{"id":11386,"date":"2022-11-13T17:16:47","date_gmt":"2022-11-13T14:16:47","guid":{"rendered":"https:\/\/www.millicozum.com\/mc\/ozel-yazilar\/deizm-sapkinligi-ve-dinsizliksafsatalari\/"},"modified":"2023-10-18T02:35:59","modified_gmt":"2023-10-17T23:35:59","slug":"deizm-sapkinligi-ve-dinsizliksafsatalari","status":"publish","type":"post","link":"https:\/\/www.millicozum.com\/mc\/ozel-yazilar\/deizm-sapkinligi-ve-dinsizliksafsatalari\/","title":{"rendered":"\u201cDE\u0130ZM\u201d SAPKINLI\u011eI VE D\u0130NS\u0130ZL\u0130K SAFSATALARI"},"content":{"rendered":"\n

\u00a0<\/p>\n

“DE\u0130ZM” SAPKINLI\u011eI<\/span><\/strong><\/p>\n

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

D\u0130NS\u0130ZL\u0130K SAFSATALARI<\/span><\/strong><\/p>\n

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

Deizm; “Her \u015feyi ve b\u00fct\u00fcn \u00e2lemleri yaratan bir Allah vard\u0131r, ancak bir peygambere ve kutsal metinlere ihtiya\u00e7 bulunmamaktad\u0131r.” <\/em>\u015feklindeki sapk\u0131n ve b\u00e2t\u0131l bir d\u00fc\u015f\u00fcnce ak\u0131m\u0131d\u0131r. Asl\u0131nda bu ak\u0131ls\u0131z ve dayanaks\u0131z yakla\u015f\u0131m, ink\u00e2rc\u0131l\u0131\u011fa ve ba\u015f\u0131bo\u015f = kurals\u0131z ve yasaks\u0131z ya\u015famaya ge\u00e7irilen sahte bir inan\u00e7 k\u0131l\u0131f\u0131d\u0131r. Baz\u0131 M\u00fcsl\u00fcman gruplar ve maalesef \u0130mam Hatip okullar\u0131nda da rastlanan: “Allah vard\u0131r ve birdir, Kur’an da Hak’t\u0131r ve yeterlidir. Bu nedenle Peygamber ve S\u00fcnnet gereksizdir.”<\/em> safsatalar\u0131 da DE\u0130ZM’in yerli versiyonlar\u0131d\u0131r. Daha da a\u00e7\u0131k\u00e7as\u0131 DE\u0130ZM; her insan\u0131n kendi kendisinin Tanr\u0131s\u0131 olmas\u0131 ve akl\u0131n putla\u015ft\u0131r\u0131lmas\u0131d\u0131r. Bu \u015fa\u015fk\u0131n ve sapk\u0131n kimselere g\u00f6re, “Allah k\u00e2inat\u0131 ve insan\u0131 yaratm\u0131\u015f ve onlar\u0131 kendi haline b\u0131rakm\u0131\u015ft\u0131r, art\u0131k herkes yolunu ak\u0131lla bulmal\u0131d\u0131r. Ayr\u0131ca peygamber gibi bir arac\u0131ya ve \u0130lahi buyruklar\u0131 bar\u0131nd\u0131ran kitaplara ihtiya\u00e7 kalmam\u0131\u015ft\u0131r!” <\/em>Oysa tarih boyunca insanlara Allah’\u0131 tan\u0131tan ve O’nun marziyat\u0131n\u0131=raz\u0131 oldu\u011fu buyruklar\u0131n\u0131 aktaran hep peygamberler olmu\u015flard\u0131r. Peygambersiz ve vahiysiz, sadece kendi ak\u0131llar\u0131 ve ara\u015ft\u0131rmalar\u0131yla Y\u00fcce Yarat\u0131c\u0131’y\u0131=Allah’\u0131 bulan, ahl\u00e2ki ve kurall\u0131 bir hayat ya\u015fayan bir topluma hi\u00e7 rastlanmam\u0131\u015ft\u0131r. \u0130slam’\u0131n “Ament\u00fc”<\/em>s\u00fcndeki iman esaslar\u0131ndan:<\/span><\/strong><\/p>\n

“Allah’a inanmak;<\/span><\/em><\/strong> O’nun Meleklerine, O’nun Kitaplar\u0131na, O’nun Resullerine, Ahiret ve Hesap g\u00fcn\u00fcne, Kadere=Hay\u0131r ve \u015eerrin Allah’tan geldi\u011fine ve \u00f6ld\u00fckten sonra dirilip hesap vermeye, sonra lay\u0131k oldu\u011fu Cennet veya Cehenneme girmeye inanmak…” \u015fartlar\u0131n\u0131n hepsi “Allah’a iman”<\/em>\u0131n vazge\u00e7ilmez gerekleri ve \u015fubeleri konumundad\u0131r. Bu esaslardan birinin ink\u00e2r\u0131 Allah’\u0131 ink\u00e2rd\u0131r. Oysa bu d\u00fcnya bir imtihan meydan\u0131d\u0131r, bu imtihan\u0131n program\u0131 Kur’an’d\u0131r, rehber hocas\u0131 Hz. Peygamber Aleyhisselamd\u0131r.<\/span><\/strong><\/p>\n

Bak\u0131n\u0131z:<\/span><\/strong> (http:\/\/www.deism.com\/deismturkish.htm)<\/strong> sitesinde, bizzat kendileri \u015fu \u00e7a\u011fr\u0131y\u0131 yapmaktad\u0131r.<\/strong><\/span><\/p>\n

“Deizm’in sana ve topluma sunaca\u011f\u0131 pek \u00e7ok \u015fey vard\u0131r. Deizm do\u011fadaki tasar\u0131mlar-kanunlar \u0131\u015f\u0131\u011f\u0131nda akla ve mant\u0131\u011fa dayal\u0131 bir Tanr\u0131 inanc\u0131d\u0131r. Her tasar\u0131m\u0131n bir tasar\u0131mc\u0131s\u0131 vard\u0131r. Bu sebeple Deizm do\u011fal bir inan\u00e7t\u0131r, s\u00f6zde g\u00f6kten inen inan\u00e7lardan uzakt\u0131r. Deizm’in do\u011fas\u0131nda ve felsefesinde, s\u00f6zde g\u00f6kten indi\u011fine inan\u0131lan \u0130slam, Hristiyanl\u0131k ve Musevilik gibi dinlerin temsil etti\u011fi korkutma ve hurafeler bulunmamaktad\u0131r. (Bu dinlere “s\u00f6zde g\u00f6kten inme” dinler deniliyor, \u00e7\u00fcnk\u00fc onlar Tanr\u0131’dan bir vahiy al\u0131nd\u0131\u011f\u0131n\u0131 iddia ediyor ve bu dinler \u00e7e\u015fitli ve kar\u0131\u015f\u0131k kutsal kitaplara dayand\u0131r\u0131l\u0131yor.) Yeterli say\u0131da insan Deist oldu\u011fu zaman ak\u0131l ve mant\u0131k, korkuyu ve hurafeleri ortadan kald\u0131racak ve onun olumlu etkisi tamam\u0131yla toplumlar\u0131n bir par\u00e7as\u0131 olacakt\u0131r. \u0130\u015fte o zaman, s\u00f6zde g\u00f6kten inen dinlerin sa\u00e7ma sapan \u015fiddet yanl\u0131s\u0131 olan hurafelerine inanan milyarlarca insan; sahip olduklar\u0131 ak\u0131lla, sonsuz ki\u015fisel ve toplumsal geli\u015fme sa\u011flayacak, Tanr\u0131 vergisi ak\u0131llar\u0131n\u0131n etraf\u0131nda birle\u015fip huzura kavu\u015facaklard\u0131r.”<\/span><\/em><\/strong> \u0130\u015fte bu safsatalar DE\u0130ZM’in ink\u00e2rc\u0131l\u0131\u011f\u0131n\u0131n ve \u00f6zellikle \u0130slam d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131n a\u00e7\u0131k bir itiraf\u0131d\u0131r. Bunlar Siyonizm’in bir tahribat program\u0131d\u0131r.<\/span><\/strong><\/p>\n

“Deizm” tart\u0131\u015fmalar\u0131 \u00fclkemizde g\u00fcncelli\u011fini koruyadursun, d\u00fcnyada \u00e7ok daha eskilere giden sap\u0131k bir inan\u00e7 bi\u00e7imi olmaktayd\u0131. T\u00fcrkiye’de deizmi g\u00fcndeme ta\u015f\u0131yan ve sinsice a\u015f\u0131lamaya \u00e7al\u0131\u015fan din adamlar\u0131n\u0131n ba\u015f\u0131nda Prof. Dr. Ya\u015far Nuri \u00d6zt\u00fcrk vard\u0131. \u00d6zt\u00fcrk, 2015 y\u0131l\u0131nda yay\u0131mlanan, ‘Tanr\u0131, Ak\u0131l ve Ahl\u00e2ktan Ba\u015fka Kutsal Tan\u0131mayan \u0130nan\u00e7 DE\u0130ZM’<\/em> isimli kitab\u0131nda deizme ili\u015fkin ak\u0131ldaki sorulara yan\u0131t veriyor g\u00f6r\u00fcnt\u00fcs\u00fcyle, bu safsatalar\u0131 bilimsel bir ger\u00e7ek gibi sunmaya u\u011fra\u015fm\u0131\u015ft\u0131. \u00d6zt\u00fcrk, ayn\u0131 d\u00f6nemde Ayd\u0131nl\u0131k’ta yay\u0131mlanan yaz\u0131lar\u0131yla da deizmi savunmaktayd\u0131. Deizmin Kur’an’da ge\u00e7ti\u011fini savunan \u00d6zt\u00fcrk, “Deizm, ateizme ve en tehlikeli dinsizlik t\u00fcr\u00fc olan dinci dinsizli\u011fe kar\u015f\u0131 \u00e7\u0131kanlar\u0131n yoludur” <\/em>demekten sak\u0131nmayan bir sahtek\u00e2rd\u0131.<\/span><\/strong><\/p>\n

\u0130\u015fte Ya\u015far Nuri \u00d6zt\u00fcrk’\u00fcn 13 Nisan 2016’da Ayd\u0131nl\u0131k’ta yay\u0131mlanan “Deizm ni\u00e7in ve nas\u0131l do\u011fdu?” ba\u015fl\u0131kl\u0131 yaz\u0131s\u0131:<\/span><\/strong><\/p>\n

“Kilisenin egemen oldu\u011fu Bat\u0131’da, Allah’a iman\u0131n\u0131 korumak ama dincili\u011fin insan haysiyetiyle ba\u011fda\u015fmayan dayatmalar\u0131n\u0131 ya\u015famak istemeyen insanlar, Yarat\u0131c\u0131’ya imanlar\u0131n\u0131 tehlikeye atmamak i\u00e7in bir \u00e7\u0131k\u0131\u015f yolu aram\u0131\u015flar ve deizmi bulmu\u015flard\u0131r. Daha do\u011frusu, 313\/925’te \u00f6len M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcr Ebu Bekr er-R\u00e2z\u00ee’nin ke\u015ffetti\u011fi bu yolu, \u00f6nc\u00fcs\u00fcn\u00fcn ad\u0131n\u0131 vermeden yeniden sahneye koymu\u015flard\u0131r. Deizm, Allah’a imanda samimi olan, bu samimiyetin bir icab\u0131 olarak engizisyon zihniyetine sava\u015f a\u00e7an insanlar\u0131n yolu olmaktad\u0131r. Deizm, dinci riyak\u00e2rl\u0131\u011fa kar\u015f\u0131 bir s\u0131\u011f\u0131nak gibi ortaya \u00e7\u0131km\u0131\u015ft\u0131r. E\u011fer Allah’a imanda samimiyete bir anlam veriyorsak, gelecek zamanlar\u0131n ba\u015fvurulan \u00e7\u0131k\u0131\u015f yolunun da deizm olaca\u011f\u0131 a\u00e7\u0131kt\u0131r… Kilise ve papaz dayatmalar\u0131ndan bunalanlar taraf\u0131ndan ilk olarak 16. y\u00fczy\u0131lda \u0130ngiltere’de kullan\u0131lan deizm tabir ve kavram\u0131, me\u015fhur olan tan\u0131m\u0131yla, ‘Allah’a iman eden ama dinlere inanmayan’ bir felsef\u00ee mezhep konumundad\u0131r. ‘Cenab-\u0131 Hakk\u0131n v\u00fccut ve vahdaniyetine iman itikad\u0131’ olarak da tan\u0131mlan\u0131r. Deist felsefenin temsilcileri i\u00e7inde, Allah ile birlikte peygamberlere inananlar da vard\u0131r. Ve bu ikinciler deizm tarihinin en b\u00fcy\u00fck ve an\u0131t isimleri say\u0131lmaktad\u0131r. Felsefe tarihinin dev ismi Immanuel Kant bunlardand\u0131r, Gazi Mustafa Kemal Atat\u00fcrk bunlardand\u0131r.”<\/span><\/em><\/strong> Oysa bu iddialar tamamen yanl\u0131\u015ft\u0131r, safsatad\u0131r. Ve Atat\u00fcrk’\u00fc bile Deist g\u00f6sterme sahtek\u00e2rl\u0131\u011f\u0131d\u0131r.<\/strong><\/span><\/p>\n

“Belki de en zalim ve en eski Deist, Ebu Cehil ve onun yanda\u015flar\u0131d\u0131r. En eski deist derne\u011fi veya partisinin toplant\u0131 yeri, Mekke m\u00fc\u015friklerinin kurdu\u011fu Daru’n-Nedve denilen mek\u00e2nd\u0131r. Evet, Mekke m\u00fc\u015frikleri; Yahudili\u011fe, Hristiyanl\u0131\u011fa, Peygambere, Kitaba, inanmayan insanlard\u0131. Ama Allah’a inan\u0131rlard\u0131, yani, DE\u0130ST’lerin atas\u0131 say\u0131l\u0131rlard\u0131…<\/span><\/em><\/strong><\/p>\n

“En eski deist” derken yaz\u0131l\u0131 metin olarak s\u00f6yl\u00fcyorum, yoksa Mekke deistlerinden \u00f6nce de mutlaka deist vard\u0131r. Evet, sevgili Peygamberimizin on \u00fc\u00e7 y\u0131ll\u0131k Mekke d\u00f6neminde ona kar\u015f\u0131 direnen Mekke m\u00fc\u015friklerinin de bir Allah inanc\u0131 vard\u0131. Onlar da, “Allah vard\u0131r, evreni yaratm\u0131\u015ft\u0131r, i\u015fi bitmi\u015ftir, geri kalan\u0131 bize b\u0131rakm\u0131\u015ft\u0131r” <\/em>iddias\u0131ndalard\u0131. Mekke m\u00fc\u015friklerinin Allah inanc\u0131na sahip birer DE\u0130ST olduklar\u0131n\u0131 anlatan ayetleri istedi\u011finiz mealde bulacaks\u0131n\u0131z:<\/span><\/strong><\/p>\n

“Andolsun onlara (m\u00fc\u015frik tak\u0131m\u0131na): ‘G\u00f6kleri ve yeri kim yaratt\u0131, G\u00fcne\u015f’i ve Ay’\u0131 kim musahhar (emre \u00e2made ve hizmetk\u00e2r) k\u0131ld\u0131?’ diye soracak olursan kesinlikle ‘Allah’ diyeceklerdir. O halde ne diye (Hakk’tan) \u00e7evrilip yan \u00e7iziyorlard\u0131?”<\/span><\/em><\/strong> <\/span>(Ankebut: 61)<\/span><\/p>\n

“Ger\u00e7ekten e\u011fer onlara; ‘G\u00f6ky\u00fcz\u00fcnden ya\u011fmuru indirip onunla \u00f6ld\u00fckten sonra yery\u00fcz\u00fcn\u00fc dirilten kimdir?’ diye sorsan, elbette ‘Allah’ diyeceklerdir. De ki: ‘Elhamd\u00fclillah!’ Do\u011frusu onlar\u0131n \u00e7o\u011fu akl\u0131n\u0131 kullanmamaktad\u0131r.”<\/span><\/em><\/strong> <\/span>(Ankebut: 63)<\/span><\/p>\n

“Yemin olsun ki onlara, ‘G\u00f6kleri ve yeri kimin yaratt\u0131\u011f\u0131n\u0131’ sorsan, \u015f\u00fcphesiz; ‘Allah’ derler. Sen de; ‘Elhamd\u00fclill\u00e2h (Hamd, elbette Allah’a mahsustur)’ de. (Ama) Onlar\u0131n \u00e7o\u011fu (ger\u00e7e\u011fi) bilmez (cahillerdir).”<\/span><\/em><\/strong> <\/span>(Lokman: 25)<\/span><\/p>\n

“Andolsun onlara: ‘G\u00f6kleri ve yeri kim yaratt\u0131?’ diye soracak olsan, elbette ‘Allah’ diyecekler. De ki: ‘G\u00f6rd\u00fcn\u00fcz m\u00fc -haber verin; Allah’tan ba\u015fka tapt\u0131klar\u0131n\u0131z (O’nu b\u0131rak\u0131p da yalvard\u0131klar\u0131n\u0131z); e\u011fer Allah Bana bir zarar dileyecek olsa, O’nun zarar\u0131n\u0131 kald\u0131rabilirler mi? Ya da (Rabbim) Bana bir rahmet vermeyi istese, O’nun rahmetini tutup- \u00f6nleyebilecekler mi?’ De ki: ‘Allah Bana yeter. (Zaten) Tevekk\u00fcl edenler, ancak O’na dayan\u0131p g\u00fcvenirler.’”<\/span><\/em><\/strong> <\/span>(Z\u00fcmer: 38)<\/span><\/p>\n

“Yemin olsun ki, onlara: ‘G\u00f6kleri ve yeri kim yaratt\u0131?’ diye sorsan, kesinlikle: ‘Onlar\u0131 Aziz ve \u00c2lim olan (Allah) yaratt\u0131’ diyeceklerdir. (Yani; her as\u0131rdaki m\u00fc\u015frikler, Allah’\u0131n varl\u0131\u011f\u0131n\u0131 ve yarat\u0131c\u0131l\u0131\u011f\u0131n\u0131 kabul etmekte, ama O’nun h\u00fck\u00fcmlerini gereksiz ve ge\u00e7ersiz g\u00f6rerek ink\u00e2ra d\u00fc\u015f\u00fclmektedir.)”<\/span><\/em><\/strong> <\/span><\/em>(Zuhruf: 9)<\/span><\/p>\n

“Bat\u0131’da tahrif edilmi\u015f Tevrat ve \u0130ncil’in ak\u0131l almaz hurafelerine isyan eden insanlar\u0131n geli\u015ftirdi\u011fi ink\u00e2r mikrobunu M\u00fcsl\u00fcmanlara a\u015f\u0131lamak isteyenler ba\u015far\u0131s\u0131z kalacakt\u0131r. Bizim insan\u0131m\u0131z\u0131n en serserisi, en fazla su\u00e7 i\u015fleyeni, en fazla Bat\u0131l\u0131 heveslisi, bir zamanlar en fazla kom\u00fcnist ge\u00e7ineni, en fazla Bat\u0131 de\u011ferlerini i\u00e7selle\u015ftirmi\u015f gibi g\u00f6r\u00fcneni bile, Kur’an’a ve Resul\u00fcllah’a dil uzatanlar\u0131n kar\u015f\u0131s\u0131na dikilip \u0130slam’\u0131 savunmu\u015flard\u0131r ve asla DE\u0130ST’li\u011fe ve dinsizli\u011fe raz\u0131 olmam\u0131\u015flard\u0131r.”<\/span><\/em><\/strong> diyen de\u011ferli Mahmut Topba\u015f Hocam\u0131z, ger\u00e7eklere terc\u00fcmanl\u0131k yapm\u0131\u015ft\u0131r.<\/strong><\/span><\/p>\n

Y\u00fcce Allah’\u0131n, \u00e2lemi yaratt\u0131ktan sonra ayr\u0131ld\u0131\u011f\u0131n\u0131 ve insan\u0131 ba\u015f\u0131bo\u015f b\u0131rakt\u0131\u011f\u0131n\u0131 savunan ve Yarat\u0131c\u0131’ya s\u0131n\u0131r koyan Deizm, yarat\u0131lm\u0131\u015f olan insana ve insan akl\u0131na s\u0131n\u0131rs\u0131zl\u0131k s\u0131fat\u0131 yak\u0131\u015ft\u0131rmaktad\u0131r. Oysa insan\u0131n ba\u015f\u0131bo\u015f b\u0131rak\u0131lmad\u0131\u011f\u0131 Kur’an-\u0131 Kerim’de \u015f\u00f6yle anlat\u0131l\u0131r: “Yoksa, insan \u00f6yle ba\u015f\u0131bo\u015f ve gayesiz (yarat\u0131ld\u0131\u011f\u0131n\u0131; ‘kendi ba\u015f\u0131na ve sorumsuz’ b\u0131rak\u0131laca\u011f\u0131n\u0131) m\u0131 sanmaktad\u0131r?” <\/em><\/span><\/strong>(K\u0131yamet: 36) Yarat\u0131c\u0131n\u0131n \u00e2lemi yaratt\u0131ktan sonra istirahate \u00e7ekildi\u011fini iddia eden “Deistler”, aynen Yahudiler gibi Allah’\u0131n d\u00fcnyay\u0131 yaratt\u0131ktan sonra istirahat etti\u011fini ortaya atm\u0131\u015flard\u0131r. Kur’an-\u0131 Kerim, bu gibi k\u00e2firleri kastederek: “<\/em><\/strong>Onlar g\u00f6rm\u00fcyorlar (ve akletmiyorlar) m\u0131 ki, g\u00f6kleri ve yeri yaratan ve onlar\u0131 (her an yeniden) yaratmaktan yorulmayan (Allah’\u0131n, elbette) \u00f6l\u00fcleri de diriltmeye g\u00fc\u00e7 yetirece\u011fini (d\u00fc\u015f\u00fcn\u00fcp anlas\u0131nlar). Oysa ger\u00e7ekten O, her \u015feye K\u00e2dir oland\u0131r.”<\/em> <\/strong>(Ahkaf: 33) buyurmaktad\u0131r.<\/strong><\/span><\/p>\n

Deizm; Tanr\u0131’n\u0131n varl\u0131\u011f\u0131n\u0131 ve \u00e2lemin ilk kayna\u011f\u0131 oldu\u011funu kabul etmekle birlikte, akla dayal\u0131 felsefi bir din safsatas\u0131 \u00e7er\u00e7evesinde; Kur’an-\u0131 Kerim’i, Hz. Peygamberi ve \u00f6\u011fretilerini gereksiz g\u00f6ren veya ink\u00e2r eden \u015feytani bir d\u00fc\u015f\u00fcnce ak\u0131m\u0131d\u0131r.<\/span><\/strong><\/p>\n

Deizm Latince’de “Tanr\u0131” anlam\u0131na gelen “deus” kelimesinden t\u00fcretilmi\u015f olup, Grek\u00e7e’de yine “Tanr\u0131” anlam\u0131ndaki theos’tan gelen teizm<\/em> terimiyle ayn\u0131 s\u00f6zl\u00fck anlam\u0131n\u0131 ta\u015f\u0131maktad\u0131r. Ancak XVI. y\u00fczy\u0131ldan itibaren Hristiyan d\u00fcnyas\u0131nda ba\u015flayan felsef\u00ee ve teolojik tart\u0131\u015fmalarla birlikte “teizm” terimi; Ortodoks inan\u00e7lar\u0131n\u0131 savunan kesim i\u00e7in, “deizm” ise; geleneksel inan\u00e7lardan sapan d\u00fc\u015f\u00fcn\u00fcrler i\u00e7in kullan\u0131lmaya ba\u015flanm\u0131\u015ft\u0131r. Deizm kelimesinin ilk kullan\u0131l\u0131\u015flar\u0131ndan birine, Calvinci bir il\u00e2hiyat\u00e7\u0131 olan Pierre Viret’in Instruction Chrestienne (Cenova 1564) adl\u0131 eserinde rastlanmaktad\u0131r. Viret bu eserinde, kendilerini ateistlerden ay\u0131rmak i\u00e7in deist ismini alan bir grup filozof ve edebiyat\u00e7\u0131y\u0131 g\u00fcndeme ta\u015f\u0131m\u0131\u015ft\u0131r. Bu ki\u015fileri, Allah’a ve O’nun \u00e2lemi yaratt\u0131\u011f\u0131na inanmakla birlikte, \u0130sa Mes\u00eeh’i ve Hristiyanl\u0131k doktrinlerini ink\u00e2r eden ateistler olarak su\u00e7lam\u0131\u015ft\u0131r. Pierre Bayle taraf\u0131ndan haz\u0131rlanan Dictionnaire Historique et Critique (1697; \u0130ng. trc. 1710) adl\u0131 eserin “Viret” maddesinde, onun deizmi yorumu vurgulanm\u0131\u015f ve terim bu \u015fekilde yayg\u0131nla\u015fma imk\u00e2n\u0131 kazanm\u0131\u015ft\u0131r.<\/span><\/strong><\/p>\n

\u00d6fkeli reddiyelerle \u00f6nceleri ateizm ile \u00f6zde\u015fle\u015ftirilen deizmin, g\u00fcn\u00fcm\u00fczde kazand\u0131\u011f\u0131 anlam\u0131 ile ilk tan\u0131m\u0131na; Dryden’in 1682 tarihli Religio Laici adl\u0131 \u015fiirine yazd\u0131\u011f\u0131 sunu\u015f ile Yahudi Siyonist Samuel Johnson’un 1755’te ne\u015fretti\u011fi Dictionary’de rastlan\u0131r. Bu metinlerde deizmin, herhangi bir vahyedilmi\u015f dine ba\u011fl\u0131 olmaks\u0131z\u0131n Tanr\u0131’n\u0131n varl\u0131\u011f\u0131n\u0131 kabul etmek, ancak O’nun ilim ve irade gibi s\u0131fatlar\u0131n\u0131 reddetmek, b\u00f6yle bir varl\u0131\u011f\u0131n \u00e2lemde tesirleri g\u00f6zlenen veya tezah\u00fcr eden hikmet ve inayetinin bulunmad\u0131\u011f\u0131n\u0131 s\u00f6yleyip, ahireti ink\u00e2r etmek sapk\u0131nl\u0131\u011f\u0131d\u0131r. Tamamen densizlik ve dinsizlik d\u00fc\u015f\u00fcnceli Deizmin Avrupa’da en \u00e7ok yayg\u0131n oldu\u011fu \u0130ngiliz deizminin babas\u0131 say\u0131lan Cherbury’li Lord Herbert (\u00f6. 1648), Tanr\u0131’ya ve ahiret hayat\u0131na inanmakla birlikte kutsal metinlere kar\u015f\u0131 \u00e7\u0131km\u0131\u015f, evrensel ger\u00e7ekleri kavramaya akl\u0131n yetece\u011fini savunmu\u015ftur. Onun takip\u00e7isi Charles Blount (\u00f6. 1693), bir deist oldu\u011funu a\u00e7\u0131k\u00e7a beyan eden ilk d\u00fc\u015f\u00fcn\u00fcrd\u00fcr ve intihar ettikten sonra yay\u0131mlanan Summary Account of the Deist’s Religion (1693) adl\u0131 eseri, deist fikirlerin yay\u0131lmas\u0131nda hayli etkili olmu\u015ftur. Akla ve ahl\u00e2ka ayk\u0131r\u0131 ve sapk\u0131n Hristiyanl\u0131\u011f\u0131 tabii din anlay\u0131\u015f\u0131na yakla\u015ft\u0131rmak, din adamlar\u0131n\u0131n ruhan\u00ee otoritesini ve istismar d\u00fczenini y\u0131kmak, akl\u0131n sayesinde Tanr\u0131 fikrine ula\u015fabilece\u011fini savunmak \u00fczere yola \u00e7\u0131kan Deizmin, b\u00e2t\u0131l Hristiyanl\u0131k i\u00e7in uygun say\u0131lsa da, bunu \u0130slam’a uygulamak tam bir \u015fa\u015fk\u0131nl\u0131k ve \u015feytanl\u0131kt\u0131r. Bu y\u00f6n\u00fcyle deist ak\u0131m\u0131, Hristiyanl\u0131\u011f\u0131n akla ayk\u0131r\u0131 ve huraf\u00ee oldu\u011fu d\u00fc\u015f\u00fcn\u00fclen unsurlardan ar\u0131nd\u0131r\u0131lmas\u0131 istikametindeki bir din\u00ee ele\u015ftiri hareketi olarak tan\u0131mlanmas\u0131 do\u011fru, ama tutup bu yakla\u015f\u0131m\u0131n \u0130slam’a uygulanmas\u0131 yanl\u0131\u015ft\u0131r ve y\u0131k\u0131c\u0131l\u0131kt\u0131r.<\/span><\/strong><\/p>\n

Frans\u0131z deistleri i\u00e7indeki en a\u015f\u0131r\u0131 ve tan\u0131nm\u0131\u015f sima olan Voltaire, Newton fizi\u011fi ve tabiat kanunu fikrini esas alan bir tabii din anlay\u0131\u015f\u0131n\u0131 ortaya atm\u0131\u015ft\u0131r. Voltaire, Tanr\u0131’n\u0131n s\u00fcrekli yarat\u0131c\u0131l\u0131\u011f\u0131 inanc\u0131 ile \u00e2lemdeki tabii s\u00fcreklilik fikrinin \u00e7eli\u015fti\u011fini sanarak deizme ula\u015fm\u0131\u015ft\u0131r. Jean Jacques Rousseau ise Voltaire’in ak\u0131lc\u0131 deizmini romantik bir anlay\u0131\u015fla s\u00fcrd\u00fcren insand\u0131r. Filozofa g\u00f6re insanda do\u011fu\u015ftan mevcut olan iyilik ve adalet duygusu, sonradan k\u00f6t\u00fcl\u00fc\u011fe ve e\u015fitsizli\u011fe kaysa da ancak insan\u0131n tabiat\u0131nda var olan \u0131\u015f\u0131k ona yeniden yol g\u00f6stermeye yeterli olacakt\u0131r. Bu g\u00f6r\u00fc\u015fler Hristiyanl\u0131\u011f\u0131n do\u011fu\u015ftan g\u00fcnahk\u00e2r insan anlay\u0131\u015f\u0131na ve dolay\u0131s\u0131yla Hz. \u0130sa’n\u0131n kurtar\u0131c\u0131l\u0131\u011f\u0131 inanc\u0131na kar\u015f\u0131 \u00e7\u0131k\u0131\u015ft\u0131r, ayr\u0131ca kilisenin yol g\u00f6sterici rol\u00fcn\u00fcn ve ruhan\u00ee otoritesinin yerine akl\u00ee ayd\u0131nlanmay\u0131 koymaktad\u0131r. Fransa’daki bu felsef\u00ee c\u00fcretk\u00e2rl\u0131\u011f\u0131n temelinde, eski rejimin b\u00fct\u00fcn de\u011ferlerine k\u00f6kten sald\u0131r\u0131 psikolojisi yatmaktad\u0131r.<\/span><\/strong><\/p>\n

Newton fizi\u011finin Almanya’da olu\u015fturdu\u011fu deist etkisine, Kant’\u0131n<\/strong> felsefesinde de rastlanmaktad\u0131r. David Hume’un \u015f\u00fcpheci g\u00f6r\u00fc\u015flerinden hayli etkilenen Kant, Tanr\u0131’n\u0131n varl\u0131\u011f\u0131n\u0131n teorik ak\u0131lla ispatlanamayaca\u011f\u0131n\u0131 savunurken, asl\u0131nda deizmin temellerini Hume’dan sonra bir defa daha sarsm\u0131\u015ft\u0131r. Onu hem bir Hristiyan hem de bir deist k\u0131lan \u015fey, bir yandan din\u00ee inan\u00e7lar\u0131n teorik ak\u0131lla temellendirilemeyece\u011fini iddia ederek ak\u0131l ve inanc\u0131n sahalar\u0131n\u0131 ay\u0131rmas\u0131, \u00f6te yandan yer yer \u00f6zg\u00fcr irade ve vicdan kavram\u0131yla \u00f6zde\u015fle\u015fen pratik akl\u0131, din\u00ee ve ahl\u00e2k\u00ee tecr\u00fcbeye temel yapm\u0131\u015f olmas\u0131d\u0131r.<\/span><\/p>\n

Orta \u00c7a\u011f Avrupa’s\u0131n\u0131n k\u0131s\u0131r ve k\u0131s\u0131tl\u0131 fikir ve inan\u00e7 ikliminden Yeni \u00c7a\u011f’a girerken, yozla\u015ft\u0131r\u0131lm\u0131\u015f ve \u015firke bula\u015ft\u0131r\u0131lm\u0131\u015f Hristiyanl\u0131\u011f\u0131n ya\u015fad\u0131\u011f\u0131 teolojik buhran\u0131n ve Bat\u0131 medeniyetine has tarihi \u015fartlar\u0131n bir \u00fcr\u00fcn\u00fc olan deizmin, bir ekol ve ak\u0131m olarak \u0130slam Orta \u00c7a\u011f\u0131’ndaki bir benzeri bulunmamaktad\u0131r. Tanr\u0131’ya, O’nun \u00e2lemi yaratt\u0131\u011f\u0131na (asl\u0131nda yapt\u0131\u011f\u0131na) inanan, ancak eldeki tarihi verilere g\u00f6re peygamberli\u011fi gereksiz g\u00f6r\u00fcp, akl\u0131 esas alan felsef\u00ee bir anlay\u0131\u015fa kayd\u0131\u011f\u0131 san\u0131lan Eb\u00fb Bekir er-R\u00e2z\u00ee’nin bir deist oldu\u011funu s\u00f6yleyenler varsa da, bunlar temelsiz iddialard\u0131r ve kesinlikle felsef\u00ee bir ekol haline gelmedi\u011fi de a\u00e7\u0131kt\u0131r.<\/span><\/strong><\/p>\n

\u0130slam d\u00fc\u015f\u00fcncesinin temelini; Allah, \u00e2lem ve insan <\/em>m\u00fcnasebetlerini asla koparmamak veya zay\u0131flatmamak yakla\u015f\u0131m\u0131 olu\u015fturmaktad\u0131r. Esasen \u0130slam inan\u00e7 ilkelerine g\u00f6re Cenab-\u0131 Hak; faaliyeti, ilmi, hikmeti ve l\u00fctfuyla \u00e2leme her an m\u00fcdahale eden Y\u00fcce bir Varl\u0131kt\u0131r. Bu Y\u00fcce Varl\u0131k gerekti\u011finde \u00e2lemdeki gidi\u015fat\u0131 mucizeler yaratmak suretiyle yeniden yap\u0131land\u0131r\u0131r. Allah belli zamanlarda se\u00e7ti\u011fi peygamberler arac\u0131l\u0131\u011f\u0131yla insanlara mesajlar yollam\u0131\u015ft\u0131r. \u0130nsan da bunun kar\u015f\u0131s\u0131nda tak\u0131nd\u0131\u011f\u0131 tavra g\u00f6re de\u011fer kazan\u0131r. Yine insanlar bu Y\u00fcce Varl\u0131\u011fa dua ile isteklerini arz edip l\u00fctuf ve yard\u0131m\u0131n\u0131 ummaktad\u0131r ve Allah’a iletmek istedikleri her mesaj mutlaka yerini bulmaktad\u0131r. Allah ve insan aras\u0131nda n\u00fcb\u00fcvvet ve ibadet yollar\u0131yla belirli bir ileti\u015fimin oldu\u011funu kabul etmek \u0130slam’\u0131n temel inanc\u0131d\u0131r. Ayr\u0131ca \u0130slam dininin kutsal metni olan Kur’an’\u0131n laf\u0131z ve mana bak\u0131m\u0131ndan mucize oldu\u011fu, \u0130l\u00e2h\u00ee koruma alt\u0131nda bulundu\u011fu ve tarihen de bilindi\u011fi gibi asla tahrif edilmemi\u015f ve edilemeyecek oldu\u011fu hususu, M\u00fcsl\u00fcmanlar\u0131n ortak kanaatidir. Her ne kadar \u0130bn Teymiyye, F\u00e2r\u00e2b\u00ee, \u0130bn S\u00een\u00e2 ve \u0130bn R\u00fc\u015fd gibi \u0130slam \u00e2limlerinin baz\u0131 yorumlar\u0131, kas\u0131tl\u0131 insanlarca Deizme yakla\u015ft\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015fsa da, Bat\u0131’daki deist filozoflar\u0131n Yahudi-Hristiyan kutsal metinleri kar\u015f\u0131s\u0131ndaki ku\u015fkular\u0131, \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinin Kur’an’a bak\u0131\u015f a\u00e7\u0131lar\u0131nda kesinlikle v\u00e2rit olmam\u0131\u015ft\u0131r. Vahyin s\u0131hhati konusunda Bat\u0131’da beslenen bu ku\u015fku ve ink\u00e2r tavr\u0131 akla mutlak g\u00fcven<\/em> psikolojisini do\u011fururken, \u0130slam d\u00fc\u015f\u00fcn\u00fcrleri ya \u0130l\u00e2h\u00ee vahiyle sa\u011fl\u0131kl\u0131 akl\u0131n tam anlam\u0131yla uyu\u015ftu\u011funu<\/em> yahut daha fazla olarak vahyin ak\u0131l \u00f6tesi boyutlara da sahip oldu\u011funu<\/em> vurgulam\u0131\u015flard\u0131r. Yine \u0130slam’a g\u00f6re \u00e2lemdeki kanun\u00eelik (S\u00fcnnetullah=Adetullah=Tabiat kurallar\u0131) Allah’\u0131n isterse de\u011fi\u015ftirebilece\u011fi “me\u015f\u00eeet”inden ibaret oldu\u011fu i\u00e7in gerek mikro gerekse makro planda mutlak olarak Allah’\u0131n yarat\u0131c\u0131 g\u00fcc\u00fcne ba\u011f\u0131ml\u0131d\u0131r. Dolay\u0131s\u0131yla Allah ile \u00e2lem aras\u0131ndaki Yaratan-yarat\u0131lan ili\u015fkisi, deistlerin sapk\u0131n iddialar\u0131 gibi; bir defa olup bitmi\u015f ve art\u0131k s\u00f6z konusu edilmemesi gereken bir Yaratan-yarat\u0131lan ili\u015fkisi de\u011fildir. Allah’\u0131 \u00e2lemden ve insandan uzakla\u015ft\u0131ran yanl\u0131\u015f bir a\u015fk\u0131nl\u0131k anlay\u0131\u015f\u0131na sahip deist iddian\u0131n aksine, Allah “g\u00f6klerin ve yerin nurudur”<\/em> <\/span><\/strong>(Nur: 35)<\/span> ve insana “\u015fah damar\u0131ndan daha yak\u0131nd\u0131r.” <\/em><\/span><\/strong>(Kaf: 16)<\/span><\/p>\n

Amerikan Deistleri ve Siyonist ba\u011flant\u0131lar\u0131:<\/span><\/strong><\/span><\/p>\n

18. y\u00fczy\u0131l sonuna de\u011fin deizm, \u0130ngiliz, Frans\u0131z ve Alman ayd\u0131nlar\u0131 aras\u0131nda egemen dinsel g\u00f6r\u00fc\u015f durumuna gelmi\u015f, sonralar\u0131 Amerikal\u0131lar\u0131n da dinsel g\u00f6r\u00fc\u015flerinin bi\u00e7imlenmesinde \u00f6nemli rol oynam\u0131\u015ft\u0131r. Amerika’daki deist d\u00fc\u015f\u00fcn\u00fcrlerin aras\u0131nda en \u00f6nemlisi, Yahudi as\u0131ll\u0131 bir Siyonist Thomas Paine olmaktad\u0131r. Paine, Ak\u0131l \u00c7a\u011f\u0131 adl\u0131 eserinin ilk b\u00f6l\u00fcm\u00fcnde a\u00e7\u0131k bir \u015fekilde Hristiyanl\u0131\u011f\u0131, \u00f6zellikle de kurtulu\u015f akidesi ve vahiy anlay\u0131\u015f\u0131n\u0131 ele\u015ftiriyor. Kitab-\u0131 Mukaddes’teki vahiy, mucize, ahl\u00e2k, enkarnasyon ve evren hakk\u0131ndaki bilgileri a\u00e7\u0131k\u00e7a ele\u015ftirerek reddediyor ve \u00f6zellikle astronomi ilminin ortaya koydu\u011fu evren telakkisiyle uyu\u015fmazl\u0131\u011f\u0131n\u0131 g\u00f6stererek, di\u011fer deistler gibi bilime verdi\u011fi \u00f6nemi g\u00f6steriyordu. \u0130kinci b\u00f6l\u00fcmde ise, do\u011fal din anlay\u0131\u015f\u0131n\u0131 ortaya koyuyordu. B\u00f6ylece Paine, birinci b\u00f6l\u00fcmde y\u0131kmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 vahye dayal\u0131 Hristiyanl\u0131k yerine, ikinci b\u00f6l\u00fcmde akl\u0131 esas alan do\u011fal din sistemini anlatmaya \u00e7al\u0131\u015f\u0131yordu. K\u0131saca Paine, Paul Blanshard’a g\u00f6re Amerika tarihinde en \u00fcnl\u00fc \u00f6zg\u00fcr d\u00fc\u015f\u00fcn\u00fcr olup dinleri ele\u015ftirmi\u015f, ama g\u00fcya hem Tanr\u0131’ya hem de \u00f6l\u00fcms\u00fczl\u00fc\u011fe inanm\u0131\u015ft\u0131r.<\/span><\/strong><\/p>\n

D\u00fcnya Deistler Birli\u011fi (World Union of Deists)’nin web sitesinde, bu birli\u011fe \u00fcye olmak isteyenlerden \u00f6nce Paine’in bu eserindeki \u00f6\u011fretileri kabul etmeleri \u015fart ko\u015fulmaktad\u0131r.<\/span><\/strong><\/p>\n

Deistlerin Tanr\u0131’n\u0131n varl\u0131\u011f\u0131na dair arg\u00fcmanlar\u0131 \u015funlard\u0131r:<\/span><\/strong><\/span><\/p>\n

Deist yazarlara bak\u0131ld\u0131\u011f\u0131nda genellikle benzer sebeplerden dolay\u0131 y\u00fcce bir varl\u0131k<\/em> sonucuna ula\u015ft\u0131klar\u0131 ama peygamberlere, vahiyle gelen kutsal metinlere ve \u0130lahi Din prensiplerine ve gereklili\u011fine kar\u015f\u0131 \u00e7\u0131kt\u0131klar\u0131 anla\u015f\u0131lmaktad\u0131r. Bunlar a\u015fa\u011f\u0131da s\u0131ralanm\u0131\u015ft\u0131r.<\/span><\/strong><\/p>\n

Kozmolojik Arg\u00fcman:<\/span><\/strong> Bu arg\u00fcman, ilk neden ve nedensellik kan\u0131t\u0131d\u0131r. Hi\u00e7bir \u015fey, nedensiz olarak meydana \u00e7\u0131kmayacakt\u0131r, her \u015feyin bir nedeni vard\u0131r; her bir neden, ba\u015fka bir nedenin sonucu olmaktad\u0131r. Yani var olan her \u015feye, kendisinden \u00f6nce gelen bir \u015fey neden olmaktad\u0131r. Bu nedenlere bakarak, ilk nedene kadar inilecek olursa, Tanr\u0131 bulunacakt\u0131r. Tanr\u0131, var olma nedeni bulunmayan temel tek varl\u0131kt\u0131r. Evet, var olmaya ba\u015flayan her \u015feyin bir sebebi vard\u0131r, evren var olmaya ba\u015flam\u0131\u015ft\u0131r, demek ki evrenin bir sebebi vard\u0131r.<\/strong><\/span><\/p>\n

Do\u011fa Yasas\u0131 Arg\u00fcman\u0131:<\/span><\/strong> Bu arg\u00fcman teleolojik arg\u00fcman\u0131n farkl\u0131 bir yakla\u015f\u0131m\u0131d\u0131r. Do\u011fa yasas\u0131 arg\u00fcman\u0131na g\u00f6re, do\u011fada tutarl\u0131 ve tahmin edilebilir do\u011fa yasalar\u0131 oldu\u011fu i\u00e7in, bu yasalar\u0131 y\u00fcr\u00fcrl\u00fc\u011fe koyan bir de yasa koyucu olmas\u0131 laz\u0131md\u0131r. Bu yasa koyucu da y\u00fcce bir varl\u0131kt\u0131r. \u00d6zetle: Do\u011fay\u0131 y\u00f6neten do\u011fa yasalar\u0131 vard\u0131r, b\u00fct\u00fcn yasalar\u0131n bir de yasa koyucusu vard\u0131r, o da Allah’t\u0131r.<\/strong><\/span><\/p>\n

Teleolojik Arg\u00fcman:<\/span><\/strong> Buna ayr\u0131ca dizayn ya da tasar\u0131m arg\u00fcman\u0131 da diyenler vard\u0131r. Bu arg\u00fcmana g\u00f6re do\u011fal d\u00fcnyaya bakt\u0131\u011f\u0131m\u0131zda her \u015feyin kendi i\u015flevini yerine getirecek \u015fekilde en ince ayr\u0131nt\u0131s\u0131na kadar d\u00fczenlenmi\u015f ve ayarlanm\u0131\u015f oldu\u011funu g\u00f6rece\u011fimiz hat\u0131rlat\u0131l\u0131r. Bu da d\u00fczenleyen \u00fcst\u00fcn bir varl\u0131\u011f\u0131n kan\u0131t\u0131d\u0131r.<\/strong><\/span><\/p>\n

Deizmin iki ana formu vard\u0131r: Bunlar; 1- Eski deizm ve 2- Modern deizm olmaktad\u0131r.<\/span><\/strong><\/p>\n

Modern deistler;<\/span><\/strong> eski deizm inan\u0131\u015f\u0131n\u0131, modern felsefe ile birle\u015ftirerek g\u00fcn\u00fcm\u00fcz bilimiyle kullanmaya \u00e7al\u0131\u015fmaktad\u0131r. Bu do\u011frultuda da bir\u00e7ok yeni inan\u0131\u015f\u0131n \u00e7\u0131kmas\u0131na yol a\u00e7m\u0131\u015flard\u0131r. Eski deizm inan\u0131\u015f\u0131nda; Tanr\u0131 ile ki\u015fisel bir diyalog yahut kar\u015f\u0131la\u015fma m\u00fcmk\u00fcn g\u00f6sterilirken, g\u00fcn\u00fcm\u00fczde Tanr\u0131’n\u0131n insan\u00fcst\u00fc oldu\u011fu ve Tanr\u0131’y\u0131 anlaman\u0131n insan mant\u0131\u011f\u0131 s\u0131n\u0131rlar\u0131 i\u00e7inde olmad\u0131\u011f\u0131na inan\u0131lm\u0131\u015ft\u0131r. Ba\u015fka bir \u015fekilde ifade edilirse, bu anlay\u0131\u015fa g\u00f6re Tanr\u0131 Mutlak’t\u0131r; yarat\u0131lanlar ise g\u00f6rece ve g\u00f6relidir. Dolay\u0131s\u0131yla, g\u00f6rece ve g\u00f6reli hi\u00e7bir varl\u0131k Mutlak’la k\u0131yaslanamaz, oranlanamaz. Dolay\u0131s\u0131yla Mutlak; hi\u00e7bir \u015feyle, hi\u00e7bir tarzda, hi\u00e7bir yolda ilinti ve k\u0131yas kabul etmez. O’na hi\u00e7bir de\u011fer takdir edilemez. O Mutlak oldu\u011fundan, g\u00f6rece ve g\u00f6reli olan varl\u0131klar\u0131n s\u0131fatlar\u0131yla belirtilemez. Dolay\u0131s\u0131yla, k\u0131yasa ve oranlamaya dayal\u0131 anlay\u0131\u015f ve kabullerine g\u00f6re; O’na yak\u0131\u015ft\u0131r\u0131lacak bir s\u0131fat ne kadar y\u00fcksek d\u00fczeyli kabul edilirse edilsin ve ne kadar ideal olursa olsun, O’nu ifade edemez. Deizmde; evreni bir ilk nedenin sonucu olarak evrensel kanunlar \u00e7er\u00e7evesinde yaratan Tanr\u0131’n\u0131n, sonras\u0131nda deterministik olarak geli\u015fen olaylara m\u00fcdahalede bulunmad\u0131\u011f\u0131na<\/em> inan\u0131lmaktad\u0131r ki, bu her t\u00fcrl\u00fc k\u00fcfr\u00fcn ve k\u00f6t\u00fcl\u00fc\u011f\u00fcn kayna\u011f\u0131d\u0131r.<\/strong><\/span><\/p>\n

Deizm; her ne kadar \u00e7e\u015fitlilik i\u00e7eren, geni\u015f bir inan\u00e7 sapk\u0131nl\u0131\u011f\u0131 olsa da baz\u0131 de\u011fi\u015fmez temel kabulleri ve ilkeleri vard\u0131r. Temel felsefeleri ve ilkeleri \u015funlard\u0131r;<\/span><\/strong><\/p>\n

1- Yarat\u0131c\u0131 bir g\u00fc\u00e7 inanc\u0131, 2- Mant\u0131\u011f\u0131n bize do\u011frular\u0131 \u00f6\u011fretebilece\u011fi inanc\u0131, 3- Kehanetlerin, mucizelerin, dinsel dogmalar\u0131n, demagojilerin ve kayna\u011f\u0131 \u0130lahi ilan edilen dinlerin ink\u00e2r\u0131.<\/span><\/strong><\/p>\n

G\u00fcn\u00fcm\u00fczde standart Deizm konsepti d\u0131\u015f\u0131nda etkili alt dallar\u0131 da vard\u0131r:<\/span><\/strong><\/p>\n

Pandeizm: Pandeizm evrenin b\u00fct\u00fcn\u00fcn\u00fc Tanr\u0131 saymaktad\u0131r. Pandeizmde, her \u015fey Tanr\u0131’n\u0131n bir par\u00e7as\u0131d\u0131r. Tanr\u0131 her \u015feydir ve her \u015fey Tanr\u0131’d\u0131r. Pandeizme g\u00f6re Tanr\u0131’n\u0131n evrenden ayr\u0131 ve ba\u011f\u0131ms\u0131z bir varl\u0131\u011f\u0131 bulunmamaktad\u0131r. Tanr\u0131 do\u011fada, nesnelerde, insan d\u00fcnyas\u0131nda vard\u0131r. Her \u015fey Tanr\u0131’d\u0131r.<\/span><\/strong><\/p>\n

Panendeizm: Panendeizm, pandeizmde oldu\u011fu gibi evrenin kendisinin Tanr\u0131 oldu\u011funu, pandeizmden farkl\u0131 olarak ilk devindirici olan Tanr\u0131’n\u0131n evren ve t\u00fcm varl\u0131klar\u0131 \u00f6z\u00fcnden yaratt\u0131\u011f\u0131 ve a\u015fk\u0131n, evrenin bilincinde mutlak ve de\u011fi\u015fmez bir varl\u0131k olarak evrene egemen oldu\u011fu inanc\u0131d\u0131r. Panendeizme g\u00f6re her \u015fey Tanr\u0131’dan \u00e7\u0131km\u0131\u015ft\u0131r. Ruhun tek amac\u0131, olu\u015ftu\u011fu Tanr\u0131’ya ula\u015fmakt\u0131r. Bunun da yolu tek evrensel yasa olan evrim kurallar\u0131d\u0131r. Somut anlamda Tanr\u0131’n\u0131n b\u00fct\u00fcnle\u015fti\u011fi evrenin ve varl\u0131klar\u0131n, evrim ile diyalektik olarak de\u011fi\u015fime u\u011frad\u0131\u011f\u0131, geli\u015fimini tamamlad\u0131ktan sonra d\u00f6n\u00fc\u015f\u00fcn yine ezeli ve ebedi olan Tanr\u0131’ya olaca\u011f\u0131, bu geri d\u00f6n\u00fc\u015fte tek\u00e2m\u00fcl\u00fcn\u00fc tamamlayan ruhlar\u0131n da Tanr\u0131’ya kavu\u015faca\u011f\u0131na inan\u0131l\u0131r. Panendeizme g\u00f6re Tanr\u0131, hem de\u011fi\u015fmeyen (mutlak), hem de de\u011fi\u015fen (g\u00f6reli) bir varl\u0131kt\u0131r. Hem zaman\u0131n i\u00e7inde, hem d\u0131\u015f\u0131nda; hem sonlu, hem de sonsuzdur. Ayn\u0131 zamanda hem tikel, hem t\u00fcmel; hem neden, hem sonu\u00e7tur.<\/span><\/strong><\/p>\n

Sprit\u00fcel deizm: Sprit\u00fcel deizm kendi i\u00e7erisinde; meditasyon, tefekk\u00fcr, do\u011fa ile birle\u015fme, sezgi gibi durumlar\u0131 bar\u0131nd\u0131r\u0131r. Onlar da di\u011fer deistler gibi; Tanr\u0131’n\u0131n evrene m\u00fcdahale etti\u011fi inanc\u0131n\u0131, dinsel dogmalar\u0131 ve do\u011fa\u00fcst\u00fc varl\u0131klar\u0131 ve d\u00fcnyalar\u0131 asla do\u011fru bulmamaktad\u0131r. Sprit\u00fcel deizm, genel ve manevi varl\u0131\u011f\u0131 do\u011fada hissedilebilen tarifsiz bir Tanr\u0131 inanc\u0131 ta\u015f\u0131r. Sprit\u00fcel deistler sonsuz \u00f6d\u00fcl, reenkarnasyon, karma gibi inan\u00e7lara kar\u015f\u0131d\u0131r. Bu t\u00fcr deistler; literat\u00fcrde “sprit\u00fcel, fakat dinsel de\u011fil” ya da “sprit\u00fcel, fakat dini yok” ifadesiyle tan\u0131mlan\u0131r.<\/span><\/strong><\/p>\n

\u0130\u015fte g\u00f6r\u00fcl\u00fcyor ki, deizmin her t\u00fcrl\u00fcs\u00fc sapk\u0131nl\u0131kt\u0131r ve safsatad\u0131r; DE\u0130ZM, haks\u0131zl\u0131k ve ahl\u00e2ks\u0131zl\u0131\u011f\u0131n k\u0131l\u0131f\u0131 ve kayna\u011f\u0131d\u0131r. D\u00fcnya Deistler Birli\u011fi taraf\u0131ndan derlenmi\u015f olan baz\u0131 deistik kavramlar da bunun ispat\u0131d\u0131r.<\/span><\/strong><\/p>\n

Deizmde Mezhep;<\/span><\/strong> bir grup insan taraf\u0131ndan mant\u0131ks\u0131z inan\u0131\u015flara kay\u0131lmas\u0131d\u0131r. Tan\u0131m gere\u011fi Musevilik, Hristiyanl\u0131k ve \u0130slam birer mezhep say\u0131l\u0131r. \u00c7\u00fcnk\u00fc bu dinlerin m\u00fcritleri inanmak i\u00e7in Tanr\u0131 vergisi ak\u0131llar\u0131n\u0131 kullanmamaktad\u0131r. Ba\u015fka bir deyi\u015fle, mant\u0131ks\u0131z dogmatik \u00f6\u011fretilere ve hurafelere saplanm\u0131\u015flard\u0131r. Mesela; Tanr\u0131’n\u0131n Yahudilere hediye olarak mal ve m\u00fclk vermesi, \u0130sa’n\u0131n tekrar dirilmesi ve miraca y\u00fckselmesi, okuyup \u00fcfleyerek \u015fifa verme (okuyup \u00fcfleyerek \u015fifa bulunsayd\u0131, hi\u00e7 kimse akci\u011fer kanserinden ac\u0131 \u00e7ekmezdi, ayr\u0131ca her vaka ba\u015f\u0131na \u00f6zel sa\u011fl\u0131k kurulu\u015flar\u0131na milyonlarca dolar \u00f6denmek zorunda kal\u0131nmazd\u0131) ve Hz. Muhammed’in Cennete u\u00e7mas\u0131 gibi. T\u00fcm bunlar son derece yanl\u0131\u015f ve mant\u0131ks\u0131z iddialard\u0131r. \u00c7\u00fcnk\u00fc Deizm daima serbestli\u011fi, ba\u011f\u0131ms\u0131z d\u00fc\u015f\u00fcnmeyi ve akl\u0131 esas al\u0131r, Deizm i\u00e7in bir mezhebe ba\u011fl\u0131 olmak imk\u00e2ns\u0131zd\u0131r. Zaten Deizmin amac\u0131, insanlar\u0131 Hak dinden kopar\u0131p ba\u015f\u0131bo\u015f b\u0131rakmakt\u0131r.<\/strong><\/span><\/p>\n

Deizm: Dura\u011fan ve i\u00e7inde de\u011fi\u015fim bulundurmayan \u00f6\u011fretilerin, inan\u0131\u015flar\u0131n aksine, t\u00fcm insanlar\u0131n yapabildiklerinden daha y\u00fcce evrensel bir yarat\u0131c\u0131 g\u00fcc\u00fcn varl\u0131\u011f\u0131na y\u00f6nelik sonsuz inan\u00e7 ile insan\u0131n do\u011fu\u015ftan sahip oldu\u011fu akl\u0131yla do\u011fan\u0131n ve evrendeki kanun ve tasar\u0131m\u0131n ki\u015fisel g\u00f6zlemlerle onaylanmas\u0131d\u0131r. Yani ki\u015finin, kendi kendisinin Tanr\u0131s\u0131 yap\u0131lmas\u0131d\u0131r.<\/span><\/strong><\/p>\n

Deizme g\u00f6re Tanr\u0131:<\/span><\/strong> Do\u011fadaki tasar\u0131m ve kanunlar\u0131n kayna\u011f\u0131 olan evrensel yaratma g\u00fcc\u00fcn\u00fcn tamam\u0131d\u0131r. Ama art\u0131k ne k\u00e2inata ne de insanlara asla kar\u0131\u015fmamakta ve ba\u015f\u0131bo\u015f b\u0131rakmaktad\u0131r. Bu sap\u0131k d\u00fc\u015f\u00fcnce tuza\u011f\u0131 ile insanlar k\u00fcfre ve k\u00f6t\u00fcl\u00fc\u011fe kayd\u0131r\u0131lmaktad\u0131r.<\/strong><\/span><\/p>\n

Deizmde Vahiy ink\u00e2r\u0131:<\/span><\/strong> Deizmde vahiy bulunmamakla birlikte, vahiy kavram\u0131na farkl\u0131 anlamlar y\u00fcklendi\u011fine rastlan\u0131r. \u00d6rne\u011fin Thomas Paine vahyi \u015f\u00f6yle anlat\u0131r: Baz\u0131lar\u0131, “Tanr\u0131 kelam\u0131 yok mudur, vahiy yok mudur?” diye soracaklar belki. Ben buna evet derim, Tanr\u0131 kelam\u0131 ve vahiy vard\u0131r; ama Tanr\u0131 kelam\u0131 g\u00f6zlemledi\u011fimiz evrenin do\u011fal yasalar\u0131d\u0131r. Bu anlam\u0131yla tabiat; hi\u00e7bir insan\u0131n ne kar\u015f\u0131 \u00e7\u0131kabilece\u011fi, ne de de\u011fi\u015ftirebilece\u011fi bir \u0130lahi kel\u00e2md\u0131r ve Tanr\u0131 insana evrensel bir dille mesaj\u0131n\u0131 sunmaktad\u0131r.<\/strong><\/span><\/p>\n

Deizmde Ak\u0131ll\u0131 Tasar\u0131m:<\/span><\/strong> Ak\u0131ll\u0131 tasar\u0131mdan kas\u0131t do\u011fadaki yap\u0131lard\u0131r, mesela g\u00f6zlemlenebilir olan ve ak\u0131ll\u0131 bir tasar\u0131mc\u0131 gerektiren DNA’n\u0131n karma\u015f\u0131kl\u0131\u011f\u0131. Bu ba\u015fl\u0131k alt\u0131nda “YAPI”dan kastetti\u011fimiz, bir \u015feylerin sonsuz bir i\u015f birli\u011fi motifi ile planlanmas\u0131d\u0131r.<\/strong><\/span><\/p>\n

Deizmdeki Do\u011fal \u0130nan\u00e7 ya da Do\u011fal Din anlay\u0131\u015f\u0131:<\/span><\/strong> Do\u011fan\u0131n tasar\u0131mlar\u0131na, kanunlar\u0131n\u0131n ve akl\u0131n uygulanmas\u0131na dayal\u0131 Tanr\u0131 inanc\u0131d\u0131r.<\/strong><\/span><\/p>\n

Felsefe tan\u0131mlar\u0131:<\/span><\/strong> Varolu\u015f ilkelerinin ve ger\u00e7eklerinin \u00f6\u011fretisi, bilgi veya inan\u0131\u015ft\u0131r.<\/strong><\/span><\/p>\n

Mant\u0131k\/Ak\u0131l yakla\u015f\u0131mlar\u0131:<\/span><\/strong> Ger\u00e7eklere dayal\u0131 mant\u0131ksal \u00e7\u0131kar\u0131mlar\u0131 veya sonu\u00e7lar\u0131 \u015fekillendirmede kullan\u0131lan ruhani g\u00fc\u00e7 kayna\u011f\u0131d\u0131r.<\/strong><\/span><\/p>\n

Do\u011fal \u0130nan\u00e7 safsatalar\u0131:<\/span><\/strong> Peygamberlere ve getirdikleri Vahiylere dayal\u0131 olan g\u00f6kten inme dinlerin aksine, do\u011fan\u0131n tasar\u0131mlar\u0131n\u0131n\/kanunlar\u0131n\u0131n akl\u0131n uygulanmas\u0131na dayal\u0131 Tanr\u0131 inanc\u0131d\u0131r.<\/strong><\/span><\/p>\n

“G\u00f6kten inme din uydurmad\u0131r” sapk\u0131nl\u0131\u011f\u0131:<\/span><\/strong> Bu organize hale getirilmi\u015f bir Tanr\u0131’ya tap\u0131nma ve inanma anlay\u0131\u015f\u0131d\u0131r. Belli bir dinin (vahiyle gelen) belli \u00fcyeleri\/kurucular\u0131 ile Tanr\u0131’n\u0131n ileti\u015fim kurdu\u011fu bir sistem olmaktad\u0131r. Yukar\u0131da da s\u00f6ylenildi\u011fi gibi, herhangi bir s\u00f6zde g\u00f6kten inmi\u015f bir dine inanan bir m\u00fcrit Tanr\u0131ya de\u011fil, arac\u0131 olarak \u00e7al\u0131\u015fan ki\u015finin iddialar\u0131na inanm\u0131\u015f olmaktad\u0131r. B\u00fct\u00fcn bunlardan anla\u015f\u0131l\u0131yor ki, DE\u0130ZM, ba\u015ftan sona \u015feytanl\u0131k ve \u015farlatanl\u0131kt\u0131r. Akla, mant\u0131\u011fa, bilimsel olgulara ve vicdani duygulara ayk\u0131r\u0131d\u0131r. A\u00e7\u0131k ink\u00e2rc\u0131l\u0131ktan \u00e7ok daha sinsi ve tehlikeli bir \u015eeytan tuza\u011f\u0131d\u0131r!<\/strong><\/span><\/p>\n

Deizm ve Ateizm farkl\u0131 g\u00f6sterilse de asl\u0131nda ayn\u0131 kap\u0131ya \u00e7\u0131kmaktad\u0131r!<\/span><\/strong><\/span><\/p>\n

Ateizm, Deizm ile birebir ayn\u0131 \u015fey olmasa da sonu\u00e7lar\u0131 itibar\u0131yla ayn\u0131 yola \u00e7\u0131kmaktad\u0131r. Ateizm, Yarat\u0131c\u0131’y\u0131 t\u00fcmden reddederken, Deizm ise bir Yarat\u0131c\u0131 oldu\u011funu kabul ediyor g\u00f6r\u00fcnerek insanlar\u0131 k\u00fcf\u00fcr tuza\u011f\u0131na \u00e7ekmeye \u00e7al\u0131\u015fmaktad\u0131r. Deizm bilim ve akla dayand\u0131\u011f\u0131 iddias\u0131yla, di\u011fer t\u00fcm dinleri, kutsal kitaplar\u0131, vahiyleri ve iman esaslar\u0131n\u0131 ink\u00e2r yoluna sapm\u0131\u015ft\u0131r. Deizme g\u00f6re mutlak bilgiye ula\u015fmak i\u00e7in peygambere, papaza ya da imama gerek kalmam\u0131\u015ft\u0131r. Deizmde \u00f6nemli olan sadece insan\u0131n kendi sa\u011fduyusu ve akl\u0131n\u0131 kullanmas\u0131d\u0131r. Ateizm ile Deizm aras\u0131ndaki fark, Ateizmde; Tanr\u0131’n\u0131n var olmad\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fc, Deizmde ise; Tanr\u0131’n\u0131n var oldu\u011fu d\u00fc\u015f\u00fcncesi olmaktad\u0131r. Ancak geri kalan t\u00fcm y\u00f6nleri neredeyse ayn\u0131d\u0131r. Genel kabul g\u00f6ren, toplumda Deizm ve Ateizmin ayn\u0131 olmas\u0131d\u0131r. Deist ve ateistlerin sosyal anlamda ayn\u0131 safta yer almalar\u0131n\u0131n sebebi, Deizmin de Sek\u00fcler olmas\u0131d\u0131r. Oysa asl\u0131nda Deizm, Ateizme giden yolda sadece bir durakt\u0131r.<\/span><\/strong><\/p>\n

Deizm ve Evrim Teorisi irtibat\u0131.<\/span><\/strong><\/span><\/p>\n

Evrim teorisi, Charles Darwin’in ortaya s\u00fcrd\u00fc\u011f\u00fc, t\u00fcm canl\u0131lar\u0131n kendili\u011finden ve tesad\u00fcfen ortaya \u00e7\u0131kt\u0131klar\u0131ndan itibaren de\u011fi\u015fime u\u011frayarak, bug\u00fcnk\u00fc formlar\u0131na ula\u015ft\u0131\u011f\u0131 iddias\u0131d\u0131r. Temelinde canl\u0131lar\u0131n g\u00fc\u00e7s\u00fcz olduklar\u0131 yanlar\u0131n\u0131 bir sonraki nesile aktaramay\u0131p, s\u00fcrekli g\u00fc\u00e7l\u00fc par\u00e7alar\u0131n\u0131n gelecek nesillere ge\u00e7mesi sonucu, canl\u0131lar\u0131n ge\u00e7irdi\u011fi de\u011fi\u015fime dayanmaktad\u0131r. Evrim teorisi ile \u00f6zde\u015fle\u015fen en pop\u00fcler konu ise insan\u0131n maymundan evrimle\u015fti\u011fi safsatas\u0131d\u0131r. Pop\u00fcler olarak insan maymundan geldi\u011fi \u015feklinde bir teori, d\u00fcnya \u00e7ap\u0131nda evrim teorisi ile \u00f6zle\u015fse de evrim teorisinin as\u0131l d\u00fc\u015f\u00fcnce \u00f6gesi, g\u00fc\u00e7l\u00fc \u0131rk\u0131n ya da g\u00fc\u00e7l\u00fc \u00f6zelli\u011fin s\u00fcreklilik kazanmas\u0131d\u0131r. Bu da \u00f6zellikle Kelt Avrupa’s\u0131n\u0131n s\u00f6m\u00fcrgecilik d\u00f6neminde s\u00fcrekli kulland\u0131\u011f\u0131 (bir nevi ideolojisi) ve Afrika \u00fczerinde ac\u0131mas\u0131zl\u0131kla g\u00f6sterdi\u011fi bir s\u00f6m\u00fcrge arac\u0131d\u0131r. Evrim teorisi sayesinde Afrika’daki halklar s\u00f6m\u00fcrgele\u015ftirilmi\u015f, (o d\u00f6nemde insan ve maymun aras\u0131ndaki g\u00f6rd\u00fckleri siyahi Afrikal\u0131lara medeniyet getirdiklerini \u00f6ne s\u00fcrm\u00fc\u015flerdir) g\u00fc\u00e7s\u00fcz ve a\u015fa\u011f\u0131l\u0131k g\u00f6r\u00fclm\u00fc\u015f, beyaz \u0131rk\u0131n kendini \u00fcst\u00fcn g\u00f6rerek, bug\u00fcn bile devam eden bir sistemin kurucusu olmu\u015flard\u0131r. Beyaz \u0131rk; Afrikal\u0131lar\u0131 \u00f6yle a\u015fa\u011f\u0131 bir insan \u0131rk\u0131 saym\u0131\u015flar ki, Avrupa’da ad\u0131na insan hayvanat bah\u00e7eleri denen i\u011fren\u00e7 yerlerde, canl\u0131 hayvanlar gibi sergilemekten utanmam\u0131\u015flard\u0131r.<\/span><\/strong><\/p>\n

Semavi dinlerden Hristiyanl\u0131k ve Musevili\u011fin bozulmam\u0131\u015f k\u0131s\u0131mlar\u0131nda ve \u0130slam dininin kutsal kitab\u0131 olan Kur’an’da, insan\u0131n hi\u00e7bir \u015fekilde de\u011fi\u015fmeden yarat\u0131ld\u0131\u011f\u0131na inan\u0131l\u0131r. Bu sebepten semavi dinler, evrim teorisini k\u00f6kten b\u00e2t\u0131l saymaktad\u0131r. Ancak Deizm ise evrim teorisini savunmaktad\u0131r. \u00c7\u00fcnk\u00fc ayn\u0131 Siyonist kafalar\u0131n uydurmalar\u0131d\u0131r. Deizm akla ve vicdana ayk\u0131r\u0131 oldu\u011fu i\u00e7in, asl\u0131nda kolayca \u00e7\u00fcr\u00fct\u00fclebilen bir inan\u00e7 ya da felsefi ak\u0131md\u0131r. Yukar\u0131da de\u011findi\u011fimiz gibi; kat\u0131 Orta \u00c7a\u011f Katolik Avrupa’s\u0131n\u0131n bask\u0131lar\u0131 sonucunda, Protestanl\u0131k mezhebi gibi benzer bir ak\u0131mdan ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bug\u00fcn d\u00fcnyada ne yaz\u0131k ki giderek artmakta olan Deizm, ateistlerin aksine Tanr\u0131’n\u0131n ya da bir yarat\u0131c\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 kabul etmi\u015f g\u00f6r\u00fcn\u00fcp, m\u00fc’minlere tuzak kurmaktad\u0131r. Ancak Deizm bu yarat\u0131c\u0131n\u0131n neye dayand\u0131\u011f\u0131n\u0131, yarat\u0131c\u0131 fikrine ve ismine nereden ula\u015ft\u0131\u011f\u0131n\u0131 tam manas\u0131yla a\u00e7\u0131klayamamaktad\u0131r. \u00c7\u00fcnk\u00fc b\u00e2t\u0131ld\u0131r ve safsatad\u0131r<\/span><\/strong>.<\/span><\/p>\n

Deizmin temel amac\u0131:<\/span><\/strong> Te\u015fkilatlanm\u0131\u015f, kurumla\u015fm\u0131\u015f, kitab\u0131, peygamberi, ahireti, kaderi, ibadeti, haram\u0131, helali olan yani ilkeleri ve kurallar\u0131 olan dine kar\u015f\u0131 olmakt\u0131r. Bu anlay\u0131\u015fa g\u00f6re Tanr\u0131 bir kere en ba\u015fta d\u00fcnyay\u0131 yaratm\u0131\u015f, sonra elini ete\u011fini \u00e7ekip kendi haline b\u0131rakm\u0131\u015ft\u0131r. D\u00fcnyan\u0131n ve hayat\u0131n i\u015fleyi\u015fine bir daha kar\u0131\u015fmam\u0131\u015ft\u0131r. Tanr\u0131’ya sadece en ba\u015fta bir kerelik yarat\u0131c\u0131l\u0131k \u00f6zelli\u011fi (Hayy ismi) takm\u0131\u015f, bunun da ge\u00e7mi\u015fte kalan bir eylem oldu\u011funa inanm\u0131\u015flard\u0131r. Onlara g\u00f6re Tanr\u0131 d\u00fcnyan\u0131n gidi\u015fat\u0131ndan, yani tabiatta halen cereyan eden olaylardan al\u00e2kas\u0131zd\u0131r. Bu nedenle\u00a0Tanr\u0131’n\u0131n vahiy g\u00f6nderdi\u011fine inanmamakta, yani peygamberleri ve kitaplar\u0131 gereksiz saymaktad\u0131rlar. \u0130nsanlar\u0131n bireysel ve toplumsal hayatlar\u0131n\u0131, ticari, siyasi i\u015flerini d\u00fczenleyen, ahl\u00e2ki kural koyan bir dine inanmak nefislerini zorlamaktad\u0131r. A\u00e7\u0131k\u00e7a ink\u00e2rc\u0131l\u0131k, ak\u0131ls\u0131zl\u0131k ve ahl\u00e2ks\u0131zl\u0131klar\u0131n\u0131 ortaya koyaca\u011f\u0131ndan, b\u00f6yle bir sahtek\u00e2rl\u0131\u011fa ba\u015fvurmu\u015flard\u0131r.<\/strong><\/span><\/p>\n

Deizm, \u00f6nceleri muharref (bozuk) Hristiyanl\u0131\u011fa tepki olarak do\u011fsa da, \u015fimdi \u00f6zellikle \u0130slam’a sald\u0131rmakta ve M\u00fcsl\u00fcmanlar\u0131 sapt\u0131rmaya \u00e7al\u0131\u015fmaktad\u0131r.<\/span><\/strong><\/p>\n

Elbette M\u00fcsl\u00fcmanlar aras\u0131nda tam dindar, az dindar insanlar vard\u0131r. Ancak b\u00fct\u00fcn M\u00fcsl\u00fcmanlar Allah’a, peygamberlere, kitaplara, ahirete, kadere, harama, hel\u00e2le, ibadetlere inan\u0131rlar, bunlar\u0131n Hak, do\u011fru ve gerekli oldu\u011fundan \u015f\u00fcphe duymazlar, ama baz\u0131lar\u0131 nefisleri tembellik etti\u011fi i\u00e7in ibadetler konusunda gev\u015fek davran\u0131rlar.\u00a0“Ben M\u00fcsl\u00fcman\u0131m ama ahirete inanm\u0131yorum”<\/em> diyen bir M\u00fcsl\u00fcmana hi\u00e7 rastlanmam\u0131\u015ft\u0131r. Ahirete inanm\u0131yorsa o ki\u015fi zaten M\u00fcsl\u00fcman olmaktan \u00e7\u0131km\u0131\u015ft\u0131r. Biz, g\u00e2vurlar\u0131n \u00fcretti\u011fi kavram ve terimlerle de\u011fil, kendi terimlerimizle konu\u015fmal\u0131y\u0131z. Bizde; M\u00fc’min, M\u00fcsl\u00fcman, K\u00e2fir, M\u00fcnaf\u0131k, G\u00fcnahk\u00e2r gibi terimler vard\u0131r. Tanzimat’tan bu yana \u00f6zellikle M\u00fcsl\u00fcman T\u00fcrk d\u00fcnyas\u0131 \u00fczerinde Ha\u00e7l\u0131 Siyonist odaklar; bizi M\u00fcsl\u00fcmanl\u0131\u011f\u0131m\u0131zdan ve milli duygu ve duyarl\u0131l\u0131klar\u0131m\u0131zdan uzakla\u015ft\u0131rmak i\u00e7in akla hayale gelmedik \u00e7al\u0131\u015fmalar, projeler i\u00e7inde olmu\u015flard\u0131r. Beynelminelcilik, Enternasyonalizm, Pozitivizm, H\u00fcmanizm, Rasyonalizm, Materyalizm, Kom\u00fcnizm, Kapitalizm, Globalizm, Liberalizm, Ateizm, Deizm gibi bir s\u00fcr\u00fc izmler \u00fcretip, M\u00fcsl\u00fcman T\u00fcrkler aras\u0131na haric\u00ee ve d\u00e2hil\u00ee bedhahlar<\/em> kanallar\u0131yla yay\u0131lmaya \u00e7al\u0131\u015f\u0131lmaktad\u0131r.<\/span><\/strong><\/span><\/p>\n

Deizmin Yay\u0131lma \u015eartlar\u0131:<\/span><\/strong><\/p>\n

1- Emperyalist Projeler:<\/span><\/em><\/strong> Amerika, \u0130srail ve Avrupa merkezli Siyonist odaklar, Yahudi olmayanlar\u0131 yani Hristiyan, M\u00fcsl\u00fcman gibi ba\u015fka dinden olanlar\u0131 dinlerinden uzakla\u015ft\u0131rmak i\u00e7in pek \u00e7ok \u015feytan\u00ee tezg\u00e2hlar kurmu\u015flard\u0131r. Masonluk bunlardan birisi konumundad\u0131r. Son d\u00f6nemlerde yayg\u0131nla\u015ft\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131lan Deizm<\/strong> de onlar\u0131n bir tezg\u00e2h\u0131d\u0131r.\u00a0Nitekim son g\u00fcnlerde T\u00fcrkiye’de s\u00fcren Deizm tart\u0131\u015fmalar\u0131yla ilgili olarak New York merkezli Uluslararas\u0131 Ateist \u0130ttifak\u0131<\/strong> adl\u0131 bir dernek \u015fu a\u00e7\u0131klamay\u0131 yapm\u0131\u015ft\u0131r: “T\u00fcrkiye’de gen\u00e7lerin dinden uzakla\u015ft\u0131\u011f\u0131 konusu s\u0131cakl\u0131\u011f\u0131n\u0131 koruyor. Bu dogmac\u0131 \u015fahsiyetlerin kalbinde Deizm sayesinde bir \u00fcrperti uyanabilir ancak biz bu durumu ho\u015fnutlukla kar\u015f\u0131l\u0131yoruz.”<\/em><\/strong> <\/span><\/p>\n

2- Sahte \u0130slam \u00dcretme Giri\u015fimleri:<\/span><\/em><\/strong> Ha\u00e7l\u0131-Siyonist odaklar \u0130slam d\u00fcnyas\u0131n\u0131 dejenere etmek, k\u00f6lele\u015ftirmek, \u00e7\u00f6kertmek ve peri\u015fan etmek i\u00e7in b\u00fcy\u00fck projelerle, b\u00fcy\u00fck paralarla sahte cemaatler, tarikatlar, \u0130slamc\u0131 g\u00f6r\u00fcn\u00fcml\u00fc siyasi olu\u015fumlar \u00fcretmi\u015flerdir. Fetullah cemaatinden, I\u015e\u0130D\/DAE\u015e’e, Adnan Oktar’\u0131n kedicikler dininden, c\u00fcbbeli c\u00fcbbesiz pek \u00e7ok tarikata kadar bir s\u00fcr\u00fc k\u00fcfl\u00fc pasl\u0131, irinli ma\u011faralar bunlara \u00f6rnektir. Bunlara \u00f6zel g\u00f6revler verdiler.\u00a0Buna g\u00f6re \u0130slam’\u0131 temsil etmek \u00fczere \u00f6zel olarak \u00fcretilmi\u015f bu ki\u015fi ve gruplar, bilerek \u0130slam’\u0131 yanl\u0131\u015f ve \u00e7arp\u0131k tan\u0131tacaklar, M\u00fcsl\u00fcmanlara sa\u00e7ma sapan, \u0130slam’la al\u00e2kas\u0131 olmayan uydurmalar\u0131 belletecekler, akla mant\u0131\u011fa uymayan ilkel, gerici bir din \u00f6\u011fretecekler, gen\u00e7ler de “\u0130slam buysa, biz buna inanm\u0131yoruz” <\/em><\/strong>diyeceklerdi ve Deizme y\u00f6neleceklerdi.<\/span><\/p>\n

3- D\u00fcnyac\u0131l\u0131k ve Nefsin \u0130stekleri:<\/span><\/em><\/strong> Sek\u00fclerizm de denilen bir e\u011filim olup bu zihniyette olanlar, d\u00fcnyay\u0131 ve d\u00fcnya hayat\u0131n\u0131 tek ger\u00e7eklik olarak kabul etmektedir. Sadece bu d\u00fcnya hayat\u0131 i\u00e7in ya\u015fama, bu d\u00fcnya hayat\u0131nda maddi anlamda l\u00fcks ya\u015fama arzular\u0131 egemendir. Bu asl\u0131nda Modernizmin yayd\u0131\u011f\u0131 d\u00fcnyac\u0131 bir hayat felsefesidir. Buna g\u00f6re bilim ve teknoloji ilerledi. \u0130nsan hayat\u0131n\u0131 kolayla\u015ft\u0131ran aletler, e\u015fyalar, yollar ve y\u00f6ntemler icat edildi. D\u00fcnya hayat\u0131 \u00e7ekici k\u0131l\u0131nd\u0131, g\u00fcnah mubah say\u0131ld\u0131. E\u011flence, t\u00fcketim, salt d\u00fcnya merkezli maddeci bir ya\u015fama d\u00fczeni reklam edildi, insanlar salt bedeni l\u00fcks, konfor, e\u011flence i\u00e7inde tutucu bir hayata \u00f6zendirildi. Dolay\u0131s\u0131yla bu d\u00fcnyan\u0131n d\u0131\u015f\u0131nda ahiretin varl\u0131\u011f\u0131 reddedildi.\u00a0B\u00f6ylece Deizme y\u00f6nelindi.<\/span><\/p>\n

4- H\u00fcmanizm Felsefesi:<\/span><\/em><\/strong> H\u00fcmanizm, Tanr\u0131’ya kar\u015f\u0131 insan\u0131 Tanr\u0131la\u015ft\u0131rma<\/em><\/strong> felsefesidir. Bu, asl\u0131ndan sapt\u0131r\u0131lm\u0131\u015f bozuk Hristiyanl\u0131\u011f\u0131n Tanr\u0131 ad\u0131na insan\u0131 ezmesine, silmesine bir tepki olarak insan\u0131 Tanr\u0131la\u015ft\u0131rma e\u011filimidir. \u0130ncil ve tefsirleri yerine insan\u0131n yapt\u0131\u011f\u0131 bilimi, kilise sanat\u0131 yerine insan\u0131n yapt\u0131\u011f\u0131 sanat\u0131, dinin \u00f6nerdi\u011fi ahiret ve cennet yerine insan\u0131n bu d\u00fcnyada yapt\u0131\u011f\u0131 konfor cennetini \u00f6nemsemi\u015flerdi.\u00a0Dolay\u0131s\u0131yla H\u00fcmanizm, Tanr\u0131’n\u0131n hak, yetki ve g\u00f6revlerini insana vermektir.\u00a0Bunun neticesinde Tanr\u0131’y\u0131 g\u00f6ky\u00fcz\u00fcnde bir yerlere hapsettiler, “Sen d\u00fcnyaya, hayata ve bize kar\u0131\u015fma, hayat\u0131m\u0131z\u0131 biz insanlar kendi nefsimizin arzular\u0131na g\u00f6re d\u00fczenleriz”<\/em><\/strong> dediler. Yani Tanr\u0131’y\u0131 nesnele\u015ftirip, onun yerine tanr\u0131la\u015ft\u0131r\u0131lm\u0131\u015f insan\u0131 \u00f6zne haline getirdiler. “\u0130nsanlar cennet istiyorsa; biz cenneti bu d\u00fcnyada l\u00fcks, konfor, e\u011flence, israf ve t\u00fcketimle yapar\u0131z”<\/em><\/strong> dediler. B\u00f6ylece insanlar\u0131n sonsuz cennet talebini ve \u00f6zlemini bu d\u00fcnyan\u0131n k\u0131sac\u0131k hayat\u0131yla s\u0131n\u0131rland\u0131rmaya giri\u015ftiler. B\u00f6ylece Deizmin zemini de haz\u0131r hale getirildi.<\/span><\/p>\n

5- Yarat\u0131c\u0131’ya Hesap Vermeyi Reddetme ve Vicdani Endi\u015feleri Hafifletme D\u00fc\u015f\u00fcncesi:<\/span><\/em><\/strong> Ki\u015fi i\u015fledi\u011fi b\u00fct\u00fcn haramlar\u0131, yapt\u0131\u011f\u0131 g\u00fcnahlar\u0131, \u00e7irkinlikleri, haks\u0131zl\u0131klar\u0131, k\u00f6t\u00fcl\u00fckleri vicdan\u0131nda aklayabilmek ya da bunlar\u0131n do\u011furaca\u011f\u0131 azaplar\u0131, s\u0131k\u0131nt\u0131 ve rahats\u0131zl\u0131klar\u0131 bast\u0131rabilmek i\u00e7in ahireti, b\u00fcy\u00fck mahkemeyi, hesap verme g\u00fcn\u00fcn\u00fc ink\u00e2r etmeye y\u00f6nelir. Bu, bir t\u00fcr ki\u015finin kendisini aldatarak ger\u00e7eklerden ve ba\u015f\u0131na geleceklerden ka\u00e7ma giri\u015fimidir. \u0130\u015fte bunlar, Deizm denilen densiz ve dinsiz e\u011filimin sebepleridir.<\/span><\/p>\n

Peki, \u00c7are ve Y\u00f6ntem ne olmal\u0131d\u0131r?<\/span><\/strong><\/span><\/p>\n

Din ad\u0131na, insanlar\u0131 b\u0131kt\u0131rmaktan vazge\u00e7ilmeli ve m\u00fc’minlerin \u0130slam’dan yaka silkmesine izin vermemelidir. Sinir u\u00e7lar\u0131yla oynaman\u0131n kefareti, genellikle sinirlerin z\u0131play\u0131p isyana d\u00f6n\u00fc\u015fmesidir. Sadece ve taklidi bir zihniyetle, \u015fekle \u015femaile, k\u0131l\u0131k k\u0131yafete \u00f6nem vermekle ortak payda yakalanmas\u0131 m\u00fcmk\u00fcn de\u011fildir. \u0130nsanl\u0131k bir\u00e7ok deneyimden, s\u0131k\u0131nt\u0131dan, kavgadan, sava\u015ftan ge\u00e7mi\u015ftir. Bat\u0131 d\u00fcnyas\u0131, R\u00f6nesans’a omuz veren reformlara giri\u015fmi\u015ftir. M\u00fcsl\u00fcmanlar ise din\u00ee anlay\u0131\u015f\u0131 yenileme ve onarma hareketlerinden uzak anlay\u0131\u015fla ya\u015fam\u0131 dondurmu\u015f vaziyettedir. Ad\u0131na ister “Tecdid (Yenilenme-Yenileme)” denilsin, ister medeniyet devrimi denilsin, fark etmez. Bir an \u00f6nce Kur’an’\u0131n ilkeleri ve insanl\u0131k de\u011ferleriyle bar\u0131\u015f\u0131k, t\u00fcm insanlara huzur ve onur sa\u011flamay\u0131 ama\u00e7lay\u0131c\u0131 bir \u0130slam anlay\u0131\u015f\u0131n\u0131n tesisi gerekmektedir. Olmad\u0131\u011f\u0131 takdirde \u0130slam miras\u0131, n\u00fcfuzu yo\u011fun ama ruhu olmayan bir din olarak inan\u00e7 m\u00fczesinde mumya gibi sergilenecek, \u015fuursuz ve sorumsuz, taklit\u00e7i m\u00fc’minlerle meyyit-i m\u00fcteharrike (y\u00fcr\u00fcyen cenazeler) konumuna d\u00fc\u015feceklerdir. “T\u00fcrk \u0130slam sentezi” senaryolar\u0131yla; milli birlik, karde\u015flik ve manevi dirlik ba\u011flar\u0131m\u0131z\u0131 \u00e7\u00f6zm\u00fc\u015flerdir. \u0130slam dinine ger\u00e7ekten sad\u0131k olanlar\u0131n \u0130slam’dan ba\u015fka hi\u00e7bir b\u00e2t\u0131l sisteme ve otoriteye sad\u0131k olmamalar\u0131 gerekirken, din istismarc\u0131l\u0131\u011f\u0131 ve siyasal dindarl\u0131k insanlara; k\u00f6leli\u011fi ve k\u00f6r\u00fc k\u00f6r\u00fcne teslimiyeti emretmektedir. Ahl\u00e2kta \u00fcretimi olmayan ve s\u0131rf simge ve sembollerle yol tutan \u0130slamc\u0131l\u0131\u011f\u0131n, fikir ve erdemin k\u0131ymet verildi\u011fi insanl\u0131k medeniyetindeki kar\u015f\u0131l\u0131\u011f\u0131, \u00e7\u0131banba\u015f\u0131 olmaktan \u00f6teye ge\u00e7ememektedir. \u0130slamc\u0131l\u0131k k\u0131l\u0131f\u0131yla istismarc\u0131 siyasetin yalan, hile ve d\u00fczenbazl\u0131k manevralar\u0131yla diplomasi k\u00fclt\u00fcr\u00fc olu\u015fturabilece\u011fi yan\u0131lg\u0131s\u0131, h\u00fcr d\u00fc\u015f\u00fcnceyi temsil eden onurlu mahfillerde eksi karakter notuyla de\u011ferlendirilmektedir.<\/span><\/strong><\/p>\n

Maddiyat\u00e7\u0131l\u0131k ve faydac\u0131l\u0131\u011f\u0131n prim yapt\u0131\u011f\u0131 \u00e7a\u011f\u0131m\u0131zda, b\u00fct\u00fcn avantajlara ve onurlu bir ya\u015fama sahip olmalar\u0131 gerekirken, ne oldu da \u0130slam, uzak durulan bir din haline geliverdi? Hakikat kayna\u011f\u0131, huzur ve ahl\u00e2k liman\u0131 olan \u0130slam, ne de\u011fi\u015fti de Libya’dan \u0130talya’ya ka\u00e7an s\u0131\u011f\u0131nmac\u0131lar gibi, kendinden ka\u00e7anlara \u00e7aresizce bakan bir acizli\u011fe d\u00f6n\u00fc\u015f\u00fcverdi? \u00c7\u00fcnk\u00fc s\u00f6zde \u0130slamc\u0131 d\u00fc\u015f\u00fcncenin \u00f6nderlerinden, dinci iktidarlar\u0131n ahl\u00e2ki yozla\u015fmalar\u0131n\u0131 ele\u015ftirmeleri beklenirken tam aksine, pi\u015fkince onlar\u0131n pisliklerine fetva \u00fcretmi\u015flerdir. Ve b\u00f6ylece “Bizim din anlay\u0131\u015f\u0131m\u0131z b\u00f6yledir. \u0130badetleri yapar gibi g\u00f6r\u00fcnd\u00fc\u011f\u00fcn takdirde, her t\u00fcrl\u00fc \u015firretlik bizim \u0130slamc\u0131l\u0131\u011f\u0131m\u0131zda caizdir!”<\/strong> demi\u015flerdir. Lakin b\u00f6yle bir din anlay\u0131\u015f\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 devam ettirme ve yeni medeniyet devrimini ger\u00e7ekle\u015ftirme ihtimali sona ermi\u015ftir. Kald\u0131 ki, g\u00fcvenirlili\u011fi kalmam\u0131\u015f geleneksel din taklit\u00e7ili\u011finin bitti\u011fini iddia etmek b\u00fcy\u00fck bir tespit de\u011fil, sadece vak’ay\u0131 isimlendirmedir. \u0130slamc\u0131l\u0131k k\u0131l\u0131fl\u0131 din istismarc\u0131l\u0131\u011f\u0131, bug\u00fcnk\u00fc tan\u0131m ve yorumuyla tedav\u00fclden kalkm\u0131\u015f vaziyettedir. Ama ilgin\u00e7tir, taklit\u00e7i dincili\u011fin can \u00e7eki\u015fmesi uzad\u0131k\u00e7a, dindar say\u0131s\u0131nda bir d\u00fc\u015fme g\u00f6r\u00fclmemektedir. Ruhsuz ve \u015fuursuz dindarlar \u00e7o\u011fald\u0131k\u00e7a vicdanlar \u00f6lmekte, istismar vesilesi sahte dinler geni\u015fledik\u00e7e insanlar dinden \u00fcrkmektedir.<\/span><\/p>\n

“Bundan sonraki s\u00fcre\u00e7te, sahte dinlerin ve riyak\u00e2r-istismarc\u0131 dindar kesimlerin; yok olu\u015funun b\u00fcy\u00fck nova patlamas\u0131 gibi bir anda, enerjisi y\u00fcksek tansiyonla ve sonucu tam bir keskinlikle olaca\u011f\u0131 \u00f6ng\u00f6r\u00fclmektedir. Devrimci \u00f6zelli\u011fe sahip t\u00fcm peygamberler insanl\u0131\u011f\u0131n haf\u0131zas\u0131nda asalet ve onurlar\u0131yla ya\u015fay\u0131verecek, ama onlar\u0131n de\u011ferini de\u011fersizli\u011fe satanlar tarihin \u00e7\u00f6pl\u00fc\u011f\u00fcne at\u0131l\u0131p \u00e7\u00fcr\u00fcyeceklerdir”<\/span><\/em><\/strong> tespitleri yerindedir ve Adil D\u00fczen devrimi mutlaka ger\u00e7ekle\u015fecektir.<\/strong><\/span><\/p>\n

\u00a0<\/p>\n

\u00a0<\/p>\n","protected":false},"excerpt":{"rendered":"

\u00a0 “DE\u0130ZM” SAPKINLI\u011eI VE D\u0130NS\u0130ZL\u0130K SAFSATALARI \u00a0\u00a0\u00a0\u00a0 Deizm; “Her \u015feyi ve b\u00fct\u00fcn \u00e2lemleri yaratan bir Allah vard\u0131r, ancak bir peygambere ve kutsal metinlere ihtiya\u00e7 bulunmamaktad\u0131r.” \u015feklindeki sapk\u0131n ve b\u00e2t\u0131l bir d\u00fc\u015f\u00fcnce ak\u0131m\u0131d\u0131r. Asl\u0131nda bu ak\u0131ls\u0131z ve dayanaks\u0131z yakla\u015f\u0131m, ink\u00e2rc\u0131l\u0131\u011fa ve ba\u015f\u0131bo\u015f = kurals\u0131z ve yasaks\u0131z ya\u015famaya ge\u00e7irilen sahte bir inan\u00e7 k\u0131l\u0131f\u0131d\u0131r. Baz\u0131 M\u00fcsl\u00fcman gruplar ve […]<\/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-11386","post","type-post","status-publish","format-standard","hentry","category-ozel-yazilar"],"_links":{"self":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/11386","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=11386"}],"version-history":[{"count":0,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/11386\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/media?parent=11386"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/categories?post=11386"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/tags?post=11386"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}