Ortadoï¿½u, Kafkaslar ve Orta Asya'yï¿½ biraraya getiren ve Filistin topraklarï¿½nï¿½ iï¿½ine alan bir “Yeni Osmanlï¿½” birliï¿½i, dï¿½nyanï¿½n en geliï¿½miï¿½ medeniyetini, en zengin topraklarï¿½nï¿½ ve ï¿½stï¿½n kï¿½ltï¿½rï¿½nï¿½ de iï¿½inde barï¿½ndï¿½ran, 21. yï¿½zyï¿½la damgasï¿½nï¿½ vuracak bir birlik olacaktï¿½r. Bu birliï¿½in ï¿½ncï¿½lï¿½ï¿½ï¿½nï¿½ yapabilecek tek millet ise, hiï¿½ ï¿½ï¿½phesiz Osmanlï¿½'nï¿½n mirasï¿½ï¿½sï¿½ olan Mï¿½slï¿½man Tï¿½rk Milleti'dir.

ï¿½srail Devleti’nin, Filistin halkï¿½na karï¿½ï¿½ yï¿½rï¿½ttï¿½ï¿½ï¿½ katliamlar hakkï¿½nda bilgi verirken, ï¿½zerinde durulmasï¿½ gereken ï¿½nemli bir konu vardï¿½r: Bu da Mï¿½slï¿½manlarï¿½n bu terï¿½r karï¿½ï¿½sï¿½nda nasï¿½l bir tavï¿½r takï¿½nmalarï¿½ gerektiï¿½i konusudur.

Bir Mï¿½slï¿½man tï¿½m hayatï¿½nï¿½ Allah’ï¿½n Kuran’da emrettiï¿½i gï¿½zel ahlak prensipleri ï¿½zerine kurmalï¿½dï¿½r. Gï¿½nlï¿½k hayatï¿½nda, ticaret sï¿½rasï¿½nda veya insanlarla iliï¿½kilerinde nasï¿½l adaletli, hakkaniyetli davranï¿½yorsa, savaï¿½ta, savunma sï¿½rasï¿½nda ya da topraklarï¿½ndan sï¿½rï¿½ldï¿½ï¿½ï¿½ zaman da aynï¿½ ahlakï¿½ gï¿½stermelidir. Tevekkï¿½llï¿½ olmalï¿½, adaleti ayakta tutmalï¿½, Allah’ï¿½n emir ve tavsiyelerine titizlikle uymalï¿½dï¿½r.

Allah'ï¿½n, "Andolsun, Biz sizi biraz korku, aï¿½lï¿½k ve bir parï¿½a mallardan, canlardan ve ï¿½rï¿½nlerden eksiltmekle imtihan edeceï¿½iz. Sabï¿½r gï¿½sterenleri mï¿½jdele" (Bakara Suresi, 155) ayetinde de bildirdiï¿½i gibi bir Mï¿½slï¿½man dï¿½nya hayatï¿½nda denemeden geï¿½irildiï¿½ini asla aklï¿½ndan ï¿½ï¿½karmamalï¿½dï¿½r. Allah sï¿½cak savaï¿½la, saldï¿½rï¿½larla, baskï¿½larla ve tï¿½rlï¿½ zorluklarla mï¿½minleri denemektedir. ï¿½nemli olan bu denemeye Allah'ï¿½n razï¿½ olacaï¿½ï¿½ ï¿½ekilde karï¿½ï¿½lï¿½k vermek ve ï¿½artlar ne olursa olsun Mï¿½slï¿½manca davranmaktï¿½r. ï¿½ï¿½te bu nedenle Filistinliler de ï¿½srail iï¿½galine yï¿½nelik tepki gï¿½sterirken baï¿½larï¿½na gelen her zorluï¿½un bir deneme olduï¿½unu unutmamalï¿½ ve Allah’ï¿½n gï¿½zel ahlak, adalet ve “haddi aï¿½mamak”a dair emirlerine titizlikle uymalï¿½dï¿½rlar.

Filistinliler nasï¿½l davranmalï¿½?

"Allah, sizinle din konusunda savaï¿½mayan, sizi yurtlarï¿½nï¿½zdan sï¿½rï¿½p-ï¿½ï¿½karmayanlara iyilik yapmanï¿½zdan ve onlara adaletli davranmanï¿½zdan sizi sakï¿½ndï¿½rmaz. ï¿½ï¿½nkï¿½ Allah, adalet yapanlarï¿½ sever." (Mï¿½mtehine Suresi, 8) ayeti Filistin halkï¿½nï¿½n ï¿½srail Devleti'ne karï¿½ï¿½ mï¿½cadele ederken, sivillere karï¿½ï¿½ nasï¿½l bir tutum iï¿½inde olmalarï¿½ gerektiï¿½ini ortaya koymaktadï¿½r. Allah Kuran ayetlerinde hiï¿½bir suï¿½u olmayan, savunmasï¿½z kadï¿½nlarï¿½n, yaï¿½lï¿½larï¿½n ve ï¿½ocuklarï¿½n ï¿½ldï¿½rï¿½lmelerini yasaklamï¿½ï¿½tï¿½r. Peygamberimiz savaï¿½a ï¿½ï¿½kan kumandanlarï¿½na bu konuda detaylï¿½ emirler vermiï¿½, sivillere hiï¿½bir zarar gelmemesi konusunda onlarï¿½ uyarmï¿½ï¿½tï¿½r.

Oysa son yï¿½llarda bazï¿½ Filistinliler tarafï¿½ndan savunmasï¿½z Yahudilere, ï¿½ocuklarï¿½n, kadï¿½nlarï¿½n ve yaï¿½lï¿½larï¿½n bulunduï¿½u sivil yerleï¿½im alanlarï¿½na yï¿½nelik intihar saldï¿½rï¿½larï¿½ gerï¿½ekleï¿½tirilmektedir. Bu saldï¿½rï¿½lar kimi zaman bir kafeteryayï¿½, kimi zaman bir okul servisini, kimi zaman da ï¿½ocuk yaï¿½taki genï¿½lerin bulunduï¿½u alï¿½ï¿½veriï¿½ yerlerini hedef almakta ve onlarca masum sivilin ï¿½lï¿½mï¿½yle sonuï¿½lanmaktadï¿½r Bu saldï¿½rï¿½lar doï¿½al olarak dï¿½nya genelinde ï¿½ok bï¿½yï¿½k bir tepkiyle karï¿½ï¿½lanmakta ve Filistin halkï¿½nï¿½n haklï¿½ mï¿½cadelesine faydadan ï¿½ok zarar vermektedir. ï¿½srail'in yï¿½llardï¿½r devam eden iï¿½gal politikasï¿½na karï¿½ï¿½ ï¿½ï¿½kan insanlar dahi, ï¿½srailli sivillere yï¿½nelik bu saldï¿½rï¿½larï¿½n ardï¿½ndan Filistin halkï¿½na karï¿½ï¿½ tavï¿½r almakta, onlara verdikleri desteï¿½i geri ï¿½ekmek durumunda kalmaktadï¿½rlar.

Sivil halka yï¿½nelik bu gibi saldï¿½rï¿½larï¿½n mazur gï¿½rï¿½lemeyeceï¿½i aï¿½ï¿½ktï¿½r, ï¿½ï¿½nkï¿½ yukarï¿½da da belirttiï¿½imiz gibi, bï¿½yle bir yï¿½ntem ï¿½slam’a kesinlikle aykï¿½rï¿½dï¿½r. Kuran ayetlerini ve Peygamber Efendimizin uygulamalarï¿½nï¿½ incelediï¿½imizde sivillere yï¿½nelik saldï¿½rï¿½lara ï¿½slam ahlakï¿½nda hiï¿½bir ï¿½ekilde yer olmadï¿½ï¿½ï¿½ aï¿½ï¿½kï¿½a gï¿½rï¿½lmektedir. Peygamberimiz gerek Mekke'nin fethinde gerekse diï¿½er savaï¿½larï¿½nda masum ve savunmasï¿½z insanlarï¿½n haklarï¿½nï¿½ titizlikle korumuï¿½, onlara bir zarar gelmesini engellemiï¿½tir. Mï¿½minlere bu konuda ï¿½eï¿½itli hatï¿½rlatmalarda bulunmuï¿½, "Resulullah'ï¿½n dini ï¿½zerine sefere ï¿½ï¿½kï¿½n. Ancak; ihtiyar, kadï¿½n ve ï¿½ocuklara iliï¿½meyiniz. Islah ve ihsan elinden olunuz. Allah muhlisleri sever" (Ramuz El Ehadis, cilt 1, 84/8) ï¿½eklinde emretmiï¿½tir. Peygamber Efendimizin bir diï¿½er hatï¿½rlatmasï¿½ ise ï¿½u ï¿½ekilde olmuï¿½tur:
"ï¿½ocuklarï¿½ ï¿½ldï¿½rmeyiniz. Kiliselerinde kendilerini ibadete vermiï¿½ kimselere dokunmaktan sakï¿½nï¿½nï¿½z! Kadï¿½nlarï¿½, yaï¿½lanmï¿½ï¿½ pir-i fanileri ï¿½ldï¿½rmeyiniz. Aï¿½aï¿½larï¿½ yakmayï¿½nï¿½z ve kesmeyiniz. Evleri de yï¿½kmayï¿½nï¿½z!" (Ramuz El Hadis, cilt 1, 76/12)

Tï¿½m hayatï¿½nï¿½ Kuran ayetleri ve Peygamber efendimizin hadisleri doï¿½rultusunda ï¿½ekillendiren bir Mï¿½slï¿½manï¿½n Yahudilere olan bakï¿½ï¿½ï¿½ da Kuran ahlakï¿½na uygun ï¿½ekilde adil ve itidalli olmalï¿½dï¿½r. Yahudiler Allah’ï¿½n elï¿½ileri vasï¿½tasï¿½yla indirdiï¿½i bir dine mensup kiï¿½ilerdir ve Kuran’da Yahudilerden ehli kitap olarak bahsedilmektedir. Ehli kitap, temeli Allah'ï¿½n vahyine dayanan birï¿½ok ahlaki deï¿½ere, haram ve helal kavramlarï¿½na sahiptir. Kuran’a baktï¿½ï¿½ï¿½mï¿½zda Mï¿½slï¿½manlarla ehli kitap arasï¿½nda dostane bir iliï¿½ki olduï¿½u gï¿½rï¿½lï¿½r.

ï¿½slam tarihinde de Mï¿½slï¿½man toplumlar ehli kitaba her zaman iï¿½in ï¿½lï¿½mlï¿½ ve hoï¿½gï¿½rï¿½lï¿½ davranmï¿½ï¿½lardï¿½r. Bu durum ï¿½zellikle de varisi olduï¿½umuz Osmanlï¿½ ï¿½mparatorluï¿½u'nda ï¿½ok belirgindir. Bilindiï¿½i gibi 15. yï¿½zyï¿½lda Katolik ï¿½spanya'nï¿½n hayat hakkï¿½ tanï¿½madï¿½ï¿½ï¿½ ve sï¿½rgï¿½n ettiï¿½i Yahudiler, aradï¿½klarï¿½ huzuru Osmanlï¿½ topraklarï¿½nda bulmuï¿½lardï¿½r.

Kï¿½sacasï¿½ Kuran ayetlerine gï¿½re dï¿½ï¿½ï¿½nen ve Allah'tan korkup-sakï¿½nan Mï¿½slï¿½manlarï¿½n, Yahudilere karï¿½ï¿½, dinleri ve inanï¿½larï¿½ nedeniyle de bir husumet beslemesi, sadece Yahudi olduklarï¿½ iï¿½in onlara dï¿½ï¿½manca davranmalarï¿½ mï¿½mkï¿½n deï¿½ildir. ï¿½srail Devleti'nin iï¿½gal ve baskï¿½ politikalarï¿½ nedeniyle, bu devletin sivil vatandaï¿½larï¿½nï¿½n suï¿½lanmasï¿½ da mï¿½mkï¿½n deï¿½ildir. Dolayï¿½sï¿½yla Filistin halkï¿½nï¿½n haklï¿½ mï¿½cadelesinde aï¿½ï¿½rï¿½lï¿½ktan kaï¿½ï¿½nmasï¿½, Siyonist ï¿½srail Devleti'nin yaptï¿½ï¿½ï¿½ her tï¿½rlï¿½ haksï¿½z, adaletsiz uygulamalara ve ï¿½iddete karï¿½ï¿½, Kuran ahlakï¿½nï¿½n gerektirdiï¿½i bir adalet ve itidal ile karï¿½ï¿½lï¿½k vermeleri gerekir.

Yeni Osmanlï¿½ Birliï¿½i

Dï¿½nyadaki tï¿½m akï¿½lcï¿½ ve adil insanlarï¿½n temennisi, Filistin’de her iki halkï¿½n da razï¿½ olacaï¿½ï¿½ barï¿½ï¿½ ve huzurun bir an ï¿½nce hakim olmasï¿½dï¿½r. Ancak masum bir halkï¿½n tï¿½m haklarï¿½nï¿½ elinden alarak ve onlarï¿½ aï¿½lï¿½ï¿½a ve yokluï¿½a mahkum ederek kurulacak bir barï¿½ï¿½, tek taraflï¿½ olur. Daha da ï¿½nemlisi bï¿½yle bir barï¿½ï¿½ gerï¿½ek anlamda bir barï¿½ï¿½ deï¿½ildir. ï¿½ï¿½nkï¿½ bï¿½yle bir barï¿½ï¿½ gï¿½venlik ve huzuru hakim kï¿½lamaz, tam aksine karmaï¿½a ve kaosun artmasï¿½na neden olur. Her iki halkï¿½n razï¿½ olacaï¿½ï¿½ bir ortamï¿½n hakim olmasï¿½ ise ancak adaletin, eï¿½itliï¿½in ve insan haklarï¿½nï¿½n her yï¿½nï¿½yle gï¿½zetildiï¿½i bir barï¿½ï¿½ planï¿½ ile mï¿½mkï¿½n olabilir.

Bu barï¿½ï¿½ï¿½n mevcut yapï¿½sï¿½yla ï¿½srail Devleti tarafï¿½ndan saï¿½lanamayacaï¿½ï¿½ gï¿½rï¿½lmektedir, ï¿½ï¿½nkï¿½ ï¿½srail'in resmi ideolojisin temelinde siyonist ï¿½rkï¿½ï¿½ dï¿½ï¿½ï¿½nce hakimdir. Ortadoï¿½u'ya barï¿½ï¿½ getirecek insanlarï¿½n, farklï¿½ insanlarï¿½ ve kavimleri Allah'ï¿½n yarattï¿½ï¿½ï¿½ eï¿½it kullar olarak gï¿½ren, hiï¿½bir soy ayrï¿½mï¿½ gï¿½zetmeyen, bireyleri ve milletleri sadece ahlaklarï¿½na gï¿½re deï¿½erlendiren bir anlayï¿½ï¿½ta olmalarï¿½ gerekir. Bu kimseler, Mï¿½slï¿½manlardï¿½r.

Siyonist Yahudilerin, Yahudi olmayanlara karï¿½ï¿½ her tï¿½rlï¿½ zulmï¿½ makul gï¿½ren ideolojilerinin aksine, Kuran'da Mï¿½slï¿½manlarï¿½n dï¿½ï¿½manlarï¿½na karï¿½ï¿½ dahi adaletle davranmalarï¿½ emredilir. Allah "Sizi Mescid-i Haram'dan alï¿½koyduklarï¿½ndan dolayï¿½ bir topluluï¿½a olan kininiz, sakï¿½n sizi haddi aï¿½maya sï¿½rï¿½klemesin" (Maide Suresi, 2) buyurarak, Mï¿½slï¿½manlara, savaï¿½ halinde bulunduklarï¿½ mï¿½ï¿½riklere karï¿½ï¿½ dahi adaletli olmayï¿½ emretmiï¿½tir.

Ortadoï¿½u’ya barï¿½ï¿½ï¿½n gelmesinin tek yolu ayetlerde bildirilen ahlaka sahip bir yï¿½netimdir. ï¿½nsanlarï¿½n dost ve kardeï¿½ï¿½e yaï¿½ayabildiï¿½i, barï¿½ï¿½ ve gï¿½ven dolu bir ortamï¿½n yeniden oluï¿½turulabilmesi ancak imani ï¿½uura ve ahlaki olgunluï¿½a sahip bir yï¿½netimle mï¿½mkï¿½n olabilir. Osmanlï¿½ yï¿½netimi ve tecrï¿½besi ise, gï¿½nï¿½mï¿½zde ï¿½atï¿½ï¿½malarï¿½n merkezi haline gelmiï¿½ olan bu bï¿½lgeye huzurun ve barï¿½ï¿½ï¿½n getirilmesinin mï¿½mkï¿½n olduï¿½unu bizlere gï¿½stermiï¿½tir.

Bu tï¿½r bir “Yeni Osmanlï¿½” birliï¿½i oluï¿½turma yï¿½nï¿½nde atï¿½lacak somut adï¿½mlar, bï¿½lge devletleri tarafï¿½ndan da kabul gï¿½recektir. ï¿½stelik bu birlik dï¿½nyanï¿½n en geliï¿½miï¿½ medeniyetini, en zengin topraklarï¿½nï¿½ ve ï¿½stï¿½n kï¿½ltï¿½rï¿½nï¿½ de iï¿½inde barï¿½ndï¿½ran, 21. yï¿½zyï¿½la damgasï¿½nï¿½ vuracak bir birlik olacaktï¿½r. Bu birliï¿½in ï¿½ncï¿½lï¿½ï¿½ï¿½nï¿½ yapabilecek tek millet ise, hiï¿½ ï¿½ï¿½phesiz Osmanlï¿½'nï¿½n mirasï¿½ï¿½sï¿½ olan Mï¿½slï¿½man Tï¿½rk Milleti'dir.

ï¿½ntihar ï¿½slam'a Aykï¿½rï¿½dï¿½r

ï¿½srailli sivillere yï¿½nelik sï¿½z konusu saldï¿½rï¿½lar incelenirken ï¿½zerinde durulmasï¿½ gereken bir diï¿½er konu ise intiharï¿½n ï¿½slam'daki yeridir. ï¿½slam hakkï¿½nda yanlï¿½ï¿½ bilgilere sahip olan ï¿½evreler, bu barï¿½ï¿½ dininin intihar saldï¿½rï¿½larï¿½na izin verdiï¿½i yï¿½nï¿½nde son derece hatalï¿½ bir dï¿½ï¿½ï¿½nceye sahiptirler. Oysa baï¿½ka insanlarï¿½ ï¿½ldï¿½rmek gibi insanï¿½n kendisini ï¿½ldï¿½rmesi de ï¿½slam'a aykï¿½rï¿½dï¿½r. Allah, "Ve kendi nefislerinizi ï¿½ldï¿½rmeyin." (Nisa Suresi, 29) ayetiyle intiharï¿½ aï¿½ï¿½kï¿½a haram kï¿½lmï¿½ï¿½tï¿½r.

Bir insanï¿½n, her ne sebepten olursa olsun, kendisini ï¿½ldï¿½rmesi ï¿½slam’a gï¿½re yasaktï¿½r. Bu, ancak ï¿½slam’ï¿½ ï¿½ok yanlï¿½ï¿½ anlayan, gerï¿½ek Kuran ahlakï¿½ndan habersiz, aklï¿½nï¿½ ve vicdanï¿½nï¿½ kullanmayan, nefret ve intikam duygusuyla kï¿½rleï¿½miï¿½ kimselerin baï¿½vurabilecekleri bir yï¿½ntemdir ve her Mï¿½slï¿½man, Filistin’in Mï¿½slï¿½man halkï¿½nï¿½n haklï¿½ davasï¿½na gï¿½lge dï¿½ï¿½ï¿½ren bu eylemlere karï¿½ï¿½ ï¿½ï¿½kmalï¿½dï¿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.