ï¿½slam Dï¿½nyasï¿½nï¿½n ï¿½ok Yakï¿½n Olan Aydï¿½nlï¿½k Geleceï¿½i

2002 Yï¿½lï¿½nï¿½ Geride Bï¿½rakï¿½rken

11 Eylï¿½l 2001ï¿½de gerï¿½ekleï¿½en insanlï¿½k tarihinin en kanlï¿½ terï¿½r eyleminin ï¿½slam dï¿½nyasï¿½ndaki yansï¿½malarï¿½ 2002 yï¿½lï¿½nda da yoï¿½un olarak hissedildi. Dï¿½nyanï¿½n bir ï¿½ok ï¿½lkesinde gerï¿½ekleï¿½tirilen konferanslarda ve yazï¿½lan bir ï¿½ok makalede ï¿½slam dininin her tï¿½rlï¿½ terï¿½r eylemini kesin bir ï¿½ekilde lanetlediï¿½i dile getirildi, ï¿½slamï¿½ï¿½n bir barï¿½ï¿½ dini olduï¿½u insanlara anlatï¿½ldï¿½. Hiï¿½ unutmamak gerekir ki, tï¿½m dï¿½nyanï¿½n ï¿½slam dinini daha yakï¿½ndan tanï¿½masï¿½na vesile olan bu geliï¿½meler Allahï¿½ï¿½n Kuranï¿½da ve Peygamberimiz (sav)ï¿½in hadislerinde mï¿½jdelediï¿½i kutlu dï¿½nemin habercisidirï¿½

ï¿½slam Coï¿½rafyasï¿½nda Zulï¿½m ve Gï¿½zyaï¿½ï¿½

Bugï¿½n ï¿½slam dï¿½nyasï¿½na baktï¿½ï¿½ï¿½mï¿½zda; Cezayir'de, Bosnaï¿½da 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 Mï¿½slï¿½manlarï¿½n, baskï¿½ altï¿½na alï¿½nmaya ve yok edilmeye ï¿½alï¿½ï¿½ï¿½ldï¿½ï¿½ï¿½nï¿½ aï¿½ï¿½kï¿½a gï¿½rebiliriz. Bosna'da Sï¿½rplar, Keï¿½mir'de Hindular, Kafkaslar'da Ruslar, Filipinler, Cezayir, Mï¿½sï¿½r, Fas gibi ï¿½lkelerde de baskï¿½cï¿½ rejimler tarafï¿½ndan Mï¿½slï¿½manlar 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.

ï¿½ï¿½zï¿½m; Dinsizliï¿½e Karï¿½ï¿½ Fikri Mï¿½cadele

Allah'ï¿½n varlï¿½ï¿½ï¿½nï¿½ inkar eden ve tï¿½m ï¿½lahi dinleri kendi kurduklarï¿½ din dï¿½ï¿½ï¿½ 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¿½sï¿½ndaki dï¿½ï¿½man gerï¿½ekte Sï¿½rplar, Hindular ya da diï¿½er baskï¿½cï¿½ rejimler deï¿½il, dï¿½nya ï¿½zerinde mevcut bulunan din dï¿½ï¿½ï¿½ anlayï¿½ï¿½tï¿½r. (Harun Yahya, Altï¿½nï¿½aï¿½)

Dinsizlik sadece imanlï¿½ insanlarï¿½ hedef alan, onlarï¿½n imanlarï¿½nï¿½ yok etmeye ï¿½alï¿½ï¿½arak ahiretlerini tehlikeye sokan olan bir gï¿½ï¿½ deï¿½ildir; aynï¿½ zamanda sapkï¿½n fikir akï¿½mlarï¿½na temel oluï¿½turarak dï¿½nyayï¿½ karmaï¿½a ve savaï¿½ alanï¿½na ï¿½evirecek bir akï¿½mdï¿½r. Mï¿½slï¿½manlar ise bu karmaï¿½a ve savaï¿½ ortamï¿½nda en bï¿½yï¿½k hedef olarak belirlenmektedir.

Dolayï¿½sï¿½yla dinsizliï¿½e karï¿½ï¿½ fikri mï¿½cadele, hem bï¿½yï¿½k 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 gï¿½steren bir gerï¿½ektir. Dinsizliï¿½e (ve dinsizliï¿½in dayanaklarï¿½ olan felsefe, ideoloji 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.

ï¿½slam Topraklarï¿½nda Yaï¿½ananlar ve Ahir Zaman

"Ahir zaman", pek ï¿½ok insan iï¿½in tanï¿½dï¿½k bir kavram olmayabilir. Bu nedenle ï¿½ncelikle bu kavramï¿½ kï¿½saca aï¿½ï¿½klamakta yarar var. Ahir zaman, "son dï¿½nem" anlamï¿½na gelir ve ï¿½slam kaynaklarï¿½na gï¿½re kï¿½yamete yakï¿½n bir zamanda, Kuran ahlakï¿½nï¿½n tï¿½m dï¿½nya ï¿½zerinde hakim olacaï¿½ï¿½ bir dï¿½nemi ifade eder. Bu dï¿½nemde insanlarï¿½n huzur ve gï¿½ven iï¿½inde yaï¿½ayabilmeleri iï¿½in gereken her tï¿½rlï¿½ ï¿½art mevcut olacaktï¿½r. ï¿½nceki dï¿½nemlerde yaï¿½anan her tï¿½rlï¿½ sï¿½kï¿½ntï¿½nï¿½n yerini bolluk, bereket ve adalet alacaktï¿½r. Ahlaksï¿½zlï¿½klar, sahtekarlï¿½klar, dejenerasyonun her tï¿½rlï¿½sï¿½ ortadan kalkacaktï¿½r. Bu dï¿½nem, tï¿½m inanan insanlarï¿½n asï¿½rlardï¿½r ï¿½zlemini duyduklarï¿½, ï¿½slam ahlakï¿½nï¿½n hakim olduï¿½u kutlu bir dï¿½nem olacaktï¿½r.

Peygamberimiz (sav)ï¿½in hadislerinde ahir zamanï¿½ aï¿½ï¿½klayan detaylï¿½ anlatï¿½mlar yer almaktadï¿½r. Onun ardï¿½ndan pek ï¿½ok ï¿½slam bï¿½yï¿½ï¿½ï¿½ de ahir zaman hakkï¿½nda ï¿½ok ï¿½nemli aï¿½ï¿½klamalar yapmï¿½ï¿½tï¿½r. Bu anlatï¿½mlara bakï¿½ldï¿½ï¿½ï¿½nda ahir zamanda, ï¿½nce bï¿½yï¿½k bir bozulma ve karmaï¿½a yaï¿½anan dï¿½nyanï¿½n, sonradan gerï¿½ek dinin yaï¿½anmasï¿½yla kurtuluï¿½a kavuï¿½tuï¿½u, ï¿½ok bï¿½yï¿½k bir bolluk ve bereketin yaï¿½andï¿½ï¿½ï¿½, bilimde ve tï¿½pta ï¿½ok bï¿½yï¿½k ilerlemelerin kaydedildiï¿½i, ï¿½ok ï¿½stï¿½n bir sanat anlayï¿½ï¿½ï¿½nï¿½n ortaya konduï¿½u, teknolojinin tï¿½m nimetlerinin insanlarï¿½n hizmetine sunulduï¿½u bir dï¿½nem olduï¿½u gï¿½rï¿½lï¿½r.

Altï¿½n ï¿½aï¿½ ï¿½le Mï¿½jdelenmek

Ahir zamanï¿½n ilk dï¿½nemlerinde, dï¿½nya Allah'ï¿½ inkar eden birtakï¿½m felsefi akï¿½mlar nedeniyle dejenere olacaktï¿½r. ï¿½nsanlï¿½k yaratï¿½lï¿½ï¿½ amacï¿½ndan uzaklaï¿½acak, bunun sonucunda bï¿½yï¿½k bir manevi boï¿½luk ve ahlaki bozulma yaï¿½anacaktï¿½r. Tï¿½m dï¿½nyada bï¿½yï¿½k felaketler birbirini izleyecek, savaï¿½lar, ï¿½atï¿½ï¿½malar, acï¿½lar yaï¿½anacak ve insanlï¿½k ï¿½Bu durumdan nasï¿½l kurtuluruz?" diye bir arayï¿½ï¿½ iï¿½ine girecektir. Bu durum, ï¿½slam dinini farklï¿½ coï¿½rafyalarda yaï¿½ayan insanlar iï¿½in de sï¿½z konusu olacaktï¿½r. Bugï¿½n dinini ï¿½zgï¿½rce yaï¿½amak ve ibadetlerini yerine getirmek isteyen Mï¿½slï¿½manlar ï¿½ok bï¿½yï¿½k bir baskï¿½ altï¿½nda hayatlarï¿½nï¿½ devam ettirmeye ï¿½alï¿½ï¿½makta, kadï¿½nlar, ï¿½ocuklar, yaï¿½lï¿½lar acï¿½masï¿½zca katledilmektedir. Ahir zamanï¿½n belirtilerinden biri olan bu durum, Mï¿½slï¿½manlarï¿½ yï¿½ldï¿½rmak ve ï¿½slam dï¿½nyasï¿½nï¿½n bï¿½yï¿½k bir birlik oluï¿½turmasï¿½nï¿½ engellemek isteyen din dï¿½ï¿½ï¿½ gï¿½ï¿½ler tarafï¿½ndan dozu her gï¿½n daha da artï¿½rï¿½larak devam ettirilmektedir. Ancak bu savaï¿½ ve ï¿½atï¿½ï¿½ma dï¿½neminin ï¿½mrï¿½ ï¿½ok kï¿½sa olacaktï¿½r. ï¿½ï¿½nkï¿½ Allah, ahir zamanï¿½n bu bï¿½yï¿½k karmaï¿½asï¿½ iï¿½indeki insanlarï¿½ kurtaracaï¿½ï¿½nï¿½ ve onlarï¿½ kutlu bir dï¿½neme ulaï¿½tï¿½racaï¿½ï¿½nï¿½ mï¿½jdelemektedir.

Allahï¿½ï¿½n Mï¿½minlere Mï¿½jdesi

Bu dï¿½nem Allah'ï¿½n mï¿½minlere bir lï¿½tfu, Peygamber Efendimiz (sav)ï¿½in de mï¿½jdelediï¿½i gibi cennetin kï¿½ï¿½ï¿½k bir modeli olacaktï¿½r. Bolluk ve bereketiyle, insanlara saï¿½layacaï¿½ï¿½ her tï¿½rlï¿½ konfor ve huzur dolu ortamï¿½yla her Mï¿½slï¿½manï¿½n ulaï¿½mak isteyeceï¿½i bir dï¿½nem, hayatï¿½nï¿½ Allah yoluna adayan inanï¿½lï¿½ kullar iï¿½in dï¿½nya hayatï¿½nda ï¿½ok ï¿½stï¿½n bir mï¿½kafattï¿½r. Bu gï¿½zel dï¿½nemle mï¿½jdelenmek de kuï¿½kusuz Mï¿½slï¿½manlar iï¿½in ï¿½ok bï¿½yï¿½k bir ï¿½ereftir.

Ancak bu ï¿½erefle birlikte bir sorumluluk da gelmektedir. Madem devir ahir zamandï¿½r, o zaman her Mï¿½slï¿½manï¿½n ahir zamanï¿½n zorlu ï¿½artlarï¿½nda fikren mï¿½cadele edebilecek olgunluk ve kararlï¿½lï¿½kta olmasï¿½ gerekir. Mazlum Mï¿½slï¿½manlarï¿½n durumu bize bunu her gï¿½n hatï¿½rlatmaktadï¿½r. Masum ve savunmasï¿½z insanlar aï¿½ï¿½r silahlarla donanmï¿½ï¿½ dï¿½ï¿½manlarï¿½nï¿½n kurï¿½unlarï¿½na hedef olurken, mï¿½lteci kamplarï¿½nda milyonlarca insan aï¿½lï¿½k ve sefalet iï¿½inde yaï¿½arken, pek ï¿½ok Mï¿½slï¿½man tï¿½rlï¿½ iï¿½kencelere ve kï¿½tï¿½ muamelelere maruz kalï¿½rken vicdanlï¿½ insanlarï¿½n bunlarï¿½ gï¿½rmezlikten gelmesi mï¿½mkï¿½n deï¿½ildir.

Hepimiz Sorumluyuz

ï¿½nsanlarï¿½n ï¿½aresiz bir ï¿½ekilde "Ben ne yapabilirim ki?" diye dï¿½ï¿½ï¿½nmesi de yanlï¿½ï¿½tï¿½r. Unutulmamalï¿½dï¿½r ki, yeryï¿½zï¿½ndeki bozgunculuï¿½un temeli dinsizliktir ve dinsizliï¿½e karï¿½ï¿½ fikri mï¿½cadele yapmaya herkesin imkanï¿½ vardï¿½r. ï¿½nsanlara Allah'ï¿½n varlï¿½ï¿½ï¿½nï¿½ anlatmak, Allah korkusunu ï¿½ï¿½retmek, hesap gï¿½nï¿½nde yaï¿½anacaklarï¿½ hatï¿½rlatmak, gï¿½zel ahlakï¿½ ve dï¿½nyada bulunuï¿½ amacï¿½mï¿½zï¿½ tebliï¿½ etmek, bu acï¿½masï¿½zlï¿½klarï¿½n son bulmasï¿½ iï¿½in atï¿½lmï¿½ï¿½ ï¿½nemli adï¿½mlardï¿½r. Vicdanlï¿½ insanlarï¿½n birlik halinde yï¿½rï¿½tecekleri bir ï¿½abanï¿½n baï¿½arï¿½ya ulaï¿½mamasï¿½ mï¿½mkï¿½n deï¿½ildir.

Dinsizliï¿½in yï¿½kï¿½cï¿½ etkilerini ortadan kaldï¿½rmaya, bunun yerine din ahlakï¿½nï¿½n gï¿½zelliklerini yaï¿½anï¿½r hale getirmeye yï¿½nelik her ï¿½aba, aynï¿½ zamanda ï¿½aï¿½ï¿½mï¿½zï¿½n Mï¿½slï¿½manlarï¿½na yapï¿½lmï¿½ï¿½ en bï¿½yï¿½k yardï¿½mdï¿½r. Barï¿½ï¿½ï¿½, sevgiyi, ï¿½efkati temel alan bu mï¿½cadele, insanlarï¿½n vicdanlarï¿½nï¿½ harekete geï¿½irecek ve mazlum insanlarï¿½n zulï¿½m gï¿½rmelerini engelleyecektir. Vurgulanmasï¿½ gereken bir diï¿½er ï¿½nemli nokta ise Mï¿½slï¿½manlarï¿½n baskï¿½ ve zulï¿½m gï¿½rdï¿½kleri ï¿½lkelerin bï¿½yï¿½k bir ï¿½oï¿½unluï¿½unun, geï¿½miï¿½te Mï¿½slï¿½man liderlerin yï¿½netimi altï¿½nda huzuru ve istikrarï¿½ tatmï¿½ï¿½ olmalarï¿½dï¿½r. Tï¿½rkiye Cumhuriyeti'nin mirasï¿½ï¿½sï¿½ olduï¿½u Osmanlï¿½ ï¿½mparatorluï¿½u, asï¿½rlar boyunca ï¿½ï¿½ kï¿½taya nizam vermiï¿½, Mï¿½slï¿½man devletleri bayraï¿½ï¿½ altï¿½nda toplamï¿½ï¿½ bir cihan devleti olmuï¿½tur. Dï¿½nyanï¿½n etnik ve dini ï¿½eï¿½itliliï¿½i bakï¿½mï¿½ndan en geniï¿½ yelpazesine ve idaresi en gï¿½ï¿½ bï¿½lgelerine nizam vermiï¿½ olan Mï¿½slï¿½man Tï¿½rk Milleti, bugï¿½n de tï¿½m dï¿½nya Mï¿½slï¿½manlarï¿½nï¿½ aynï¿½ ulvi hedefin etrafï¿½nda birleï¿½tirmeye, bu tarihi gï¿½revi ï¿½stlenmeye hazï¿½rdï¿½r.

Mï¿½slï¿½man milletimiz geï¿½miï¿½te olduï¿½u gibi, bu kutlu dï¿½nemde de tï¿½m dï¿½nya insanlarï¿½nï¿½n ï¿½zlemini ï¿½ektiï¿½i barï¿½ï¿½ ve gï¿½venlik ortamï¿½nï¿½ oluï¿½turmada ï¿½ncï¿½ rol oynayacak ve ï¿½nï¿½mï¿½zdeki dï¿½nem tï¿½m Mï¿½slï¿½manlar iï¿½in ï¿½ok aydï¿½nlï¿½k bir ï¿½aï¿½ olacaktï¿½r.
Beklenen bahar, Allah'ï¿½n izniyle, ï¿½ok yakï¿½ndï¿½r.

ï¿½Allah, iï¿½inizden iman edenlere ve salih amellerde bulunanlara va'detmiï¿½tir: Hiï¿½ ï¿½ï¿½phesiz onlardan ï¿½ncekileri nasï¿½l 'gï¿½ï¿½ ve iktidar sahibi' kï¿½ldï¿½ysa,onlarï¿½ da yeryï¿½zï¿½nde 'gï¿½ï¿½ ve iktidar sahibi' kï¿½lacak, kendileri iï¿½in seï¿½ip beï¿½endiï¿½i dinlerini kendilerine yerleï¿½ik kï¿½lï¿½p saï¿½lamlaï¿½tï¿½racak ve onlarï¿½ korkularï¿½ndan sonra gï¿½venliï¿½e ï¿½evirecektir...ï¿½ (Nur Suresi, 55)

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.