Dï¿½nya tarihinde bir dï¿½nï¿½m noktasï¿½ : Ateizmin ï¿½ï¿½kï¿½ï¿½ï¿½

Son dï¿½nemde bilim ve felsefe alanï¿½nda yaï¿½anan geliï¿½meler, ateizmin ï¿½nlenemez ï¿½ï¿½kï¿½ï¿½ï¿½nï¿½n sebeplerindendir. Kuï¿½kusuz ateist dï¿½nya gï¿½rï¿½ï¿½ï¿½nï¿½n sarsï¿½lmasï¿½, yerine baï¿½ka bir dï¿½nya gï¿½rï¿½ï¿½ï¿½nï¿½n egemen olmasï¿½ anlamï¿½na gelecektir ki, bu Kuran ahlakï¿½dï¿½r.

ï¿½nsanlï¿½k tarihinde ï¿½nemli dï¿½nï¿½m noktalarï¿½ vardï¿½r. ï¿½u anda bu dï¿½nï¿½m noktalarï¿½ndan birindeyiz. Kimileri bunu globalleï¿½me veya “bilgi ï¿½aï¿½ï¿½nï¿½n baï¿½langï¿½cï¿½ olarak yorumluyor. Son 20-25 yï¿½ldï¿½r bilim ve felsefe alanï¿½nda yaï¿½anan bï¿½yï¿½k geliï¿½meler sayesinde, 19. yï¿½zyï¿½ldan bu yana bilim ve dï¿½ï¿½ï¿½nce dï¿½nyasï¿½nda etkin olan ateizm, ï¿½nlenemez bir ï¿½ekilde ï¿½ï¿½kï¿½yor.

Ateizmin asï¿½l yï¿½kseliï¿½i, 18. yï¿½zyï¿½l Avrupasï¿½'daki bazï¿½ din karï¿½ï¿½tï¿½ dï¿½ï¿½ï¿½nï¿½rlerin felsefelerinin yayï¿½lmasï¿½yla ve siyasi sonuï¿½lar vermesiyle baï¿½ladï¿½. Diderot, Baron, Holbach gibi materyalistler, evrenin sonsuzdan beri var olan bir madde yï¿½ï¿½ï¿½nï¿½ olduï¿½unu ve madde dï¿½ï¿½ï¿½nda bir varlï¿½k alemi bulunmadï¿½ï¿½ï¿½nï¿½ ï¿½ne sï¿½rdï¿½ler. 19. yï¿½zyï¿½lda ateizm daha da yaygï¿½nlaï¿½tï¿½. Feuerbach, Marx, Engels, Nietzsche, Durkheim, Freud gibi dï¿½ï¿½ï¿½nï¿½rler, ateist dï¿½ï¿½ï¿½nceyi farklï¿½ bilim ve felsefe alanlarï¿½na uyguladï¿½lar.

Ateizme en bï¿½yï¿½k desteï¿½i saï¿½layan kiï¿½i ise, yaratï¿½lï¿½ï¿½ï¿½ reddeden ve buna karï¿½ï¿½ evrim teorisini ï¿½ne sï¿½ren Charles Darwin oldu. Darwinizm, ateistlerin asï¿½rlardï¿½r cevap veremedikleri Canlï¿½lar ve insan nasï¿½l var oldu? sorusuna, sï¿½zde bilimsel bir cevap getirdi. 19. yï¿½zyï¿½lï¿½n sonlarï¿½nda, ateistler, kendilerince herï¿½eyi aï¿½ï¿½kladï¿½ï¿½ï¿½nï¿½ sandï¿½klarï¿½ bir dï¿½nya gï¿½rï¿½ï¿½ï¿½ oluï¿½turmuï¿½lardï¿½:

1) Evrenin yaratï¿½ldï¿½ï¿½ï¿½nï¿½ inkar ediyor, buna karï¿½ï¿½ evren sonsuzdan beri vardï¿½r, baï¿½langï¿½cï¿½ yoktur diyorlardï¿½.

2) Evrendeki dï¿½zen ve dengenin tesadï¿½flerin sonucu olduï¿½unu ileri sï¿½rï¿½yor, kainatta hiï¿½bir amaï¿½ bulunmadï¿½ï¿½ï¿½nï¿½ iddia ediyorlardï¿½.

3) Canlï¿½larï¿½n ve insanï¿½n nasï¿½l var olduï¿½u sorusunun Darwinizm tarafï¿½ndan aï¿½ï¿½klandï¿½ï¿½ï¿½nï¿½ sanï¿½yorlardï¿½.

4) Tarih ve sosyolojinin Marx ve Durkheim, psikolojinin ise Freud tarafï¿½ndan ateist temellerde aï¿½ï¿½klandï¿½ï¿½ï¿½nï¿½ zannediyorlardï¿½.

Bu gï¿½rï¿½ï¿½lerin her biri, 20. yï¿½zyï¿½ldaki bilimsel, siyasi ve toplumsal geliï¿½melerle yï¿½kï¿½ldï¿½. Astronomiden biyolojiye, psikolojiden toplumsal ahlaka kadar pek ï¿½ok farklï¿½ bulgu, tespit ve sonuï¿½lar, ateizmin tï¿½m varsayï¿½mlarï¿½nï¿½ temelinden ï¿½ï¿½kertti.

ï¿½imdi, farklï¿½ bilim dallarï¿½nï¿½n bu yï¿½nde ortaya koyduklarï¿½ sonuï¿½larï¿½ kï¿½saca analiz edip, ï¿½nï¿½mï¿½zdeki ateizm sonrasï¿½ dï¿½nemin insanlï¿½ï¿½a neler getireceï¿½ini bir gï¿½relim.

Kozmoloji: Sonsuz evren kavramï¿½nï¿½n ï¿½ï¿½kï¿½ï¿½ï¿½ ve yaratï¿½lï¿½ï¿½ï¿½n keï¿½fedilmesi

Friedrich Nietzsche gibi 19.yy felsefecileri ateizmin toplumda yaygï¿½nlaï¿½masï¿½ iï¿½in bï¿½yï¿½k ï¿½aba sarf ettiler. 21. yï¿½zyï¿½la gelindiï¿½inde ise bilimin her dalï¿½nda ateist dï¿½nya gï¿½rï¿½ï¿½ï¿½nï¿½n verdiï¿½i zararlar ortaya ï¿½ï¿½ktï¿½.

20. yï¿½zyï¿½l biliminin ateizme vurduï¿½u ilk bï¿½yï¿½k darbe, kozmoloji alanï¿½nda oldu. Sonsuzdan beri var olan evren inancï¿½ yï¿½kï¿½ldï¿½ ve evrenin bir baï¿½langï¿½cï¿½ olduï¿½u, bir baï¿½ka ifadeyle yoktan yaratï¿½ldï¿½ï¿½ï¿½ bilimsel delillerle ortaya ï¿½ï¿½ktï¿½.

Sï¿½z konusu "sonsuzdan beri var olan evren" fikri, Batï¿½ dï¿½nyasï¿½na materyalist felsefe ile birlikte girmiï¿½ti. Eski Yunan'da geliï¿½en bu felsefe, maddeden baï¿½ka bir varlï¿½k olmadï¿½ï¿½ï¿½nï¿½ savunuyor, evrenin sonsuzdan gelip sonsuza gittiï¿½ini ï¿½ne sï¿½rï¿½yordu. Yeni ï¿½aï¿½da Batï¿½lï¿½ bilim ve fikir adamlarï¿½nï¿½n yeniden Eski Yunan kaynaklarï¿½na merak sarmalarï¿½ ile birlikte, materyalizm de yeniden kabul gï¿½rmeye baï¿½ladï¿½.

Materyalist evren anlayï¿½ï¿½ï¿½nï¿½ Yeni ï¿½aï¿½'da ilk savunan kiï¿½i ï¿½nlï¿½ Alman dï¿½ï¿½ï¿½nï¿½r Immanuel Kant oldu. Kant, evrenin sonsuzdan beri var olduï¿½unu ve bu sonsuzluk iï¿½inde her olasï¿½lï¿½ï¿½ï¿½n mï¿½mkï¿½n sayï¿½lmasï¿½ gerektiï¿½ini ï¿½ne sï¿½rdï¿½. 19. yï¿½zyï¿½la gelindiï¿½inde ise, evrenin bir baï¿½langï¿½cï¿½, yani yaratï¿½lï¿½ï¿½ anï¿½ olmadï¿½ï¿½ï¿½ ï¿½eklindeki iddia, geniï¿½ bir kabul gï¿½rï¿½r hale gelmiï¿½ti. Karl Marx, Friedrich Engels gibi diyalektik materyalistlerin sahiplendikleri bu iddia, 20. yï¿½zyï¿½la da taï¿½ï¿½ndï¿½.

Politzer, yaratï¿½lï¿½ï¿½a karï¿½ï¿½ sonsuz evren fikrini savunurken, bilimin kendi tarafï¿½nda olduï¿½unu sanï¿½yordu. Oysa bilim, ï¿½ok geï¿½meden, Politzer'in "eï¿½er ï¿½yle olsa, bir Yaratï¿½cï¿½ olduï¿½unu kabul etmek gerekir" derken belirttiï¿½i gerï¿½eï¿½i, yani evrenin bir baï¿½langï¿½cï¿½ olduï¿½u gerï¿½eï¿½ini ispatladï¿½.

Bu ispat, 20. yï¿½zyï¿½l astronomisinin belki de en ï¿½nemli kavramï¿½ olan Big Bang teorisinden geldi. Bï¿½ylece madde ve zaman, hacimsiz noktanï¿½n dï¿½ï¿½arï¿½ya doï¿½ru patlamasï¿½yla ortaya ï¿½ï¿½kmï¿½ï¿½tï¿½. Bir baï¿½ka deyiï¿½le, evren yoktan yaratï¿½lmï¿½ï¿½tï¿½.

Sonuï¿½ta modern astronominin ulaï¿½tï¿½ï¿½ï¿½ gerï¿½ek ï¿½udur: Maddeyi ve zamanï¿½, her ikisinden de baï¿½ï¿½msï¿½z olan, sonsuz gï¿½ï¿½ sahibi bir Yaratï¿½cï¿½ var etmiï¿½tir. ï¿½ï¿½inde yaï¿½adï¿½ï¿½ï¿½mï¿½z evreni var eden, sonsuz gï¿½ï¿½ ve akï¿½l sahibi olan Allah'tï¿½r.

Doï¿½a Bilimleri:Darwinizmin ï¿½ï¿½kï¿½ï¿½ï¿½ ve "Bilinï¿½li Tasarï¿½m"ï¿½n zaferi

Astronomideki son geliï¿½meler Allah'ï¿½n kainatï¿½ yoktan var ettiï¿½ini delilleriyle ortaya koymaktadï¿½r. Bu bilimsel geliï¿½meler ateizmin ï¿½ï¿½kï¿½ï¿½ï¿½nï¿½ hï¿½zlandï¿½rmï¿½ï¿½tï¿½r.

Baï¿½ta da belirttiï¿½imiz gibi, 19. yï¿½zyï¿½lda zirveye tï¿½rmanan ateizmin en ï¿½nemli dayanaï¿½ï¿½, Darwin'in evrim teorisidir. Darwinizm, insanï¿½n ve tï¿½m diï¿½er canlï¿½larï¿½n kï¿½keninin bilinï¿½siz doï¿½a mekanizmalarï¿½ olduï¿½unu ileri sï¿½rmekle, ateistlere asï¿½rlardï¿½r aradï¿½klarï¿½ bir fï¿½rsatï¿½ saï¿½lamï¿½ï¿½tï¿½r.

Fosil bilimi, biyokimya, anatomi, genetik gibi farklï¿½ bilim dallarï¿½nï¿½n ortaya koyduï¿½u bulgular, evrim teorisini ï¿½ok farklï¿½ yï¿½nlerden ï¿½ï¿½rï¿½tmï¿½ï¿½tï¿½r. (Harun Yahya, Hayatï¿½n Gerï¿½ek Kï¿½keni)

Tï¿½m bu gerï¿½ekler, 20. yï¿½zyï¿½lï¿½n sonunda Darwinizmi kï¿½ï¿½eye sï¿½kï¿½ï¿½tï¿½rdï¿½. Bugï¿½n baï¿½ta ABD olmak ï¿½zere pek ï¿½ok Batï¿½lï¿½ ï¿½lkede bilim adamlarï¿½ arasï¿½nda “bilinï¿½li tasarï¿½m” (intelligent design) tespiti yaygï¿½nlaï¿½ï¿½yor. Bilimsel bulgular canlï¿½larda “tasarï¿½m” bulunduï¿½unu gï¿½steriyor ve bu da yaratï¿½lï¿½ï¿½ï¿½ kanï¿½tlï¿½yor. Kï¿½sacasï¿½ bilim, Allah’ï¿½n tï¿½m canlï¿½larï¿½ yarattï¿½ï¿½ï¿½ gerï¿½eï¿½ini bir kez daha tasdik ediyor…

Psikoloji: Freudizm'in ï¿½ï¿½kï¿½ï¿½ï¿½ ve inancï¿½n kabulï¿½

Psikiyatrist Sigmund Freud, ruhun varlï¿½ï¿½ï¿½nï¿½ reddeden, insanï¿½n tï¿½m ruhsal dï¿½nyasï¿½nï¿½ cinsel ve benzeri dï¿½nyevi dï¿½rtï¿½lerle aï¿½ï¿½klamaya ï¿½alï¿½ï¿½an bir psikoloji teorisi ortaya attï¿½. En bï¿½yï¿½k saldï¿½rï¿½sï¿½ ise dine karï¿½ï¿½ydï¿½. 1927'de yayï¿½nlanan The Future of an Illusion (Bir ï¿½llï¿½zyonun Geleceï¿½i) adlï¿½ kitabï¿½nda, dini inancï¿½n sï¿½zde bir tï¿½r akï¿½l hastalï¿½ï¿½ï¿½ (nevroz) olduï¿½unu ileri sï¿½rï¿½yor ve insanlï¿½ï¿½ï¿½n ilerlemesiyle birlikte dini inanï¿½larï¿½n tamamen ortadan kalkacaï¿½ï¿½ iddiasï¿½nda bulunuyordu. Freud'dan sonra da psikoloji bilimi ateist bir temelde geliï¿½ti.

Ancak psikologlarï¿½n ï¿½oï¿½unun iï¿½ine dï¿½ï¿½tï¿½ï¿½ï¿½ bu bï¿½yï¿½k aldanï¿½ï¿½, bizzat yï¿½rï¿½ttï¿½kleri psikoloji araï¿½tï¿½rmalarï¿½ tarafï¿½ndan ï¿½ï¿½rï¿½tï¿½ldï¿½. ï¿½ncelikle Freu-dizm'in temel varsayï¿½mlarï¿½nï¿½n hiï¿½bir bilimsel dayanaï¿½ï¿½ olmadï¿½ï¿½ï¿½ ortaya ï¿½ï¿½ktï¿½. Amerikalï¿½ yazar Patrick Glynn'in ifadesiyle 20. yï¿½zyï¿½lï¿½n sonunda modern psikoloji, dinin yerini almak bir yana, dinle yeniden tanï¿½ï¿½maya baï¿½ladï¿½ ve “insanï¿½n zihinsel yaï¿½amï¿½ hakkï¿½ndaki salt sekï¿½ler bir bakï¿½ï¿½ aï¿½ï¿½sï¿½nï¿½n hem teorik hem de pratik dï¿½zeyde ï¿½ï¿½ktï¿½ï¿½ï¿½ ortaya ï¿½ï¿½ktï¿½.

Amerikan Saï¿½lï¿½k Araï¿½tï¿½rmalarï¿½ Ulusal Merkezinden David B. Larson tarafï¿½ndan derlenen araï¿½tï¿½rma sonuï¿½larï¿½na gï¿½re, dindarlarï¿½n, dini yï¿½nï¿½ zayï¿½f veya hiï¿½ olmayan kiï¿½ilere gï¿½re kalp hastalï¿½klarï¿½na %60 daha az yakalandï¿½klarï¿½, intihar oranlarï¿½nï¿½n %100 daha dï¿½ï¿½ï¿½k olduï¿½u, tansiyon bozukluï¿½una ï¿½ok daha dï¿½ï¿½ï¿½k oranlarda yakalandï¿½klarï¿½, sigara iï¿½enler arasï¿½nda bu oranï¿½n 7'ye 1 olduï¿½u gibi ilginï¿½ sonuï¿½lar ortaya ï¿½ï¿½kmï¿½ï¿½tï¿½r.

Bu, ï¿½unu gï¿½sterir: Allah'a olan inanï¿½, baï¿½ka herhangi bir moral etkiden ï¿½ok daha gï¿½ï¿½lï¿½dï¿½r. Benson, bu araï¿½tï¿½rmanï¿½n ardï¿½ndan diï¿½er hiï¿½bir inancï¿½n, Allah'a olan inanï¿½ gibi zihne huzur vermediï¿½i sonucuna vardï¿½ï¿½ï¿½nï¿½ aï¿½ï¿½klamaktadï¿½r.

Peki neden iman ile insan ruh ve bedeni arasï¿½nda bï¿½yle ï¿½zel bir iliï¿½ki vardï¿½r? Sekï¿½ler bir araï¿½tï¿½rmacï¿½ olan Benson'ï¿½n vardï¿½ï¿½ï¿½ sonuï¿½, kendi ifadesiyle, insan bedeninin ve zihninin Allah'a gï¿½re ayarlï¿½ olduï¿½udur.

Modern tï¿½p, yukarï¿½da kï¿½saca belirttiï¿½imiz bulgular ï¿½ï¿½ï¿½ï¿½ï¿½nda bu gerï¿½eï¿½in farkï¿½na varma yolundadï¿½r. Glynn'in ifadesiyle, ï¿½aï¿½daï¿½ tï¿½p, tedavinin salt maddesel yï¿½ntemler dï¿½ï¿½ï¿½nda da boyutlarï¿½ olduï¿½u gerï¿½eï¿½ini kabul etme yolunda ilerlemektedir.

Toplum: Komï¿½nizmin ve faï¿½izmin ï¿½ï¿½kï¿½ï¿½ï¿½

Ateizmin 20. yï¿½zyï¿½ldaki ï¿½ï¿½kï¿½ï¿½ï¿½, siyaset ve toplumsal ahlak dï¿½zeyinde de geï¿½erli oldu. Komï¿½nizmin yï¿½kï¿½lmasï¿½, bunun ï¿½nemli ï¿½rneklerinden biridir. ï¿½deolojinin kurucularï¿½ olan Marx, Engels, Lenin, Troï¿½ki veya Mao, ateizmi en temel prensip olarak benimsemiï¿½lerdir. Komï¿½nist rejimler ateizmin topluma benimsetilmesini ve dini inanï¿½larï¿½n yok edilmesini ï¿½ncelikli bir hedef olarak belirlemiï¿½lerdir.

20. yï¿½zyï¿½l sadece komï¿½nizmin deï¿½il, 19. yï¿½zyï¿½ldaki din aleyhtarï¿½ felsefelerin bir diï¿½er meyvesi olan faï¿½izmin de ï¿½ï¿½kï¿½ï¿½ï¿½nï¿½ belgelemiï¿½tir. Faï¿½izm, ateizm ile putperestliï¿½in karmasï¿½ sayï¿½labilecek ve ï¿½lahi dinlere ï¿½iddetle dï¿½ï¿½man olan bir felsefenin ï¿½rï¿½nï¿½dï¿½r. Faï¿½izmin fikir babasï¿½ Friedrich Nietzsche, putperest barbar toplumlarï¿½n ahlakï¿½nï¿½ ï¿½vmï¿½ï¿½, baï¿½ta Hï¿½ristiyanlï¿½k olmak ï¿½zere ï¿½lahi dinlere saldï¿½rmï¿½ï¿½, hatta kendini Deccal (Antichrist) olarak tanï¿½mlamï¿½ï¿½tï¿½r. Nazi Almanyasï¿½'ndaki korkunï¿½ vahï¿½etleri Nietzsche ve takipï¿½isi olan Martin Heidegger'ï¿½n dï¿½ï¿½ï¿½nceleri doï¿½urmuï¿½tur. 55 milyon insanï¿½n yaï¿½amï¿½na mal olan II. Dï¿½nya Savaï¿½ï¿½, ateizmin insanlï¿½ï¿½a getirdiï¿½i felaketlerin bir diï¿½er ï¿½rneï¿½idir.

Ateist kï¿½kenli olan ve toplumsal tahribata yol aï¿½an hareketlerden biri de 60'lï¿½, 70'li yï¿½llarda (68 kuï¿½aï¿½ï¿½ dï¿½nemi) yaygï¿½nlaï¿½an cinsel devrim hareketidir. Bu hareketin ï¿½ok bï¿½yï¿½k toplumsal yaralar aï¿½tï¿½ï¿½ï¿½ sekï¿½ler tarihï¿½iler tarafï¿½ndan da kabul edilir.

Tï¿½m bu ateist kï¿½kenli uygulamalarï¿½n hep felaketle sonuï¿½lanmasï¿½, toplumsal aï¿½ï¿½dan da gï¿½nï¿½mï¿½zde ateizmin tam bir iflasï¿½n eï¿½iï¿½inde olduï¿½unun kanï¿½tlarï¿½ndandï¿½r.

Tek ï¿½ï¿½zï¿½m: Kuran ahlakï¿½

Buraya kadar kï¿½saca ï¿½zetlediï¿½imiz bilgiler, ateizmin kaï¿½ï¿½nï¿½lmaz bir ï¿½ï¿½kï¿½ï¿½ iï¿½inde olduï¿½unu gï¿½stermektedir. Bir diï¿½er ifadeyle insanlï¿½k Allah'a yï¿½nelmektedir. ï¿½nlï¿½ devlet adamlarï¿½ndan sinema yï¿½ldï¿½zlarï¿½na veya pop sanatï¿½ï¿½larï¿½na kadar, Batï¿½ toplumunun pek ï¿½ok kanaat ï¿½nderi eskisine gï¿½re ï¿½ok daha dindardï¿½r. Uzun yï¿½llar ateist olarak yaï¿½adï¿½ktan sonra, gï¿½rdï¿½ï¿½ï¿½ gerï¿½ekler karï¿½ï¿½sï¿½nda Allah'a iman eden pek ï¿½ok insan vardï¿½r. (Harun Yahya, Batï¿½ Dï¿½nyasï¿½ Allah'a Yï¿½neliyor)

Buna vesile olan bilimsel geliï¿½melerin, hep aynï¿½ dï¿½nemde, yani 1970'lerin ikinci yarï¿½sï¿½ndan itibaren baï¿½lamï¿½ï¿½ olmasï¿½ ise oldukï¿½a ilginï¿½ bir durumdur. Kuï¿½kusuz ateist dï¿½nya gï¿½rï¿½ï¿½ï¿½nï¿½n sarsï¿½lmasï¿½, yerine baï¿½ka bir dï¿½nya gï¿½rï¿½ï¿½ï¿½nï¿½n egemen olmasï¿½ anlamï¿½na gelecektir ki, bu, Kuran ahlakï¿½dï¿½r. Dï¿½nya, 1970'lerin sonlarï¿½ndan (veya bir baï¿½ka ifadeyle Hicri 14. asrï¿½n baï¿½larï¿½ndan) itibaren dinin yï¿½kseliï¿½ine sahne olmaktadï¿½r. Diï¿½er sosyal sï¿½reï¿½ler gibi bu da bir gï¿½nde deï¿½il, uzun bir zaman dilimi iï¿½inde gerï¿½ekleï¿½tiï¿½i iï¿½in ï¿½oï¿½u kimse bunu fark edemiyor olabilir. Oysa geliï¿½meleri biraz daha dikkatli deï¿½erlendirenler, dï¿½nyanï¿½n fikri alanda bï¿½yï¿½k bir dï¿½nï¿½m noktasï¿½nda olduï¿½unu gï¿½rmektedirler.

Asï¿½rlardï¿½r insanlara akï¿½l ve bilimin yolu gibi gï¿½sterilmek istenen ateizmin bï¿½yï¿½k bir akï¿½lsï¿½zlï¿½k ve cehalet olduï¿½u aï¿½ï¿½kï¿½a ortaya ï¿½ï¿½kmaktadï¿½r. Ateizmden kurtulan dï¿½nya, Allah'a ve dine yï¿½nelecektir.

Kuï¿½kusuz bu dï¿½nemde Mï¿½slï¿½manlara ï¿½nemli gï¿½revler dï¿½ï¿½mektedir. Mï¿½slï¿½manlar; bu bï¿½yï¿½k fikri deï¿½iï¿½imin farkï¿½nda olan, onu yorumlayan, globalleï¿½menin vesile olduï¿½u imkanlarï¿½ ï¿½ok iyi kullanan, bu yolla hakikati en iyi ve etkili ï¿½ekilde temsil eden insanlar olmalï¿½dï¿½rlar.

Sekï¿½ler tarihï¿½iler bu olguya da kendilerine gï¿½re bir aï¿½ï¿½klama yapmaya ï¿½alï¿½ï¿½acaklardï¿½r. Ancak sï¿½z konusu kiï¿½iler, Allah'ï¿½n varlï¿½ï¿½ï¿½ konusunda derin bir yanï¿½lgï¿½ iï¿½inde olduklarï¿½ gibi, tarihin akï¿½ï¿½ï¿½ konusunda da derin bir yanï¿½lgï¿½ iï¿½indedirler. Gerï¿½ekte tarih, Allah'ï¿½n belirlediï¿½i kadere (sï¿½nnetullaha) gï¿½re iï¿½ler. Allah bu gerï¿½eï¿½i bize, "Sen, Allah'ï¿½n sï¿½nnetinde kesinlikle bir deï¿½iï¿½iklik bulamazsï¿½n ve sen, Allah'ï¿½n sï¿½nnetinde kesinlikle bir dï¿½nï¿½ï¿½ï¿½m de bulamazsï¿½n" (Fatï¿½r Suresi, 43) buyurarak bildirir. Dolayï¿½sï¿½yla tarihin bir amacï¿½ vardï¿½r. Tarih, Allah'ï¿½n dilediï¿½i gibi ilerler. Allah'ï¿½n dileï¿½i ise nurunun tamamlanmasï¿½dï¿½r. Bir ayette ï¿½ï¿½yle buyrulur: "Aï¿½ï¿½zlarï¿½yla Allah'ï¿½n nurunu sï¿½ndï¿½rmek istiyorlar. Oysa kï¿½firler istemese de Allah, Kendi nurunu tamamlamaktan baï¿½kasï¿½nï¿½ istemiyor." (Tevbe Suresi, 32)

Allah, vahyettiï¿½i ï¿½lahi dinlerle insanlara nurunu indirmiï¿½tir. ï¿½nkarcï¿½lar ise bu nuru aï¿½ï¿½zlarï¿½yla, yani sï¿½zleri, telkinleri, propagandalarï¿½ ve felsefeleriyle sï¿½ndï¿½rmek isterler. Ancak Allah sonunda nurunu tamamlayacak, yani din ahlakï¿½nï¿½ dï¿½nyaya egemen kï¿½lacaktï¿½r.

Yazï¿½nï¿½n baï¿½ï¿½nda sï¿½zï¿½nï¿½ ettiï¿½imiz tarihin dï¿½nï¿½m noktasï¿½, gerek burada aktardï¿½ï¿½ï¿½mï¿½z kanï¿½tlarla gerekse hadislerin ve bazï¿½ alimlerin iï¿½aretiyle, iï¿½te bu olabilir. (Elbette en doï¿½rusunu Allah bilir.)

Bunlar gï¿½stermektedir ki, Allah'tan bihaber yaï¿½ayan pek ï¿½ok gafil insanï¿½n imanla ï¿½erefleneceï¿½i ateizm sonrasï¿½ dï¿½nem, hï¿½zla yaklaï¿½maktadï¿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.