{"id":11262,"date":"2022-07-31T14:24:58","date_gmt":"2022-07-31T11:24:58","guid":{"rendered":"https:\/\/www.millicozum.com\/mc\/ozel-yazilar\/birlikte-yasama-sanati-ve-baris-ve-bereket-ortami\/"},"modified":"2025-05-21T23:36:52","modified_gmt":"2025-05-21T20:36:52","slug":"birlikte-yasama-sanati-ve-baris-ve-bereket-ortami","status":"publish","type":"post","link":"https:\/\/www.millicozum.com\/mc\/ozel-yazilar\/birlikte-yasama-sanati-ve-baris-ve-bereket-ortami\/","title":{"rendered":"B\u0130RL\u0130KTE YA\u015eAMA SANATI VE Bar\u0131\u015f ve Bereket Ortam\u0131"},"content":{"rendered":"\t\t
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\u00a0<\/p>

B\u0130RL\u0130KTE YA\u015eAMA SANATI<\/span><\/strong><\/p>

VE<\/span><\/strong><\/p>

Bar\u0131\u015f ve Bereket Ortam\u0131<\/span><\/strong><\/p>

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/p>

Sosyoloji ve Siyaset biliminin \u00fcstatlar\u0131ndan say\u0131lan ve kitaplar\u0131 Bat\u0131 \u00fcniversitelerinde as\u0131rlar boyu ders kitab\u0131 olarak okutulan M\u00fcsl\u00fcman bilgin \u0130bni Haldun me\u015fhur <\/span><\/strong>Mukaddime<\/span><\/strong>\u2019sinde: <\/span><\/strong>\u201c\u0130\u00e7timai (sosyal) hayat, insanlar i\u00e7in zaruri bir ihtiya\u00e7t\u0131r. Bat\u0131l\u0131 filozoflar bu ger\u00e7e\u011fi<\/span><\/em><\/strong> \u201cinsan tab\u2019an (f\u0131trat olarak) medenidir (yani toplum d\u00fczeni i\u00e7inde ve birlikte ya\u015famaya m\u00fcsait yarat\u0131lm\u0131\u015ft\u0131r)\u201d <\/span><\/strong>ibaresiyle anlatmaktad\u0131r. Her i\u015fi ve takdiri m\u00fckemmel olan, noksanl\u0131k ve yanl\u0131\u015fl\u0131ktan uzak bulunan Allah-u Te\u00e2l\u00e2 Hz.leri, insan\u0131 ancak (yiyecek ve i\u00e7ecek) g\u0131dalarla hayat\u0131n\u0131 s\u00fcrd\u00fcrecek, varl\u0131\u011f\u0131n\u0131 ve bekas\u0131n\u0131 temin edecek, bar\u0131nma ve korunma ihtiya\u00e7lar\u0131n\u0131 giderecek f\u0131trat ve f\u0131rsatlarla yaratm\u0131\u015ft\u0131r. Bu \u201csevk-i tabii (do\u011fal y\u00f6nlendirme) ile insan yiyecek, i\u00e7ecek ve giyeceklerini elde etmek; kendisinin ve ailesinin di\u011fer ihtiya\u00e7lar\u0131n\u0131 gidermek \u00fczere toplu halde ya\u015famak ve ba\u015fka insanlarla yard\u0131mla\u015fmak zorundad\u0131r\u201d[1] <\/span><\/em><\/strong>tespitinde bulunmaktad\u0131r.<\/span><\/strong><\/p>

\u201cEy insanlar, ger\u00e7ekten, Biz sizi bir erkek ve bir di\u015fiden yaratt\u0131k ve birbirinizle (kolayl\u0131kla) tan\u0131\u015fman\u0131z (ve farkl\u0131 yetenek ve faziletlerinizden yararlanman\u0131z) i\u00e7in sizi (de\u011fi\u015fik) kavimler ve kabileler (\u015feklinde) k\u0131ld\u0131k. \u015e\u00fcphesiz, Allah kat\u0131nda sizin en \u00fcst\u00fcn (kerim ve de\u011ferli) say\u0131lan\u0131n\u0131z, (\u0131rk ya da soyca de\u011fil) takvaca (k\u00f6t\u00fcl\u00fckten sak\u0131nma, iyilikte yar\u0131\u015fma konusunda) en ileride olan kimselerdir. \u015e\u00fcphesiz Allah (her \u015feyi hakk\u0131yla) Bilendir, Habir\u2019dir.\u201d <\/span><\/em><\/strong>(Hucur\u00e2t Suresi: 13)<\/span><\/strong> ayeti de bu ger\u00e7e\u011fe i\u015faret buyurmaktad\u0131r.<\/span><\/strong><\/p>

\u201cO\u2019nun (Allah\u2019\u0131n kudret ve hikmet) delillerinden biri de, g\u00f6kleri ve yeri yaratmas\u0131, lisanlar\u0131n\u0131z\u0131n (dillerinizin) ve renklerinizin de\u011fi\u015fik olmas\u0131d\u0131r. (Farkl\u0131 kavim ve kabileler olarak, birbirlerinizle kolay tan\u0131\u015fman\u0131z, dayan\u0131\u015fman\u0131z, de\u011fi\u015fik yetenek ve \u00fcretimlerinizden yararlanman\u0131z i\u00e7in b\u00f6yle yap\u0131lm\u0131\u015ft\u0131r.) \u015e\u00fcphesiz bunda, (dikkatle d\u00fc\u015f\u00fcn\u00fcp) bilenleriniz i\u00e7in al\u0131nacak dersler vard\u0131r.\u201d <\/span><\/em><\/strong>(Rum Suresi: 22) <\/span><\/strong><\/p>

\u0130slam\u2019da soy-sop ayr\u0131cal\u0131\u011f\u0131 bulunmad\u0131\u011f\u0131; herkesin inanc\u0131, insanl\u0131\u011f\u0131, akl\u0131 ve ahl\u00e2k\u0131 \u00f6l\u00e7\u00fcs\u00fcnde k\u0131ymet kazand\u0131\u011f\u0131 Kur\u2019an\u2019da \u015f\u00f6yle anlat\u0131lmaktad\u0131r:<\/span><\/strong><\/p>

\u201c(Allah) Buyurdu: \u2018Ey Nuh, kesinlikle, o senin ailenden de\u011fildir… \u00c7\u00fcnk\u00fc o, salih olmayan bir i\u015f (b\u00e2t\u0131l ve bozuk amel sahibidir… Sad\u0131k ve salih olmayan bir ki\u015fidir\u2026 Tavr\u0131 ve tabiat\u0131, amel-i gayr-\u0131 salihtir). O nedenle, hakk\u0131nda (kesin) bilgi sahibi olmad\u0131\u011f\u0131n \u015feyi Benden isteme! Do\u011frusu, sen cahillerden olmayas\u0131n, (evlad\u0131n diye zalim ve k\u00e2firlere sahip \u00e7\u0131kmayas\u0131n) diye sana \u00f6\u011f\u00fct veriyorum!\u2019\u201d<\/span><\/em><\/strong> (Hud Suresi: 46)<\/span><\/strong><\/p>

\u0130slam Dini, temel insan haklar\u0131n\u0131 ve evrensel hukuk kurallar\u0131n\u0131 tan\u0131y\u0131p kollama noktas\u0131nda, insanlar\u0131 dinlerine, d\u00fc\u015f\u00fcncelerine ve k\u00f6kenlerine g\u00f6re ay\u0131rmam\u0131\u015ft\u0131r. <\/span><\/strong><\/p>

\u201c\u0130\u015fte bu nedenle; \u0130srailo\u011fullar\u0131na da yazm\u0131\u015f (ve onlar\u0131n \u015fahs\u0131nda b\u00fct\u00fcn insanl\u0131\u011f\u0131 uyarm\u0131\u015f)t\u0131k ki; -\u00f6ld\u00fcrd\u00fc\u011f\u00fc ba\u015fka birisine kar\u015f\u0131l\u0131k (k\u0131sasen), veya bulundu\u011fu yerde \u00e7\u0131kard\u0131\u011f\u0131 fitne ve fesada (anar\u015fi ve isyana binaen) olmaks\u0131z\u0131n- her kim (haks\u0131z yere) bir ki\u015fiyi \u00f6ld\u00fcr\u00fcrse, sanki b\u00fct\u00fcn insanlar\u0131 \u00f6ld\u00fcrm\u00fc\u015f gibidir. Kim de (bir masumun \u00f6ld\u00fcr\u00fclmesine engel olup, ya\u015famas\u0131n\u0131 sa\u011flayarak) onu diriltirse, b\u00fct\u00fcn insanlar\u0131n hayat\u0131n\u0131 kurtarm\u0131\u015f gibidir. Andolsun, el\u00e7ilerimiz onlara apa\u00e7\u0131k belgelerle gelmi\u015flerdi. Sonra bunun ard\u0131ndan onlardan (\u0130srailo\u011fullar\u0131ndan) bir\u00e7o\u011fu yery\u00fcz\u00fcnde \u00f6l\u00e7\u00fcy\u00fc ta\u015f\u0131r\u0131p israf (ve insafs\u0131zl\u0131\u011fa) y\u00f6nelmi\u015flerdir.\u201d <\/span><\/em><\/strong>(Maide Suresi: 32)<\/span><\/strong> ayetinde, mazlumen (haks\u0131z yere ve nefsi-\u015feytani d\u00fcrt\u00fclerle) \u00f6ld\u00fcr\u00fclenin; dinine, mezhebine, kavmine, rengine, etiketine bak\u0131lmay\u0131p sadece \u201c\u0130NSAN\u201d olmas\u0131 yeterli say\u0131lm\u0131\u015f ve hayat\u0131na-huzuruna kastedilmesi haram k\u0131l\u0131nm\u0131\u015ft\u0131r.<\/span><\/strong><\/p>

\u201cKur\u2019an\u2019a g\u00f6re, <\/span><\/em><\/strong>zalim<\/span><\/em><\/strong>ler d\u0131\u015f\u0131nda hi\u00e7 kimseye pe\u015fin yarg\u0131larla d\u00fc\u015fmanl\u0131k yap\u0131lmayacak\u201d (Bakara: 193. ayet) <\/span><\/em><\/strong>ba\u015fkalar\u0131na zulmeden ki\u015filerin de <\/span><\/strong>M\u00fcsl\u00fcman, Hristiyan, Yahudi <\/span><\/em><\/strong>veya<\/span><\/em><\/strong> Putperest<\/span><\/em><\/strong> oldu\u011funa bak\u0131lmaks\u0131z\u0131n cezaland\u0131r\u0131lacak ve k\u00f6t\u00fcl\u00fcklerine engel olunacakt\u0131r. B\u00f6ylece \u201cyery\u00fcz\u00fcnde fitne-fesat (anar\u015fi, haks\u0131zl\u0131k ve ahl\u00e2ks\u0131zl\u0131k) kalmay\u0131ncaya kadar, zalim ve hain k\u00e2firlerle \u00e7arp\u0131\u015f\u0131lacakt\u0131r\u2026\u201d <\/em>(Bakara: 193 ayet ba\u015f\u0131)<\/span><\/strong><\/p>

\u0130slam Peygamberi ve \u0130nsanl\u0131\u011f\u0131n Son Kurtulu\u015f Rehberi Hz. Muhammed (SAV) \u015f\u00f6yle buyurmaktad\u0131r.<\/span><\/strong><\/p>

\u201cEy insanlar, dikkat edin; Rabbiniz ayn\u0131d\u0131r, (ortak) atam\u0131z (Hz. \u00c2dem) ayn\u0131d\u0131r. Takva (k\u00f6t\u00fcl\u00fckten sak\u0131nma ve hay\u0131rda yar\u0131\u015fma) d\u0131\u015f\u0131nda Arap\u2019\u0131n Arap olmayana, ba\u015fkalar\u0131n\u0131n Araplara ve beyazlar\u0131n siyahlara herhangi bir \u00fcst\u00fcnl\u00fc\u011f\u00fc bulunmamaktad\u0131r\u201d <\/span><\/em><\/strong>(\u0130bni Hanbel V.411<\/span><\/strong>) <\/span><\/em><\/strong>\u00c7\u00fcnk\u00fc b\u00fct\u00fcn insanlar ya dinde karde\u015fimiz, ya da yarat\u0131l\u0131\u015f itibariyle e\u015fitimiz say\u0131lm\u0131\u015ft\u0131r.<\/span><\/strong><\/p>

\u0130slam\u2019da zorunlu durumlarda, \u00fclke ve b\u00f6lge bar\u0131\u015f\u0131n\u0131 koruma amac\u0131yla sava\u015f (cihat) ve Milli Savunma elbette me\u015fru ve makbul say\u0131lmas\u0131na ra\u011fmen, temel insan haklar\u0131na sayg\u0131 \u00e7er\u00e7evesinde ve \u00e7ok y\u00fcksek ve \u00f6rnek bir \u015fefkat ve merhamet \u00f6l\u00e7\u00fcs\u00fcnde; sava\u015f konumunda bile \u201c\u00e7at\u0131\u015fmaya kat\u0131lmayan kad\u0131nlara, \u00e7ocuklara, ihtiyarlara, sivil ve savunmas\u0131z halklara, hayvanlara, a\u011fa\u00e7lara, ekin tarlalar\u0131na, binalara ve \u00f6zellikle ibadethane olan kilise ve havralara asla dokunulmayaca\u011f\u0131\u2026 Ve esir al\u0131nan ve yaralanan d\u00fc\u015fman askerlerinin, kesinlikle i\u015fkence ve hakarete maruz b\u0131rak\u0131lmayaca\u011f\u0131, tam aksine her t\u00fcrl\u00fc ihtiya\u00e7lar\u0131n\u0131n kar\u015f\u0131lan\u0131p tedavilerinin yap\u0131laca\u011f\u0131\u201d <\/em>konular\u0131 tarihte ilk defa hukuki ve insani kurallara ba\u011flanm\u0131\u015f ve M\u00fcsl\u00fcman bilginler bug\u00fcn bile herkesi hayran b\u0131rakan \u00e7ok kapsaml\u0131 ve detayl\u0131 <\/span><\/strong>Sava\u015f Hukuku <\/span><\/strong>kitaplar\u0131 haz\u0131rlam\u0131\u015ft\u0131r.<\/span><\/strong><\/p>

Sosyal Topluluklar\u0131n Olu\u015fmas\u0131:<\/span><\/strong><\/p>

Ortak ama\u00e7lar ve ihtiya\u00e7lar \u00e7er\u00e7evesinde, anla\u015fm\u0131\u015f, kurumla\u015fm\u0131\u015f ve kal\u0131pla\u015fm\u0131\u015f davran\u0131\u015f \u015fekilleri toplum<\/span><\/strong> ad\u0131 verilen varl\u0131\u011f\u0131 bir b\u00fct\u00fcn haline sokmaktad\u0131r. Demek ki, toplumun olu\u015fabilmesi i\u00e7in \u00fcyeleri aras\u0131nda belli bir ili\u015fki, i\u015fbirli\u011fi ve ileti\u015fim sisteminin bulunmas\u0131 \u015fartt\u0131r. Huzurlu bir toplumda b\u00fct\u00fcn \u00fcyeler (bireyler-aileler, kesimler) belirli, ge\u00e7erli, gerekli ve ger\u00e7ek\u00e7i (rasyonel ve ortak) ama\u00e7lara ve birlikte bar\u0131\u015f i\u00e7inde ya\u015fama arzusuna sahip olmal\u0131d\u0131r. Genel d\u00fczene ve \u00e7evreye uyum sa\u011flanmas\u0131 ve mevcut toplumsal yap\u0131n\u0131n sa\u011flamla\u015ft\u0131r\u0131lmas\u0131 i\u00e7in, farkl\u0131 ve ayk\u0131r\u0131 kesimlerin kar\u015f\u0131l\u0131kl\u0131 insan haklar\u0131na sayg\u0131l\u0131 olma, olumlu yakla\u015fma ve uyum i\u00e7inde ya\u015fama duyarl\u0131l\u0131\u011f\u0131 \u015fartt\u0131r. Bir toplumda ortak davran\u0131\u015f ve dayan\u0131\u015fma esaslar\u0131n\u0131n, anla\u015f\u0131l\u0131r ve uygulan\u0131r olmas\u0131 i\u00e7in b\u00fct\u00fcn \u00fcyeler (en az\u0131ndan b\u00fcy\u00fck \u00e7o\u011funluk) taraf\u0131ndan ama\u00e7 birli\u011fine var\u0131lmas\u0131 ve konsens\u00fcs sa\u011flanmas\u0131 ka\u00e7\u0131n\u0131lmazd\u0131r. Hedef ve amac\u0131 belli olan \u201csosyal davran\u0131\u015f\u201d<\/em> ba\u015fkalar\u0131 ile birlikte ger\u00e7ekle\u015ftirilmi\u015f davran\u0131\u015f oldu\u011fundan ba\u015fka \u015fah\u0131s ve gruplar\u0131n nas\u0131l bir tav\u0131r ve yakla\u015f\u0131mdan memnun kalaca\u011f\u0131n\u0131n hesaba kat\u0131lmas\u0131 toplumun g\u00f6revleri aras\u0131ndad\u0131r. <\/span><\/strong><\/p>

\u00c7\u00fcnk\u00fc bir toplumda hem sosyal pozisyonlar\u0131n k\u0131tl\u0131\u011f\u0131, hem de \u015fah\u0131slar\u0131n karakter ve yeteneklerinin farkl\u0131l\u0131\u011f\u0131 bir \u201cortak ama\u00e7lar do\u011frultusundaki\u201d<\/em> genel kurallar\u0131 (kanun ve yasalar\u0131) ve m\u00fc\u015fterek sorumluluk bilinciyle gereken \u201crol ahl\u00e2k\u0131\u201dn\u0131 zorunlu k\u0131lmaktad\u0131r. Bunlar\u0131 \u015fu \u015fekilde \u00f6zetlemek m\u00fcmk\u00fcnd\u00fcr:<\/span><\/strong><\/p>

a) Fertlerin ortak ama\u00e7lar aras\u0131ndan herhangi birini, kendi \u00f6zel durumuna g\u00f6re ve belli \u00f6l\u00e7\u00fcde se\u00e7me \u015fans\u0131 vard\u0131r. Burada olgusal olarak \u201csosyal h\u00fcrriyeti\u201d \u00f6\u011frenme imk\u00e2n\u0131 do\u011fmaktad\u0131r. Bu durum bir yandan sosyal ihtilaf ve \u00e7at\u0131\u015fmalar\u0131 ve a\u011f\u0131r sosyal bask\u0131lar\u0131 hafifletirken, di\u011fer yandan herkes taraf\u0131ndan toplumda tan\u0131nmas\u0131 ve bilinmesi gerekli belli genel hedeflerin de korunmas\u0131n\u0131 sa\u011flamaktad\u0131r. <\/span><\/strong><\/p>

b) Bir toplumda insani ihtiya\u00e7lar do\u011frultusunda, olumlu ve ortak ama\u00e7lar\u0131n \u00e7o\u011falt\u0131lmas\u0131, bunlara sayg\u0131 duyulup sahip \u00e7\u0131k\u0131lmas\u0131 ve ileti\u015fim sistemi vas\u0131tas\u0131yla yeterli \u00f6l\u00e7\u00fcde genelle\u015ftirilmi\u015f ve yayg\u0131nla\u015ft\u0131r\u0131lm\u0131\u015f olmas\u0131 zorunlulu\u011fu vard\u0131r. Di\u011fer bir ifade ile sosyal aktivitelerin insani ve ahl\u00e2ki olmas\u0131 i\u00e7in a\u00e7\u0131k ve tan\u0131nm\u0131\u015f olmas\u0131 laz\u0131md\u0131r.<\/span><\/strong><\/p>

c) Di\u011fer yandan bir toplumun \u00fcyelerinden bir k\u0131sm\u0131n\u0131n ama\u00e7 ve arzular\u0131n\u0131n ve rol ahl\u00e2klar\u0131n\u0131n ola\u011fand\u0131\u015f\u0131 birtak\u0131m saplant\u0131lara kayma ihtimaline kar\u015f\u0131 da yeterli ve gerekli tedbirler al\u0131nmal\u0131, toplumun yozla\u015fmas\u0131na ve yobazla\u015fmas\u0131na f\u0131rsat tan\u0131mamal\u0131d\u0131r. <\/span><\/strong><\/p>

d) Toplum; kendine \u00f6zg\u00fc (milli) sistem ve y\u00f6ntemlerle do\u011fal ve sosyal hayat\u0131 t\u0131kayan ve ortak sorumluluklardan ka\u00e7an kimseleri ve kesimleri ortaya \u00e7\u0131karmak ve kangrenle\u015fmeyi ortadan kald\u0131rmak zorundad\u0131r. <\/span><\/strong><\/p>

e) Art\u0131k fertlerin sosyal rolleri, ortak g\u00f6rev ve hedefleri genel bir davran\u0131\u015f yap\u0131s\u0131na kavu\u015fturulmal\u0131; b\u00f6ylece farkl\u0131 din ve d\u00fc\u015f\u00fcnceden, ayr\u0131 k\u00fclt\u00fcr ve k\u00f6kenden insanlar\u0131n birlikte bar\u0131\u015f ve bereket i\u00e7inde ya\u015fama \u015fartlar\u0131 olu\u015fturulmal\u0131 ve bu Adil bir D\u00fczen -devlet- eliyle olgunla\u015ft\u0131r\u0131l\u0131p uygulanmal\u0131d\u0131r. <\/span><\/strong><\/p>

f) \u00c7\u00fcnk\u00fc bir toplumda ama\u00e7 farkl\u0131l\u0131klar\u0131, \u00e7\u0131kar \u00e7at\u0131\u015fmalar\u0131 ve rol anla\u015fmazl\u0131klar\u0131 ortaya \u00e7\u0131karsa, adalet ve me\u015fruiyet \u00e7er\u00e7evesinde ve konsens\u00fcs kurallar\u0131na g\u00f6re, bu t\u00fcr anla\u015fmazl\u0131klar\u0131 \u00e7\u00f6zecek birtak\u0131m mekanizmalara sahip olma zorunlulu\u011fu vard\u0131r, devlet ve d\u00fczen bu nedenle \u015fartt\u0131r.<\/span><\/strong><\/p>

Bir toplumun kendisine y\u00f6n belirleme ve ortak hedeflere eri\u015fme \u00e7er\u00e7evesinde, rasyonel (kanuni) kurallar yan\u0131nda manevi ve metafizik hedeflerin (de\u011ferlerin) de burada vurgulanmas\u0131 ve her halde hesaba kat\u0131lmas\u0131 \u015fartt\u0131r. Din, mezhep, me\u015frep, ideoloji gibi de\u011fer ve dinamikler, \u00e7ok \u00f6nemli denge unsurlar\u0131d\u0131r.<\/span><\/strong><\/p>

Ayn\u0131 \u00fclkede, ayn\u0131 b\u00f6lgede ve b\u00fct\u00fcn yery\u00fcz\u00fcnde, birlikte ve bar\u0131\u015f i\u00e7erisinde ya\u015famay\u0131 \u00f6\u011frenmek bir sanatt\u0131r ve bu sosyolojik-psikolojik bir ihtiya\u00e7t\u0131r. Her insan; toplum i\u00e7inde birlikte ya\u015fama zorunlulu\u011fu nedeniyle ekonomik, sosyolojik, politik ve psikolojik ili\u015fkilerin giderek artmas\u0131 ve ray\u0131na oturmas\u0131 y\u00f6n\u00fcnde sorumluluk alt\u0131ndad\u0131r. \u0130nsan (birey) ekonomik, sosyal, politik ve k\u00fclt\u00fcrel ili\u015fkilerin olu\u015fturdu\u011fu yap\u0131n\u0131n zorunlu bir \u00f6\u011fesi oldu\u011fundan uzun s\u00fcre bu yap\u0131n\u0131n d\u0131\u015f\u0131nda kalamayacakt\u0131r. Aksi halde t\u0131pk\u0131 bal ar\u0131s\u0131n\u0131n uzun s\u00fcre kovan\u0131n d\u0131\u015f\u0131nda kalmas\u0131 halinde giderek \u00e7elimsizle\u015fmesi ve sonunda \u00f6lmesi gibi bir durumla kar\u015f\u0131la\u015facakt\u0131r.<\/span><\/strong><\/p>

\u0130\u015fte bireyler, toplum ya\u015fam\u0131nda olu\u015fan bu ili\u015fkiler a\u011f\u0131 i\u00e7inde \u00f6zellikle ve ka\u00e7\u0131n\u0131lmaz bir bi\u00e7imde <\/span><\/strong>siyaset <\/span><\/strong>ile \u00e7evrelenmi\u015f durumdad\u0131r. Bu \u00e7evrelenme; toplum ya\u015fam\u0131n\u0131n devaml\u0131 ve d\u00fczenli y\u00fcr\u00fcmesi, sosyal etkinlik ve beraberli\u011fin kesintisiz s\u00fcrd\u00fcr\u00fclebilmesi, toplumdaki ili\u015fkileri d\u00fczenleyen ortak davran\u0131\u015f kal\u0131plar\u0131n\u0131n belirlenmesi ve bireylerin bu ortak kal\u0131plara uyum g\u00f6stermeleriyle m\u00fcmk\u00fcnd\u00fcr. Ku\u015fkusuz, bu uyum toplumda bir yap\u0131la\u015fmaya ve kurumsalla\u015fmaya yol a\u00e7maktad\u0131r. \u0130nsan\u0131n, sosyal ve siyasal bir yarat\u0131k olarak toplum i\u00e7inde olu\u015fturdu\u011fu ili\u015fkiler a\u011f\u0131, ya\u015fad\u0131\u011f\u0131 ortam\u0131n bir i\u015flevi oldu\u011fundan ekonomik, siyasal, sosyal ve k\u00fclt\u00fcrel \u00e7evre b\u00fcy\u00fcy\u00fcp geni\u015fledik\u00e7e, toplumsal yap\u0131la\u015fma da bu oranda g\u00fc\u00e7lenip yayg\u0131nla\u015f\u0131r.<\/span><\/strong><\/p>

\u0130nsan, varl\u0131\u011f\u0131n\u0131 ve dinamizmini toplum i\u00e7inde devam ettirirken; toplumdaki haklar\u0131n, \u00f6zg\u00fcrl\u00fck alanlar\u0131n\u0131n ve ortak ya\u015fam\u0131n temel ko\u015fulu olan iktidara zorunlu olarak ba\u011fl\u0131d\u0131r. Her toplumda ge\u00e7mi\u015fte oldu\u011fu gibi g\u00fcn\u00fcm\u00fczde de, gerekti\u011finde fiziki ve zorlay\u0131c\u0131 g\u00fcc\u00fc kullanabilecek iktidar\u0131n, di\u011fer bir deyi\u015fle y\u00f6neten-y\u00f6netilen ili\u015fkisinin varl\u0131\u011f\u0131 ka\u00e7\u0131n\u0131lmazd\u0131r. Toplumda iktidar (devlet ve h\u00fck\u00fcmet imk\u00e2n\u0131 ve kurumlar\u0131); \u015fah\u0131slar\u0131n, gruplar\u0131n ve olu\u015fumlar\u0131n ya\u015famas\u0131n\u0131 sa\u011flayan sosyal hayat\u0131n sigortas\u0131 say\u0131ld\u0131\u011f\u0131ndan, devlet ve h\u00fck\u00fcmet imk\u00e2n\u0131ndan, yani iktidardan yoksun bir toplumun varl\u0131\u011f\u0131 ve ayakta kalmas\u0131 olanaks\u0131zd\u0131r.<\/span><\/strong><\/p>

Bu nedenle <\/span><\/strong>\u201ciktidar bilimi\u201d <\/span><\/strong>\u015feklinde de tan\u0131mlanan \u201csiyaset stratejisi\u201d<\/em> g\u00fcn\u00fcm\u00fczde daha bir \u00f6nem kazanm\u0131\u015ft\u0131r. Bat\u0131l\u0131lara g\u00f6re iktisat biliminin dayand\u0131\u011f\u0131 temel nokta; toplum ya\u015fam\u0131nda insan\u0131n ihtiya\u00e7 ve ihtiraslar\u0131n\u0131n say\u0131s\u0131z ve a\u015f\u0131r\u0131 olmas\u0131na kar\u015f\u0131l\u0131k bunlar\u0131 kar\u015f\u0131layacak kaynaklar\u0131n s\u0131n\u0131rl\u0131 olmas\u0131d\u0131r. S\u0131n\u0131rl\u0131 kaynaklar\u0131n s\u0131n\u0131rs\u0131z ihtiya\u00e7lara da\u011f\u0131l\u0131m\u0131 yap\u0131l\u0131rken Marksist yakla\u015f\u0131ma g\u00f6re; s\u0131n\u0131flar aras\u0131ndaki s\u00fcrt\u00fc\u015fme, \u00e7eki\u015fme ve m\u00fccadeleler siyasal sorunlar\u0131n olu\u015fmas\u0131na neden olmaktad\u0131r ki bu yakla\u015f\u0131m sakatt\u0131r ve yanl\u0131\u015ft\u0131r.<\/em> Bu bozuk felsefe, insan\u0131 maddi ihtiya\u00e7 ve ama\u00e7lardan ibaret bir MAK\u0130NA saymakla yan\u0131lmaktad\u0131r. Evet, siyasal sorunlar herkesin sorunu oldu\u011fu gibi herkesin sorunu da siyasal sorun niteli\u011fini ta\u015f\u0131maktad\u0131r. Sokaktaki fertlerden en \u00fcst d\u00fczey y\u00f6neticiye kadar herkesin siyasal sorunlarla ilgilendi\u011fi ve bu sorunlar \u00fczerinde g\u00f6r\u00fc\u015flerini dile getirdi\u011fi bilinen ve g\u00f6zlenebilen ger\u00e7ekler aras\u0131ndad\u0131r. Ancak insan\u0131n maddi yap\u0131s\u0131 ve ihtiya\u00e7lar\u0131 yan\u0131nda, manevi d\u00fcnyas\u0131 ve ulvi ama\u00e7lar\u0131 da mutlaka hesaba kat\u0131lmal\u0131d\u0131r. Bu nedenle toplum i\u00e7inde herkesi ilgilendiren sorunlar, do\u011frudan veya dolayl\u0131 olarak siyasal iktidarla ba\u011flant\u0131l\u0131 \u015fah\u0131slar\u0131n ve gruplar\u0131n etkile\u015fmeleriyle sosyal ve siyasal sistemi olu\u015fturan eylemlere neden olmaktad\u0131r ve bu eylemler siyaset biliminin inceleme alan\u0131n\u0131 olu\u015fturmaktad\u0131r. <\/span><\/strong><\/p>

Bilindi\u011fi gibi toplum i\u00e7inde iktidar\u0131n siyasalla\u015fmas\u0131 ve belirli bir \u00f6l\u00e7\u00fcde kurumsalla\u015fmas\u0131 sonucu <\/span><\/strong>devlet <\/span><\/strong>olu\u015fmaktad\u0131r. Toplumda hiyerar\u015fi piramidinin tepesine oturmu\u015f en etkili ve en yetkili kurum olan devlet, t\u00fczel ki\u015fi niteli\u011fi ta\u015f\u0131maktad\u0131r. \u201cDevlet iktidar\u0131\u201d siyasal bir yap\u0131d\u0131r. Bu iktidar\u0131n kimlere ait olaca\u011f\u0131, kimler taraf\u0131ndan ve nas\u0131l kullan\u0131laca\u011f\u0131; bu iktidar\u0131 s\u0131n\u0131rlayan yani vatanda\u015flar\u0131n hak ve h\u00fcrriyetlerini koruyan ba\u015fl\u0131ca kurumlar ve kurallar, iktidar organlar\u0131n\u0131n birbirleriyle ve y\u00f6netilenlerle ili\u015fkilerindeki esaslar ve kurallar, \u00fclkenin siyasal yap\u0131s\u0131n\u0131 ve standard\u0131n\u0131 \u015fekillendirmi\u015f olmaktad\u0131r. Bu yap\u0131n\u0131n hukuksal \u00e7er\u00e7evesini anayasalar belirlemi\u015f olmaktad\u0131r. Ve anayasalar halkla iktidar (devlet ve kurumlar\u0131) aras\u0131ndaki ortak konsens\u00fcs metinler konumunu ta\u015f\u0131maktad\u0131r. \u00c7\u00fcnk\u00fc siyasal olgu, tan\u0131m\u0131 gere\u011fi, dinamik bir olgu oldu\u011fundan sosyolojik ve normatif hukuk yan\u0131yla bir b\u00fct\u00fcn olu\u015fturmaktad\u0131r. <\/span><\/strong><\/p>

B\u00fct\u00fcn toplumlarda devlet kavram\u0131n\u0131n ve kurumlar\u0131n\u0131n giderek \u00e7e\u015fitlenip artt\u0131\u011f\u0131; devletlerin zaman s\u00fcreci i\u00e7inde pasif rolden aktif role ta\u015f\u0131nd\u0131\u011f\u0131 somut bir ger\u00e7eklik say\u0131lmaktad\u0131r. Ancak g\u00fcn\u00fcm\u00fczde Gizli D\u00fcnya Devleti olan Siyonizm’in s\u00f6m\u00fcr\u00fc ve h\u00e2kimiyet arac\u0131 olan faizci kapitalizmin \u201c\u00f6zelle\u015ftirme\u201d k\u0131l\u0131f\u0131 alt\u0131nda devletin ekonomik rol\u00fcn\u00fc, dolay\u0131s\u0131yla siyasi g\u00fc\u00e7 ve kontrol\u00fcn\u00fc azaltmak e\u011filimi giderek artmakta ve b\u00fct\u00fcn insanl\u0131k \u0131rk\u00e7\u0131 emperyalizmin demokrat k\u00f6leleri konumuna ta\u015f\u0131nmaktad\u0131r. Bunun yan\u0131nda yeni siyasal olgularla toplumsal kurum, kavram ve kurallarda b\u00fcy\u00fck bir de\u011fi\u015fmenin oldu\u011fu da a\u00e7\u0131kt\u0131r. XlX. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda ortaya \u00e7\u0131kan modern partiler, g\u00fcn\u00fcm\u00fczde, her siyasal sistemin do\u011fal ve zorunlu bir unsuru durumundad\u0131r. Nitekim otoriter rejimlerden liberal rejimlere kadar hepsinde, say\u0131 ve i\u00e7erik farkl\u0131l\u0131\u011f\u0131 olsa da, siyasal partiler bulunmaktad\u0131r. Siyasal iktidar\u0131 ele ge\u00e7irmeyi hedef alan siyasal partiler yan\u0131nda, as\u0131l siyasal iktidar\u0131 etkileme amac\u0131n\u0131 g\u00fcden sinsi bask\u0131 gruplar\u0131 ise demokrasiyi, se\u00e7im ve siyaseti yozla\u015ft\u0131r\u0131p, partileri ve h\u00fck\u00fcmetleri kendi gizli ve kirli ama\u00e7lar\u0131n\u0131n birer arac\u0131 konumuna ta\u015f\u0131maktad\u0131r. <\/span><\/strong><\/p>

Siyasal sistemler ve ideolojiler yan\u0131nda, siyasal rejimlere g\u00f6re h\u00fck\u00fcmetlerin uygulama bi\u00e7imlerini belirlemek de <\/span><\/strong>siyaset biliminin ve toplumsal bilin\u00e7lenmenin<\/span><\/em><\/strong> kapsam\u0131 alan\u0131ndad\u0131r. B\u00f6ylece bir siyasal rejim, hukuki metinler kadar toplumun inan\u00e7 ve ahl\u00e2k de\u011ferlerinin, gelenek ve g\u00f6reneklerin de etkisi alt\u0131ndad\u0131r.\u201d[2] \u0130\u015fte bu noktada \u0130slam Peygamberi Hz. Muhammed\u2019in: <\/span><\/strong>\u201cSiz nas\u0131lsan\u0131z (yani toplum olarak neye ve kimlere lay\u0131ksan\u0131z) \u00f6yle idare olunacaks\u0131n\u0131z!\u201d<\/span><\/em><\/strong> hadisinin hikmeti ve hedefi daha iyi anla\u015f\u0131lmaktad\u0131r.<\/span><\/strong><\/p>

Birlikte Ya\u015fama Ahl\u00e2k\u0131 ve Sosyal Sorumluluk Anlay\u0131\u015f\u0131:<\/span><\/strong><\/p>

Birlikte ve bar\u0131\u015f i\u00e7inde ya\u015fama ahl\u00e2k\u0131; ayn\u0131 \u00fclkeyi, ayn\u0131 b\u00f6lgeyi, ayn\u0131 ili, il\u00e7eyi ve mahalleyi, inan\u00e7lar\u0131 ve hayat tarzlar\u0131 bize uymayan insanlarla payla\u015fmaya ve ortak paydalar etraf\u0131nda bulu\u015fmaya raz\u0131 ve haz\u0131r olmakt\u0131r. Birlikte ya\u015fama anlay\u0131\u015f\u0131; farkl\u0131 ve ayk\u0131r\u0131 yakla\u015f\u0131mlar\u0131 anlamaya \u00e7al\u0131\u015fmak, ortak yanlar\u0131m\u0131z\u0131 ve y\u00f6nlerimizi \u00f6ne \u00e7\u0131kar\u0131p kucakla\u015fmak, her halini ve hayat felsefesini benimseyip be\u011fenmesek de, bizi ve genel d\u00fczenimizi bozmaya kalk\u0131\u015fmad\u0131k\u00e7a onlar\u0131 sayg\u0131 ve toleransla kar\u015f\u0131lamakt\u0131r. <\/span><\/strong><\/p>

Bunun i\u00e7in de toplumu do\u011fru ve olumlu \u015fekilde organize ve koordine edecek S\u0130YASET\u2019e ve halk\u0131 hayra y\u00f6nlendirecek STRATEJ\u0130\u2019ye ihtiya\u00e7 vard\u0131r. Mutluluklar\u0131 ve umutlar\u0131 artt\u0131racak, insanlara itibar ve itminan (doyum-huzur) kazand\u0131racak dirayet ve fazilete sahip stratejik beyinler ve siyasi y\u00f6neticiler \u00f6nderli\u011finde toplum \u201cinsanl\u0131k onurunun\u201d tad\u0131na varacakt\u0131r. Ve tabi do\u011fru \u00e7izgi \u00e7izebilmek i\u00e7in, hem cetvelin hem de \u00e7izen elin d\u00fczg\u00fcn ve sa\u011fl\u0131kl\u0131 olmas\u0131 laz\u0131md\u0131r. Bu nedenle hem d\u00fczenin adil olmas\u0131 hem de y\u00f6neticilerin siyasi ve stratejik olgunlu\u011fa ula\u015fmas\u0131 \u015fartt\u0131r. \u00d6zetle;<\/span><\/strong><\/p>

Sistem <\/span><\/strong>adil<\/span><\/strong>, siyaset\u00e7i <\/span><\/strong>asil<\/span><\/strong>, toplumun fertleri ise <\/span><\/strong>akil <\/span><\/strong>(anlay\u0131\u015fl\u0131 ve ahl\u00e2kl\u0131) olmad\u0131k\u00e7a huzuru yakalamak imk\u00e2ns\u0131zd\u0131r. Bencil, bele\u015f\u00e7i ve bilin\u00e7siz ki\u015filer birlikte ve bar\u0131\u015f i\u00e7inde ya\u015famay\u0131 ve bereketli \u00fcreticiler olmay\u0131 ba\u015faramayacakt\u0131r.<\/span><\/strong><\/p>

Birlikte Ya\u015faman\u0131n Bir Kural\u0131 da Empati Kurmakt\u0131r!<\/span><\/strong><\/p>

\u201cOnun davran\u0131\u015f\u0131n\u0131 ben ona yapsayd\u0131m, nas\u0131l kar\u015f\u0131lamas\u0131n\u0131 umar ve bana nas\u0131l tepki koymas\u0131ndan ho\u015flan\u0131rd\u0131m?\u201d<\/span><\/em><\/strong> sorusunun yan\u0131t\u0131: \u2018\u0130leti\u015fimde empatik yakla\u015f\u0131m\u2019d\u0131r. Empati: Ki\u015finin kendini kar\u015f\u0131s\u0131ndaki kimsenin yerine koyup, k\u0131sa s\u00fcreli\u011fine o ki\u015finin rol\u00fcnde kalarak onun tavr\u0131n\u0131 ve tarz\u0131n\u0131 anlamaya \u00e7al\u0131\u015fmakt\u0131r. Aksi takdirde empati ve sempati kalmayacakt\u0131r. Kar\u015f\u0131m\u0131zdaki ile \u00f6zde\u015fim kurmak veya ona benzemeye \u00e7al\u0131\u015fmak empati say\u0131lmamaktad\u0131r. \u00c7\u00fcnk\u00fc <\/span><\/strong>empati<\/span><\/strong>; ki\u015finin kendini kar\u015f\u0131s\u0131ndaki kimsenin yerine koyup, onu anlama \u00e7abas\u0131d\u0131r. Son y\u0131llarda s\u0131k s\u0131k dillendirilen empati kavram\u0131 \u0130slam toplumlar\u0131nda \u00f6teden beri var olan ve Kur\u2019an\u2019dan\u2013Resul\u00fcllah\u2019tan kaynaklanan bir yakla\u015f\u0131md\u0131r.<\/span><\/strong><\/p>

Psikolojiye g\u00f6re her insan\u0131n bir fenomonolojik (olay kayna\u011f\u0131 ve sosyal ahl\u00e2k\u0131) alan\u0131 vard\u0131r ve empati bu alana girerek ki\u015finin halini anlamakla al\u00e2kal\u0131d\u0131r. Her insan\u0131n \u00e7evresini ve kendisini alg\u0131lay\u0131\u015f bi\u00e7imi farkl\u0131d\u0131r, bu ki\u015fiye \u00f6zg\u00fc bir psikolojiyi yans\u0131t\u0131r. Bir insan\u0131 anlayabilmek i\u00e7in de onun d\u00fcnyaya ve hayata nas\u0131l bakt\u0131\u011f\u0131n\u0131 anlamak, olaylar\u0131 onun bak\u0131\u015f a\u00e7\u0131s\u0131yla yorumlamaya \u00e7al\u0131\u015fmak laz\u0131md\u0131r. Bunun i\u00e7in de empati kurmak istedi\u011fimiz ki\u015finin rol\u00fcn\u00fc tak\u0131nmal\u0131 ve onun yerine ge\u00e7erek \u00e2deta olaylara onun g\u00f6zl\u00fcklerinden bakmal\u0131d\u0131r. <\/span><\/strong><\/p>

Empati kurmak i\u00e7in, k\u0131sa s\u00fcreli\u011fine kendi d\u00fcnyam\u0131zdan \u00e7\u0131k\u0131p kar\u015f\u0131 taraf\u0131n ruh co\u011frafyas\u0131na ula\u015fmal\u0131d\u0131r; \u00e7\u00fcnk\u00fc o insan\u0131 ba\u015fka t\u00fcrl\u00fc anlamak imk\u00e2ns\u0131zd\u0131r. Kar\u015f\u0131m\u0131zdakinin hissettiklerinin ayn\u0131s\u0131n\u0131 hissetmeden onu anlamak ve do\u011fru tav\u0131r almak m\u00fcmk\u00fcn olmayacakt\u0131r. Asl\u0131nda <\/span><\/strong>empati kurmada<\/span><\/strong>, kar\u015f\u0131m\u0131zdaki ki\u015fiye yard\u0131m etme amac\u0131 ve davran\u0131\u015f\u0131 vard\u0131r. Bu, insanlar\u0131n birbirleriyle dayan\u0131\u015fmalar\u0131 i\u00e7in Allah\u2019\u0131n bah\u015fetti\u011fi i\u00e7g\u00fcd\u00fcsel bir yetenek olarak da alg\u0131lanmal\u0131d\u0131r. \u00d6yle ki, hi\u00e7bir canl\u0131 t\u00fcr\u00fcnde b\u00f6yle bir \u00f6zellik bulunmazken, insan kar\u015f\u0131s\u0131ndaki ki\u015fiyi anlamaya ve ihtiyac\u0131 oldu\u011funda ona el uzatmaya m\u00fcsait yarat\u0131lm\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc g\u00fcnl\u00fck hayatta anlama ve anla\u015f\u0131lma ihtiyac\u0131 s\u00fcrekli kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r. Bu vesile ile sosyal hayata kat\u0131l\u0131r ve yard\u0131mla\u015f\u0131r\u0131z. Empati bizim k\u00fclt\u00fcr\u00fcm\u00fczde sadece kar\u015f\u0131 taraf\u0131n halini anlamak de\u011fil, daha \u00f6tesi ona yard\u0131mc\u0131 olmakt\u0131r. Derdi olan\u0131n derdini payla\u015fmak, a\u00e7 olan\u0131 doyurmak, \u015fa\u015f\u0131rm\u0131\u015f\u0131n elinden tutmakt\u0131r. \u201cYarat\u0131lan\u0131 severiz, Yaratandan \u00f6t\u00fcr\u00fc\u201d <\/em>alg\u0131s\u0131yla donanmakt\u0131r.<\/span><\/strong><\/p>

Zaten \u0130SLAM; <\/span><\/strong>Y\u00fcce Yarat\u0131c\u0131\u2019ya tazim ve h\u00fcrmet, b\u00fct\u00fcn mahl\u00fbkata kar\u015f\u0131 da \u015fefkat ve merhamet <\/span><\/em><\/strong>esas\u0131na dayan\u0131r. Ancak b\u00fct\u00fcn bunlar zul\u00fcm ve zorbal\u0131klara duyars\u0131z kalmak, haks\u0131zl\u0131k ve ahl\u00e2ks\u0131zl\u0131k kar\u015f\u0131s\u0131nda \u201cneme laz\u0131m\u201d deyip susmak anlam\u0131n\u0131 ta\u015f\u0131mamal\u0131d\u0131r. \u00c7\u00fcnk\u00fc m\u00fcsamaha ve ho\u015fg\u00f6r\u00fc ba\u015fkad\u0131r, vurdumduymazl\u0131k ve \u201cbo\u015f ver\u201d mant\u0131\u011f\u0131 ba\u015fkad\u0131r. \u0130slam Dininde, kimler taraf\u0131ndan ve hangi kesimlere kar\u015f\u0131 yap\u0131l\u0131rsa yap\u0131ls\u0131n; her t\u00fcrl\u00fc haks\u0131zl\u0131k ve ahl\u00e2ks\u0131zl\u0131\u011fa engel olmaya ve bu maksatla <\/span><\/strong>adalet ve h\u00fcrriyeti<\/span><\/strong> sa\u011flayacak <\/span><\/strong>Adil bir D\u00fczen <\/span><\/strong>kurmaya y\u00f6nelik \u00e7abalar <\/span><\/strong>C\u0130HAT <\/span><\/strong>say\u0131lm\u0131\u015ft\u0131r. Ancak bunun \u00f6yle kendi ba\u015f\u0131na buyruk <\/span><\/strong>fert<\/span><\/strong>ler veya ekiplerce de\u011fil; devlet eliyle ve evrensel hukuk \u00e7er\u00e7evesinde yap\u0131lmas\u0131n\u0131 da \u015farta ba\u011flam\u0131\u015ft\u0131r. \u0130slam\u2019\u0131n, insanl\u0131\u011fa huzur ve onur sa\u011flayacak bu <\/span><\/strong>C\u0130HAT <\/span><\/strong>\u015fuuru ve sorumlu\u011fu ayakta kald\u0131k\u00e7a, kendi zul\u00fcm ve tahakk\u00fcm giri\u015fimlerinin ba\u015far\u0131l\u0131 olamayaca\u011f\u0131n\u0131 anlayan <\/span><\/strong>d\u0131\u015f g\u00fc\u00e7ler ve \u015feytani \u00e7evreler<\/span><\/strong>, <\/span><\/strong>Hak dini <\/span><\/strong>bozup yozla\u015ft\u0131rmaya \u00e7al\u0131\u015fm\u0131\u015f ve \u015eiili\u011fin sapk\u0131n kollar\u0131 olan <\/span><\/strong>Babilik <\/span><\/strong>ve <\/span><\/strong>Bahailik <\/span><\/strong>mezheplerinde <\/span><\/strong>cihad\u0131 yasaklat\u0131p en b\u00fcy\u00fck g\u00fcnahlardan saym\u0131\u015flard\u0131. Daha sonra \u201cIl\u0131ml\u0131 \u0130slam\u201d safsatas\u0131yla Fetullah G\u00fclen\u2019i ortaya \u00e7\u0131karanlar da ayn\u0131 odaklard\u0131.<\/span><\/strong><\/p>

Anar\u015fi En B\u00fcy\u00fck Fesatl\u0131kt\u0131r<\/span><\/strong><\/p>

Pakistan\u2019da su\u00e7suz ve savunmas\u0131z y\u00fczlerce askeri lise \u00f6\u011frencisini katleden, Afganistan\u2019da 10-13 ya\u015flar\u0131ndaki ortaokul talebelerini topluca zehirleyen, Afrika\u2019daki ac\u0131mas\u0131z sald\u0131r\u0131lar\u0131yla \u00fcniversiteye giden y\u00fczlerce masum ve mazlum genci \u00f6ld\u00fcren El-Kaide ve I\u015e\u0130D t\u00fcrevi \u00f6rg\u00fctler, de\u011fil M\u00fcsl\u00fcmanl\u0131\u011fa ve insanl\u0131\u011fa, hatta hayvanl\u0131\u011fa bile s\u0131\u011fmamakta, hi\u00e7bir canavar b\u00f6ylesi toplu katliamlar yapmamaktad\u0131r. <\/span><\/strong>Ancak asla unutulmas\u0131n ki, bu t\u00fcr deh\u015fet hareketlerinin arkas\u0131ndan s\u00fcrekli emperyalist Amerika, Avrupa ve Bat\u0131l\u0131 sinsi odaklar \u00e7\u0131kmaktad\u0131r.<\/span><\/strong><\/p>

Yani bu ter\u00f6ristler; \u0130slam co\u011frafyas\u0131n\u0131 kar\u0131\u015ft\u0131rmak, b\u00f6lgenin petrol ve di\u011fer zenginlik kaynaklar\u0131n\u0131 kontrollerinde tutmak isteyen karanl\u0131k mihraklar\u0131n sadece kiral\u0131k fig\u00fcranlar\u0131 konumundad\u0131r. Bunlar\u0131n s\u00f6ylemleri, eylemleri ve hayali hedefleri, evet hepsi \u015feytani senaryolar\u0131n birer par\u00e7as\u0131 ve ger\u00e7ekleri saklama ve sapt\u0131rma k\u0131l\u0131f\u0131d\u0131r. Bir yandan medeni ge\u00e7inip \u00f6te taraftan sadece zenci olduklar\u0131 i\u00e7in kendi vatanda\u015flar\u0131n\u0131 basit bahanelerle silahla vuran, yere yat\u0131r\u0131p elleriyle bo\u011fan ve k\u00f6peklerini sald\u0131rt\u0131p par\u00e7alatan Amerikan polisleri, bu barbar Bat\u0131l\u0131 zihniyetin ger\u00e7ek y\u00fcz\u00fcn\u00fc yans\u0131tmaktad\u0131r. Bunlar\u0131n Japonya Hiro\u015fima\u2019da, Vietnam\u2019da, Irak\u2019ta ve Guantanamo\u2019da yapt\u0131klar\u0131 asla unutulmamal\u0131d\u0131r. Ve tabi \u00f6zellikle vurgulayal\u0131m ki; as\u0131l su\u00e7lu ve sorumlu olan Amerika ve Avrupa halklar\u0131 de\u011fil, bu \u00fclkelere h\u00e2kim olan hastal\u0131kl\u0131 ve insanl\u0131k d\u0131\u015f\u0131 iktidar ve g\u00fc\u00e7 odaklar\u0131d\u0131r.<\/span><\/strong><\/p>

\u0130\u015fte bu her dinden, her kavimden ve her seviyeden b\u00fct\u00fcn insanlar\u0131n birlikte bar\u0131\u015f ve bereket i\u00e7inde ya\u015fayaca\u011f\u0131 ve t\u00fcm temel hak ve h\u00fcrriyetlerin sa\u011flan\u0131p korunaca\u011f\u0131, \u0130slami, ilmi ve insani yepyeni ve orijinal bir d\u00fczene ihtiya\u00e7 vard\u0131r, Adil bir D\u00fczen ka\u00e7\u0131n\u0131lmazd\u0131r.<\/span><\/strong><\/p>

1- Bu d\u00fczen insani olmal\u0131d\u0131r;<\/span><\/strong> \u00e7\u00fcnk\u00fc, yaln\u0131z M\u00fcsl\u00fcmanlar\u0131 de\u011fil, b\u00fct\u00fcn insanlar\u0131 kapsamal\u0131 ve kucaklamal\u0131d\u0131r. <\/span><\/p>

2- \u0130lmi olmal\u0131d\u0131r;<\/span><\/strong> \u00e7\u00fcnk\u00fc, akli delillere ve m\u00fcspet ilmin verilerine uygun haz\u0131rlanmal\u0131d\u0131r.<\/span><\/p>

3- Vicdani olmal\u0131d\u0131r;<\/span><\/strong> \u00e7\u00fcnk\u00fc, \u0130slam bar\u0131\u015f ve bereketi esas almaktad\u0131r. <\/span><\/p>

Adil D\u00fczen; \u201cEl m\u00fcslimune<\/strong> kerrec\u00fclil<\/strong> vahid\u201d “M\u00fcsl\u00fcman<\/strong> (insanlar\u0131n<\/strong> toplulu\u011fu)<\/strong> bir<\/strong> ki\u015fi<\/strong> (tek<\/strong> v\u00fccut)<\/strong> gibidir”<\/strong> hadisinin hikmet ve ger\u00e7e\u011fine uygun olarak, toplum yap\u0131s\u0131 bir insan v\u00fccuduna benzetilerek haz\u0131rlanmal\u0131d\u0131r.<\/span><\/p>

A-<\/span><\/strong> \u0130nsanda iyiyi-k\u00f6t\u00fcden ay\u0131rmaya yarayan (his-kalbi duygu ve vicdana) kar\u015f\u0131l\u0131k cemiyet plan\u0131nda<\/strong> Dini-Ahl\u00e2ki<\/strong> Adil<\/strong> D\u00fczen<\/strong>.<\/span><\/p>

B-<\/span><\/strong> \u0130nsanda faydal\u0131y\u0131-zararl\u0131dan ay\u0131rmaya yarayan (irade-menfaat d\u00fc\u015f\u00fcncesi ve sindirim sistemine) kar\u015f\u0131 toplum plan\u0131nda \u0130ktisadi (Adil Ekonomik)<\/strong> D\u00fczen.<\/strong><\/span><\/p>

C- <\/span><\/strong>\u0130nsanda adaleti zul\u00fcmden ay\u0131rmaya yarayan (\u00fcnsiyet ve sinir sistemine) kar\u015f\u0131l\u0131k cemiyet ve devlet plan\u0131nda \u0130dari (Adil Siyasi) D\u00fczen.<\/strong><\/span><\/p>

D- <\/span><\/strong>Ve yine insandaki do\u011fruyu-yanl\u0131\u015ftan ay\u0131rmaya yarayan ak\u0131l ve d\u00fc\u015f\u00fcnce sistemine kar\u015f\u0131l\u0131k toplum plan\u0131nda Adil<\/strong> \u0130lmi<\/strong> D\u00fczen<\/strong> bulunmal\u0131d\u0131r. <\/span><\/p>

Bir insan v\u00fccudundaki ruhi ve vicdani de\u011ferlerle akli d\u00fc\u015f\u00fcnceler nas\u0131l uyum i\u00e7inde bulunuyor, sinir sistemi ile sindirim sistemi, bo\u015falt\u0131m sistemi ile dola\u015f\u0131m sistemi nas\u0131l ki birbirine kar\u0131\u015fm\u0131yor ve m\u00fcdahale etmiyor (aksi halde kangren ve kanserle\u015fme olur)\u2026 Bilakis her birisi ayr\u0131 bir sistem olarak kendi g\u00f6revini yap\u0131yor… Ama b\u00fct\u00fcn bu sistem ve organlar bir beynin g\u00fcd\u00fcm\u00fcnde ayn\u0131 v\u00fccudun sa\u011fl\u0131k ve selametine hizmet ediyorsa, Adil bir D\u00fczen i\u00e7inde de devletin genel b\u00fcnyesinde, birbiriyle uyumlu ve irtibatl\u0131 ama ba\u011f\u0131ms\u0131z 4 ayr\u0131 d\u00fczen kurulmal\u0131d\u0131r: <\/span>1-<\/span><\/strong> Adil Ekonomik D\u00fczen. 2- Adil Siyasi D\u00fczen. 3- Adil \u0130lmi D\u00fczen. 4- Adil Ahl\u00e2ki D\u00fczen.<\/span><\/strong><\/p>

Bunlardan hi\u00e7birisi di\u011ferine h\u00e2kim veya mahk\u00fbm olmamal\u0131d\u0131r, bask\u0131 ve m\u00fcdahalede bulunmayacakt\u0131r. Adil D\u00fczen\u2019in genel ama\u00e7lar\u0131 ve temel esaslar\u0131 \u00e7er\u00e7evesinde irtibat, intizam ve isti\u015fare halinde \u00e7al\u0131\u015fmal\u0131d\u0131r. B\u00f6ylesine Adil bir D\u00fczen, <\/span><\/strong>“Mutlak do\u011frulara” <\/span><\/strong>dayan\u0131larak ve <\/span><\/strong>“Kesin yanl\u0131\u015flardan” <\/span><\/strong>sak\u0131n\u0131larak yap\u0131lanmal\u0131d\u0131r.<\/span><\/strong><\/p>

Do\u011fru ve yanl\u0131\u015flar\u0131n tespitinde ise \u015fu de\u011fer \u00f6l\u00e7\u00fcleri esas al\u0131nm\u0131\u015ft\u0131r.<\/span><\/strong><\/p>

A- Akl\u0131selimin gerekleri,<\/span><\/p>

B- M\u00fcspet ilimin verileri,<\/span><\/p>

C- Vicdan\u0131 kanaat neticeleri,<\/span><\/p>

D- Tarihi tecr\u00fcbe ve birikimleri,<\/span><\/p>

E- Evrensel Hukuk kaideleri,<\/span><\/p>

F- \u0130lahi dinlerin \u00f6\u011fretileri.<\/span><\/p>

Bu alt\u0131 de\u011fer \u00f6l\u00e7\u00fcs\u00fcn\u00fcn, ittifakla “Hay\u0131rl\u0131<\/strong> ve<\/strong> Yararl\u0131<\/strong>” g\u00f6rd\u00fc\u011f\u00fc \u015feyler “Do\u011fru<\/strong>“, yine bunlar\u0131n ittifakla “K\u00f6t\u00fc<\/strong> ve<\/strong> Zararl\u0131<\/strong>” g\u00f6rd\u00fc\u011f\u00fc \u015feyler de “Yanl\u0131\u015f<\/strong>” say\u0131lmal\u0131d\u0131r. “De\u011fi\u015fmeyen Do\u011fru”<\/strong>lar\u0131 ve adaleti esas alan d\u00fc\u015f\u00fcnce ve d\u00fczenler HAK\u2019l\u0131<\/strong>, “Devaml\u0131<\/strong> yanl\u0131\u015flar”<\/strong> \u00fczerine kurulan, haks\u0131zl\u0131k ve ahl\u00e2ks\u0131zl\u0131\u011fa yol a\u00e7an d\u00fc\u015f\u00fcnce ve d\u00fczenler ise B\u00c2TIL<\/strong> yollard\u0131r.<\/span><\/p>

Bunun i\u00e7indir ki Adil D\u00fczen;<\/span><\/strong><\/p>

1- Hakk\u0131 \u00fcst\u00fcn tutan bir d\u00fczen olmal\u0131d\u0131r. <\/span><\/strong><\/p>

2- H\u00fcrriyeti esas alan bir d\u00fczen olmal\u0131d\u0131r. <\/span><\/strong><\/p>

3- Huzuru ve g\u00fcveni sa\u011flayan bir d\u00fczen olmal\u0131d\u0131r. <\/span><\/strong><\/p>

\u00c7\u00fcnk\u00fc;<\/span><\/strong><\/p>

a) Hem kafay\u0131,<\/span><\/strong><\/p>

b) Hem kalbi,<\/span><\/strong><\/p>

c) Hem karn\u0131 doyuran, <\/span><\/strong><\/p>

d) Hem de ki\u015filik (itibar) kazanaca\u011f\u0131 bir sisteme ihtiya\u00e7 vard\u0131r.<\/span><\/strong><\/p>

Bu arada, farkl\u0131 k\u00f6ken ve k\u00fclt\u00fcrden, ama herkesin hayr\u0131na ve huzuruna yarayan, \u00e7a\u011fda\u015f bilimin verileriyle ve evrensel hukuk prensipleriyle de uyu\u015fan \u201cger\u00e7eklere ve g\u00fczelliklere\u201d, sadece, bunlar \u201cdin\u201dden kaynaklan\u0131yor diye kar\u015f\u0131 \u00e7\u0131kanlar\u0131n; asla olumlu ve onurlu bir tav\u0131r sergilemedikleri, demokrasi ve laikli\u011fi \u00f6z\u00fcmsemedikleri ve i\u00e7lerine sindiremedikleri de a\u00e7\u0131kt\u0131r. <\/span><\/strong><\/p>

Bize g\u00f6re \u015fu 4 \u015fey Hak sebebi say\u0131lmal\u0131d\u0131r:<\/span><\/strong><\/p>

1- Do\u011fu\u015ftan<\/span><\/strong> b\u00fct\u00fcn<\/strong> insanlara<\/strong> E\u015fit<\/strong> olarak<\/strong> verilen<\/strong> haklar vard\u0131r.<\/strong><\/span><\/p>

a) Ya\u015fama hakk\u0131 (can emniyeti),<\/span><\/p>

b) Nesil garantisi (namus emniyeti),<\/span><\/p>

c) Ak\u0131l emniyeti (d\u00fc\u015f\u00fcnce serbestisi),<\/span><\/p>

d) \u0130nan\u00e7 ve vicdan h\u00fcrriyeti,<\/span><\/p>

e) M\u00fclkiyet hakk\u0131 ve me\u015fru yollarla \u00e7al\u0131\u015f\u0131p kazanma f\u0131rsat\u0131.<\/span><\/p>

2- Emek ve hizmet kar\u015f\u0131l\u0131\u011f\u0131 elde edilen haklar vard\u0131r.<\/span><\/strong><\/p>

3- Kar\u015f\u0131l\u0131kl\u0131 ticari, siyasi veya sosyal anla\u015fmalar sonucu do\u011fan haklar vard\u0131r.<\/span><\/strong><\/p>

4-<\/span><\/strong> E\u015fit i\u015fe e\u015fit \u00fccret, ayn\u0131 \u015fartlarda i\u015flenen su\u00e7lara ayn\u0131 ceza gibi ADALET gere\u011fi do\u011fan haklar vard\u0131r; bunlar her gruba ve k\u00e2mil manada sa\u011flanmal\u0131d\u0131r.<\/strong><\/span><\/p>

\u00a0<\/p>

\u00a0<\/p>

\u00a0<\/p>

\u00a0<\/p>

[1]<\/a> Mukaddime 1.Cilt Birinci Kitap Birinci B\u00f6l\u00fcm<\/span><\/p>

[2]<\/a> Bak: Siyaset Bilimine Giri\u015f Prof. Esat \u00c7am \u2013 giri\u015f b\u00f6l\u00fcm\u00fc.<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"

\u00a0 B\u0130RL\u0130KTE YA\u015eAMA SANATI VE Bar\u0131\u015f ve Bereket Ortam\u0131 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Sosyoloji ve Siyaset biliminin \u00fcstatlar\u0131ndan say\u0131lan ve kitaplar\u0131 Bat\u0131 \u00fcniversitelerinde as\u0131rlar boyu ders kitab\u0131 olarak okutulan M\u00fcsl\u00fcman bilgin \u0130bni Haldun me\u015fhur Mukaddime\u2019sinde: \u201c\u0130\u00e7timai (sosyal) hayat, insanlar i\u00e7in zaruri bir ihtiya\u00e7t\u0131r. Bat\u0131l\u0131 filozoflar bu ger\u00e7e\u011fi \u201cinsan tab\u2019an (f\u0131trat olarak) medenidir (yani toplum d\u00fczeni i\u00e7inde ve birlikte […]<\/p>\n","protected":false},"author":4,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[98],"tags":[],"class_list":["post-11262","post","type-post","status-publish","format-standard","hentry","category-ozel-yazilar"],"_links":{"self":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/11262","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/comments?post=11262"}],"version-history":[{"count":0,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/11262\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/media?parent=11262"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/categories?post=11262"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/tags?post=11262"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}