1839 yï¿½lï¿½nda ilan edilen Tanzimat Fermanï¿½, Osmanlï¿½'nï¿½n son dï¿½nemine damga vuran en ï¿½nemli olaylardan biridir. Ferman, Batï¿½ karï¿½ï¿½sï¿½nda gerilemiï¿½ olan ï¿½mparatorluï¿½u kalkï¿½ndï¿½rmak ve modernleï¿½tirmek gibi doï¿½ru bir amaca yï¿½neliktir. Ancak bu fermanï¿½ hazï¿½rlayan ve sonra da ï¿½mparatorluï¿½un yï¿½netimine egemen olan kadrolarï¿½n bir kï¿½smï¿½, bu modernleï¿½meyi dinden uzaklaï¿½ma gibi anlamï¿½ï¿½lar ve bï¿½ylece farkï¿½nda olmadan ï¿½mparatorluï¿½un sonunu hazï¿½rlamï¿½ï¿½lardï¿½r.

Dï¿½ï¿½ politika, tarih ve siyaset alanlarï¿½nda, olaylarï¿½n perde arkasï¿½ndaki gerï¿½eklere dikkat ï¿½ekmeye yï¿½nelik yepyeni bir bakï¿½ï¿½ aï¿½ï¿½sï¿½yla hazï¿½rladï¿½ï¿½ï¿½mï¿½z Araï¿½tï¿½rma dergisinin bir sayï¿½sï¿½yla daha karï¿½ï¿½nï¿½zdayï¿½z. Gï¿½sterdiï¿½iniz yoï¿½un ilgi sayesinde, gï¿½rï¿½lmeyenlerin gï¿½rï¿½lmesine yardï¿½mcï¿½ olma ï¿½evkimiz ve ï¿½abamï¿½z katlanarak artï¿½yor ve sizin iï¿½in birbirinden ï¿½nemli ve ilgi uyandï¿½rï¿½cï¿½ yeni araï¿½tï¿½rma konularï¿½nï¿½ hazï¿½rlï¿½yoruz.

ï¿½srail'in var olup olmama korkusu, onu tï¿½m Ortadoï¿½u'yu etkileyecek bir strateji uygulamaya yï¿½neltmektedir. Ortadoï¿½u'ya egemen olmak, bu hayati coï¿½rafyaya ï¿½ekil verebilmek iï¿½inse, bir "dï¿½nya egemenliï¿½i", yani dï¿½nyaya yï¿½n veren karar mekanizmalarï¿½na hakimiyet gerekmektedir.

Yaï¿½anmakta olan geliï¿½meler, 19. yï¿½zyï¿½lda yaygï¿½nlaï¿½an 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. New York Times'ï¿½n 22 Ekim 2001 tarihli sayï¿½sï¿½nda yayï¿½nlanan bir haber, ABD'de 11 Eylï¿½l'de gerï¿½ekleï¿½en terï¿½rist saldï¿½rï¿½larï¿½n ardï¿½ndan, ï¿½slam dinine bï¿½yï¿½k bir yï¿½neliï¿½ olduï¿½unu ortaya koymuï¿½tur.

Gï¿½nï¿½mï¿½zde birï¿½ok insan farkï¿½nda olmadan bir bï¿½yï¿½nï¿½n etkisinde yaï¿½amaktadï¿½r. ï¿½nsan zihnine nï¿½fuz edip dï¿½ï¿½ï¿½nme yeteneï¿½ini kï¿½relten bu bï¿½yï¿½nï¿½n tek ï¿½aresi vardï¿½r: Dï¿½ï¿½ï¿½NMEK

1888 yï¿½lï¿½nda Silistire'de dï¿½nyaya gelen Sï¿½leyman Efendi, ï¿½nce kendi yï¿½resinde, daha sonra ï¿½stanbul'da dï¿½nemin ï¿½nlï¿½ medreselerinde eï¿½itim alarak "dersiam" olmuï¿½ ve bu sï¿½fatla devlet bï¿½nyesinde hizmet vermeye baï¿½lamï¿½ï¿½tï¿½r. 1924 yï¿½lï¿½nda medreselerin kapatï¿½lmasï¿½ndan 6 yï¿½l sonra, 1930ï¿½da Diyanet ï¿½ï¿½leri Baï¿½kanlï¿½ï¿½ï¿½ kadrosundan ï¿½stanbul ï¿½ehzadebaï¿½ï¿½'nda vaizlik gï¿½revine getirilmiï¿½tir.

ï¿½nceki iki sayï¿½mï¿½zda ahir zaman konusunu Kuran ayetlerinin iï¿½aretleri ve Peygamber Efendimizin (s.a.v) hadislerinin ï¿½ï¿½ï¿½ï¿½ï¿½nda incelemiï¿½tik. Ahir zamanda gelecek olan Hz. Mehdi'nin ortaya ï¿½ï¿½kï¿½ï¿½ï¿½ndan ve Kuran ahlakï¿½nï¿½n dï¿½nyaya hakim olacaï¿½ï¿½ndan bahsetmiï¿½, bu konu hakkï¿½nda ï¿½imdiye kadar ï¿½ï¿½kan bazï¿½ alametlere deï¿½inmiï¿½tik. Bu sayï¿½mï¿½zda ise Tï¿½rk Milleti'nin ï¿½ahsi manevisinde tecelli edeceï¿½ine inandï¿½ï¿½ï¿½mï¿½z Mehdilik makamï¿½ hakkï¿½nda geï¿½miï¿½ten gï¿½nï¿½mï¿½ze bazï¿½ islam alimlerinin ve yazarlarï¿½nï¿½n gï¿½rï¿½ï¿½lerine yer vereceï¿½iz.

Gï¿½nlï¿½k hayatï¿½mï¿½zdaki konuï¿½malarï¿½mï¿½zï¿½n ï¿½oï¿½unluï¿½u kapalï¿½ ortamlarda gerï¿½ekleï¿½ir. Evde, iï¿½ yerinde, taï¿½ï¿½tlarda konuï¿½uruz, sohbet ederiz. Bu alanlarï¿½n ï¿½evresi kapalï¿½ olduï¿½u iï¿½in insan sesleri, bu ortamlardaki radyo, televizyon gibi cihazlardan ï¿½ï¿½kan her tï¿½rlï¿½ ses ï¿½evredeki cisimlere ï¿½arpar ve yankï¿½lanï¿½r. Dolayï¿½sï¿½yla orijinal sesten hemen sonra oluï¿½an bu sesin de duvar, tavan, taï¿½ï¿½t kapï¿½sï¿½ gibi nesnelere ï¿½arparak geri dï¿½nmesi yani yankï¿½sï¿½nï¿½n da duyulmasï¿½ gerekir.

ï¿½iddetli yaï¿½murlar, yuvalarï¿½nï¿½ yerde kuran karï¿½nca tï¿½rleri iï¿½in ï¿½nemli tehlikeler ortaya ï¿½ï¿½karabilir. Aniden bastï¿½ran yaï¿½mur, ï¿½ok kï¿½sa bir sï¿½re iï¿½inde bir karï¿½nca kolonisinin bulunduï¿½u bï¿½lgenin sellerle kaplanmasï¿½na neden olabilir. Yer altï¿½ndaki oda ve kanallar kï¿½sa sï¿½re iï¿½inde suyla dolabilir ve buradaki milyonlarca karï¿½nca iï¿½in ani ve toplu bir ï¿½lï¿½m sï¿½z konusu olabilir. Karï¿½ncalarda bu tehlikeli durumu gideren akï¿½lcï¿½ davranï¿½ï¿½lar gï¿½rï¿½lï¿½r.

Yahudilik ï¿½lahi bir dindir. Allah'ï¿½n insanlara yol gï¿½sterici olarak indirdiï¿½i ancak sonradan tahrif edilmiï¿½ olan Tevrat'a dayanï¿½r. Ancak Yahudi tarihi iï¿½inde sï¿½k sï¿½k bu ï¿½lahi temelden sapmalar olmuï¿½tur. Bu sapmalar doï¿½rudan dinden uzaklaï¿½ma ï¿½eklinde olduï¿½u gibi, dini dejenere etme ï¿½eklinde de yaï¿½anmï¿½ï¿½tï¿½r.

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.