B\u0130SM\u0130LLAH\u0130RRAHMAN\u0130RRAH\u0130M<\/strong><\/p>\n

 <\/p>\n

Hamd kendisinden ba\u015fka ilah olmayan, mutlak manada tek g\u00fc\u00e7 ve kudret sahibi olan Allah\u2019a mahsustur. Salat ve selam t\u00fcm peygamberlerin ve onlar\u0131 takip eden tabilerinin \u00fczerine olsun.<\/p>\n

256- Dinde zorlama yoktur. Do\u011fruluk ile sap\u0131kl\u0131k birbirinden kesinlikle ayr\u0131lm\u0131\u015ft\u0131r. Kim Ta\u011fut’u, azg\u0131nl\u0131\u011f\u0131 reddederek Allah’a inan\u0131rsa kopmas\u0131 s\u00f6zkonusu olmayan, sapasa\u011flam bir kulpa yap\u0131\u015fm\u0131\u015ft\u0131r. Hi\u00e7 ku\u015fkusuz Allah her\u015feyi i\u015fitir, her\u015feyi bilir.<\/em><\/strong><\/p>\n

257- Allah m\u00fcminlerin dostu, kay\u0131r\u0131c\u0131s\u0131d\u0131r. Onlar\u0131 karanl\u0131klardan ayd\u0131nl\u0131\u011fa \u00e7\u0131kar\u0131r. K\u00e2firlerin dostlar\u0131 ise \u015eeytan ve yardak\u00e7\u0131lar\u0131d\u0131r. Bunlar, onlar\u0131 ayd\u0131nl\u0131ktan \u00e7\u0131kararak karanl\u0131klara sokarlar. Onlar, orada ebedi olarak kalmak \u00fczere Cehennemliktirler.<\/em><\/strong><\/p>\n

Bu dinin ortaya koydu\u011fu \u015fekli ile inan\u00e7 meselesi, anlatmay\u0131, dinlemeyi ve kavramay\u0131 izlemesi gereken bir ikna olma meselesidir, yoksa bir bask\u0131, bir \u00f6fkelenme, bir dayatma meselesi de\u011fildir. \u0130sl\u00e2m olanca g\u00fcc\u00fc ve enerjisi ile insan idrakine hitap ederek gelmi\u015ftir; d\u00fc\u015f\u00fcnen akla seslenmi\u015ftir… Konu\u015fan bedahete (dolays\u0131z alg\u0131lama yetene\u011fine) seslenmi\u015ftir, ald\u0131\u011f\u0131 uyar\u0131lara kar\u015f\u0131l\u0131k veren vicdana seslenmi\u015ftir… Dengeli-istikrarl\u0131 f\u0131trata seslenmi\u015ftir… \u0130nsan varl\u0131\u011f\u0131n\u0131n b\u00fct\u00fcn\u00fcne seslenmi\u015ftir… \u0130nsan idrakinin b\u00fct\u00fcn y\u00f6nlerine seslenmi\u015ftir… Fakat seslenirken bask\u0131ya ba\u015fvurmam\u0131\u015ft\u0131r, hatta somut harikalar\u0131n, ola\u011fan\u00fcst\u00fcl\u00fcklerin manevi bask\u0131s\u0131n\u0131 bile kullanmaktan ka\u00e7\u0131nm\u0131\u015ft\u0131r. Ola\u011fan\u00fcst\u00fc olaylar, g\u00f6renleri refleksif bir edilgenlikle inanmaya s\u00fcr\u00fckleyebilir, fakat insan onlar\u0131 bilinci ile inceleyemez, akl\u0131 ile idrak edemez; \u00e7\u00fcnk\u00fc bu t\u00fcr olaylar\u0131n d\u00fczeyi bilincin ve akl\u0131n \u00fczerinde olur.<\/p>\n

Bu din, insan mant\u0131\u011f\u0131n\u0131n kar\u015f\u0131s\u0131na inanmaya mecbur edici ola\u011fan\u00fcst\u00fc olaylarla bile \u00e7\u0131kmaktan ka\u00e7\u0131nd\u0131\u011f\u0131na g\u00f6re onun kar\u015f\u0131s\u0131na kuvvetle ve zorlama ile \u00e7\u0131kmaktan, muhataplar\u0131na a\u00e7\u0131klama yapmaks\u0131z\u0131n, onlar\u0131 inand\u0131rmaks\u0131z\u0131n, ikna olmalar\u0131n\u0131 sa\u011flamaks\u0131z\u0131n tehdit, bask\u0131 ve zorlama yolu ile kendini kabul ettirmekten elbette ka\u00e7\u0131nacakt\u0131r.<\/p>\n

Oysa \u0130sl\u00e2m’dan bir \u00f6nceki din olan H\u0131ristiyanl\u0131k kendini s\u00fcng\u00fc ile, ate\u015fle, i\u015fkence ve tepeleme yolu ile kabul ettirmi\u015fti. Bu politikan\u0131n y\u00fcr\u00fct\u00fcc\u00fcs\u00fc, imparator Konstantin’in h\u0131ristiyan olmas\u0131ndan sonraki Roma \u0130mparatorlu\u011fu olmu\u015ftu Oysa Roma \u0130mparatorlu\u011fu ayn\u0131 i\u015fkenceleri, daha \u00f6nce, ikna olarak ve isteyerek h\u0131ristiyanl\u0131\u011f\u0131 kabul etmi\u015f olan \u00e7ok az say\u0131daki vatanda\u015f\u0131na uygulamakta teredd\u00fct etmemi\u015fti. \u00dcstelik Roma \u0130mparatorlu\u011fu’nun h\u0131ristiyanl\u0131k u\u011fruna uygulam\u0131\u015f oldu\u011fu bask\u0131lar\u0131n ve toplu k\u0131y\u0131mlar\u0131n kurbanlar\u0131 sadece h\u0131ristiyanl\u0131\u011f\u0131 kabul etmeyenler olmam\u0131\u015ft\u0131; devletin mezhebine girmeyen, bu mezhebin Hz. \u0130sa’n\u0131n konumuna ili\u015fkin baz\u0131 do\u011fmalar\u0131n\u0131 benimsemeyen de\u011fi\u015fik mezhep yanl\u0131s\u0131 h\u0131ristiyanlar da bu amans\u0131z vah\u015fetten paylar\u0131n\u0131 alm\u0131\u015flard\u0131!<\/p>\n

\u0130\u015fte b\u00fct\u00fcn bunlardan sonra gelen \u0130sl\u00e2m, ilk a\u00e7\u0131klamalar\u0131 aras\u0131nda \u015fu \u00f6nemli ve b\u00fcy\u00fck ilkeye yer verdi:<\/p>\n

“Dinde zorlama yoktur. Do\u011fruluk ile sap\u0131kl\u0131k birbirinden ayr\u0131lm\u0131\u015ft\u0131r.”<\/strong><\/p>\n

Bu ilkede y\u00fcce Allah’\u0131n insan\u0131 onurland\u0131rd\u0131\u011f\u0131; iradesine, d\u00fc\u015f\u00fcncesine ve duygular\u0131na sayg\u0131 g\u00f6sterdi\u011fi, inan\u00e7 alan\u0131nda hidayete ve sap\u0131kl\u0131\u011fa ili\u015fkin tercihlerinde onu vicdan\u0131 ile ba\u015fba\u015fa b\u0131rakt\u0131\u011f\u0131, bunlar\u0131n yan\u0131s\u0131ra davran\u0131\u015flar\u0131n\u0131n sonu\u00e7lar\u0131n\u0131 ve nefsi ile hesapla\u015fma g\u00f6revini omuzlar\u0131na y\u00fckledi\u011fi a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcr. Bu ilke insan \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn en karakteristik ilkesidir. O insan \u00f6zg\u00fcrl\u00fc\u011f\u00fc ki, yirminci y\u00fczy\u0131l\u0131n zorba ideolojileri ve insan onurunu hi\u00e7e sayan sosyal d\u00fczenleri onu insanlara \u00e7ok g\u00f6r\u00fcyor. Bu bask\u0131c\u0131 ideolojiler ve d\u00fczenler, y\u00fcce Allah’\u0131n inan\u00e7 se\u00e7me serbestli\u011fi tan\u0131yarak onurland\u0131rd\u0131\u011f\u0131 insan adl\u0131 bu varl\u0131\u011fa hayat d\u00fc\u015f\u00fcncesini ve d\u00fczenini serbest iradesi ile se\u00e7me hakk\u0131 tan\u0131m\u0131yorlar; onu devletin \u00e7e\u015fitli propaganda ara\u00e7lar\u0131, yo\u011fun y\u00f6nlendirme \u00f6nlemleri, bunlar\u0131n yeterli olmad\u0131\u011f\u0131 zaman da arkas\u0131ndan gelen kanunlar\u0131 ve oldu-bittileri ile dayatt\u0131\u011f\u0131, dikte etti\u011fi d\u00fc\u015f\u00fcnceyi ve d\u00fczeni benimsemeye zorluyorlar. \u0130nsan ya evrene egemen olan Allah’\u0131n varl\u0131\u011f\u0131n\u0131 ve fonksiyonunu ink\u00e2r ederek s\u00f6z\u00fcn\u00fc etti\u011fimiz devlet ideolojisini kabul edecek ya da her an nas\u0131l ve nereden gelece\u011fi belirsiz \u00f6l\u00fcm tehdidi alt\u0131nda titreyerek ya\u015fayacakt\u0131r!<\/p>\n

\u0130nan\u00e7 \u00f6zg\u00fcrl\u00fc\u011f\u00fc, insan\u0131 “insan” yapan, ona bu vasf\u0131 ger\u00e7ek anlamda sa\u011flayan ilk “insan hakk\u0131”d\u0131r. \u0130nsan\u0131n elinden inan\u00e7 \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc alan kimse, her \u015feyden \u00f6nce onun insanl\u0131k niteli\u011fini elinden alm\u0131\u015f demektir. Bask\u0131ya ve i\u015fkenceye u\u011framama g\u00fcvencesi alt\u0131nda inanc\u0131 yayma ve tan\u0131tma \u00f6zg\u00fcrl\u00fc\u011f\u00fc, temel inan\u00e7 \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn ayr\u0131lmaz bir par\u00e7as\u0131n\u0131 olu\u015fturur. Yoksa inan\u00e7 \u00f6zg\u00fcrl\u00fc\u011f\u00fc, pratikte hi\u00e7bir anlam ta\u015f\u0131mayan kuru bir laftan ibaret kal\u0131r.<\/p>\n

Hi\u00e7 ku\u015fkusuz varl\u0131k b\u00fct\u00fcn\u00fcne ve hayata ili\u015fkin en geli\u015fmi\u015f d\u00fc\u015f\u00fcnce sistemi, insan toplumu i\u00e7in en tutarl\u0131 sistem olan \u0130sl\u00e2m, herkesten \u00f6nce ve herkesinkinden g\u00fcr bir sesle “Dinde zorlama yoktur” <\/strong>diye sesleniyor. Bu din, kendi d\u0131\u015f\u0131ndakilerden \u00f6nce \u00f6z taraftarlar\u0131na, insanlara bu dini benimsetmek amac\u0131 ile zor kullanmalar\u0131n\u0131n yasak oldu\u011funu a\u00e7\u0131kl\u0131yor. Durum b\u00f6yleyken kendilerini devlet otoritesinin ac\u0131mas\u0131z bask\u0131s\u0131 ile ayakta tutabilen, muhaliflerine ya\u015fama hakk\u0131 tan\u0131mayan zorba ve yetersiz yery\u00fcz\u00fc kaynakl\u0131 ideolojilerin ve sosyal d\u00fczenlerin yapt\u0131klar\u0131na ne demeli?<\/p>\n

Bu ayetin ilk c\u00fcmlesi mutlak olumsuzluk ifade ediyor; “Dinde zorlama yoktur”.<\/strong> Dil bilimcilerinin (Nahivcilerin) deyimi ile “Nefy-i cins” \u00f6ntak\u0131l\u0131 bir c\u00fcmlecik. Yani zorlaman\u0131n her t\u00fcrl\u00fcs\u00fcn\u00fc olumsuzlayan, reddeden bir ifade kar\u015f\u0131s\u0131nday\u0131z. Zorlaman\u0131n varl\u0131\u011f\u0131 k\u00f6k\u00fcnden olumsuzlan\u0131yor, reddediliyor. Ba\u015fka bir deyimle, inanca y\u00f6nelik bask\u0131 sadece yasaklanmakla yetinilmiyor, varl\u0131k aleminden ve olaylar d\u00fcnyas\u0131ndan tamamen kovuluyor. C\u00fcmlede olumsuz bir \u00fcslupla kullan\u0131lan -her\u015feyi i\u00e7ine alan bir \u015fekilde- bu yasaklama, en etkili ve vurgulu bir yasaklama bi\u00e7imidir.<\/p>\n

Ayetin devam\u0131nda insan vicdan\u0131n\u0131 ok\u015famaktan, onu hidayete te\u015fvik etmekten, do\u011fru yola iletmekten ve art\u0131k apa\u00e7\u0131k hale geldi\u011fi il\u00e2n edilen iman\u0131n mahiyetini belirtmekten ba\u015fka bir\u015fey yap\u0131lm\u0131yor:<\/p>\n

“Do\u011fruluk ile sap\u0131kl\u0131k birbirinden ayr\u0131lm\u0131\u015ft\u0131r.”<\/strong><\/p>\n

Yani iman, insan\u0131n sahip olmas\u0131 ve titizlikle korumas\u0131 gereken bir olgunluk (r\u00fc\u015fd), buna kar\u015f\u0131l\u0131k k\u00fcf\u00fcr, insan\u0131n ka\u00e7\u0131nmas\u0131 ve \u00fczerine bula\u015fmas\u0131ndan \u00e7ekinmesi gereken bir azg\u0131nl\u0131k, ta\u015fk\u0131nl\u0131kt\u0131r.<\/p>\n

Durum ger\u00e7ekten de b\u00f6yledir. \u0130man, insana verilmi\u015f nimetlerin en b\u00fcy\u00fc\u011f\u00fcd\u00fcr. O, insan idrakine kat\u0131\u015f\u0131ks\u0131z ve belirgin bir d\u00fc\u015f\u00fcnce ba\u011f\u0131\u015flar, insan kalbine huzur ve bar\u0131\u015f sunar, insan vicdan\u0131na y\u00fcce ama\u00e7lar ve temiz duygular kazand\u0131r\u0131r, insanl\u0131k i\u00e7in sa\u011fl\u0131kl\u0131, dengeli, hayat\u0131 geli\u015fmeye ve ilerlemeye do\u011fru itici bir d\u00fczen ger\u00e7ekle\u015ftirir. \u0130nsan, iman nimetini bu \u015fekilde d\u00fc\u015f\u00fcn\u00fcnce onun olgunlukla e\u015fanlaml\u0131 demek oldu\u011funu kavramakta gecikmez. Bu ger\u00e7e\u011fi kabul etmeyecek olanlar, sadece olgunlu\u011fu b\u0131rak\u0131p azg\u0131nl\u0131\u011f\u0131 alan, hidayeti b\u0131rak\u0131p sap\u0131kl\u0131\u011fa ko\u015fan; kavram karga\u015fas\u0131n\u0131, ku\u015fkuyu ve haysiyetsizli\u011fi huzura, g\u00fcvene ve onurlulu\u011fa tercih eden budalalard\u0131r.<\/p>\n

Ayetin devam\u0131nda iman\u0131n mahiyeti daha belirgin, s\u0131n\u0131rlar\u0131 \u00e7izilmi\u015f ve daha a\u00e7\u0131k hale getiriliyor. Okuyoruz:<\/p>\n

“Kim ta\u011futu azg\u0131nl\u0131\u011f\u0131 reddederek Allah’a inan\u0131rsa kopmas\u0131 s\u00f6zkonusu olmayan sapasa\u011flam bir kulpa yap\u0131\u015fm\u0131\u015ft\u0131r.<\/strong><\/p>\n

K\u00fcf\u00fcr, haketti\u011fi, l\u00e2y\u0131k oldu\u011fu bir kayna\u011fa dayand\u0131r\u0131lmal\u0131d\u0131r ki, bu da “ta\u011fut”tur. \u0130man da l\u00e2y\u0131k oldu\u011fu, yak\u0131\u015ft\u0131\u011f\u0131 bir mercie y\u00f6neltilmelidir ki, o da “Allah”t\u0131r.<\/p>\n

“Ta\u011fut”, “tu\u011fyan (azg\u0131nl\u0131k)” k\u00f6k\u00fcn\u00fcn anlamda\u015f\u0131 (sinonimi)d\u0131r. Sa\u011fduyuya ters d\u00fc\u015fen, ger\u00e7e\u011fi \u00e7i\u011fneyen, Allah’\u0131n kullar\u0131 i\u00e7in \u00e7izdi\u011fi s\u0131n\u0131r\u0131 a\u015fan d\u00fc\u015f\u00fcnce, sistem ve ideoloji anlam\u0131na gelir. Bu d\u00fc\u015f\u00fcncenin, sistemin ve ideolojinin Allah’a inanmaktan, O’nun koydu\u011fu \u015feriat\u0131ndan kaynaklanan ba\u011flay\u0131c\u0131 bir kural\u0131 bulunmaz. \u0130lkelerini y\u00fcce Allah’\u0131n direktiflerine dayand\u0131rmayan her sosyal sistem, y\u00fcce Allah’\u0131n buyruklar\u0131ndan kaynaklanmayan her kurum, her d\u00fc\u015f\u00fcnce, her edep kural\u0131 ve her gelenek bu kategoriye girer, bu kavram\u0131n kapsam\u0131na girer. Kim, hangi bi\u00e7imde kar\u015f\u0131s\u0131na \u00e7\u0131karsa \u00e7\u0131ks\u0131n, bunlar\u0131n t\u00fcm\u00fcn\u00fc k\u00f6k\u00fcnden reddederek Allah’a inan\u0131r ve ilham kayna\u011f\u0131 olarak sadece Allah’\u0131 bilirse o kimse kurtulu\u015fa ermi\u015ftir. Ayette bu kurtulu\u015f “kopmas\u0131 s\u00f6zkonusu olmayan, sapasa\u011flam bir kulpa yap\u0131\u015fmak” <\/strong>durumu ile somutla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Burada soyut, manevi bir ger\u00e7e\u011fe ili\u015fkin somut bir tablo ile kar\u015f\u0131 kar\u015f\u0131yay\u0131z. Allah’a inanmak, asla kopmayacak olan sa\u011flam bir kulptur, bu kulpa yap\u0131\u015fan kimse kurtulu\u015fa g\u00f6t\u00fcren yolu kaybetmez. \u00c7\u00fcnk\u00fc bu kulp, yok olu\u015fun ve kurtulu\u015fun sahibine ba\u011fl\u0131d\u0131r. Ger\u00e7ek anlam\u0131 ile iman. \u015eu varl\u0131k alemindeki t\u00fcm ger\u00e7eklerin dayand\u0131\u011f\u0131 ilk ger\u00e7e\u011fe, Allah ger\u00e7e\u011fine ermek, Allah’\u0131n \u015fu varl\u0131k alemi i\u00e7in koydu\u011fu ve varl\u0131k alemini ayakta tutman\u0131n sebebi olarak g\u00f6revlendirdi\u011fi kanunlar sisteminin \u00f6z\u00fcn\u00fc kavramakt\u0131r. Kim O’nun kulpuna yap\u0131\u015f\u0131rsa O’nun k\u0131lavuzlu\u011fu alt\u0131nda O’na do\u011fru ilerler. Ne t\u00f6kezler, ne geri kal\u0131r, ne aldat\u0131c\u0131 ba\u015fka yollarla kar\u015f\u0131la\u015f\u0131r ne pusulay\u0131 kaybeder ve ne de yolunu \u015fa\u015f\u0131r\u0131r. Devam ediyoruz:<\/p>\n

“Allah her\u015feyi i\u015fitir, her \u015feyi bilir.”<\/strong><\/p>\n

Dillerden d\u00f6k\u00fclen s\u00f6zleri i\u015fitir, kalplerdeki sakl\u0131 duygular\u0131 bilir. O halde O’nunla ili\u015fki halinde olan m\u00fcmin, ba\u015fkalar\u0131n\u0131 doland\u0131rmaz, aldatmaz ve kimseye haks\u0131zl\u0131k etmez.<\/p>\n

Daha sonraki ayette hidayet ile sap\u0131kl\u0131k, hidayetin ve sap\u0131kl\u0131\u011f\u0131n mahiyeti canl\u0131, hareketli ve somut bir tabloda canland\u0131r\u0131l\u0131yor. Bu tablo m\u00fcminlerin dostu ve yard\u0131mc\u0131s\u0131 olan Allah’\u0131n nas\u0131l onlar\u0131n elinden tutarak karanl\u0131ktan ayd\u0131nl\u0131\u011fa \u00e7\u0131kard\u0131\u011f\u0131n\u0131, buna kar\u015f\u0131l\u0131k k\u00e2firlerin dostlar\u0131 ve eleba\u015flar\u0131 olan ta\u011futlar\u0131n ise onlar\u0131 nas\u0131l ellerinden tutarak ayd\u0131nl\u0131ktan \u00e7\u0131kar\u0131p karanl\u0131klara soktuklar\u0131n\u0131 tasvir ediyor.<\/p>\n

Bu manzara hayran b\u0131rak\u0131c\u0131, canl\u0131 ve duyguland\u0131r\u0131c\u0131d\u0131r. \u0130nsan hayat\u0131 onu da \u00f6tekisini de izliyor. \u015euradan gelip oraya giden insan y\u0131\u011f\u0131nlar\u0131 g\u00f6z\u00fcm\u00fcz\u00fcn \u00f6n\u00fcnden ak\u0131yor sanki. Bir bu canl\u0131 tabloyu, bir de insan hayalini k\u0131m\u0131ldatmayan, duygulara dokunmayan, vicdan\u0131 harekete ge\u00e7irmeyen, manalar ve s\u00f6zler arac\u0131l\u0131\u011f\u0131 ile sadece zihne seslenen soyut ve kuru bir ifadeyi d\u00fc\u015f\u00fcn\u00fcn\u00fcz.<\/p>\n

E\u011fer Kur’an’\u0131n tasvir \u00fcslubunun \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc daha iyi kavramak istiyorsak bu canl\u0131 tablonun yerine herhangi bir soyut ifadeyi zihnimizde canland\u0131ral\u0131m. Mesel\u00e2 \u015f\u00f6yle diyelim; “Allah, m\u00fcminlerin dostu, kay\u0131r\u0131c\u0131s\u0131d\u0131r. Onlar\u0131 imana iletir. K\u00e2firlerin dostlar\u0131, eleba\u015flar\u0131 ise ta\u011futlard\u0131r; onlar\u0131 k\u00e2firli\u011fe, ink\u00e2rc\u0131l\u0131\u011fa s\u00fcr\u00fcklerler. \u0130fade g\u00f6z\u00fcm\u00fcz\u00fcn \u00f6n\u00fcnde \u00f6l\u00fcyor; t\u00fcm s\u0131cakl\u0131\u011f\u0131n\u0131, hareketini, iz b\u0131rak\u0131c\u0131l\u0131\u011f\u0131n\u0131 yitiriyor.<\/p>\n

Bu ifadenin tasvir edicili\u011fi canl\u0131l\u0131\u011f\u0131, uyar\u0131c\u0131l\u0131\u011f\u0131 yan\u0131nda ger\u00e7e\u011fi ne kadar duyarl\u0131 ve titiz bir \u015fekilde dile getirdi\u011fi dikkatlerimizden ka\u00e7mamal\u0131d\u0131r. Tekrar okuyal\u0131m:<\/p>\n

“Allah m\u00fcminlerin dostu, kay\u0131r\u0131c\u0131s\u0131d\u0131r. Onlar\u0131 karanl\u0131klard\u00e2n ayd\u0131nl\u0131\u011fa \u00e7\u0131kar\u0131r. K\u00e2firlerin dostlar\u0131 ise,<\/strong> ta\u011fut ve yardak\u00e7\u0131lar\u0131d\u0131r. Bunlar, onlar\u0131 ayd\u0131nl\u0131ktan \u00e7\u0131kararak karanl\u0131klara sokarlar.”<\/strong><\/p>\n

Yani iman ayd\u0131nl\u0131kt\u0131r, \u00f6z\u00fcnde ve yap\u0131s\u0131nda tek bir ayd\u0131nl\u0131k. Oysa k\u00fcf\u00fcr “karanl\u0131k”t\u0131r; \u00e7ok say\u0131da ve de\u011fi\u015fik nitelikte karanl\u0131klar. Ama hepsi asl\u0131nda “karanl\u0131k”t\u0131rlar.<\/p>\n

Hi\u00e7bir ger\u00e7ek, iman\u0131 ayd\u0131nl\u0131\u011fa, k\u00fcfr\u00fc de karanl\u0131\u011fa benzetmek kadar do\u011fru ve hassas olamaz.<\/p>\n

Ger\u00e7ekten iman, m\u00fcminin vicdan\u0131na akar akmaz b\u00fct\u00fcn varl\u0131\u011f\u0131n\u0131 ayd\u0131nlat\u0131r. M\u00fcminin ruhu iman sayesinde parlar, \u015feffafla\u015f\u0131r, ar\u0131n\u0131r ve \u00e7evresine ayd\u0131nl\u0131k, parlakl\u0131k ve belirginlik \u0131\u015f\u0131klar\u0131 sa\u00e7ar. iman nesnelerin mahiyetini, de\u011ferlerin mahiyetini ve d\u00fc\u015f\u00fcncelerin i\u00e7y\u00fcz\u00fcn\u00fc g\u00f6zler \u00f6n\u00fcne seren bir ayd\u0131nl\u0131kt\u0131r. \u0130man\u0131n ayd\u0131nl\u0131\u011f\u0131 sayesinde m\u00fcmin, bunlar\u0131 alg\u0131 yan\u0131lg\u0131s\u0131na meydan vermeyen bir belirginlikle; kar\u0131\u015f\u0131kl\u0131\u011fa meydan vermeyen bir a\u00e7\u0131kl\u0131kla ve titre\u015fimsiz bir netlikle g\u00f6rebilir ve bunlar i\u00e7inden so\u011fukkanl\u0131l\u0131kla, g\u00f6n\u00fcl huzuru ile, g\u00fcven i\u00e7inde ve titre\u015fimsiz bir kararl\u0131l\u0131kla alaca\u011f\u0131n\u0131 al\u0131r, b\u0131rakaca\u011f\u0131m b\u0131rak\u0131r. \u0130man, evrensel kanunlar sistemine giden yolu meydana \u00e7\u0131karan bir ayd\u0131nl\u0131kt\u0131r. \u0130man\u0131n ayd\u0131nl\u0131\u011f\u0131 sayesinde m\u00fcmin kendi hareketini, \u00e7evresindeki ve \u00f6z\u00fcndeki evrensel kanunlar sisteminin ak\u0131\u015f\u0131 ile ahenkle\u015ftirir; Allah’a ula\u015ft\u0131ran ya da yava\u015f yava\u015f yumu\u015fak ad\u0131mlarla, gerginlikten uzak bir rahatl\u0131kla, \u00f6teye-beriye \u00e7arpmadan, orada-burada t\u00f6kezlemeden ilerler. \u00c7\u00fcnk\u00fc gitti\u011fi yol f\u0131trat\u0131n\u0131n bilmedi\u011fi, yabanc\u0131s\u0131, acemisi oldu\u011fu bir yol de\u011fildir.<\/p>\n

\u0130man, tek yola ileten tek bir ayd\u0131nl\u0131kt\u0131r. K\u00fcfr\u00fcn sap\u0131kl\u0131\u011f\u0131 ise \u00e7ok say\u0131da ve de\u011fi\u015fik karanl\u0131klar\u0131 i\u00e7erir. \u015eahsi arzu ve ihtiras karanl\u0131\u011f\u0131, k\u0131lavuzsuzluk ve yolu \u015fa\u015f\u0131rma karanl\u0131\u011f\u0131, kendini be\u011fenmi\u015flik ve azg\u0131nl\u0131k karanl\u0131\u011f\u0131, zay\u0131fl\u0131k ve a\u015fa\u011f\u0131l\u0131k kompleksi karanl\u0131\u011f\u0131, g\u00f6steri\u015f ve m\u00fcnaf\u0131kl\u0131k karanl\u0131\u011f\u0131, a\u00e7g\u00f6zl\u00fcl\u00fck ve k\u0131skan\u00e7l\u0131k karanl\u0131\u011f\u0131, ku\u015fku ve endi\u015fe karanl\u0131\u011f\u0131 ve hadde-hesaba gelmeyen daha bir \u00e7ok karanl\u0131k t\u00fcrleri… Bu karanl\u0131klar\u0131n t\u00fcm\u00fc, Allah’\u0131n yolundan sapmakta, Allah’tan ba\u015fka bir kaynaktan ilham almakta ve Allah’\u0131n sisteminden ba\u015fka bir sistemin hakemli\u011fine ba\u015fvurmakta toplan\u0131r. \u0130nsan, y\u00fcce Allah’\u0131n bir ikincisi bulunmayan ayd\u0131nl\u0131\u011f\u0131ndan, kar\u0131\u015f\u0131kl\u0131\u011fa meydan vermeyen biricik ger\u00e7e\u011fin ayd\u0131nl\u0131\u011f\u0131ndan ayr\u0131l\u0131r-ayr\u0131lmaz, kesinlikle de\u011fi\u015fik, t\u00fcrl\u00fc ve farkl\u0131 nitelikli karanl\u0131klar\u0131n i\u00e7ine d\u00fc\u015fer. Bunlar\u0131n t\u00fcrleri de\u011fi\u015fik ve nitelikleri farkl\u0131 olmakla birlikte hepsi de birer karanl\u0131kt\u0131r.<\/p>\n

Bu yanl\u0131\u015f tercihin ak\u0131beti, karanl\u0131klar\u0131n taraftarlar\u0131na, yardak\u00e7\u0131lar\u0131na yak\u0131\u015facak cinstendir:<\/p>\n

“Onlar, orada ebedi olarak kalmak \u00fczere Cehennemliktirler.”<\/strong><\/p>\n

Madem ki, ayd\u0131nl\u0131ktan yararlanarak do\u011fru yola girmek istemediler, o halde s\u00fcresiz olarak ate\u015fte kals\u0131nlar. ,<\/p>\n

Hakk, ger\u00e7ek tektir, birden fazla olmaz. Sap\u0131kl\u0131\u011f\u0131n ise \u00e7e\u015fitli renkleri ve \u00e7e\u015fitli bi\u00e7imleri vard\u0131r. “Hakktan sonra, sap\u0131kl\u0131ktan ba\u015fka ne var ki?<\/strong>” (Yunus Suresi, 32)<\/strong><\/p>\n

Bu ayetler demetini noktalamadan \u00f6nce dinimizde cihad\u0131n farz oldu\u011fu ger\u00e7e\u011fi ve tarih boyunca \u0130sl\u00e2m’\u0131n taraf oldu\u011fu sava\u015flar\u0131n niteli\u011fi ile daha \u00f6nce inceledi\u011fimiz “Fitnenin (bozgunculu\u011fun, karga\u015fan\u0131n) k\u00f6k\u00fc kaz\u0131narak Allah’\u0131n dini kesinlikle egemen oluncaya kadar k\u00e2firler ile sava\u015f\u0131n\u0131z.” (Bakara Suresi, 193<\/strong>) ayetini birlikte g\u00f6z\u00f6n\u00fcnde bulunduran bir perspektifle “Dinde zorlama yoktur.” <\/strong>ilkesi hakk\u0131nda birka\u00e7 s\u00f6z s\u00f6ylememiz yerinde olur.<\/p>\n

\u0130sl\u00e2m\u0131n baz\u0131 k\u00f6t\u00fc maksatl\u0131 d\u00fc\u015fmanlar\u0131 onun “Dinde zorlama yoktur” <\/strong>ilkesini ortaya koymas\u0131na ra\u011fmen kendini k\u0131l\u0131\u00e7 yolu ile kabul ettirdi\u011fini ileri s\u00fcrerek bu dini \u00e7eli\u015fkili olmakla su\u00e7larlar. Di\u011fer baz\u0131 d\u00fc\u015fmanlar\u0131 da \u0130sl\u00e2m\u0131 bu t\u00f6hmet kar\u015f\u0131s\u0131nda savunur g\u00f6r\u00fcnerek m\u00fcsl\u00fcmanlar\u0131n ruhunda yanan cihad ate\u015fini s\u00f6nd\u00fcrmeye, tarihte \u0130sl\u00e2m\u0131n ortaya \u00e7\u0131kmas\u0131nda ve yay\u0131lmas\u0131nda bu arac\u0131n oynad\u0131\u011f\u0131 hayati rol\u00fcn \u00f6nemini k\u00fc\u00e7\u00fcmsemeye yeltenmekte, -kaypak\u00e7a, uyutma ve aldatma yolu ile- g\u00fcn\u00fcm\u00fczde ya da yar\u0131n bu araca ba\u015fvurman\u0131n gerekli olmad\u0131\u011f\u0131 ve olmayaca\u011f\u0131 mesaj\u0131n\u0131 vermek istemektedirler. B\u00fct\u00fcn bu zehirleri, g\u00fcya \u0130sl\u00e2m’\u0131 rencide eden bir t\u00f6hmet kar\u015f\u0131s\u0131nda onu savunuyormu\u015f gibi yaparak kusmaktad\u0131rlar.<\/p>\n

Birinciler de ikinciler de \u0130sl\u00e2m’\u0131n sistemini yozla\u015ft\u0131rmak, onun uyar\u0131c\u0131 mesajlar\u0131n\u0131 m\u00fcsl\u00fcmanlar\u0131n zihninde dumura u\u011fratmak, \u00f6ld\u00fcrmek amac\u0131 ile ayn\u0131 cephede \u0130sl\u00e2m’a kar\u015f\u0131 sava\u015fan Bat\u0131l\u0131 \u015farkiyat uzmanlar\u0131 (oryantalistler) aras\u0131ndan \u00e7\u0131k\u0131yor.\u00b7(<\/strong>Bu ki\u015filerin bas\u0131nda Sir T.W. Arnold adl\u0131 oryantalist gelir. Onun Dr. \u0130brahim Hasan ve karde\u015fi taraf\u0131ndan “Ed-Davet\u00fcl \u0130slamiyye” ad\u0131 alt\u0131nda Arap\u00e7a’ya \u00e7evrilmi\u015f bir eseri vard\u0131r.) Bunlar bu sinsi oyunlar\u0131 cihad ruhu bir daha uyanmas\u0131n diye oynuyorlar. O cihad ruhu ki, sava\u015f alan\u0131nda onun kar\u015f\u0131s\u0131nda bir kere bile tutunamam\u0131\u015flard\u0131r! Yine o cihad ruhu ki, ancak onu zehirledikten, t\u00fcrl\u00fc t\u00fcrl\u00fc hileler ile zincire vurduktan, aralar\u0131nda birle\u015ferek d\u00fcnyan\u0131n her yan\u0131nda ba\u015f\u0131na \u00f6ld\u00fcr\u00fcc\u00fc ve vah\u015fice darbeler indirdikten sonra pen\u00e7esinden kurtularak rahat nefes alabilmi\u015flerdir. Bunlar\u0131n yan\u0131s\u0131ra emperyalizm ile m\u00fcsl\u00fcman \u00fclkeler aras\u0131ndaki sava\u015flar\u0131n cihad\u0131 gerektirecek birer inan\u00e7 sava\u015f\u0131 olmad\u0131klar\u0131, bunlar\u0131n sadece pazar, hammadde ve stratejik \u00fcsler u\u011fruna yap\u0131lan sava\u015flar olduklar\u0131, buna g\u00f6re cihad\u0131 g\u00fcndeme getirmek i\u00e7in ortada hi\u00e7bir sebep bulunmad\u0131\u011f\u0131 aldatmacas\u0131n\u0131 m\u00fcsl\u00fcmanlar\u0131n beyinlerine i\u015fledikten sonrad\u0131r ki g\u00fcven ve rahatlar\u0131n\u0131 daha da per\u00e7inlemi\u015flerdir.<\/p>\n

Evet, \u0130sl\u00e2m’\u0131n uzun tarihi boyunca k\u0131l\u0131c\u0131n\u0131 \u00e7ekerek vuru\u015ftu\u011fu, cihad etti\u011fi d\u00f6nemler olmu\u015ftur. Fakat bu k\u0131l\u0131\u00e7lar hi\u00e7 kimseyi zorla m\u00fcsl\u00fcman yapmak i\u00e7in de\u011fil, cihad\u0131 gerektiren birtak\u0131m ama\u00e7lar\u0131 ger\u00e7ekle\u015ftirmek, hedeflere ula\u015fmak i\u00e7in \u00e7ekilmi\u015ftir. Bu hedeflerin ba\u015fl\u0131calar\u0131 \u015funlard\u0131r.<\/p>\n

1- \u0130sl\u00e2m, her \u015feyden \u00f6nce, m\u00fcsl\u00fcmanlara y\u00f6nelik i\u015fkenceleri, zul\u00fcmleri ve fitneleri savmak, bunlara kar\u015f\u0131 koymak, ba\u011fl\u0131lar\u0131n\u0131n can, mal ve inan\u00e7 g\u00fcvenliklerini sa\u011flamak i\u00e7in cihada giri\u015fmi\u015ftir. Bu ama\u00e7 do\u011frultusunda bu surenin daha \u00f6nceki ayetlerinden birinde inceledi\u011fimiz “Fitne, adam \u00f6ld\u00fcrmekten daha a\u011f\u0131r bir su\u00e7tur” <\/strong>prensibini ortaya koydu\u00b7(Bakara Suresi, 217). B\u00f6ylece inanca y\u00f6nelik sald\u0131r\u0131y\u0131, m\u00fcminlere inan\u00e7lar\u0131 y\u00fcz\u00fcnden eziyet etmeyi, onlar\u0131 dinlerinden ay\u0131rmaya \u00e7al\u0131\u015fmay\u0131 insan hayat\u0131na y\u00f6nelik sald\u0131r\u0131dan daha b\u00fcy\u00fck bir insanl\u0131k su\u00e7u sayd\u0131. O halde bu kutsal ilkeye g\u00f6re inan\u00e7, hayattan daha \u00f6nemli, daha de\u011ferlidir. E\u011fer m\u00fcmin can\u0131n\u0131 ve mal\u0131n\u0131 savunmak i\u00e7in sava\u015fmaya izinli ise inanc\u0131n\u0131 ve dinini savunmak i\u00e7in sava\u015fmaya h\u00e2ydi haydi izinlidir.<\/p>\n

M\u00fcsl\u00fcmanlar tarih boyunca, d\u00fcnyan\u0131n \u00e7e\u015fitli yerlerinde inan\u00e7lar\u0131 y\u00fcz\u00fcnden bask\u0131lara, vazge\u00e7irme giri\u015fimlerine, eziyetlere, i\u015fkencelere u\u011fram\u0131\u015flard\u0131r. Bu y\u00fczden en \u00f6nemli varl\u0131klar\u0131na y\u00f6nelen bu zul\u00fcmlere kar\u015f\u0131 koymalar\u0131 ka\u00e7\u0131n\u0131lmazd\u0131. \u00c7\u00fcnk\u00fc bu bask\u0131lara ve eziyetlere inan\u00e7lar\u0131 y\u00fcz\u00fcnden u\u011frat\u0131l\u0131yorlard\u0131.<\/p>\n

Mesel\u00e2 bir zamanlar\u0131n \u0130sl\u00e2m diyar\u0131 olan End\u00fcl\u00fcs (yani bug\u00fcnk\u00fc ispanya) m\u00fcsl\u00fcmanlar\u0131 dinlerinden kopar\u0131lma amac\u0131na y\u00f6nelik i\u011fren\u00e7 ve vah\u015fi i\u015fkenceler ile toplu k\u0131y\u0131mlara sahne olmu\u015ftu. Bu zul\u00fcmlerin benzerleri, katolikli\u011fe kar\u015f\u0131 direnen di\u011fer h\u0131ristiyan mezheplerinin ba\u011fl\u0131lar\u0131na kar\u015f\u0131 da uygulanm\u0131\u015ft\u0131. \u00d6yle ki, bug\u00fcn\u00fcn \u0130spanya’s\u0131nda \u0130sl\u00e2m’\u0131n g\u00f6lgesine, hatta \u00f6b\u00fcr h\u0131ristiyan mezheplerin g\u00f6lgelerine bile rastlayamazs\u0131n\u0131z. Yine bir zamanlar Beyt\u00fclmukaddes (Kud\u00fcs) ile \u00e7evresi de ayn\u0131 i\u011fren\u00e7 ha\u00e7l\u0131 sald\u0131r\u0131lar\u0131na hedef olmu\u015ftu. Bu sald\u0131r\u0131lar\u0131n tek amac\u0131 \u0130sl\u00e2m inanc\u0131n\u0131n k\u00f6k\u00fcn\u00fc kaz\u0131makt\u0131. Fakat bu b\u00f6lgede de m\u00fcsl\u00fcmanlar inan\u00e7 sanca\u011f\u0131 alt\u0131nda sil\u00e2ha sar\u0131larak d\u00fc\u015fmanlar\u0131na kar\u015f\u0131 g\u00f6\u011f\u00fcslerini siper etmi\u015fler ve son a\u015famada zafere ula\u015farak bu kutsal \u0130sl\u00e2m beldesini End\u00fcl\u00fcs’\u00fcn ac\u0131 ak\u0131betine u\u011framaktan kurtarm\u0131\u015flard\u0131.<\/p>\n

Kom\u00fcnistlerin, putperestlerin, siyonistlerin ve h\u0131ristiyanlar\u0131n pen\u00e7esi alt\u0131nda bulunan d\u00fcnyan\u0131n \u00e7e\u015fitli y\u00f6relerinde bug\u00fcn de m\u00fcsl\u00fcmanlar dinlerinden kopar\u0131lmak istenmekte ve inan\u00e7lar\u0131 u\u011fruna bask\u0131 g\u00f6rmektedirler. Bu y\u00fczden m\u00fcsl\u00fcmanlar, e\u011fer ger\u00e7ek m\u00fcsl\u00fcmanlar iseler, bu fitnelere kar\u015f\u0131 koymak i\u00e7in, bug\u00fcn de cihad etme y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fc ile kar\u015f\u0131 kar\u015f\u0131yad\u0131rlar!<\/p>\n

2- \u0130kinci olarak \u0130sl\u00e2m, inan\u00e7 \u00f6zg\u00fcrl\u00fcl\u00fc\u011f\u00fcn\u00fc ger\u00e7ekle\u015ftirdikten sonra inan\u00e7 sistemini tan\u0131tma ve duyurma \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc de sa\u011flamak amac\u0131 ile cihad etmi\u015f, sava\u015f vermi\u015ftir. Sebebine gelince \u0130sl\u00e2m, evrene ve hayata ili\u015fkin en m\u00fckemmel d\u00fc\u015f\u00fcnce sistemini, sosyal hayat\u0131 geli\u015ftirecek en ileri d\u00fczeni getirdi. Bu nimeti, insanl\u0131\u011f\u0131n t\u00fcm\u00fcne iletmek, gene bu nimeti onlar\u0131n kulaklar\u0131na ve kalplerine duyurmak i\u00e7in getirdi. Bu a\u00e7\u0131klama, anlatma ve ilandan sonra isteyen m\u00fcmin, isteyen de k\u00e2fir olsun, “Dinde zorlama yoktur.” <\/strong>Evet, ama \u00f6nce bu nimeti, y\u00fcce Allah’\u0131n kat\u0131ndan t\u00fcm insanlar i\u00e7in gelmi\u015f olan bu nimeti, insanl\u0131\u011f\u0131n b\u00fct\u00fcn\u00fcne ula\u015ft\u0131rman\u0131n yolu \u00fczerindeki engeller kald\u0131r\u0131lmal\u0131d\u0131r, insanlar\u0131n bu il\u00e2hi mesaj\u0131 i\u015fitmelerini ve do\u011frulu\u011funa inand\u0131ktan sonra, e\u011fer isterlerse, hidayet kervan\u0131na, kat\u0131lmalar\u0131m \u00f6nleyen engeller yok edilmelidir.<\/p>\n

Bu engellerden biri, toplumlar\u0131n ve milletlerin ba\u015f\u0131nda insanlar\u0131n bu il\u00e2h\u00ee mesaj\u0131 i\u015fitmelerine izin vermeyen, bunun yan\u0131nda \u0130sl\u00e2m’a girenlere bask\u0131 uygulayan zorba rejimlerin bulunmas\u0131d\u0131r. \u0130sl\u00e2m, bu ta\u011fut\u00ee, bu zorba rejimleri y\u0131karak yerlerine adalete ba\u011fl\u0131 rejimler kurmay\u0131 ve bu rejimler arac\u0131l\u0131\u011f\u0131 ile her yerde hakk\u0131 tan\u0131tma \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc, hakk\u0131 tan\u0131tmak i\u00e7in didinenlerin g\u00fcvenli\u011fini sa\u011flamay\u0131 ama\u00e7lam\u0131\u015ft\u0131r. Bu ama\u00e7 bug\u00fcn i\u00e7in de ge\u00e7erlidir. Buna g\u00f6re m\u00fcsl\u00fcmanlar, e\u011fer ger\u00e7ekten m\u00fcsl\u00fcman iseler, bu amaca ula\u015fmak i\u00e7in bug\u00fcn de cihad etme y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fc ile kar\u015f\u0131 kar\u015f\u0131yad\u0131rlar!<\/p>\n

3- \u00dc\u00e7\u00fcnc\u00fc bir ama\u00e7 olarak \u0130sl\u00e2m yery\u00fcz\u00fcnde kendi d\u00fczenini kurmak, yerle\u015ftirmek ve korumak i\u00e7in cihad etti. \u0130sl\u00e2m, insan\u0131n, insan karde\u015fi kar\u015f\u0131s\u0131nda \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc ger\u00e7ekle\u015ftiren tek sosyal d\u00fczendir. \u00c7\u00fcnk\u00fc \u0130sl\u00e2m, y\u00fcce ve b\u00fcy\u00fck olan Allah’a y\u00f6neltilmesi gereken tek kullu\u011fun, tek bir tap\u0131nma s\u00fcrecinin s\u00f6zkonusu oldu\u011funu belirleyerek b\u00fct\u00fcn bi\u00e7im ve t\u00fcrleri ile insan\u0131n insana kullu\u011funu ortadan kald\u0131r\u0131r, yasaklar. Buna g\u00f6re ortada insanlar i\u00e7in h\u00fck\u00fcmler koyan, hukuk normlar\u0131 koyma yolu ile insanlar\u0131 boyunduruk alt\u0131na alan, k\u00f6lele\u015ftiren hi\u00e7bir ferde, hi\u00e7bir sosyal s\u0131n\u0131fa, hi\u00e7bir millete yer yoktur. Sadece herkesin Rabbi olan tek bir Allah vard\u0131r, b\u00fct\u00fcn insanlar\u0131n, \u00f6nlerinde e\u015fit olduklar\u0131, h\u00fck\u00fcmler koyma yetkisi sadece O’nundur; insanlar itaati ve boyun e\u011fmeyi de s\u0131rf O’na y\u00f6neltirler. T\u0131pk\u0131 iman\u0131 ve ibadeti de s\u0131rf O’na y\u00f6neltmeleri gerekti\u011fi gibi.<\/p>\n

Buna g\u00f6re bu d\u00fczende s\u0131rf Allah’\u0131n \u015feriat\u0131n\u0131n y\u00fcr\u00fct\u00fcc\u00fcs\u00fc olmayan, bu y\u00fcr\u00fctme yetkisi i\u00e7in toplumdan vekillik almayan hi\u00e7bir kimseye itaat edilmez. \u00c7\u00fcnk\u00fc y\u00fcr\u00fctme mevkiindeki g\u00f6revlinin, temelde kanun koyma yetkisi yoktur. \u00c7\u00fcnk\u00fc hukuk normlar\u0131 koyma yetkisi sadece Allah’a aittir, bu yetki il\u00e2hl\u0131k olgusunun insan hayat\u0131na yans\u0131yan bir g\u00f6stergesidir. o halde hi\u00e7bir insan, \u00f6b\u00fcr kullar gibi bir kul oldu\u011fu, ba\u015fka hi\u00e7bir ayr\u0131cal\u0131\u011fa sahip olmad\u0131\u011f\u0131 halde bu yetkiyi kullanarak kendisi i\u00e7in il\u00e2hl\u0131k iddias\u0131na kalk\u0131\u015famaz, insanlara kar\u015f\u0131 ilahl\u0131k makam\u0131 i\u015fgal etmeye yeltenemez!<\/p>\n

Bu ilke, \u0130sl\u00e2m’\u0131n getirdi\u011fi il\u00e2hi d\u00fczenin temel kural\u0131d\u0131r. Bu temel kural\u0131n \u00fczerine tertemiz bir ahl\u00e2k d\u00fczeni oturur. Bu d\u00fczende her insan\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc teminat al\u0131mdad\u0131r, hatta \u0130sl\u00e2m inanc\u0131n\u0131 benimsememi\u015f olanlar\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc bile. Bu d\u00fczende herkesin dokunulmazl\u0131klar\u0131 titizlikle g\u00f6zetilir, hatta M\u00fcsl\u00fcmanl\u0131\u011f\u0131 kabul etmemi\u015f olanlar\u0131n dokunulmazl\u0131klar\u0131 bile. Bu d\u00fczende \u0130sl\u00e2m vatan\u0131nda ya\u015fayan her yurtta\u015f\u0131n haklar\u0131 korunur, vars\u0131n inan\u00e7lar\u0131 ne olursa olsun. Bu d\u00fczende hi\u00e7 kimse zorla m\u00fcsl\u00fcman yap\u0131lmaz, hi\u00e7 kimseye dini inan\u00e7lar\u0131 y\u00fcz\u00fcnden bask\u0131 uygulanmaz, sadece \u0130sl\u00e2m’\u0131n tan\u0131t\u0131m\u0131 ve duyurusu yap\u0131l\u0131r.<\/p>\n

\u0130\u015fte \u0130sl\u00e2m, yery\u00fcz\u00fcnde bu y\u00fcce d\u00fczeni kurmak, yerle\u015ftirmek ve korumak i\u00e7in cihad etti. \u0130nsan\u0131n insana kullu\u011fu esas\u0131na dayanan, kullar\u0131n hi\u00e7bir haklar\u0131 olmad\u0131\u011f\u0131 halde Allah’a ait yetkiyi kullanmaya yeltendikleri, kendilerini Allah yerine koymaya kalk\u0131\u015ft\u0131klar\u0131 zorba d\u00fczenleri devirmek \u0130sl\u00e2m\u0131n g\u00f6revi idi. Bunun yan\u0131s\u0131ra bu azg\u0131n rejimlerin d\u00fcnyan\u0131n her yerinde \u0130sl\u00e2m’a kar\u015f\u0131 direnmeleri, onu d\u00fc\u015fman bilmeleri ka\u00e7\u0131n\u0131lmazd\u0131. B\u00f6yle olunca \u0130sl\u00e2m’\u0131n onlar\u0131 tepelemesi de ka\u00e7\u0131n\u0131lmaz oluyordu. B\u00f6ylece yery\u00fcz\u00fcnde o y\u00fcce d\u00fczenini il\u00e2n edebilecek, arkas\u0131ndan bu rejimin egemenli\u011fi alt\u0131nda herkesi kendi \u00f6zel inanc\u0131nda \u00f6zg\u00fcr b\u0131rakabilecekti. Onlardan sadece sosyal, ahl\u00e2k\u00ee, ekonomik ve devletleraras\u0131 hukuk normlar\u0131na uymalar\u0131n\u0131 isteyecekti. Bunlar d\u0131\u015f\u0131nda vicdanlar\u0131ndaki inan\u00e7lar\u0131nda, \u00f6zel ya\u015fant\u0131lar\u0131nda \u00f6zg\u00fcr olacaklar, bu alanlarda inand\u0131klar\u0131 gibi davranacaklard\u0131. Bu arada \u0130sl\u00e2m, bu d\u00fczenin s\u0131n\u0131rlar\u0131 i\u00e7inde onlar\u0131 g\u00f6zetecek, hayatlar\u0131n\u0131 ve inan\u00e7lar\u0131n\u0131 koruyacak, haklar\u0131n\u0131 teminat alt\u0131nda bulunduracak, dokunulmazl\u0131klar\u0131na el de\u011fdirmeyecekti.<\/p>\n

Yery\u00fcz\u00fcnde bu y\u00fcce d\u00fczeni kurmay\u0131 ama\u00e7layan s\u00f6zkonusu cihad g\u00f6revi, “Fitnenin k\u00f6k\u00fc kaz\u0131narak Allah’\u0131n dini kesinlikle egemen oluncaya kadar” <\/strong>yery\u00fcz\u00fcnde kullar\u0131n, il\u00e2hl\u0131k taslamalar\u0131na ve Allah’\u0131n dini d\u0131\u015f\u0131ndaki b\u00fct\u00fcn sahte dinlerin egemenliklerine son verinceye kadar, s\u00fcrekli bi\u00e7imde m\u00fcsl\u00fcmanlar\u0131n boynuna bor\u00e7tur.<\/p>\n

Demek ki, \u0130sl\u00e2m, insanlara kendi inan\u00e7 sistemini zorla benimsetmek i\u00e7in k\u0131l\u0131\u00e7 kullanmad\u0131, o baz\u0131 d\u00fc\u015fmanlar\u0131n\u0131n su\u00e7lamalar\u0131nda ileri s\u00fcr\u00fcld\u00fc\u011f\u00fc anlamda k\u0131l\u0131\u00e7la yay\u0131lm\u0131\u015f bir din de de\u011fildir. O sadece her inan\u00e7tan insanlar\u0131n himayesi alt\u0131nda g\u00fcven duyabilecekleri, s\u0131n\u0131rlar\u0131 i\u00e7inde inanc\u0131n\u0131 payla\u015fmasalar bile egemenli\u011fini kabul ederek ya\u015fayabilecekleri emniyetli bir d\u00fczen, bir rejim kurmak i\u00e7in cihad etmi\u015ftir.<\/p>\n

\u0130sl\u00e2m’\u0131n ya\u015famas\u0131, yay\u0131lmas\u0131, ba\u011fl\u0131lar\u0131n\u0131n inan\u00e7 sistemlerine g\u00fcven duymas\u0131, yeni m\u00fcsl\u00fcman olmak isteyenlerin g\u00fcven i\u00e7inde bu dine kat\u0131labilmeleri, bu yap\u0131c\u0131 d\u00fczenin kurulmas\u0131 ve d\u00fc\u015fmanlar\u0131na kars\u0131 korunmas\u0131 i\u00e7in bu dinin g\u00fc\u00e7l\u00fc olmas\u0131 \u015fartt\u0131. Demek ki, cihad, tarihteki \u00f6nemi k\u00fc\u00e7\u00fcmsenebilecek bir ara\u00e7 olmad\u0131\u011f\u0131 gibi, \u0130sl\u00e2m d\u00fc\u015fmanlar\u0131n\u0131n sinsi mesajlar\u0131nda en i\u011fren\u00e7 metodlarla s\u00f6ylemek istedikleri gibi, \u0130sl\u00e2m\u0131n bug\u00fcn\u00fcnde ve gelece\u011finde zorunlu fonksiyonu olmayan bir sil\u00e2h da de\u011fildir!<\/p>\n

\u0130sl\u00e2m’\u0131n mutlaka bir sosyal d\u00fczeni, bir rejimi olmas\u0131; bunun i\u00e7in onun mutlaka g\u00fc\u00e7l\u00fc olmas\u0131 ve g\u00fc\u00e7l\u00fc olabilmesi i\u00e7in de mutlaka u\u011frunda cihad edilmesi, sava\u015f\u0131lmas\u0131 gerekir. Bu onun ayr\u0131lmaz \u00f6zelli\u011fi, karakteristik vasf\u0131d\u0131r, bu olmadan \u0130sl\u00e2m ne ya\u015fayabilir ve ne de ba\u015fkalar\u0131na \u00f6nderlik edebilir.<\/p>\n

“Dinde zorlama yoktur”, <\/strong>evet ama “Onlara kar\u015f\u0131 elinizden geldi\u011fi kadar gerek Allah’\u0131n gerekse \u00f6z\u00fcn\u00fcz\u00fcn d\u00fc\u015fmanlar\u0131n\u0131 ve bunlar d\u0131\u015f\u0131nda Allah’\u0131n bildi\u011fi, fakat sizin bilmedi\u011finiz gizli d\u00fc\u015fmanlar\u0131n\u0131z\u0131 y\u0131ld\u0131r\u0131p cayd\u0131racak savunma g\u00fcc\u00fc ve atl\u0131 sava\u015f birlikleri haz\u0131rlay\u0131n\u0131z.”<\/strong> (Enfal Suresi, 60)<\/strong>” ayeti de y\u00fcce Allah’\u0131n buyru\u011fudur.<\/p>\n

\u0130\u015fte \u0130sl\u00e2m a\u00e7\u0131s\u0131ndan i\u015fin asl\u0131 budur. M\u00fcsl\u00fcmanlar, dinlerinin \u00f6z\u00fcn\u00fc, tarihlerinin i\u00e7y\u00fcz\u00fcn\u00fc b\u00f6yle bilmeli ve dinleri konusunda s\u00fcrekli savunma \u00e7abas\u0131 i\u00e7inde bulunan bir san\u0131k gibi davranmam\u00e2l\u0131, b\u00f6ylesine pasif ve y\u0131lg\u0131n bir rol\u00fc benimsememelidir. Tersine her zaman kendine g\u00fcvenen, rahat, yery\u00fcz\u00fc kaynakl\u0131 d\u00fc\u015f\u00fcnceleri, yery\u00fcz\u00fc kaynakl\u0131 rejim ve d\u00fczenlere ve t\u00fcm yery\u00fcz\u00fc kaynakl\u0131 ideolojilere tepeden bakan insanlar\u0131n aln\u0131 a\u00e7\u0131k tutumunu sergilemelidirler. Buna ba\u011fl\u0131 olarak dinlerini, ba\u011fl\u0131lar\u0131n\u0131n g\u00fcvenli\u011fini sa\u011flama, sald\u0131rgan batilin burnunu k\u0131rma ve getirmi\u015f oldu\u011fu nimetten b\u00fct\u00fcn insanlar\u0131 yararland\u0131rma amac\u0131n\u0131 ta\u015f\u0131yan cihaddan soyutlamak isteyen, kendilerine bu zehiri \u015f\u0131r\u0131nga ederken s\u00f6zde \u0130sl\u00e2m’\u0131 savunuyormu\u015f gibi davranan sinsi d\u00fc\u015fmanlar\u0131n\u0131n aldatmacalar\u0131na kanmamal\u0131d\u0131rlar. O cihad ki,insanl\u0131\u011f\u0131 ondan yoksun b\u0131rakanlar, insanl\u0131k ile onun aras\u0131na girenler, insanl\u0131\u011fa kar\u015f\u0131 hi\u00e7 kimsenin i\u015fleyemeyece\u011fi cinayeti i\u015flemi\u015f olurlar. B\u00f6yleleri insanl\u0131\u011f\u0131n en koyu d\u00fc\u015fmanlar\u0131d\u0131r, e\u011fer insanl\u0131k olgunlu\u011fa ermi\u015f olsa, akl\u0131n\u0131 kullansa bunlar\u0131 kovalamas\u0131, yakalar\u0131n\u0131 b\u0131rakmamas\u0131 gerekir. \u0130nsanl\u0131k bu olgunlu\u011fa erece\u011fi ve akl\u0131n\u0131 harekete ge\u00e7irece\u011fi g\u00fcne kadar s\u00f6zkonusu bu insanl\u0131k d\u00fc\u015fmanlar\u0131n\u0131, y\u00fcce Allah’\u0131n se\u00e7ti\u011fi ve iman nimeti ile onurland\u0131rd\u0131\u011f\u0131 m\u00fcminlerin kovalamas\u0131 gerekir. Bu, onlar\u0131n hem kendilerine ve hem de t\u00fcm insanl\u0131\u011fa kar\u015f\u0131 g\u00f6revleridir. Y\u00fcce Allah’\u0131n \u00f6n\u00fcnde bu g\u00f6revi yerine getirmekle y\u00fck\u00fcml\u00fcd\u00fcrler.<\/p>\n

HAYAT ve \u00d6L\u00dcM<\/strong><\/p>\n

\u0130lerde okuyaca\u011f\u0131m\u0131z ayetlerin her \u00fc\u00e7\u00fc de hayat ile \u00f6l\u00fcm\u00fcn s\u0131rr\u0131n\u0131, hayat ile \u00f6l\u00fcm ger\u00e7e\u011fini ele al\u0131yorlar. Bundan dolay\u0131 bu ayetler \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinin bir b\u00f6l\u00fcm\u00fcn\u00fc olu\u015ftururlar. Bu b\u00f6l\u00fcm, bu c\u00fcz\u00fcn ba\u015f\u0131ndan beri inceledi\u011fimiz ayetlerin belirttikleri temel kurallar\u0131n eki, uzant\u0131s\u0131 oldu\u011fu gibi Ayet-\u00fcl K\u00fcrsi ile ve bu ayetin belirledi\u011fi Allah’\u0131n s\u0131fatlar\u0131 ile birle\u015fmi\u015f bir b\u00fct\u00fcnl\u00fck g\u00f6sterir. B\u00fct\u00fcn bu ayetler m\u00fcsl\u00fcman\u0131n vicdan\u0131nda ve idrakinde \u015fu evrenin ger\u00e7eklerine ili\u015fkin do\u011fru bir imaj olu\u015fturabilmek, sa\u011fl\u0131kl\u0131 bir kavram meydana getirebilmek i\u00e7in Kur’an’\u0131n c\u00fcmlelerine somut bi\u00e7imde yans\u0131yan s\u00fcrekli \u00e7aban\u0131n bir k\u0131sm\u0131n\u0131 temsil eder. Ancak, bu kavram olu\u015funca do\u011fru, belirgin, de\u011fi\u015fmez, g\u00fcvenli ve kesinlikten kaynaklanan bir bak\u0131\u015f a\u00e7\u0131s\u0131 ve sa\u011fl\u0131kl\u0131 bir g\u00f6z alg\u0131s\u0131n\u0131n perspektifi ile hayata y\u00f6nelmek m\u00fcmk\u00fcn olabilir.<\/p>\n

\u00c7\u00fcnk\u00fc ya\u015fam d\u00fczeni, davran\u0131\u015f sistemi, ahl\u00e2k ve edep kurallar\u0131, inan\u00e7 esasl\u0131 d\u00fc\u015f\u00fcnceden ayr\u0131 \u015feyler de\u011fildir, tersine ona dayal\u0131,ondan kaynaklanan sonu\u00e7lard\u0131r. \u0130nan\u00e7 sistemi ile, varl\u0131k b\u00fct\u00fcn\u00fcn\u00fcn mahiyeti ve yarat\u0131c\u0131 ile aras\u0131ndaki ili\u015fkiyi kapsayan yayg\u0131n d\u00fc\u015f\u00fcnce ile bu sayd\u0131klar\u0131m\u0131z aras\u0131nda s\u0131k\u0131 bir ba\u011fl\u0131l\u0131k olmad\u0131k\u00e7a bunlar\u0131n de\u011fi\u015fmez ve tutarl\u0131 olmalar\u0131 beklenemez. Bundan dolay\u0131 Kur’an’da inan\u00e7 esasl\u0131 d\u00fc\u015f\u00fcncenin ilkelerine yo\u011fun bir ilgi g\u00f6steriliyor. Bu yo\u011fun ilgi, Mekke’de inen ayetlerin t\u00fcm\u00fcn\u00fc i\u00e7erdi\u011fi gibi Medine’de inen ve hayata ili\u015fkin yasalar\u0131 ve direktifleri dile getiren ayetlerde de insanlar\u0131n dikkatlerini \u00e7ekme \u00e7abas\u0131n\u0131 s\u00fcrd\u00fcr\u00fcr.<\/p>\n

Yukarda okudu\u011fumuz ayetlerin ilki, Hz. \u0130brahim (sel\u00e2m \u00fczerine olsun) ile zaman\u0131n\u0131n bir h\u00fck\u00fcmdar\u0131 aras\u0131nda ge\u00e7en kar\u015f\u0131l\u0131kl\u0131 konu\u015fmay\u0131, diyalo\u011fu nakleder. H\u00fck\u00fcmdar, Hz. \u0130brahim ile Allah konusunda tart\u0131\u015fmaktad\u0131r. Ayet, bu h\u00fck\u00fcmdar\u0131n ismini vermez. \u00c7\u00fcnk\u00fc s\u00f6zkonusu ki\u015finin ad\u0131n\u0131n verilmesi, ayetin yans\u0131tt\u0131\u011f\u0131 ibret dersine bir katk\u0131 getirmez. Bu diyalog, Hz. \u0130brahim ile Allah hakk\u0131nda tart\u0131\u015fmaya giri\u015fen h\u00fck\u00fcmdar\u0131n davran\u0131\u015f\u0131n\u0131 yad\u0131rgar, hayretle kar\u015f\u0131lar bir \u00fcslupla peygamberimize ve m\u00fcsl\u00fcman cemaate sunuluyor. Ayr\u0131ca burada s\u00f6zkonusu tart\u0131\u015fma sahnesini yeniden g\u00f6zlerimizin \u00f6n\u00fcne getirecek derecede ba\u015far\u0131l\u0131 bir tasvir sanat\u0131 ile de kar\u015f\u0131 kar\u015f\u0131yay\u0131z:<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

B\u0130SM\u0130LLAH\u0130RRAHMAN\u0130RRAH\u0130M   Hamd kendisinden ba\u015fka ilah olmayan, mutlak manada tek g\u00fc\u00e7 ve kudret sahibi olan Allah\u2019a mahsustur. Salat ve selam t\u00fcm peygamberlerin ve onlar\u0131 takip eden tabilerinin \u00fczerine olsun. 256- Dinde zorlama yoktur. Do\u011fruluk ile sap\u0131kl\u0131k birbirinden kesinlikle ayr\u0131lm\u0131\u015ft\u0131r. Kim Ta\u011fut’u, azg\u0131nl\u0131\u011f\u0131 reddederek Allah’a inan\u0131rsa kopmas\u0131 s\u00f6zkonusu olmayan, sapasa\u011flam bir kulpa yap\u0131\u015fm\u0131\u015ft\u0131r. Hi\u00e7 ku\u015fkusuz Allah […]<\/p>\n","protected":false},"author":13,"featured_media":6467,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"yoast_head":"\n