Din adï¿½na terï¿½r uygulayanlarï¿½n iï¿½ yï¿½zï¿½

Din adï¿½na ortaya ï¿½ï¿½karak terï¿½r uygulayan, baskï¿½cï¿½ rejimler oluï¿½turan, dï¿½nyayï¿½ gï¿½zelleï¿½tirmek yerine ï¿½irkinleï¿½tiren kiï¿½i ve gruplara karï¿½ï¿½ uygulanmasï¿½ gereken tek bir ï¿½ï¿½zï¿½m vardï¿½r: Bu ï¿½ï¿½zï¿½m, gerï¿½ek ï¿½slam ahlakï¿½nï¿½n ortaya konmasï¿½dï¿½r.

Haï¿½lï¿½lar, 11. yï¿½zyï¿½lï¿½n sonunda kutsal topraklarï¿½ (Filistin civarï¿½nï¿½) fethetmek amacï¿½yla Avrupa'dan yola ï¿½ï¿½kan Avrupalï¿½ Hï¿½ristiyanlardï¿½. Sï¿½zde dini bir amaï¿½la yola ï¿½ï¿½kmï¿½ï¿½lardï¿½, ama geï¿½tikleri her yere vahï¿½et ve korku gï¿½tï¿½rdï¿½ler. Sivilleri toplu katliamlara uï¿½rattï¿½lar, pek ï¿½ok kï¿½y ve kenti yaï¿½maladï¿½lar. Mï¿½slï¿½man, Yahudi ve Ortodoks Hï¿½ristiyanlarï¿½n ï¿½slam idaresi altï¿½nda huzur iï¿½inde yaï¿½amakta olduï¿½u Kudï¿½s'ï¿½ fethettiklerinde ise, bï¿½yï¿½k bir katliam gerï¿½ekleï¿½tirdiler. Tï¿½m Mï¿½slï¿½man ve Yahudileri, boyunlarï¿½nï¿½ vurmak suretiyle vahï¿½ice ï¿½ldï¿½rdï¿½ler. Haï¿½lï¿½larï¿½n barbarlï¿½ï¿½ï¿½ o kadar taï¿½kï¿½ndï¿½ ki, 4. Haï¿½lï¿½ Seferi sï¿½rasï¿½nda, kendi dinine mensup olan insanlarï¿½n ï¿½ehri olan ï¿½stanbul'u yaï¿½maladï¿½lar, kiliselerdeki altï¿½nlarï¿½ sï¿½kï¿½p parï¿½alamaktan bile ï¿½ekinmediler.

Elbette ki tï¿½m bu barbarlï¿½k Hï¿½ristiyanlï¿½ï¿½a aykï¿½rï¿½ydï¿½. ï¿½ï¿½nkï¿½ Hï¿½ristiyanlï¿½k, ï¿½ncil'deki ifadeyle gerï¿½ekte bir "sevgi mesajï¿½"dï¿½r. Matta ï¿½ncili'nde Hz. ï¿½sa'nï¿½n ï¿½ï¿½rencilerine "dï¿½ï¿½manlarï¿½nï¿½zï¿½ sevin, size zulmedenler iï¿½in dua edin" dediï¿½i yazï¿½lï¿½dï¿½r. (Matta, 5/44) Luka ï¿½ncili'nde ise Hz. ï¿½sa'nï¿½n "bir yanaï¿½ï¿½na tokat atana diï¿½er yanaï¿½ï¿½nï¿½ ï¿½evir" dediï¿½i bildirilir. (Luka, 6/29) Yeni Ahit'in -tahrif edilmiï¿½ olmasï¿½na raï¿½men- hiï¿½bir yerinde ï¿½iddeti meï¿½rulaï¿½tï¿½ran bir hï¿½kï¿½m yoktur; masum insanlarï¿½n katledilmesi ise tahayyï¿½l bile edilemez.

Haï¿½lï¿½ Vahï¿½eti

Peki Hï¿½ristiyanlï¿½k ï¿½iddete hiï¿½ yer vermeyen bir sevgi dini iken, Hï¿½ristiyan Haï¿½lï¿½lar nasï¿½l olmuï¿½ da tarihin en bï¿½yï¿½k vahï¿½etlerini gerï¿½ekleï¿½tirmiï¿½tir?

Bunun en bï¿½yï¿½k nedeni, Haï¿½lï¿½larï¿½n cahil insanlardan oluï¿½an bir topluluk olmasï¿½dï¿½r. Kendi dinleri hakkï¿½nda hiï¿½bir ï¿½ey bilmeyen, ï¿½ncil'i okumamï¿½ï¿½, Hï¿½ristiyanlï¿½ï¿½ï¿½n ahlaki kï¿½staslarï¿½ndan habersiz olan kitleler, Haï¿½lï¿½ sloganlarï¿½yla barbarlï¿½ï¿½a sï¿½rï¿½klenmiï¿½lerdir.

Haï¿½lï¿½lar ï¿½rneï¿½i genel bir olguyu gï¿½stermektedir: Eï¿½er bir topluluk medeniyetten uzak, fikri yï¿½nden az geliï¿½miï¿½, "cahil" insanlardan oluï¿½uyorsa, o zaman ï¿½iddete eï¿½ilimleri ï¿½ok yï¿½ksek olur. Cahil toplum bir fikri veya dini temsil ediyor gibi gï¿½zï¿½kse de sonuï¿½ deï¿½iï¿½mez. ï¿½iddet yine ï¿½n plandadï¿½r, ï¿½ï¿½nkï¿½ bunlarï¿½n, temsil ettikleri fikri veya dini bilmiyor ya da bildikleri halde hayata geï¿½irmiyor olmalarï¿½ ihtimali ï¿½ok yï¿½ksektir.

Cahil insanlar ï¿½iddet yanlï¿½sï¿½ bir fikri cinnet noktasï¿½na gï¿½tï¿½rebildikleri gibi, ï¿½iddete karï¿½ï¿½ bir fikre veya dine de ï¿½iddet karï¿½ï¿½tï¿½rabilirler. ï¿½slam dï¿½nyasï¿½nda da bunun ï¿½rnekleri yaï¿½anmï¿½ï¿½tï¿½r. (Detaylï¿½ bilgi iï¿½in bkz: www.islamterorulanetler.com)

ï¿½ehirli ï¿½nsanlar ve Bedeviler

Peygamberimiz dï¿½neminde Arabistan'da iki temel sosyal yapï¿½ vardï¿½. ï¿½ehir insanlarï¿½ ve Bedeviler. Arabistan'ï¿½n ï¿½ehirlerinde o dï¿½nemin ï¿½artlarï¿½na gï¿½re oldukï¿½a sofistike bir kï¿½ltï¿½r geliï¿½miï¿½ti. Ticari iliï¿½kiler bu kentleri dï¿½ï¿½ dï¿½nyaya baï¿½lï¿½yor ve bu, ï¿½ehirli Araplarï¿½n "gï¿½rgï¿½"lerini artï¿½rï¿½yordu. ï¿½ehirli Araplar giyim kï¿½ltï¿½rï¿½ne sahiptiler, edebiyattan ve ï¿½zellikle de ï¿½iirlerden hoï¿½lanï¿½yorlardï¿½. Bedeviler ise ï¿½ï¿½lde yaï¿½ayan gï¿½ï¿½ebe kabilelerdi ve ï¿½ok geri bir kï¿½ltï¿½re sahiptiler. Sanat ve edebiyattan tï¿½mï¿½yle habersizdiler. ï¿½ï¿½lï¿½n sert ï¿½artlarï¿½ iï¿½inde sert ve kaba bir karakterin sahibi olmuï¿½lardï¿½.

ï¿½slam, yarï¿½madanï¿½n en ï¿½nemli ï¿½ehri olan Mekke'nin sakinleri arasï¿½nda doï¿½du ve geliï¿½ti. Ama ï¿½slam yayï¿½ldï¿½kï¿½a Arabistan'ï¿½n tï¿½m kabileleri onu aï¿½ama aï¿½ama kabul ettiler. Bunlar arasï¿½nda Bedeviler de yer alï¿½yordu. Ama Bedevilerle ilgili bir sorun vardï¿½; onlar, ï¿½slam'ï¿½n derinliï¿½ini kavrama konusunda ï¿½ok yetersizdiler. Bir Kuran ayetinde, Allah Bedevilerin durumlarï¿½nï¿½ ï¿½ï¿½yle aï¿½ï¿½klamaktadï¿½r:

"Bedeviler inkï¿½r ve nifak bakï¿½mï¿½ndan daha ï¿½iddetlidir. Allah'ï¿½n elï¿½isine indirdiï¿½i sï¿½nï¿½rlarï¿½ bilmemeye de onlar daha 'yatkï¿½n ve elveriï¿½lidir.' Allah bilendir, hï¿½kï¿½m ve hikmet sahibidir." (Tevbe Suresi, 97)

Bedeviler, yani "inkï¿½r ve nifak bakï¿½mï¿½ndan daha ï¿½iddetli" olup sï¿½nï¿½r tanï¿½mamaya mï¿½sait olan sosyal gruplar, Peygamberimiz dï¿½neminde ï¿½slam Dï¿½nyasï¿½na dahil oldular. Ancak sonraki dï¿½nemlerde ï¿½slam Dï¿½nyasï¿½ iï¿½inde sorun oluï¿½turmaya baï¿½ladï¿½lar. Bedeviler arasï¿½nda geliï¿½en "Hariciler" adlï¿½ mezhep bunun bir ï¿½rneï¿½iydi. Sï¿½nni inancï¿½nï¿½n dï¿½ï¿½ï¿½na ï¿½ï¿½ktï¿½klarï¿½ iï¿½in "Hariciler" (isyan edenler) olarak bilinen bu sapkï¿½n mezhebin mensuplarï¿½nï¿½n en temel ï¿½zelliï¿½i, son derece katï¿½, vahï¿½i ve fanatik olmalarï¿½ydï¿½. ï¿½slam'ï¿½n ï¿½zï¿½, Kuran ahlakï¿½nï¿½n meziyetleri konusunda hiï¿½bir kavrayï¿½ï¿½a sahip olmayan Hariciler, kendilerinden olmayan tï¿½m Mï¿½slï¿½manlara karï¿½ï¿½ savaï¿½ aï¿½tï¿½lar. Dahasï¿½ "terï¿½r" eylemleri dï¿½zenlediler. Peygamberimizin en yakï¿½n sahabelerinden biri olan ve onun tarafï¿½ndan "ilim ï¿½ehrinin kapï¿½sï¿½" olarak sï¿½fatlandï¿½rï¿½lan Hz. Ali, bir harici tarafï¿½ndan dï¿½zenlenen bï¿½ï¿½aklï¿½ suikast sonucunda ï¿½ehit edildi.

Haï¿½lï¿½lar nasï¿½l Hï¿½ristiyanlï¿½ï¿½ï¿½ gerï¿½ek anlamï¿½ndan tamamen ï¿½arpï¿½tarak bir vahï¿½et ï¿½ï¿½retisi gibi yorumladï¿½larsa, ortaya ï¿½ï¿½kan birtakï¿½m sapkï¿½n gruplar da Kuran'ï¿½ yanlï¿½ï¿½ yorumlayarak ï¿½iddet uyguladï¿½lar. Her ikisinin de ortak yï¿½nï¿½, Kuran'daki ifadeyle "Bedevi" karakterine sahip, yani kï¿½ltï¿½rsï¿½z, kendi iï¿½ine kapalï¿½ ve kaba tabiatlï¿½ insanlar olmalarï¿½ydï¿½. Uyguladï¿½klarï¿½ vahï¿½et, bu sosyal yapï¿½nï¿½n bir sonucuydu. Mensup olduklarï¿½nï¿½ iddia ettikleri dinin deï¿½il.

Bu tarihsel ï¿½rnekler, oldukï¿½a aydï¿½nlatï¿½cï¿½dï¿½r. ï¿½ï¿½nkï¿½, bugï¿½n de din adï¿½na ortaya ï¿½ï¿½karak terï¿½r uygulayanlar veya bunu destekleyenler ï¿½slam'dan deï¿½il "bedevi karakteri"nden yola ï¿½ï¿½kmaktadï¿½rlar. ï¿½slam'ï¿½n ï¿½zï¿½nï¿½ hiï¿½bir ï¿½ekilde anlamamakta, bir barï¿½ï¿½, huzur ve adalet dini olan ï¿½slam'ï¿½, kendi sosyal ve kï¿½ltï¿½rel yapï¿½larï¿½ndan kaynaklanan barbarlï¿½ï¿½a alet etmeye ï¿½alï¿½ï¿½maktadï¿½rlar. Gerï¿½ekte ise, sevgiden yoksun, bu vahï¿½i tabiatlï¿½ insanlar; ï¿½zï¿½nde barï¿½ï¿½, sevgi, adalet olan ï¿½slam'a en bï¿½yï¿½k dï¿½ï¿½manlï¿½ï¿½ï¿½ yapmaktadï¿½rlar. ï¿½slam'ï¿½n mï¿½cadele edilmesini emrettiï¿½i zï¿½mre de, iï¿½te bu topluluklardï¿½r.

Zulme uï¿½rayanlar

ï¿½u bir gerï¿½ektir ki, son birkaï¿½ asï¿½rdï¿½r ï¿½slam Dï¿½nyasï¿½nï¿½n dï¿½rt bir yanï¿½ndaki Mï¿½slï¿½manlar, Batï¿½lï¿½ gï¿½ï¿½ler veya onlarï¿½n uzantï¿½larï¿½ tarafï¿½ndan zulme uï¿½ratï¿½lmï¿½ï¿½tï¿½r. Bu, Mï¿½slï¿½manlarï¿½n Kuran'a gï¿½re anlamasï¿½, yorumlamasï¿½ ve tepki vermesi gereken bir durumdur. Kuran'da hiï¿½bir zaman "zulme karï¿½ï¿½ zulï¿½m" uygulanmasï¿½na izin verilmez. Allah ayetlerinde Mï¿½slï¿½manlara "kï¿½tï¿½lï¿½ï¿½e karï¿½ï¿½ iyilikle cevap vermelerini" emreder: "ï¿½yilikle kï¿½tï¿½lï¿½k eï¿½it olmaz. Sen, en gï¿½zel olan bir tarzda (kï¿½tï¿½lï¿½ï¿½ï¿½) uzaklaï¿½tï¿½r; o zaman, (gï¿½rï¿½rsï¿½n ki) seninle onun arasï¿½nda dï¿½ï¿½manlï¿½k bulunan kimse, sanki sï¿½cak bir dost(un) oluvermiï¿½tir." (Fussilet Suresi, 34)

Mï¿½slï¿½manlarï¿½n, kendilerine karï¿½ï¿½ uygulanan zulme karï¿½ï¿½ elbette tepki duymalarï¿½, bunu uygulayanlara buï¿½z etmeleri meï¿½ru bir haktï¿½r. Ama bu hiï¿½ bir zaman gï¿½zï¿½ kapalï¿½ bir nefrete, adaletsiz bir husumete neden olmamalï¿½dï¿½r. Dolayï¿½sï¿½yla, suï¿½suz insanlara karï¿½ï¿½ terï¿½r uygulamanï¿½n ï¿½slam'la hiï¿½ bir ilgisi olamaz.

Burada belirtilmesi gereken bir husus, zulï¿½m ve baskï¿½larï¿½n kaynaï¿½ï¿½nda 19. yï¿½zyï¿½lda hakim olan materyalist, din-dï¿½ï¿½ï¿½ felsefe ve ideolojilerin yattï¿½ï¿½ï¿½nï¿½n vurgulanmasï¿½dï¿½r.

Avrupa sï¿½mï¿½rgeciliï¿½i, Hï¿½ristiyan ahlakï¿½ndan doï¿½mamï¿½ï¿½tï¿½r; aksine bu ahlaka karï¿½ï¿½ ï¿½ï¿½kan din-dï¿½ï¿½ï¿½ akï¿½mdan doï¿½muï¿½ ve en bï¿½yï¿½k vahï¿½etlerini 19. yï¿½zyï¿½ldaki Sosyal Darwinist ideolojinin desteï¿½iyle gerï¿½ekleï¿½tirmiï¿½tir. Bugï¿½n de, Batï¿½ dï¿½nyasï¿½nï¿½n iï¿½inde, hala zalim, bozguncu, ï¿½atï¿½ï¿½macï¿½ unsurlar olduï¿½u gibi, ï¿½zellikle Hï¿½ristiyanlï¿½ktan kaynak bulan barï¿½ï¿½ï¿½ï¿½, iyiliksever ve adalet yanlï¿½sï¿½ bir kï¿½ltï¿½r de vardï¿½r. Aslï¿½nda dï¿½nya ï¿½zerindeki temel fikir ayrï¿½lï¿½ï¿½ï¿½ Batï¿½ ve ï¿½slam Dï¿½nyasï¿½ arasï¿½nda deï¿½il, hem Batï¿½'da hem de ï¿½slam Dï¿½nyasï¿½ndaki dindarlar ile din aleyhtarlarï¿½ (materyalistler, ateistler, Darwinistler vs.) arasï¿½ndadï¿½r.

ï¿½ï¿½zï¿½m, gerï¿½ek ï¿½slam ahlakï¿½nï¿½n ortaya konmasï¿½dï¿½r

Sonuï¿½ olarak ï¿½unu belirtmek gerekir ki, ï¿½slam adï¿½na ortaya ï¿½ï¿½karak terï¿½r uygulayanlar, ï¿½slam'ï¿½n ï¿½zï¿½nï¿½ hiï¿½bir ï¿½ekilde anlamamaktadï¿½rlar. "ï¿½ï¿½ï¿½ncï¿½ Dï¿½nya Fanatizmi" olarak adlandï¿½rabileceï¿½imiz, insan sevgisinden nasibini almamï¿½ï¿½ kiï¿½ilerin bu akï¿½lsï¿½zlï¿½klarï¿½nï¿½n elbette ï¿½slam'la hiï¿½bir ilgisi bulunmamaktadï¿½r. Bunun diï¿½er bir gï¿½stergesi bu fanatizmin yakï¿½n zamana kadar komï¿½nist ideoloji ile ï¿½zdeï¿½leï¿½miï¿½ oluï¿½udur. Bilindiï¿½i gibi gï¿½nï¿½mï¿½zdeki Batï¿½ karï¿½ï¿½tï¿½ terï¿½r eylemlerinin benzerleri 1960'lï¿½ ve 70'li yï¿½llarda da Sovyetler Birliï¿½i'nden destek alan komï¿½nist ï¿½rgï¿½tler tarafï¿½ndan gerï¿½ekleï¿½tirilmiï¿½tir. Komï¿½nist ideolojinin etkisini yitirmesiyle birlikte, sï¿½z konusu ï¿½rgï¿½tleri doï¿½uran sosyal yapï¿½larï¿½n bir kï¿½smï¿½ ï¿½slam'ï¿½ kullanmaya ï¿½alï¿½ï¿½maktadï¿½r. Eski komï¿½nist sï¿½ylemlerine ï¿½slami bazï¿½ kavramlar ve semboller katarak oluï¿½turmak istedikleri bu sapkï¿½n ideoloji, gerï¿½ekte ï¿½slam ahlakï¿½nï¿½n ï¿½zï¿½nï¿½ oluï¿½turan ahlaki deï¿½erlere tamamen aykï¿½rï¿½dï¿½r.

ï¿½slam adï¿½na ortaya ï¿½ï¿½karak terï¿½r uygulayan, baskï¿½cï¿½ rejimler oluï¿½turan, dï¿½nyayï¿½ gï¿½zelleï¿½tirmek yerine ï¿½irkinleï¿½tiren kiï¿½i ve gruplara karï¿½ï¿½ uygulanmasï¿½ gereken tek bir ï¿½ï¿½zï¿½m vardï¿½r: Bu ï¿½ï¿½zï¿½m, gerï¿½ek ï¿½slam ahlakï¿½nï¿½n ortaya konmasï¿½dï¿½r.

Bu sayede; hem bu zulmï¿½ uygulayanlara karï¿½ï¿½ en etkili fikri darbe vurularak sapkï¿½n anlayï¿½ï¿½larï¿½nï¿½n kï¿½kï¿½ kurutulmuï¿½ olacak, hem de Kuran ahlakï¿½ndan habersiz potansiyel suï¿½ iï¿½leme eï¿½ilimi olanlar verilen eï¿½itimle ï¿½slah olacaklardï¿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.