Dinsizlik sadece insanlarï¿½n imanlarï¿½nï¿½ yok ederek onlarï¿½n ahiretlerini mahvetmeye ï¿½alï¿½ï¿½an bir gï¿½ï¿½ deï¿½ildir. Aynï¿½ zamanda, dï¿½nyayï¿½ da mahvetmeyi, bir karmaï¿½a ve savaï¿½ alanï¿½na ï¿½evirmeyi hedeflemektedir. Dolayï¿½sï¿½yla dinsizliï¿½e karï¿½ï¿½ fikri mï¿½cadele, hem ï¿½nemli bir imani hizmet hem de dï¿½nyayï¿½ saran "fitne"ye karï¿½ï¿½ verilecek bï¿½yï¿½k bir "moral savaï¿½ï¿½"dï¿½r.

ï¿½slam dï¿½nyasï¿½, nï¿½fusunun bï¿½yï¿½k bï¿½lï¿½mï¿½ Mï¿½slï¿½man olan ï¿½lkeleri kapsayan bir coï¿½rafyadï¿½r. Bu coï¿½rafya, en Batï¿½'da Afrika'nï¿½n Atlas Okyanusu kï¿½yï¿½larï¿½nda yer alan Fas'a ve Moritanya'ya kadar uzanmaktadï¿½r. En Doï¿½u'da ise Pasifik Okyanusu kï¿½yï¿½larï¿½ndaki Endonezya'ya kadar varï¿½r. Bu bï¿½yï¿½k coï¿½rafyada yaï¿½ayan farklï¿½ milletlerden yaklaï¿½ï¿½k 1 milyar Mï¿½slï¿½manï¿½n bï¿½yï¿½k bï¿½lï¿½mï¿½, son iki yï¿½zyï¿½l iï¿½inde,sï¿½rf "Mï¿½slï¿½man" kimliklerinden dolayï¿½, ï¿½eï¿½itli saldï¿½rï¿½, baskï¿½, terï¿½r eylemleri ve hatta katliamlarla yï¿½zyï¿½ze kalmï¿½ï¿½tï¿½r. ï¿½ï¿½nkï¿½ bu insanlarï¿½n pek ï¿½oï¿½u, Mï¿½slï¿½man olmayan, dahasï¿½ ï¿½slam'a nefretle bakan yï¿½netimlerin hakimiyeti altï¿½nda yaï¿½amak zorunda bï¿½rakï¿½lmï¿½ï¿½tï¿½r.
Bugï¿½n ï¿½slam dï¿½nyasï¿½na baktï¿½ï¿½ï¿½mï¿½zda; Bosna-Hersek'te, Cezayir'de, Tunus'ta, Eritre'de, Mï¿½sï¿½r'da, Afganistan'da, Keï¿½mir'de, Doï¿½u Tï¿½rkistan'da, ï¿½eï¿½enistan'da, Tayland'da, Filipinler'de, Burma'da ya da Sudan'da dï¿½nya Mï¿½slï¿½manlarï¿½nï¿½n ezilmeye, baskï¿½ altï¿½na alï¿½nmaya ve yok edilmeye ï¿½alï¿½ï¿½ï¿½ldï¿½ï¿½ï¿½nï¿½ aï¿½ï¿½kï¿½a gï¿½rebiliriz. Bu sayï¿½lan coï¿½rafyalardaki Mï¿½slï¿½manlar gï¿½rï¿½nï¿½ï¿½te farklï¿½ dï¿½ï¿½manlarla karï¿½ï¿½ karï¿½ï¿½yadï¿½rlar. Bosna'da Sï¿½rplar, Keï¿½mir'de Hindular, Kafkaslar'da Ruslar, Cezayir, Mï¿½sï¿½r, Fas gibi ï¿½lkelerde de baskï¿½cï¿½ rejimler tarafï¿½ndan hedef alï¿½nmaktadï¿½rlar. Ama her nedense, birbirinden baï¿½ï¿½msï¿½z gibi gï¿½zï¿½ken bu ï¿½slam-karï¿½ï¿½tï¿½ gï¿½ï¿½ler, hep benzer mantï¿½klarla hareket etmekte, benzer stratejiler izlemekte ve benzer yï¿½ntemler kullanmaktadï¿½rlar. ï¿½ï¿½te bu noktada karï¿½ï¿½mï¿½za sï¿½z konusu gï¿½ï¿½lerin ortak bir yï¿½nï¿½ olan "dinden uzak kimlikleri" ï¿½ï¿½kar.

Allah'ï¿½n varlï¿½ï¿½ï¿½nï¿½ inkar eden, -baï¿½ta tahrif edilmemiï¿½ tek hak din ï¿½slam olmak ï¿½zere- ï¿½lahi dinleri kendi kurduklarï¿½ din dï¿½ï¿½ï¿½ (sekï¿½ler) sistemler iï¿½in bï¿½yï¿½k bir dï¿½ï¿½man olarak gï¿½ren ve bu nedenle de dine ve dindarlara karï¿½ï¿½ ï¿½ok ï¿½iddetli bir savaï¿½ aï¿½an bu gï¿½ï¿½ler dinsiz ideolojileri temsil etmektedirler. Bu nedenle de Mï¿½slï¿½manlarï¿½n karï¿½ï¿½larï¿½ndaki dï¿½ï¿½man gerï¿½ekte Sï¿½rplar, Hindular ya da baskï¿½cï¿½ rejimler deï¿½il, dï¿½nya ï¿½zerinde mevcut bulunan din dï¿½ï¿½ï¿½ anlayï¿½ï¿½tï¿½r. Bugï¿½n devam eden ï¿½slam karï¿½ï¿½tï¿½ savaï¿½larï¿½n temeli ï¿½ï¿½srail ï¿½rneï¿½inde olduï¿½u gibi zaman zaman suni olarak dini kimlik ï¿½n plana ï¿½ï¿½karï¿½lsa da- gerï¿½ekte din karï¿½ï¿½tï¿½ felsefelerle beslenmekte ve kï¿½kenleri ï¿½ok eskilere dayanmaktadï¿½r.

Sï¿½mï¿½rgecilik ve ï¿½slam Dï¿½ï¿½manlï¿½ï¿½ï¿½

ï¿½slam dï¿½nyasï¿½ bundan birkaï¿½ asï¿½r ï¿½nce bugï¿½n iï¿½erisinde bulunduï¿½undan ï¿½ok daha farklï¿½ bir konumdaydï¿½. O dï¿½nemde, ï¿½slam dï¿½nyasï¿½nï¿½ Mï¿½slï¿½man imparatorluklar yï¿½netiyordu. 1700'lerin baï¿½ï¿½nda ï¿½slam dï¿½nyasï¿½nï¿½n neredeyse tamamï¿½na hakim olan ï¿½ï¿½ bï¿½yï¿½k imparatorluk bulunuyordu: Hindistan'da Moï¿½ol ï¿½mparatorluï¿½u vardï¿½. ï¿½ran ve ï¿½evresinde Safavi Devleti hï¿½kï¿½m sï¿½rï¿½yordu. ï¿½ï¿½ï¿½ncï¿½ ve en bï¿½yï¿½k imparatorluk ise, tï¿½m Balkan Yarï¿½madasï¿½'nï¿½, Anadolu'yu, Mezopotamya'yï¿½, Arap Yarï¿½madasï¿½'nï¿½ ve Kuzey Afrika'yï¿½ yï¿½neten bï¿½yï¿½k Osmanlï¿½ Devleti'ydi.

Ancak bu ï¿½ï¿½ imparatorluk zamanla yok oldu. Moï¿½ol ï¿½mparatorluï¿½u zayï¿½fladï¿½, kï¿½ï¿½ï¿½ldï¿½ ve sonunda yï¿½kï¿½ldï¿½. Ardï¿½ndan tï¿½m Hint Yarï¿½madasï¿½ ï¿½ngiliz sï¿½mï¿½rgeciliï¿½inin kontrolï¿½ne geï¿½ti. (Hindiï¿½ini olarak bilinen bï¿½lge de, Fransï¿½zlar tarafï¿½ndan sï¿½mï¿½rgeleï¿½tirildi.) Orta Asya'ya hakim olan Safavi Devleti, ï¿½ngiltere ve Rusya'nï¿½n hakimiyetine girdi. ï¿½slam imparatorluklarï¿½nï¿½n en bï¿½yï¿½ï¿½ï¿½ ve gï¿½ï¿½lï¿½sï¿½ olan Osmanlï¿½ ise, 19. yï¿½zyï¿½ldan itibaren kademeli olarak kï¿½ï¿½ï¿½ltï¿½ldï¿½. Osmanlï¿½'nï¿½n Batï¿½'daki topraklarï¿½, Rusya'nï¿½n ve Prusya'nï¿½n kï¿½ï¿½kï¿½rttï¿½ï¿½ï¿½ Balkan devletlerinin eline geï¿½ti. Ortadoï¿½u, Arap Yarï¿½madasï¿½ ve Kuzey Afrika ise, ï¿½ngilizler, Fransï¿½zlar ve ï¿½talyanlar tarafï¿½ndan istila edildi. I. Dï¿½nya Savaï¿½ï¿½ bittiï¿½inde, dï¿½nya ï¿½zerindeki Mï¿½slï¿½manlarï¿½n ï¿½ok bï¿½yï¿½k bir bï¿½lï¿½mï¿½, Mï¿½slï¿½man olmayan yï¿½netimlerin hakimiyetinde yaï¿½ar hale gelmiï¿½lerdi.

Bu yï¿½netimler, sï¿½mï¿½rgecilerdi. ï¿½ngiltere ve Fransa gibi klasik sï¿½mï¿½rgecilere, 1920'lerde Sovyet Rusya ve Faï¿½ist ï¿½talya da katï¿½ldï¿½. Bu ï¿½lkelerin her biri, ï¿½slam dï¿½nyasï¿½nï¿½n bir bï¿½lï¿½mï¿½nï¿½ iï¿½gal etti ve sï¿½mï¿½rdï¿½. Mï¿½slï¿½man halka karï¿½ï¿½ en acï¿½masï¿½z katliam ve iï¿½kenceleri uygulamaktan ï¿½ekinmedi. ï¿½ngiltere ve Fransa, Ortadoï¿½u, Kuzey Afrika ve Uzakdoï¿½u'daki Mï¿½slï¿½manlarï¿½ "yï¿½netiyor", daha doï¿½rusu Mï¿½slï¿½man ï¿½lkelerin doï¿½al kaynaklarï¿½nï¿½ kendi ulusal menfaatleri iï¿½in kullanï¿½yorlardï¿½. Sovyet Rusya, tï¿½m Kafkasya ile Orta Asya'yï¿½ ele geï¿½irdi ve bu bï¿½lgelerdeki Mï¿½slï¿½manlarï¿½ komï¿½nist rejimin baskï¿½sï¿½ altï¿½nda kï¿½leleï¿½tirdi. 1911 yï¿½lï¿½nda iï¿½gal etmiï¿½ olan ï¿½talya, 1930'larda da Habeï¿½istan'a karï¿½ï¿½ kanlï¿½ bir iï¿½gale giriï¿½ti.
ï¿½ngiltere ve Fransa'nï¿½n Ortadoï¿½u politikasï¿½nï¿½n ï¿½nemli bir ï¿½zelliï¿½i, bï¿½lgeyi kendi menfaat iliï¿½kilerine uygun yapay devletlere bï¿½lmekti. Ortadoï¿½u'daki bu yapay dï¿½zenleme, bir tï¿½rlï¿½ bitmek bilmeyecek ï¿½atï¿½ï¿½malarï¿½n da tohumuydu. Bu iki Avrupalï¿½ sï¿½mï¿½rgeci gï¿½ï¿½, II. Dï¿½nya Savaï¿½ï¿½'nï¿½n ardï¿½ndan Ortadoï¿½u'yu terk etmek zorunda kaldï¿½lar. Ama arkalarï¿½nda kendilerinden ï¿½ok daha acï¿½masï¿½z, saldï¿½rgan ve yï¿½kï¿½cï¿½ bir sï¿½mï¿½rgeci gï¿½ï¿½ bï¿½raktï¿½lar: ï¿½srail...

ï¿½ok kï¿½sa bir biï¿½imde ï¿½zetlediï¿½imiz bu tablonun geneline baktï¿½ï¿½ï¿½mï¿½zda, ï¿½slam dï¿½nyasï¿½nï¿½n 19. yï¿½zyï¿½lï¿½n baï¿½larï¿½ndan itibaren, dï¿½ï¿½ gï¿½ï¿½ler tarafï¿½ndan hedef alï¿½ndï¿½ï¿½ï¿½nï¿½ aï¿½ï¿½kï¿½a gï¿½rï¿½rï¿½z. Dï¿½nya Mï¿½slï¿½manlarï¿½ geï¿½en 200 yï¿½llï¿½k sï¿½re boyunca, bu gï¿½ï¿½ler tarafï¿½ndan iï¿½gal edilmiï¿½, sï¿½mï¿½rgeleï¿½tirilmiï¿½, baskï¿½ ve zulï¿½m gï¿½rmï¿½ï¿½tï¿½r. Bu gï¿½ï¿½lerin ï¿½slam dï¿½nyasï¿½nda kurduklarï¿½ kukla yï¿½netimler de Mï¿½slï¿½manlara bir o kadar zulmetmiï¿½tir ve hala da zulmetmeye devam etmektedirler. Ayrï¿½ca dï¿½ï¿½ gï¿½ï¿½ler, ï¿½slam dï¿½nyasï¿½na yabancï¿½ olan birtakï¿½m ideolojileri (aï¿½ï¿½rï¿½ milliyetï¿½ilik, faï¿½izm veya komï¿½nizm) Mï¿½slï¿½man toplumlara empoze etmiï¿½ler, bu ideolojilerle kï¿½ï¿½kï¿½rttï¿½klarï¿½ bazï¿½ kimseleri de Mï¿½slï¿½man toplumlarï¿½n geneline karï¿½ï¿½ kullanmï¿½ï¿½lardï¿½r.(Harun Yahya, ï¿½slamï¿½ï¿½n Kï¿½ï¿½ï¿½ ve Beklenen Baharï¿½)

Sonuï¿½

Kï¿½sacasï¿½, ï¿½slam dï¿½nyasï¿½nï¿½n dï¿½ï¿½manï¿½ olan ï¿½ï¿½ ideolojinin de, 19. yï¿½zyï¿½lda Batï¿½ dï¿½nyasï¿½nï¿½ ele geï¿½iren dinden uzak yapï¿½dan kaynaklanmakta olduï¿½u aï¿½ikardï¿½r.

Bu durum, dinsizliï¿½e karï¿½ï¿½ yï¿½rï¿½tï¿½lecek fikri mï¿½cadelenin ne kadar ï¿½nemli olduï¿½unu bize bir kez daha gï¿½stermektedir: Dinsizlik sadece insanlarï¿½n imanlarï¿½nï¿½ yok ederek onlarï¿½n ahiretlerini mahvetmeye ï¿½alï¿½ï¿½an bir gï¿½ï¿½ deï¿½ildir. Aynï¿½ zamanda, dï¿½nyayï¿½ da mahvetmeyi, bir karmaï¿½a ve savaï¿½ alanï¿½na ï¿½evirmeyi hedeflemektedir. Bu karmaï¿½a ve savaï¿½ ortamï¿½nda en bï¿½yï¿½k hedef olarak ise Mï¿½slï¿½manlarï¿½ belirlemektedir.

Dolayï¿½sï¿½yla dinsizliï¿½e karï¿½ï¿½ fikri mï¿½cadele, hem ï¿½nemli bir imani hizmet hem de dï¿½nyayï¿½ saran "fitne"ye karï¿½ï¿½ verilecek bï¿½yï¿½k bir "moral savaï¿½ï¿½"dï¿½r. Halen dï¿½nyanï¿½n dï¿½rt bir yanï¿½nda, dinsiz sistemler tarafï¿½ndan ezilen pek ï¿½ok Mï¿½slï¿½manï¿½n var oluï¿½u, bize bu mï¿½cadelenin ne kadar ï¿½nemli olduï¿½unu hatï¿½rlatan bir gerï¿½ektir. Dinsizliï¿½e (ve dinsizliï¿½in dayanaklarï¿½ olan felsefelere, ideolojilere ve Darwinizm gibi sï¿½zde bilimsel teorilere) karï¿½ï¿½ kazanï¿½lacak her fikri zafer, aynï¿½ zamanda dï¿½nyadaki mazlum Mï¿½slï¿½manlara yardï¿½m anlamï¿½nï¿½ taï¿½ï¿½yan bir moral zaferidir. Din ahlakï¿½nï¿½n yerleï¿½mesi ile bu uygulamalar da ortadan kalkmaya mahkumdur.

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.