Yeni Yï¿½zyï¿½lda Bilim ve Teknolojinin ï¿½ncï¿½leri Mï¿½slï¿½manlar Olacak

Kaynaklarï¿½ daha zengin olmasï¿½na karï¿½ï¿½n, ï¿½slam aleminin bugï¿½n yetiï¿½tirebildiï¿½i dï¿½nyaca tanï¿½nmï¿½ï¿½ bilim adamï¿½ sayï¿½sï¿½ geï¿½miï¿½e kï¿½yasla daha azdï¿½r. Bu ï¿½slam ï¿½lkelerindeki, teknoloji ï¿½retimi ile de doï¿½ru orantï¿½lï¿½ bir durum gï¿½stermektedir. ï¿½ï¿½nkï¿½ Mï¿½slï¿½manlarï¿½n elinde bulunan ve teknolojik olarak nitelendirilebilecek birï¿½ok ï¿½ey; ya dï¿½ï¿½ ï¿½lkelerden alï¿½nmakta veya patent kullanï¿½mï¿½ ile ï¿½retilmektedir.
Burada, karï¿½ï¿½mï¿½za ï¿½nemli bir soru ï¿½ï¿½kmaktadï¿½r: Mï¿½slï¿½manlar, geï¿½miï¿½te son derece gï¿½rkemli ve kï¿½klï¿½ bir medeniyete sahipken, geï¿½miï¿½e oranla bugï¿½n bilime neden ciddi anlam- da bir katkï¿½ saï¿½layamamaktadï¿½rlar? (Harun Yahya, Kuran Bilime Yol Gï¿½sterir)
Bu sorunun cevabï¿½, gï¿½nï¿½mï¿½z Mï¿½slï¿½manlarï¿½nï¿½n gelir daï¿½ï¿½lï¿½mï¿½ ya da eï¿½itim dï¿½zeyleri ele alï¿½narak verilmeye ï¿½alï¿½ï¿½ï¿½labilir. Ancak, ï¿½slam dï¿½nyasï¿½nï¿½n geï¿½miï¿½te gerï¿½ekleï¿½tirdiï¿½i bï¿½yï¿½k atï¿½lï¿½mï¿½n nedenlerini, kaynaï¿½ï¿½nï¿½ bulmak ve bunlarï¿½n bugï¿½n ne kadarï¿½nï¿½n mevcut olduï¿½una bakmak, daha saï¿½lï¿½klï¿½ tespitler yapma imkanï¿½nï¿½ verecektir.
Mï¿½slï¿½manlarï¿½, ï¿½ï¿½lï¿½n iptidai ï¿½artlarï¿½ndan alï¿½p zamanï¿½n en ï¿½stï¿½n bilim ve uygarlï¿½k seviyesine ulaï¿½tï¿½ran ï¿½ey, yeni bir ahlak ve eï¿½itim anlayï¿½ï¿½ï¿½dï¿½r. Bï¿½tï¿½n gï¿½cï¿½nï¿½ ve enerjisini nifak, kavga ve ï¿½ekiï¿½meye harcayan ve bï¿½tï¿½n medeni ve sosyal toplumlardan uzak yaï¿½ayan kabileler; Kuran ï¿½ï¿½ï¿½ï¿½ï¿½nda aldï¿½klarï¿½ ahlaki eï¿½itim ve terbiye sayesinde sï¿½ratle deï¿½iï¿½ime uï¿½ramï¿½ï¿½, hï¿½zla kenetlenip birlik iï¿½ine girmiï¿½lerdir. Edindikleri gï¿½cï¿½ ve maddi imkanlarï¿½ doï¿½ru yolda kullanmï¿½ï¿½ ve ï¿½ok kï¿½sa bir sï¿½rede baï¿½ dï¿½ndï¿½rï¿½cï¿½ bir hï¿½zla ilerleyen Mï¿½slï¿½manlar, ï¿½ok gï¿½ï¿½lï¿½ devletler kurarak insanlarï¿½ adalet ve istikrarla tanï¿½ï¿½tï¿½rmï¿½ï¿½lardï¿½r.
ï¿½u bir gerï¿½ektir ki, bir milletin kalï¿½cï¿½ olabilmesi ve kalkï¿½nmasï¿½nï¿½ sï¿½rdï¿½rebilmesi iï¿½in, gï¿½ï¿½lï¿½ ve esaslï¿½ temellere ve mï¿½kemmel bir ahlakï¿½ yapï¿½ya ihtiyacï¿½ vardï¿½r. ï¿½slam, kendi toplumuna kazandï¿½rdï¿½ï¿½ï¿½ gï¿½ï¿½ ve kalï¿½cï¿½lï¿½ï¿½ï¿½, topla tï¿½fekle saï¿½lamï¿½ï¿½ deï¿½ildir; bilakis, ï¿½slam, fikir ve dï¿½ï¿½ï¿½nceleri besleyerek iï¿½e baï¿½lamï¿½ï¿½, ï¿½nce dï¿½ï¿½ï¿½nceleri gerï¿½eklerin doï¿½ru rayï¿½na oturtmuï¿½, topluma adalet, kardeï¿½lik, merhamet ve sevgi ruhu aï¿½ï¿½lamï¿½ï¿½tï¿½r. Bï¿½yle bir ortamda, insanlara bilim sevgisi de aï¿½ï¿½lanmï¿½ï¿½ ve kï¿½sa zamanda da bu aï¿½ï¿½ tutmuï¿½tur.
Sï¿½z konusu tarihi geliï¿½meler gï¿½stermektedir ki; bilgileri ile ï¿½vï¿½nï¿½ duyan, ancak yersiz bir gurura kapï¿½lmayan Mï¿½slï¿½man bilim adamlarï¿½ kendilerini ve yaï¿½adï¿½klarï¿½ dï¿½nemleri sï¿½rekli geliï¿½tirmiï¿½lerdir.
Bilgilerinin kaynaï¿½ï¿½nï¿½n Kuran-ï¿½ Kerim olduï¿½unu, bilime ve bilimsel geliï¿½melere iï¿½aret eden Kuran ayetlerinden kuvvet aldï¿½klarï¿½nï¿½, Allah'ï¿½n mucizelerinin kendilerini hep yeni araï¿½tï¿½rmalara yï¿½nlendirdiï¿½ini, Allah'ï¿½n dilemesi dï¿½ï¿½ï¿½nda bir bilgiye sahip olamayacaklarï¿½nï¿½ zikreden ï¿½slam alimleri; ï¿½slam biliminin her alanda, kendinden ï¿½nceki sistemlerin ï¿½nï¿½ne geï¿½mesine vesile olmuï¿½lardï¿½r.
ï¿½manï¿½ sorumluluï¿½un belirlediï¿½i ï¿½erï¿½evede bilime hizmet eden, ilimin ancak Allah Katï¿½nda olduï¿½unu bilen alimler, yaï¿½adï¿½klarï¿½ dï¿½neme ve sonrasï¿½na nasï¿½l rehberlik edebilmiï¿½lerse; gï¿½ï¿½lï¿½ bir samimiyetle Kuran'ï¿½n hikmetine sï¿½ï¿½ï¿½nan bugï¿½nkï¿½ bilim adamlarï¿½mï¿½z da, bundan sonraki yï¿½zyï¿½llarï¿½ aydï¿½nlatacak geliï¿½melere, Allah'ï¿½n izniyle imza atacaklardï¿½r. Allah Kuran?da mï¿½minlere vadettiï¿½i baï¿½arï¿½yï¿½ ï¿½u ï¿½ekilde bildirmiï¿½tir:
"Allah, 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. Onlar, yalnï¿½zca Bana ibadet ederler ve Bana hiï¿½bir ï¿½eyi ortak koï¿½mazlar. Kim bundan sonra inkar ederse, iï¿½te onlar fasï¿½ktï¿½r." (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.