Din Ahlakï¿½nï¿½n ï¿½nsanlara Getirdiï¿½i Kolaylï¿½klar ve ï¿½ï¿½zï¿½mler

ï¿½ï¿½zï¿½msï¿½zlï¿½k dinden uzak toplumlarda adeta meï¿½ru bir mazeret olarak kabul edilir. Birï¿½ok insan sorumsuzluï¿½unu, gayretsizliï¿½ini, ilgisizliï¿½ini ve akï¿½lsï¿½zlï¿½ï¿½ï¿½nï¿½ ï¿½ï¿½zï¿½msï¿½zlï¿½ï¿½ï¿½n arkasï¿½na saklayarak ï¿½rtmeye ï¿½alï¿½ï¿½ï¿½r. Gerï¿½ekte ise bï¿½tï¿½n bunlar Kuran ahlakï¿½nï¿½n yaï¿½anmamasï¿½ndan kaynaklanan sorunlardï¿½r.

Kuran ahlakï¿½ insanlara, olaylara ï¿½ï¿½zï¿½m getirilebilmeyi ve her konuda akï¿½lcï¿½ hareket edebilmeyi saï¿½layan bir bakï¿½ï¿½ aï¿½ï¿½sï¿½ kazandï¿½rï¿½r. Bu ahlakï¿½ yaï¿½ayan bir insan hangi olay ile karï¿½ï¿½laï¿½ï¿½rsa karï¿½ï¿½laï¿½sï¿½n ï¿½aresizlik iï¿½inde kalmaz, tï¿½m sorunlara hï¿½zlï¿½ ve akï¿½lcï¿½ ï¿½ï¿½zï¿½mler getirebilir. Bu, din ahlakï¿½nï¿½n insana kazandï¿½rdï¿½ï¿½ï¿½ bï¿½yï¿½k bir sï¿½rdï¿½r.

Kuran ahlakï¿½ yaï¿½anmadï¿½ï¿½ï¿½nda ortaya ï¿½ï¿½kan durum ise, genellikle bir mï¿½min iï¿½in ï¿½ok kolay ï¿½ï¿½zï¿½mlenebilecek konularï¿½n, diï¿½er insanlar iï¿½in bï¿½yï¿½k sorunlar oluï¿½turmasï¿½dï¿½r. Bunun sebebi aklï¿½n gereï¿½i gibi devreye girmemesidir. Temiz aklï¿½n devreye girmemesinin sonucu olarak da dini yaï¿½amayan insanlarï¿½n yaï¿½amlarï¿½nï¿½n her safhasï¿½ kï¿½ï¿½ï¿½k veya bï¿½yï¿½k birï¿½ok sorun ile doludur. Bu durumun en bï¿½yï¿½k nedenlerinden biri sorunlara ï¿½ï¿½zï¿½m aranmamasï¿½, bu sorunlarï¿½n katlanmaya alï¿½ï¿½ï¿½lmï¿½ï¿½, gï¿½nlï¿½k hayatï¿½n doï¿½al parï¿½alarï¿½ olarak benimsenmesidir.

ï¿½ï¿½zï¿½msï¿½zlï¿½k ve ï¿½aresizlik dinden uzak yaï¿½ayan insanlarï¿½n yaï¿½amlarï¿½nï¿½n her alanï¿½na yansï¿½r. Sï¿½rekli umutsuz, ï¿½ikayetï¿½i bir yapï¿½larï¿½ vardï¿½r. Ama sorunlara ï¿½ï¿½zï¿½m bulmak akï¿½llarï¿½na gelmez. Gelse de bunu hayata geï¿½irecek azim ve kararlï¿½lï¿½k konusunda sonuca gidemezler.

Ayrï¿½ca ï¿½ï¿½zï¿½msï¿½zlï¿½k dinden uzak toplumlarda adeta meï¿½ru bir mazeret olarak kabul edilir. Birï¿½ok insan sorumsuzluï¿½unu, gayretsizliï¿½ini, ilgisizliï¿½ini ve akï¿½lsï¿½zlï¿½ï¿½ï¿½nï¿½ ï¿½ï¿½zï¿½msï¿½zlï¿½ï¿½ï¿½n arkasï¿½na saklanarak ï¿½rtmeye ï¿½alï¿½ï¿½ï¿½r. ï¿½zellikle iï¿½yerlerinde herkes kendi yaptï¿½ï¿½ï¿½ iï¿½i ï¿½ok karï¿½ï¿½ï¿½k ve ï¿½ï¿½zï¿½msï¿½z gï¿½stermeye ï¿½alï¿½ï¿½ï¿½r. Bï¿½ylece ï¿½ok zor bir iï¿½ yapï¿½ldï¿½ï¿½ï¿½ izlenimi verilir. Hatalar, ihmaller ve baï¿½arï¿½sï¿½zlï¿½klar da bu ï¿½ekilde meï¿½rulaï¿½tï¿½rï¿½lmaya ï¿½alï¿½ï¿½ï¿½lï¿½r.

Dinden uzak toplumlarda konularï¿½n gereï¿½i gibi ï¿½ï¿½zï¿½lememesinin en ï¿½nemli nedenlerinden biri, bu gibi insanlarï¿½n henï¿½z kendi kiï¿½isel sorunlarï¿½yla bile baï¿½a ï¿½ï¿½kamamï¿½ï¿½ olmalarï¿½dï¿½r. Din ahlakï¿½ yaï¿½anmadï¿½ï¿½ï¿½ takdirde, nefsinin oyuncaï¿½ï¿½ haline gelen insan yalnï¿½zca onun emirlerini yerine getirmeye ï¿½alï¿½ï¿½acaï¿½ï¿½ iï¿½in, baï¿½kalarï¿½na veya topluma faydalï¿½ olma gibi bir kaygï¿½sï¿½ da olmayacaktï¿½r. Bu gibi kiï¿½iler her durumda ve ortamda nefislerinin ï¿½ï¿½karlarï¿½nï¿½ en fazla gï¿½zetmeye, genelin menfaatleri iï¿½in ise en az sï¿½kï¿½ntï¿½ya girmeye ve sorumluluk almamaya yï¿½nelik dï¿½ï¿½ï¿½neceklerdir.

Din ahlakï¿½ tam olarak yaï¿½anmadï¿½ï¿½ï¿½nda ï¿½ok rahatlï¿½kla halledilebilecek basit bir konunun bile, altï¿½ndan kalkï¿½lamayabilir. Bu gibi toplumlarda herkes kendini ï¿½n plana ï¿½ï¿½karmak, kendi fikirlerini kabul ettirmek, kendi komplekslerini tatmin etmek, son sï¿½zï¿½ sï¿½yleyen olmak gibi beklentilerle hareket ettiï¿½i iï¿½in asï¿½l konu bir tï¿½rlï¿½ ï¿½ï¿½zï¿½me kavuï¿½amaz. Kuran ahlakï¿½nï¿½ yaï¿½amayanlarï¿½n sorunlara ï¿½ï¿½zï¿½m getirememelerinin ardï¿½nda yatan sebeplerden biri aralarï¿½ndaki ayrï¿½lï¿½k ve ï¿½ekiï¿½medir. Allah bir Kuran ayetinde ï¿½ï¿½yle buyurmaktadï¿½r:

ï¿½... Kendi aralarï¿½ndaki ï¿½arpï¿½ï¿½malarï¿½ ise pek ï¿½iddetlidir. Sen onlarï¿½ birlik sanï¿½rsï¿½n, oysa kalpleri paramparï¿½adï¿½r. Bu, ï¿½ï¿½phesiz onlarï¿½n akletmeyen bir kavim olmalarï¿½ dolayï¿½sï¿½yla bï¿½yledir.ï¿½ (Haï¿½r Suresi, 14)

Televizyonlardaki bazï¿½ aï¿½ï¿½k oturum programlarï¿½nda bunun ï¿½rneklerini gï¿½rmek mï¿½mkï¿½ndï¿½r. Bir konu hakkï¿½nda saatlerce hatta bazen sabahlara kadar tartï¿½ï¿½ï¿½ldï¿½ï¿½ï¿½ olur. Genellikle orada bulunanlarï¿½n birï¿½oï¿½u tartï¿½ï¿½macï¿½ bir ruh haline sahip olduï¿½u iï¿½in kimse kimsenin fikrini kabul etmez. Bir kimse bir baï¿½kasï¿½nï¿½n fikrinin doï¿½ru olduï¿½una kanaati gelse bile bunu kabullenmeyi gururuna yediremediï¿½inden o fikri kï¿½ï¿½ï¿½msemeye hatta ona muhalefet etmeye ï¿½alï¿½ï¿½ï¿½r. ï¿½ï¿½nkï¿½ bï¿½yle ortamlarda ï¿½nemli olan genellikle doï¿½runun bulunmasï¿½ deï¿½il, doï¿½ruyu kendisinin sï¿½ylemesi, son noktayï¿½ da kendisinin koymasï¿½dï¿½r.

Tartï¿½ï¿½macï¿½lar programï¿½n konusuyla alakalï¿½ olmasa da kendi bilgi ve birikimlerini ortaya dï¿½kecek birï¿½ok tali konulara girerler. ï¿½ï¿½nkï¿½ asï¿½l amaï¿½ bï¿½yle bir fï¿½rsat yakalamï¿½ï¿½ken mï¿½mkï¿½n olduï¿½unca kiï¿½inin kendi ï¿½zelliklerini sergileyebilmesidir. Sï¿½rekli olarak ana konudan uzaklaï¿½ï¿½lï¿½r ve neticede hiï¿½bir mesafe katedilemediï¿½i, hiï¿½bir ï¿½ï¿½zï¿½me ulaï¿½ï¿½lamadï¿½ï¿½ï¿½ gï¿½rï¿½lï¿½r. Aksine daha da baï¿½ka ï¿½ï¿½zï¿½msï¿½z sorunlar, ihtilaflar, fikir ayrï¿½lï¿½klarï¿½ ortaya dï¿½kï¿½lï¿½r. ï¿½nemli olanï¿½n tartï¿½ï¿½mak, konuï¿½mak, herkesin fikrini sï¿½ylemesi olduï¿½u tï¿½rï¿½nden boï¿½ felsefeler geliï¿½tirir ve kendilerini avuturlar.

Tartï¿½ï¿½ï¿½lan konularï¿½n ise hala hiï¿½bir ï¿½ï¿½zï¿½me kavuï¿½mamï¿½ï¿½, asï¿½l amacï¿½n gerï¿½ekleï¿½memiï¿½ olmasï¿½nda bir gariplik gï¿½rï¿½lmez, hatta bu durum ï¿½ok doï¿½al karï¿½ï¿½lanï¿½r.

Mï¿½minler ise her ï¿½eyin hesabï¿½nï¿½ Allah'a vereceklerini bildikleri iï¿½in her durumda en akï¿½lcï¿½, en vicdanlï¿½ ve en dï¿½ï¿½ï¿½nceli tavrï¿½ gï¿½sterir, en doï¿½ru ï¿½ï¿½zï¿½mï¿½ bulurlar. Kuran'ï¿½n kendilerine kazandï¿½rdï¿½ï¿½ï¿½ ï¿½stï¿½n ahlak ve ince dï¿½ï¿½ï¿½nme kabiliyeti doï¿½rultusunda hareket ettikleri iï¿½in sorunlarï¿½ ï¿½ok ï¿½abuk sonuca baï¿½lar, hiï¿½bir noktada takï¿½lmazlar. Allah'ï¿½n ayette emrettiï¿½i gibi bï¿½tï¿½n iï¿½lerini kendi aralarï¿½nda istiï¿½are ederek, birbirlerinin akï¿½llarï¿½ndan istifade ederek hallederler. (ï¿½ura Suresi, 38)

Her konuda, Allah'ï¿½n en ï¿½ok razï¿½ olacaï¿½ï¿½nï¿½ umduklarï¿½ en hayï¿½rlï¿½ tercihi yaparlar. Kendi nefislerinin hoï¿½una gitmese, ï¿½ahsi menfaatlerine ters dï¿½ï¿½se dahi, haktan, adaletten, en doï¿½rusunu yapmaktan taviz vermezler. (Harun Yahya, Kuranï¿½dan Cevaplar)

Yalnï¿½zca Allah'a kulluk ettikleri ve her ï¿½eyin karï¿½ï¿½lï¿½ï¿½ï¿½nï¿½ yalnï¿½zca Allah'tan bekledikleri iï¿½in, yaptï¿½klarï¿½ iï¿½lerde insanlarï¿½n hoï¿½nutluï¿½unu ve beï¿½enisini kazanma, ï¿½n plana ï¿½ï¿½kma, itibar kazanma, takdir gï¿½rme, dikkat ï¿½ekme, gï¿½steriï¿½ yapma gibi basit tavï¿½rlara tenezzï¿½l etmezler. Bu yï¿½zden yaptï¿½klarï¿½ iï¿½lerde, aldï¿½klarï¿½ kararlarda sï¿½rekli olarak Allah'ï¿½n yardï¿½m ve bereketini gï¿½rï¿½rler ve buna ï¿½ï¿½krederler.
Allah'tan ï¿½ok korkup sakï¿½ndï¿½klarï¿½ iï¿½in neyin doï¿½ru neyin yanlï¿½ï¿½ olacaï¿½ï¿½nï¿½ hemen teï¿½his edip en doï¿½ru kararï¿½ ve ï¿½ï¿½zï¿½mï¿½ bulurlar. Nitekim Allah bir Kuran ayetinde bunu ï¿½ï¿½yle mï¿½jdelemektedir:

ï¿½Ey iman edenler, Allah'tan korkup-sakï¿½nï¿½rsanï¿½z, size doï¿½ruyu yanlï¿½ï¿½tan ayï¿½ran bir nur ve anlayï¿½ï¿½ (furkan) verir, kï¿½tï¿½lï¿½klerinizi ï¿½rter ve sizi baï¿½ï¿½ï¿½lar. Allah bï¿½yï¿½k fazl sahibidir.ï¿½ (Enfal Suresi, 29)

Din ahlakï¿½nï¿½ yaï¿½adï¿½klarï¿½ iï¿½in Allah iman edenlere "bir ï¿½ï¿½kï¿½ï¿½ yolu" ve "iï¿½lerinde bir kolaylï¿½k" gï¿½stereceï¿½ini de ï¿½ï¿½yle mï¿½jdeler:

ï¿½Kim Allah'tan korkup-sakï¿½nï¿½rsa, (Allah) ona bir ï¿½ï¿½kï¿½ï¿½ yolu gï¿½sterir.ï¿½ (Talak Suresi, 2)

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.