï¿½ydï¿½. Bu nedenle bazï¿½ yorumcular siyasi anlamda 21. yï¿½zyï¿½lï¿½n 11 Eylï¿½l'le baï¿½ladï¿½ï¿½ï¿½nï¿½ belirtmekteler. Geï¿½tiï¿½imiz 20. yï¿½zyï¿½la ï¿½ekil veren en ï¿½nemli fikri unsur, ideolojiler ve ideolojiler arasï¿½ndaki iliï¿½kilerdi.
21. yï¿½zyï¿½la ise medeniyetler, inanï¿½lar ve onlarï¿½n arasï¿½ndaki iliï¿½ki yï¿½n verecektir.

2002 yï¿½lï¿½nda yaï¿½anan bilimsel geliï¿½meler ve bulgular, evrim teorisinin insanlï¿½ï¿½ï¿½ 19. yï¿½zyï¿½ldan beri oyalayan bir aldatmacadan ibaret olduï¿½unu bir kez daha ortaya ï¿½ï¿½kardï¿½.

Bilgi kavramï¿½nï¿½ bu denli ï¿½nemli hale getiren en ï¿½nemli bilimsel bulgu ise, evrenin ve yaï¿½amï¿½n kï¿½keninde bilgi olduï¿½unun tespit edilmesi. Tï¿½m evreni "madde ve enerji"den ibaret sayan 19. yï¿½zyï¿½l materyalist felsefesinin yerine, bilim adamlarï¿½ artï¿½k evrenin "madde, enerji ve bilgi"den oluï¿½tuï¿½unu sï¿½ylï¿½yorlar.
Peki bu ne anlama geliyor?

Dergimizin ï¿½ubat sayï¿½sï¿½nda iï¿½te bu ï¿½nemli sorunun cevabï¿½nï¿½ vereceï¿½iz.

Bilgi... Bu kavram gï¿½nï¿½mï¿½zde bundan yarï¿½m yï¿½zyï¿½l ï¿½ncesine
gï¿½re ï¿½ok daha fazla ï¿½ey ifade ediyor. Bilim adamlarï¿½ "bilgi"nin
ne olduï¿½unu tanï¿½mlamak iï¿½in teoriler geliï¿½tiriyorlar. Sosyal bilimciler "bilgi toplumu"ndan sï¿½z ediyorlar. Bilgi, giderek
insanlï¿½ï¿½ï¿½n en ï¿½nemli kavramlarï¿½ndan biri haline geliyor.
Peki nedir bilgi?

Allah'ï¿½n yarattï¿½ï¿½ï¿½ her olay dï¿½nyadaki eï¿½itimin bir parï¿½asï¿½ olan imtihan ortamï¿½nï¿½n sï¿½rrï¿½nï¿½ iï¿½erir. ï¿½nsan bu dï¿½nyada baï¿½ï¿½na gelen sayï¿½sï¿½z olaylarla sï¿½nanï¿½r ve bu imtihandaki baï¿½arï¿½sï¿½ oranï¿½nda ebedi hayatï¿½nda ceza veya mï¿½kafata kavuï¿½ur. Hiï¿½ kimse kendi imtihanï¿½nï¿½n ne zaman son bulacaï¿½ï¿½nï¿½ bilemez.

Evrendeki kusursuz dï¿½zen ï¿½yle mï¿½kemmelliklerle doludur ki, Allah bunlarï¿½ kendi bï¿½yï¿½klï¿½ï¿½ï¿½nï¿½ ve ï¿½stï¿½n gï¿½cï¿½nï¿½ dï¿½ï¿½ï¿½nmemiz iï¿½in yaratmï¿½ï¿½tï¿½r.
Allah ï¿½yle bï¿½yï¿½k bir ilme sahiptir ki insana gï¿½re "sonsuz" olan, Allah'ï¿½n katï¿½nda bitmiï¿½ durumdadï¿½r. Zamanï¿½n ilk yaratï¿½ldï¿½ï¿½ï¿½ andan sonsuzluk anï¿½na kadar geï¿½ecek olan her olay, her dï¿½ï¿½ï¿½nce, vakitleri ve ï¿½ekilleri ile Allah'ï¿½n ilmiyle belirlenmiï¿½ ve yaï¿½anï¿½p bitmiï¿½tir.

II. Dï¿½nya Savaï¿½ï¿½ï¿½nï¿½n ardï¿½ndan faï¿½izm Dï¿½nya ï¿½lkelerinde tï¿½rmanmaya baï¿½ladï¿½. ï¿½ï¿½ï¿½ncï¿½ Dï¿½nya faï¿½istleri, Nazi katliamlarï¿½nï¿½ andï¿½ran vahï¿½etler uygulamaktan ï¿½ekinmediler. 20. yï¿½zyï¿½lï¿½n ikinci yarï¿½sï¿½ da, birinci yarï¿½sï¿½ kadar faï¿½ist vahï¿½etin hedefi olmuï¿½tur.

1998 yï¿½lï¿½nda ï¿½stanbulï¿½da baï¿½layan BAV Konferanslarï¿½ serisi geï¿½tiï¿½imiz hafta 500ï¿½e ulaï¿½tï¿½. Bu konferanslarla birlikte 1000ï¿½i aï¿½kï¿½n sinevizyon gï¿½sterisi de gerï¿½ekleï¿½tirdiklerini belirten vakï¿½f yetkilileri amaï¿½larï¿½nï¿½n ï¿½ï¿½slam ahlakï¿½nï¿½n ve Allah'ï¿½n varlï¿½ï¿½ï¿½nï¿½n
apaï¿½ï¿½k delillerinin dï¿½nyanï¿½n en ï¿½cra kï¿½ï¿½esine kadar ulaï¿½masï¿½ï¿½
olduï¿½unu kaydettiler.

Yeryï¿½zï¿½nde veya uzayda meydana gelebilecek her tï¿½rlï¿½ olay ï¿½ï¿½phesiz Rabbimiz olan Allahï¿½ï¿½n dilemesiyle gerï¿½ekleï¿½mektedir ve atmosferi sebep kï¿½larak Dï¿½nyamï¿½zï¿½ koruyan Allah, bu gibi tehlikelerden bizleri korumaktadï¿½r.

Yï¿½ce Rabbimiz hak sï¿½zï¿½ olan Kuranï¿½da bize gelecek ile ilgili bazï¿½ haberler vermektedir. Allahï¿½ï¿½n Kuranï¿½da henï¿½z gerï¿½ekleï¿½meyen olaylarï¿½ mï¿½minlere bildirmesi ve ardï¿½ndan yaï¿½anan olaylarï¿½n Kuranï¿½daki ayetlerle bire bir uyuï¿½masï¿½, Allahï¿½ï¿½n gï¿½cï¿½nï¿½ ve ï¿½stï¿½n ilmini daha iyi kavramamï¿½zï¿½ saï¿½lar.

Kuran ahlakï¿½ insanlara, olaylara ï¿½ï¿½zï¿½m getirilebilmeyi ve her konuda akï¿½lcï¿½ hareket edebilmeyi saï¿½layan bir bakï¿½ï¿½ aï¿½ï¿½sï¿½ kazandï¿½rï¿½r. Bu ahlakï¿½ yaï¿½ayan bir insan hangi olay ile karï¿½ï¿½laï¿½ï¿½rsa karï¿½ï¿½laï¿½sï¿½n ï¿½aresizlik iï¿½inde kalmaz, tï¿½m sorunlara hï¿½zlï¿½ ve akï¿½lcï¿½ ï¿½ï¿½zï¿½mler getirebilir. Bu, din ahlakï¿½nï¿½n insana kazandï¿½rdï¿½ï¿½ï¿½ bï¿½yï¿½k bir sï¿½rdï¿½r.

Gï¿½nenli Mehmet Hoca ya da Efendi olarak bilinen bï¿½yï¿½k ï¿½slam alimi Mehmet ï¿½ï¿½ï¿½tï¿½ï¿½, 1901 yï¿½lï¿½nda Balï¿½kesirï¿½in Gï¿½nen ilï¿½esinde doï¿½muï¿½tur.Hayatï¿½ boyunca sï¿½ren ï¿½slam'ï¿½ anlatma gï¿½revini yerine getirirken hiï¿½bir zaman bunu bir zorluk olarak gï¿½rmemiï¿½, ilim yolunda yerine getirilmesi gereken ï¿½nemli bir vazife olarak deï¿½erlendirmiï¿½tir.

Son aylarda gï¿½ndemi meï¿½gul eden Kï¿½brï¿½s konusu, Tï¿½rkiye'nin ï¿½nï¿½ne, uzun sï¿½redir beklediï¿½i AB'ye ï¿½yelik iï¿½in ï¿½art olarak konuldu. AB ï¿½yeliï¿½i ve Kï¿½brï¿½s iki ayrï¿½ konu olmasï¿½na raï¿½men, Yunanistan ve ï¿½ngiltere gibi AB ï¿½yesi bazï¿½ ï¿½lkeler tarafï¿½ndan, birbiriyle baï¿½lantï¿½lï¿½ymï¿½ï¿½ gibi gï¿½sterilerek aynï¿½ pakette konunun gï¿½ndeme getirilmesi ise gerï¿½ekte son derece hatalï¿½ bir yaklaï¿½ï¿½m.

Bediï¿½zzamman Said Nursi Hazretleri, ahir zamanda gelecek olan Mehdi'nin ï¿½ï¿½ bï¿½yï¿½k vazifesinin olacağını bildiriyor. Bunlardan en ï¿½nemlisinin imana ait bï¿½tï¿½n meseleleri ihlasla, sadakatle yaygınlaştırmak, ehl-i imanı; delaletten İslam'dan sapmalardan, uzaklaşmalardan kurtarmak, ikinci vazifesinin Kuran ahlakı ve faziletini uygulamak, ï¿½ï¿½ï¿½ncï¿½ vazifesinin de bï¿½tï¿½n İslam dï¿½nyasını; birleştirip, bï¿½tï¿½n dï¿½nyayı fesattan, inanï¿½sızlıktan temizlemek olduğunu bildiriyor.

Eï¿½er hayata bakï¿½ï¿½ï¿½nï¿½zï¿½ deï¿½iï¿½tirmek, canlï¿½lï¿½ktaki ï¿½stï¿½n tasarï¿½m ï¿½rneklerini gï¿½rmek istiyorsanï¿½z, Harun Yahyaï¿½nï¿½n eserlerinden faydalanarak hazï¿½rlanmï¿½ï¿½ olan bu siteyi mutlaka ziyaret edin. Canlï¿½lardaki ï¿½stï¿½n tasarï¿½mï¿½n detaylarï¿½nï¿½ ï¿½ï¿½reneceï¿½iniz bu sitenin kendisi de gï¿½zel tasarï¿½m ï¿½rnekleri ile dolu, kaï¿½ï¿½rmayï¿½n!

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.