{"id":6021,"date":"2020-11-21T22:00:00","date_gmt":"2020-11-21T22:00:00","guid":{"rendered":"https:\/\/www.millicozum.com\/mc\/2020\/11\/21\/bay-bekir-agirdir-en-sinsi-ve-tehlikeli-dogru-eksik-aktarilan-dogrulardir\/"},"modified":"2020-11-21T22:00:00","modified_gmt":"2020-11-21T22:00:00","slug":"bay-bekir-agirdir-en-sinsi-ve-tehlikeli-dogru-eksik-aktarilan-dogrulardir","status":"publish","type":"post","link":"https:\/\/www.millicozum.com\/mc\/ozel-yazilar\/bay-bekir-agirdir-en-sinsi-ve-tehlikeli-dogru-eksik-aktarilan-dogrulardir\/","title":{"rendered":"Bay Bekir A\u011f\u0131rd\u0131r! EN S\u0130NS\u0130 VE TEHL\u0130KEL\u0130 DO\u011eRU; EKS\u0130K AKTARILAN DO\u011eRULARDIR\u2026"},"content":{"rendered":"\n

\u00a0<\/p>\n

Bay Bekir A\u011f\u0131rd\u0131r!<\/span><\/strong><\/p>\n

EN S\u0130NS\u0130 VE TEHL\u0130KEL\u0130 DO\u011eRU;<\/span><\/strong><\/p>\n

EKS\u0130K AKTARILAN DO\u011eRULARDIR…<\/span><\/strong><\/p>\n

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

\u00c7\u00fcnk\u00fc bir ger\u00e7e\u011fin, kas\u0131tl\u0131 ve hesapl\u0131 olarak topluma eksik anlat\u0131lmas\u0131, onun dolayl\u0131 bi\u00e7imde \u00e7arp\u0131t\u0131lmas\u0131 ve sapt\u0131r\u0131lmas\u0131 ama\u00e7l\u0131d\u0131r. Bu nedenle \u0130slam Hukukunda: “G\u00f6rd\u00fcklerinin eksik anlat\u0131lmas\u0131, veya ilaveler kat\u0131lmas\u0131, YALANCI \u015eAH\u0130TL\u0130K” <\/em>say\u0131lm\u0131\u015ft\u0131r.<\/em><\/span><\/strong><\/p>\n

PKK hizmet\u00e7isi HDP’nin dolayl\u0131 destek\u00e7isi,[1] KONDA Ara\u015ft\u0131rma \u015eirketi y\u00f6neticisi, bir d\u00f6nem CHP Bilgi \u0130\u015flem g\u00f6revlisi, ayr\u0131ca kara para spek\u00fclat\u00f6r\u00fc ve ter\u00f6r-darbe organizat\u00f6r\u00fc Siyonist Yahudi George Soros’un besledi\u011fi TESEV \u00fcyesi olan <\/span><\/strong>Sn. Bekir A\u011f\u0131rd\u0131r<\/span><\/strong>’\u0131n, baz\u0131 ara\u015ft\u0131rma sonu\u00e7lar\u0131n\u0131 ve bunlar\u0131n yorumlar\u0131n\u0131 bir araya toplad\u0131\u011f\u0131: <\/span><\/strong>“Hikayesini Arayan Gelecek”<\/span><\/em><\/strong> <\/span>kitab\u0131nda, pek \u00e7ok do\u011fru ve yararl\u0131 saptamalar yer almaktad\u0131r. \u00dclke sorunlar\u0131m\u0131z\u0131n \u00e7\u00f6z\u00fcm\u00fcnde dikkate al\u0131nacak veriler ve bilgiler sunulmaktad\u0131r. Ancak bu sorunlar\u0131n ve bu olumsuz, hatta korkutucu sonu\u00e7lar\u0131n sadece ekonomik dengesizliklerden, bozuk ve ba\u015far\u0131s\u0131z y\u00f6netimlerden kaynakland\u0131\u011f\u0131 havas\u0131yla sunulmas\u0131… Bu tablonun olu\u015fmas\u0131nda ahl\u00e2ki ve manevi dejenerasyonun etkilerinin hi\u00e7 hesaba kat\u0131lmamas\u0131 ve yap\u0131lan anketlerin hi\u00e7birinde bu y\u00f6nde sorular\u0131n \u00f6zellikle sorulmamas\u0131… K\u0131saca bu toplumu etkileyen ve \u015fekillendiren <\/span><\/strong>iman, ahl\u00e2k ve maneviyat<\/span><\/em><\/strong> <\/span>konular\u0131n\u0131n g\u00fcndeme bile ta\u015f\u0131nmamas\u0131… <\/span><\/strong>Allah, Kitap, Peygamber, Ahiret ve Hesap<\/span><\/em><\/strong> yokmu\u015f<\/em><\/span><\/strong> gibi davran\u0131lmas\u0131:<\/span><\/strong><\/p>\n

1- Ya bu toplumu hi\u00e7 tan\u0131mayan bir CEHALET kaynakl\u0131d\u0131r.<\/span><\/strong><\/p>\n

2- Veya, ciddi ve ger\u00e7ek\u00e7i bir ara\u015ft\u0131rmac\u0131ya hi\u00e7 yak\u0131\u015fmayan bir GAFLET tavr\u0131d\u0131r.<\/span><\/strong><\/p>\n

3- Ya da, kas\u0131tl\u0131 bir gizleme ve gereksiz g\u00f6sterme HIYANET\u0130’yle toplum aldat\u0131lmaktad\u0131r.<\/span><\/strong><\/p>\n

\u00c7\u00fcnk\u00fc bir ara\u015ft\u0131rmac\u0131-yazar, kendisi inan\u00e7s\u0131z olabilir… Toplumun genelinden farkl\u0131 ve ayk\u0131r\u0131 d\u00fc\u015f\u00fcnebilir. Biz be\u011fenip benimsemesek de, herkesin inanc\u0131na ve hayat tarz\u0131na sayg\u0131yla yakla\u015f\u0131lmas\u0131 temel bir insan hakk\u0131 gere\u011fidir. Ama bir \u00fclkedeki sosyal ve ekonomik bozukluklarla, ahl\u00e2ki ve ailevi dejenerasyonlarla ilgili saptama ve yorumlar yaparken… Bu konularda do\u011fru sonu\u00e7lara varmay\u0131 ama\u00e7layan sorular sorarken, o toplumun Dinini, manevi ve ahl\u00e2ki de\u011ferlerini, Milli gelenek ve g\u00f6reneklerini yok farz eden bir yakla\u015f\u0131m, herhalde kas\u0131tl\u0131d\u0131r ve \u00f6n yarg\u0131l\u0131d\u0131r. Demek ki ama\u00e7; do\u011fru te\u015fhisler ve uygun tedaviler ortaya koymak de\u011fil, toplumu kendi saplant\u0131lar\u0131 ve safsatalar\u0131 do\u011frultusunda d\u00f6n\u00fc\u015ft\u00fcrme manip\u00fclasyonlar\u0131d\u0131r.<\/span><\/strong><\/p>\n

Rahmetli Erbakan Hocam\u0131z\u0131n: <\/span><\/strong>“Yanl\u0131\u015f\u0131n en tehlikeli ve tahrip\u00e7i olan\u0131; do\u011fruya en yak\u0131n olan yanl\u0131\u015flard\u0131r. \u00c7\u00fcnk\u00fc bu tav\u0131r; yanl\u0131\u015flar\u0131n do\u011fru san\u0131lmas\u0131n\u0131 ve insanlar\u0131n daha rahat aldat\u0131l\u0131p sapt\u0131r\u0131lmas\u0131n\u0131 kolayla\u015ft\u0131r\u0131r…” <\/span><\/em><\/strong>tespitleri olduk\u00e7a anlaml\u0131d\u0131r.<\/span><\/strong><\/p>\n

Evet, bir toplumdaki b\u00fct\u00fcn sorunlar irdelenirken, bunlar\u0131n \u00e7\u00f6z\u00fcm\u00fcne ait \u00f6neriler ve projeler \u00fcretilirken; ister M\u00fcsl\u00fcman, ister Hristiyan, ister Budist ve Brahman, ister Ateist ve Darwinist tak\u0131mdan olsunlar, o \u00fclkede ya\u015fayanlar\u0131n Dini yobazla\u015fma ve istismardan, ahl\u00e2ki dejenerasyon ve yozla\u015fmadan, ruhi ve manevi aray\u0131\u015f ihtiyac\u0131ndan ne kadar etkilendikleri ve nas\u0131l istismar edildikleri dikkate al\u0131nmadan, yararl\u0131 ve ba\u015far\u0131l\u0131 sonu\u00e7lara ula\u015fmak imk\u00e2ns\u0131zd\u0131r.<\/span><\/strong><\/p>\n

30 Eyl\u00fcl 2020 tarihli, FOX TV’de \u0130smail K\u00fc\u00e7\u00fckkaya’n\u0131n sabah program\u0131na kat\u0131lan Sn. Bekir A\u011f\u0131rd\u0131r, s\u00f6zlerinin bir yerinde ve hi\u00e7bir ilgisi olmad\u0131\u011f\u0131 halde: “\u0130sve\u00e7 ve \u0130ngiltere gibi geli\u015fmi\u015f \u00fclkelerden, hatta \u00fcniversite e\u011fitimli gen\u00e7 \u00e7iftlerden bile, gelip I\u015e\u0130D gibi \u0130SLAMCILARA kat\u0131ld\u0131klar\u0131 g\u00f6r\u00fclmektedir…” <\/em>\u015feklindeki talihsiz tespitleri de bunlar\u0131n kafa yap\u0131s\u0131n\u0131, \u00f6n yarg\u0131lar\u0131n\u0131 ve \u015fa\u015f\u0131 bak\u0131\u015f a\u00e7\u0131lar\u0131n\u0131 yans\u0131tmas\u0131 bak\u0131m\u0131ndan bize ipu\u00e7lar\u0131 sunmaktad\u0131r. Haddini a\u015fan ve g\u00e2vurlu\u011funu a\u00e7\u0131\u011fa vuran bir k\u00fcstahl\u0131kla: “\u0130slam d\u00fc\u015ft\u00fc\u011f\u00fc krizde \u00e7\u0131rp\u0131nmaktad\u0131r. Art\u0131k ayd\u0131nlanm\u0131\u015f <\/em>(yani Hristiyanl\u0131k gibi asl\u0131ndan uzakla\u015ft\u0131r\u0131lm\u0131\u015f ve yozla\u015ft\u0131r\u0131lm\u0131\u015f) bir \u0130slam olu\u015fturulmas\u0131 laz\u0131md\u0131r!” <\/em>diyen Fransa Cumhurba\u015fkan\u0131 Macron’la, b\u00fct\u00fcn dindar M\u00fcsl\u00fcmanlar\u0131 <\/span><\/strong>\u0130slamc\u0131 ve anar\u015fist <\/span><\/em><\/strong>sayan Bekir A\u011f\u0131rd\u0131r’\u0131n ne fark\u0131 kalacakt\u0131r?<\/span><\/strong><\/p>\n

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

\u00a0\u00a0\u00a0 \u015e\u0130\u0130R:<\/span><\/strong><\/p>\n

Milli \u00c7\u00f6z\u00fcm’den b\u00fct\u00fcn, ehli vicdana \u00e7a\u011fr\u0131d\u0131r<\/span><\/strong><\/span><\/p>\n

Ha\u00e7l\u0131n\u0131n han\u00e7er vurdu\u011fu, Vatan\u0131m\u0131n ba\u011fr\u0131d\u0131r<\/span><\/strong><\/span><\/p>\n

\u0130\u015fbirlik\u00e7i hainlerin, yapt\u0131\u011f\u0131 ba\u015f a\u011fr\u0131d\u0131r<\/span><\/strong><\/span><\/p>\n

Peki sen hangi tarafs\u0131n, say\u0131n Bekir A\u011f\u0131rd\u0131r…<\/span><\/strong><\/span><\/p>\n

Yaz\u0131k kalpleri m\u00fch\u00fcrl\u00fc, vicdanlar\u0131 sa\u011f\u0131rd\u0131r…<\/span><\/strong><\/span><\/p>\n

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

G\u00f6r\u00fcn\u00fc\u015fte M\u00fcsl\u00fcman T\u00fcrk, sanki gizli \u0130ngiliz<\/span><\/strong><\/span><\/p>\n

Milletin Dinine ters, belki kasten ilgisiz<\/span><\/strong><\/span><\/p>\n

Maneviyats\u0131z olur mu, toplumda ahl\u00e2k huzur<\/span><\/strong><\/span><\/p>\n

\u00c7al\u0131\u015f\u0131r m\u0131 hi\u00e7 motorsuz, bir araba dingilsiz…<\/span><\/strong><\/span><\/p>\n

Bak\u0131mla orman olur mu; ayr\u0131k otu, \u00e7im filiz…<\/span><\/strong><\/span><\/p>\n

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

Baz\u0131 ki\u015fi veya kesimlerin, \u00f6yle bilinerek yapt\u0131klar\u0131 birtak\u0131m huysuzluk ve yolsuzluklar\u0131 bahane ederek; “Atat\u00fcrk\u00e7\u00fcl\u00fck b\u00f6yledir, Atat\u00fcrk\u00e7\u00fcler \u015f\u00f6yledir…”<\/em> \u015feklinde t\u00f6hmete ve hakarete y\u00f6nelmeleri nas\u0131l asl\u0131nda Atat\u00fcrk’\u00fcn \u015fahs\u0131n\u0131 hedef alan bir haks\u0131zl\u0131k ve ahl\u00e2ks\u0131zl\u0131k ise; I\u015e\u0130D gibi ter\u00f6r \u00f6rg\u00fctlerini ve yine istismarc\u0131 tarikat ve siyasileri \u00f6rnek g\u00f6sterip “\u0130slamc\u0131lar \u015f\u00f6yledir, Dinciler b\u00f6yledir”<\/em> diyenlerin as\u0131l d\u00fc\u015fmanl\u0131klar\u0131 da \u0130SLAM’ad\u0131r ve b\u00f6ylece t\u00fcm M\u00fcsl\u00fcmanlar karalanmaya \u00e7al\u0131\u015f\u0131lmaktad\u0131r ki; bu a\u00e7\u0131k\u00e7a bir \u00e7arp\u0131tma ve sapt\u0131rmad\u0131r, hatta al\u00e7ak\u00e7a bir isnat ve iftirad\u0131r.<\/span><\/strong><\/p>\n

Evet, aile ve \u00e7evre ortam\u0131ndaki yanl\u0131\u015f din anlay\u0131\u015f\u0131ndan, dine \u015fa\u015f\u0131 bakan e\u011fitim sisteminden ve okullardan, baz\u0131 din adamlar\u0131n\u0131n ve dini kurumlar\u0131n akla ve vicdana uygunsuz yakla\u015f\u0131mlar\u0131ndan etkilenerek \u0130slam’dan so\u011fuyan, manevi ve uhrevi d\u00fc\u015f\u00fcnceden kopup uzakla\u015fan insanlar oldu\u011fu gibi; Dine, ahl\u00e2ki de\u011ferlere, manevi disipline d\u00fc\u015fman olarak yeti\u015ftirilen ink\u00e2rc\u0131 kafalar\u0131n, kanuni yapt\u0131r\u0131mlardan ve toplum bask\u0131s\u0131ndan kurtulacaklar\u0131n\u0131 sand\u0131klar\u0131 durumlarda her t\u00fcrl\u00fc h\u0131rs\u0131zl\u0131k, haks\u0131zl\u0131k ve hay\u00e2s\u0131zl\u0131\u011f\u0131, rahatl\u0131kla i\u015fledikleri de bir vak\u0131ad\u0131r. <\/span><\/strong><\/p>\n

Bu arada:<\/span><\/strong><\/p>\n

“Demokrasinin d\u00f6rt temel unsuru var. Ortak hayatta kendi olabilmek; kendi kimli\u011finle, k\u00f6keninle, inanc\u0131nla, dilinle, tercihlerinle, hayat tarz\u0131nla var olabilmek. Kendine ve \u00fclkeye dair kararlara ve s\u00fcre\u00e7lere kat\u0131labilmek. Kendine ve \u00fclkeye dair kararlara, gerek\u00e7elere, bilgilere ula\u015fabilmek, edinebilmek, bilebilmek. Kendine ve \u00fclkeye dair kararlar\u0131, s\u00fcre\u00e7leri denetleyebilmek. \u00d6z\u00fcnde bu denli sade olan demokrasiyi, her \u00fclke kendi ko\u015fullar\u0131 ve a\u00e7mazlar\u0131 \u00f6l\u00e7\u00fcs\u00fcnde \u00e7etrefille\u015ftiriyor.” <\/span><\/em><\/strong>(Hikayesini Arayan Gelecek- Sh: 349)<\/span> diyen Bay Bekir A\u011f\u0131rd\u0131r’a sormak laz\u0131md\u0131:<\/span><\/strong><\/p>\n

“Demokrasi ad\u0131na; “K\u00fcrtlere Anadilde E\u011fitim ve \u00d6zerk Y\u00f6netim”<\/em> gibi haklar\u0131n verilmesini yani T\u00fcrkiye’nin b\u00f6l\u00fcnmesini savundu\u011fu kadar; M\u00fcsl\u00fcmanlardan da, g\u00f6n\u00fcll\u00fc olarak ve inan\u00e7lar\u0131n\u0131n (ve demokratik haklar\u0131n\u0131n) gere\u011fi olarak: sadece ibadet ve mua\u015feret (toplumsal ahl\u00e2k ve edep) d\u00fczenlerini de\u011fil, Kur’an’a ve \u0130slami Kurallara dayanarak, akli, ilmi ve insani ihtiya\u00e7lara ve \u00e7a\u011fda\u015f \u015fartlara da uygun olarak haz\u0131rlayacaklar\u0131 bir <\/span><\/strong>Adil Hukuk Sistemini<\/span><\/em><\/strong> uygulamalar\u0131na ruhsat ve f\u0131rsat tan\u0131nmas\u0131na niye sahip \u00e7\u0131kmazlard\u0131?<\/span><\/strong><\/p>\n

\u0130slam’da z\u0131t gibi g\u00f6r\u00fcnen farzlar ve haramlar birbirlerini asl\u0131nda tamamlayan unsurlar olup Allah ve Resul\u00fcn\u00fcn, s\u0131rat-\u0131 m\u00fcstakimi g\u00f6stermek ve insanl\u0131\u011f\u0131 huzura ve refaha erdirmek i\u00e7in insanlara sunduklar\u0131 ve her M\u00fcsl\u00fcman’\u0131n uymakla y\u00fck\u00fcml\u00fc olduklar\u0131 kurallard\u0131r. Hem farzlar, hem haramlar, b\u00fct\u00fcnc\u00fcl olarak insan\u0131n hem fizyolojik hem psikolojik d\u00fcnyas\u0131 ile manev\u00ee hayat\u0131na y\u00f6n veren ve bunlar\u0131 idealize eden talimatlard\u0131r. <\/span><\/strong>Farzlar<\/span><\/strong>, Y\u00fcce Yarat\u0131c\u0131n\u0131n, inanan kullar\u0131ndan yap\u0131lmas\u0131n\u0131 kesin ve ba\u011flay\u0131c\u0131 \u015fekilde istedi\u011fi davran\u0131\u015flard\u0131r. <\/span><\/strong>Haram<\/span><\/strong> ise insanlar\u0131n kesin olarak sak\u0131nmas\u0131 gereken durumlard\u0131r. F\u0131k\u0131h usul\u00fcn\u00fcn ef’\u00e2l-\u0131 m\u00fckellefine dair bu iki kategorisi, keskin \u00e7izgilerle birbirlerinden ayr\u0131 ve farkl\u0131 olmalar\u0131na ra\u011fmen, sonu\u00e7lar\u0131 itibariyle birey ve toplumun d\u00fcnya ve ahiret saadetini sa\u011flamay\u0131 ama\u00e7lam\u0131\u015ft\u0131r. Farzlar\u0131 yerine getirmekle insan faziletlerle donanmakta, haramlardan sak\u0131nmakla \u00e7irkinliklerden ar\u0131nmakta ve korunmaktad\u0131r. <\/span><\/strong><\/p>\n

G\u00fcnah,<\/span><\/strong> \u0130slam’\u0131n i\u015flenmesini yasaklad\u0131\u011f\u0131, insan tabiat\u0131n\u0131n da ho\u015flanmad\u0131\u011f\u0131 k\u00f6t\u00fcl\u00fcklerin tamam\u0131d\u0131r. <\/span><\/strong>G\u00fcnahlar; <\/span><\/strong>\u015firk, yalan, faiz, zina, uyu\u015fturucu, aldatmak gibi keb\u00eere; i\u00e7ki, kumar masalar\u0131nda bulunmak, faiz yiyen, zina yapan; k\u0131saca haram i\u015fleyenlerle arkada\u015fl\u0131k yapmak gibi sa\u011f\u00eere olmak \u00fczere iki kategoride ele al\u0131nmaktad\u0131r. “Israr edilmesi halinde k\u00fc\u00e7\u00fck; isti\u011ffar edilmesi durumunda b\u00fcy\u00fck g\u00fcnah diye bir \u015fey kalmaz”[2] <\/em>me\u015fhur s\u00f6z\u00fcne dayan\u0131larak, adab\u0131na uygun tevbe ve isti\u011ffar ile s\u00fcrekli i\u015flenen k\u00fc\u00e7\u00fck ve b\u00fcy\u00fck g\u00fcnah\u0131n ba\u011f\u0131\u015flanaca\u011f\u0131n\u0131 bilmek laz\u0131md\u0131r.<\/span><\/strong><\/p>\n

G\u00fcnah i\u015fleyerek dengesiz davran\u0131\u015flar sergileyen bireylerin, i\u00e7inde ya\u015fad\u0131klar\u0131 aile ve toplumu olumsuz y\u00f6nde etkiledikleri tarihi ve sosyolojik bir ger\u00e7ek say\u0131lmaktad\u0131r. \u0130\u015flenen g\u00fcnahlar\u0131n, \u0130slam’\u0131n insanl\u0131k i\u00e7in \u00f6ng\u00f6rd\u00fc\u011f\u00fc ortak faydalar\u0131 engelleme ve \u0130lah\u00ee r\u0131zaya z\u0131t olmas\u0131 oran\u0131nda ortak bir insanl\u0131k su\u00e7u olarak da telakki edilmesi laz\u0131md\u0131r. Hz. Peygamber (SAV)’in, ‘Kim \u0130slam’da g\u00fczel bir \u00e7\u0131\u011f\u0131r a\u00e7arsa sevab\u0131 onad\u0131r. Ondan sonra onunla amel edenlerin, sevaplar\u0131ndan bir \u015fey eksilmeksizin, sevaplar\u0131n\u0131n bir misli de ona verilir. Ve yine<\/em> k<\/em><\/span><\/strong>im \u0130slam’da k\u00f6t\u00fc bir \u00e7\u0131\u011f\u0131r a\u00e7arsa, g\u00fcnah\u0131<\/span><\/em><\/strong> <\/span>onad\u0131r. Ondan sonra onunla amel edenlerin, g\u00fcnahlar\u0131ndan bir \u015fey eksilmeksizin g\u00fcnahlar\u0131n\u0131n bir misli de ona verilir’ <\/span><\/em><\/strong>hadisi, g\u00fcnah i\u015flemenin k\u00f6t\u00fc bir davran\u0131\u015f<\/span><\/strong> <\/span><\/em>ve \u00e7\u0131\u011f\u0131r kabul edildi\u011fini; bireyi ve toplumu ilgilendirdi\u011fini hat\u0131rlatmaktad\u0131r. Ve tabi, g\u00fcnah\u0131n bireyin psikolojisini bozmas\u0131 i\u00e7in, g\u00fcnah\u0131 i\u015fleyen ki\u015finin o g\u00fcnah\u0131n \u00e7irkinli\u011fine inanmas\u0131 laz\u0131md\u0131r. Aksi halde inanmayan insanlar k\u00f6t\u00fcl\u00fckten rahats\u0131z olmayacak ve inanc\u0131yla nefsi aras\u0131nda \u00e7at\u0131\u015fma ya\u015fanmayacakt\u0131r. Bu durum toplumda genel bir yozla\u015fmaya yol a\u00e7acakt\u0131r. <\/span><\/strong><\/p>\n

G\u00fcnahlar\u0131n Sosyolojik Sonu\u00e7lar\u0131<\/span><\/strong><\/p>\n

\u0130slam’da <\/span><\/strong>“ilm-i i\u00e7tima\u00ee”<\/span><\/em><\/strong> <\/span>denilen sosyoloji, <\/span><\/strong>“kendi toplumu b\u00fcnyesinde; sosyal y\u0131\u011f\u0131nlar\u0131n ve gruplar\u0131n, siyasal organizasyon i\u00e7indeki sebep ve sonu\u00e7lar\u0131n incelenmesini konu alan bir ilim dal\u0131d\u0131r.”<\/span><\/em><\/strong> <\/span>Ba\u015fka bir ifadeyle, statik ve dinamik a\u00e7\u0131s\u0131ndan toplumu ele alan, yap\u0131sal \u00f6zelliklerini ve de\u011fi\u015fmeyen ilkelerini inceleyip sonu\u00e7lar ortaya koyan bir bilim sahas\u0131d\u0131r. Evet sosyoloji, ifade edildi\u011fi gibi, toplumsal yap\u0131y\u0131, bu yap\u0131y\u0131 olu\u015fturan toplumsal grup ve toplumsal kurumlar ile toplumlar\u0131n ortak karakteristik davran\u0131\u015flar\u0131n\u0131 ve bu davran\u0131\u015flar\u0131n nedenlerini ve sonu\u00e7lar\u0131n\u0131 inceleyen bir ilim olmaktad\u0131r. Bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda bireyden topluma s\u0131\u00e7rayan g\u00fcnah ve k\u00f6t\u00fcl\u00fck i\u015fleme durumlar\u0131 da, elbette sosyolojinin konular\u0131ndand\u0131r. Sosyolojik ba\u011flamda toplumsal yap\u0131n\u0131n de\u011fi\u015fmesi birden \u00e7ok toplumsal de\u011fi\u015fkenle a\u00e7\u0131klan\u0131r. Kur’an-\u0131 Ker\u00eem ve Hadislerde toplumlar\u0131n helak edilme sebepleri aras\u0131nda, <\/span><\/strong>“Halk\u0131n ileri gelenlerinin azg\u0131nl\u0131klar\u0131yla bireylerin i\u015fledikleri b\u00fcy\u00fck, a\u00e7\u0131k ve yayg\u0131n g\u00fcnahlar”<\/span><\/em><\/strong> <\/span>oldu\u011fu vurgulanmaktad\u0131r. \u00c7\u00fcnk\u00fc g\u00fcnahlar, bireyden aileye, aileden topluma bula\u015f\u0131r. Bu sosyal ger\u00e7eklik, <\/span><\/strong>“toplumsal yap\u0131n\u0131n herhangi bir unsurunda meydana gelen de\u011fi\u015fme, toplumsal yap\u0131n\u0131n di\u011fer unsurlar\u0131n\u0131 da yava\u015f yava\u015f ve duruma g\u00f6re h\u0131zl\u0131 bir \u015fekilde etkiler”<\/span><\/em><\/strong> \u015feklindeki sosyolojik ilkeye de uygun bulunmaktad\u0131r. Hz. Peygamber (SAV), g\u00fcnahlar\u0131n gerek psikolojik, gerek fizyolojik olarak toplumu etkilemesine asla izin vermemi\u015f ve gere\u011fini yapm\u0131\u015ft\u0131r.<\/span><\/strong><\/p>\n

Sosyal psikolojinin alan\u0131, bireyin d\u0131\u015fa vurdu\u011fu davran\u0131\u015flar\u0131 saptayarak, toplumun di\u011fer fertleriyle nas\u0131l bir etkile\u015fime girdi\u011fini ara\u015ft\u0131rmakt\u0131r. Tutumlar bireylerin d\u0131\u015fa vurdu\u011fu davran\u0131\u015flar\u0131n belirleyici kal\u0131plar\u0131d\u0131r; sosyal ili\u015fkileri ya kolayla\u015ft\u0131r\u0131r ya da g\u00fc\u00e7le\u015ftirip zorla\u015ft\u0131r\u0131r. Sosyal ili\u015fkileri kolayla\u015ft\u0131r\u0131c\u0131 mahiyette olan tutumlar ayn\u0131 duygular\u0131 ve d\u00fc\u015f\u00fcnceleri benimseyenleri birle\u015ftirici olanlard\u0131r. Buna kar\u015f\u0131l\u0131k sosyal ili\u015fkileri zorla\u015ft\u0131r\u0131c\u0131 olanlar\u0131 ise fertleri birbirinden ay\u0131r\u0131r. Bu ba\u011flamda her sosyolojik olayda, mutlaka Dini ve psikolojik bir y\u00f6n ve etken bulunmaktad\u0131r. \u0130slam nokta-i nazar\u0131nda davran\u0131\u015f ve tutumlar\u0131n de\u011fer \u00f6l\u00e7\u00fctleri g\u00fcnah veya sevaplard\u0131r. Sosyal etkile\u015fim d\u00fczleminde bu z\u0131t kutuptaki eylemler, tutumlar\u0131 belirleyen temel d\u00fc\u015f\u00fcnce ve davran\u0131\u015flard\u0131r. Buna g\u00f6re davran\u0131\u015flar\u0131n anlamland\u0131r\u0131lmas\u0131n\u0131 sa\u011flayan temel de\u011fi\u015fkenler g\u00fcnah veya sevap gibi tutumlar\u0131 belirleyen veya y\u00f6nlendiren \u00f6l\u00e7\u00fctler konumundad\u0131r. <\/span><\/strong><\/p>\n

Genel inan\u00e7 ve ahl\u00e2k temelli sosyal bask\u0131, ayn\u0131 zamanda bir kontrol mekanizmas\u0131d\u0131r. Ki\u015finin, ahl\u00e2k kurallar\u0131, inan\u00e7lar\u0131, \u00f6rf ve \u00e2detleri sosyalle\u015fme s\u00fcreciyle do\u011frudan bireyin davran\u0131\u015f\u0131n\u0131 psikolojik olarak belirleyen i\u00e7 kontrol mekanizmas\u0131n\u0131 olu\u015ftururken; aile, kurumsalla\u015fm\u0131\u015f e\u011fitim, adli merciler ve devlet d\u0131\u015f kontrol sistemati\u011fini yap\u0131land\u0131rmaktad\u0131r. Birey ve toplumun huzur i\u00e7inde ya\u015famas\u0131, i\u00e7 ve d\u0131\u015f kontrol\u00fcn de\u011ferlerle \u00e7ak\u0131\u015fmas\u0131yla orant\u0131l\u0131d\u0131r. Bu nedenle sosyal kontrol, hem bireyin hem toplumun huzur ve istikrar\u0131 i\u00e7in \u00f6nemli say\u0131lmaktad\u0131r. \u0130slam d\u00fc\u015f\u00fcncesinde bireyin en g\u00fc\u00e7l\u00fc i\u00e7 kontrol mekanizmas\u0131; pozitif y\u00f6nden Allah sevgisi, negatif y\u00f6nden Allah korkusu olmaktad\u0131r. Bu duygular\u0131n temel \u00f6l\u00e7\u00fct\u00fc, g\u00fcndelik ya\u015fam prati\u011fine aktar\u0131lmas\u0131n\u0131n anahtar\u0131 olan “g\u00fcnah” ve “sevap”la olan ili\u015fkisiyle alakal\u0131d\u0131r. Bundan dolay\u0131 M\u00fcsl\u00fcman toplumlarda “g\u00fcnah”a ili\u015fkin tutumlar\u0131n g\u00f6r\u00fcn\u00fcr y\u00fczleri sosyolojik bir de\u011fere dayanmaktad\u0131r. ‘Mahalle bask\u0131s\u0131’ denilen kavram da, genel olarak sosyolojik bir olgudur. Baz\u0131 kesimler bunun istismar\u0131na kar\u015f\u0131 \u00e7\u0131ksalar da, toplum de\u011ferlerinin korunmas\u0131, nesillerin muhafazas\u0131 ve mill\u00ee dinamiklerin etkinliklerini s\u00fcrd\u00fcrmesi a\u00e7\u0131s\u0131ndan \u00f6nemli ve gerekli bir otokontrol mekanizmas\u0131d\u0131r<\/span><\/strong>.<\/span><\/p>\n

G\u00fcnahlar\u0131n Ekonomik Deformasyonlar\u0131 <\/span><\/strong><\/p>\n

B\u00fct\u00fcn ekonomik krizlerin nedenleri ara\u015ft\u0131r\u0131lsa, bunlar\u0131n \u0130slam’\u0131n g\u00fcnah sayd\u0131\u011f\u0131 eylemler oldu\u011fu anla\u015f\u0131lacakt\u0131r. Bu nedenler ara\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda, \u0130slam’\u0131n, ba\u015fta kebire sayd\u0131\u011f\u0131 faiz, israf, fuhu\u015f ve uyu\u015fturucu gibi g\u00fcnahlar oldu\u011fu ortaya \u00e7\u0131kacakt\u0131r. Bat\u0131l\u0131 ekonomistler, her ne kadar contextleri ayn\u0131, i\u00e7erikleri farkl\u0131 teorileri ileri s\u00fcrseler de, h\u00e2l\u00e2 \u0130slam’\u0131n \u00f6ng\u00f6rd\u00fc\u011f\u00fc ekonomik evol\u00fcsyona ula\u015famam\u0131\u015flard\u0131r. Bu ekonomistler, s\u00fcrekli maddesel tedbirler \u00fczerinde durmakta ve insan\u0131 olgunla\u015ft\u0131ran psikolojik ahl\u00e2ki de\u011ferleri yok saymaktad\u0131r. Oysa hangi \u00f6nlem al\u0131n\u0131rsa al\u0131ns\u0131n, hangi teori \u00fcretilirse \u00fcretilsin onu uygulayacak olan insand\u0131r. \u0130\u015fte <\/span><\/strong>\u0130slam<\/span><\/strong>, insan\u0131n b\u00fct\u00fcn psikolojisini, enlem ve boylam\u0131yla ku\u015fatacak \u015fekilde beynine ve g\u00f6nl\u00fcne; \u00f6nce sa\u011flam bir Allah sevgisini, ahiret muhasebesini ve ‘Kim zerre miktar\u0131 hay\u0131r yapm\u0131\u015fsa onu g\u00f6r\u00fcr; kim de zerre miktar\u0131 \u015fer (g\u00fcnah) i\u015flemi\u015fse onu g\u00f6r\u00fcr’[3] <\/em>olgusunu a\u015f\u0131lamaktad\u0131r. Bu olguyu namaz, zek\u00e2t, oru\u00e7, hac gibi ibadetlerle s\u00fcrekli besleyip, takviye eder ve zay\u0131flamas\u0131na kar\u015f\u0131 uyar\u0131r. Sonra, kul haklar\u0131n\u0131 devreye sokarak sosyalle\u015fmeyle (cemaat) kontrol mekanizmas\u0131n\u0131 devreye sokar, arkas\u0131ndan her biri, g\u00fcnah i\u015flemekten cayd\u0131r\u0131c\u0131 \u00f6nemli birer fakt\u00f6r olan ceza\u00ee m\u00fceyyideleri uygular. Bu duygulara sahip insan, karanl\u0131k gecede da\u011f ba\u015f\u0131nda iken bile g\u00fcnah i\u015fleyemezken, bu duygulardan yoksun olanlar, g\u00fcvenlik g\u00fc\u00e7lerinin bulunmad\u0131\u011f\u0131 her yerde, c\u0131mb\u0131zla yasa a\u00e7\u0131klar\u0131n\u0131 ara\u015ft\u0131r\u0131p bularak su\u00e7 i\u015fleme planlar\u0131n\u0131 yapmakta ve uygulamaktad\u0131r.<\/span><\/strong><\/p>\n

Hz. Peygamber’in (SAV), b\u00fct\u00fcn insanl\u0131\u011fa son tavsiyelerinden olu\u015fan Veda Hutbesi’nde, alt\u0131n\u0131 \u00e7izerek yasaklad\u0131\u011f\u0131 g\u00fcnahlardan biri de faiz uygulamas\u0131d\u0131r. Kur’an’\u0131n, faiz yiyenleri a\u011f\u0131r bir dille ele\u015ftirmesinin nedeni, insan hayat\u0131nda sebep oldu\u011fu y\u0131k\u0131mlard\u0131r:<\/span><\/strong><\/p>\n

“<\/span><\/em><\/strong>(Farkl\u0131 isim ve sistemler alt\u0131nda \u00e7e\u015fitli \u015fekillerde) Faiz (riba) yiyenler (ve faiz ekonomisini y\u00fcr\u00fctenler; d\u00fcnyada asla ayakta duramayacak, onurlu ve huzurlu ya\u015fayamayacak, k\u0131yamet g\u00fcn\u00fc ise) ancak \u015feytan \u00e7arpm\u0131\u015f (sara n\u00f6betine yakalanm\u0131\u015f) olan\u0131n kalk\u0131\u015f\u0131 gibi, (Allah’\u0131n kahr\u0131na u\u011fram\u0131\u015f) olmaktan ba\u015fka (bir tarzda) kalkamayacaklard\u0131r. Bu, onlar\u0131n: “Al\u0131m-sat\u0131m da ancak faiz gibidir” demelerinden (faizi hel\u00e2l g\u00f6rmelerinden ve faize fetva \u00fcretmelerinden) dolay\u0131d\u0131r. Oysa Allah, al\u0131\u015fveri\u015fi hel\u00e2l, faizi haram k\u0131lm\u0131\u015ft\u0131r. B\u00f6yle her kime Rabbinden bir uyar\u0131 ve yasaklama gelir de (faize) bir son verirse, art\u0131k ge\u00e7mi\u015f (d\u00f6nemdeki uygulamalar\u0131 ve kazand\u0131klar\u0131) kendisine kal\u0131r (ve ba\u011f\u0131\u015flan\u0131r; bundan sonraki) i\u015fi(nin ba\u015far\u0131s\u0131 ve bereketi) de Allah’a aittir. (Devlet ona hel\u00e2l ve hay\u0131rl\u0131 kazan\u00e7 yollar\u0131 g\u00f6stermelidir.) Kim de (cahili sisteme) geri d\u00f6nerek (faizli muameleye devam ederse), art\u0131k onlar ate\u015fin halk\u0131d\u0131r, orada s\u00fcrekli kalacaklard\u0131r.<\/span><\/em><\/strong> <\/span>[Not: <\/strong>Bu ayette “Elleziy ye’k\u00fcl\u00fc-r riba”<\/em><\/strong> (Faiz yiyen kimse) denmeyip; \u00e7o\u011ful olarak “Elleziyne ye’k\u00fclune-r riba”<\/em><\/strong> (Faiz yiyen kimseler) buyrulmas\u0131, yani, ismi mevsul\u00fcn, cemi m\u00fczekker salim <\/em><\/strong>kal\u0131b\u0131 ile getirilmi\u015f bulunmas\u0131; as\u0131l tehlikeli ve tahrip edici FA\u0130Z’in, ferdi riba muamelesinden ziyade bug\u00fcnk\u00fc gibi bir sistem halinde ve resmi m\u00fcesseseler (Banka \u015fubeleri) eliyle y\u00fcr\u00fct\u00fclen cinsinin oldu\u011funa dikkat \u00e7ekmek ama\u00e7l\u0131d\u0131r.]<\/span>”[4]<\/span><\/p>\n

“Faiz y\u00fcz\u00fcnden bor\u00e7 alt\u0131na giren nice insanlar, i\u015f adamlar\u0131, t\u00fcccarlar ve \u00fclkeler batmakta, psikolojik ve sosyolojik, hatta siyasal bunal\u0131ma sokulmakta ve bazen hayatlar\u0131 cinayet veya intiharla son bulmaktad\u0131r. Bir avu\u00e7 insan, faiz ekonomisiyle milyonlarca insan\u0131n al\u0131n terini, kazanc\u0131n\u0131 s\u00f6m\u00fcrmekte ve bu s\u00f6m\u00fcr\u00fcy\u00fc \u00e7arka d\u00f6n\u00fc\u015ft\u00fcrerek ekonomik \u00e7\u00f6k\u00fcnt\u00fcyle beraber toplumsal \u00e7\u00f6k\u00fcnt\u00fcy\u00fc de h\u0131zland\u0131rmaktad\u0131r. Ekonomik krizler; globalle\u015fme, uluslararas\u0131 ve b\u00f6lgesel entegrasyonlar\u0131n \u00f6nem kazanmas\u0131, d\u0131\u015f ticarette serbestle\u015fme, b\u00fcy\u00fck pazarlar, s\u00fcre\u00e7 i\u00e7erisinde \u00fcretim, istihdam, ani konjonkt\u00fcrel hareketler ve dalgalanmalarda depresyon, hiperenflasyon, i\u015fsizlik gibi nedenlerle ortaya \u00e7\u0131karsa da, b\u00fct\u00fcn bunlar\u0131n temelinde, yukar\u0131da say\u0131lan ve Allah’\u0131n haram etti\u011fi faiz, israf, fuhu\u015f, gibi g\u00fcnahlar yatmaktad\u0131r. Ba\u015fta faizin neden oldu\u011fu krizler; siyasal istikrar, d\u00fczen, g\u00fcven ve istikrar\u0131 temin edecek yap\u0131sal reformlar, anayasal, yasal, kurumsal d\u00fczenlemeler, mal\u00ee disiplin, mal\u00ee sorumluluk ve esnek kur sistemi gibi makro \u00f6nlemlerle atlat\u0131lamad\u0131klar\u0131 gibi, sanayi-ticar\u00ee kurulu\u015flar\u0131n, kalite y\u00f6netimi, strateji, insan kaynaklar\u0131, de\u011fi\u015fim m\u00fchendisli\u011fi, y\u00fcksek kalite, d\u00fc\u015f\u00fck maliyet ve etkin hizmet gibi ba\u015fvuracaklar\u0131 mikro \u00f6nlemlerle de krizleri atlatmada yeterli olmamaktad\u0131r.”[5]<\/span><\/em><\/strong><\/p>\n

De\u011fer Kavram\u0131 ve Kurumlar\u0131<\/span><\/strong><\/p>\n

\u0130nsan\u0131n davran\u0131\u015f\u0131 de\u011ferleriyle \u015fekillenip anlam kazan\u0131r. Birey sahip oldu\u011fu de\u011ferlere uygun tutum ve davran\u0131\u015flar ortaya koyacakt\u0131r. Toplumsal b\u00fct\u00fcn\u00fcn bir par\u00e7as\u0131 olarak birey hayat\u0131n\u0131 bu kadar derinden etkileyen de\u011ferleri edinirken i\u00e7inde bulundu\u011fu grup, kurum vb. ba\u011flamlardan ayr\u0131 d\u00fc\u015f\u00fcn\u00fclmesi imk\u00e2ns\u0131zd\u0131r. Hayat boyu birlikte olunan \u00e7e\u015fitli grup ve kurumlarda ger\u00e7ekle\u015fen planl\u0131 ya da plans\u0131z \u00f6\u011frenmelerin tamam\u0131 bireyin de\u011ferler sistemini olu\u015fturmas\u0131na katk\u0131 sunmaktad\u0131r. Bazen olumlu bir \u00f6rnek ona “neyin yapmaya de\u011fer”<\/em> oldu\u011funu anlat\u0131rken bazen de olumsuz bir \u00f6rnek “neyin de\u011fersiz oldu\u011fu”<\/em> konusunda fikir y\u00fcr\u00fct\u00fcp sonuca ula\u015fmas\u0131n\u0131 sa\u011flamaktad\u0131r. Toplumsal yap\u0131y\u0131 olu\u015fturan ekonomi, siyaset, aile, hukuk, e\u011fitim ve din gibi temel kurumlar\u0131n hepsi kendisine ait de\u011ferleri bar\u0131nd\u0131r\u0131r ve bu kurumlar\u0131n mensuplar\u0131n\u0131n da bu de\u011ferleri benimsemeleri ama\u00e7lan\u0131r. <\/span><\/strong><\/p>\n

De\u011ferler;<\/span><\/strong> <\/span>birey davran\u0131\u015flar\u0131n\u0131 y\u00f6nlendiren g\u00fc\u00e7 olmalar\u0131 y\u00f6n\u00fcyle psikolojiyi, toplumsal bir olgu olmalar\u0131 y\u00f6n\u00fcyle sosyolojiyi ve k\u00fclt\u00fcrden k\u00fclt\u00fcre de\u011fi\u015febilen bir yap\u0131 arz etmeleri ile de antropolojiyi ilgilendiren kavram ve kurumlard\u0131r. De\u011ferlerin bu \u00e7ok y\u00f6nl\u00fc yap\u0131s\u0131 “de\u011fer” kavram\u0131n\u0131n tan\u0131mlanmas\u0131nda farkl\u0131 bak\u0131\u015f a\u00e7\u0131lar\u0131n\u0131n olu\u015fmas\u0131na sebep olmu\u015f ve bir\u00e7ok de\u011fer tan\u0131m\u0131 yap\u0131lm\u0131\u015ft\u0131r.<\/span><\/strong> Dilbilimsel olarak <\/strong><\/span>“de\u011fer, bir \u015feyin \u00f6nemini belirlemeye yarayan \u00f6l\u00e7\u00fc, bir \u015feyin de\u011fdi\u011fi kar\u015f\u0131l\u0131k”,<\/span><\/em><\/strong> e\u011fitime bakan y\u00f6n\u00fcyle de <\/span><\/strong>“Bir varl\u0131\u011f\u0131n ruhsal, toplumsal, ahl\u00e2ksal ya da g\u00fczellik y\u00f6n\u00fcnden ta\u015f\u0131d\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclen y\u00fcksek ya da yararl\u0131 nitelik.” <\/span><\/em><\/strong>olarak tan\u0131mlanm\u0131\u015ft\u0131r. (TDK). \u00d6te yandan de\u011fer tan\u0131mlamalar\u0131 yap\u0131l\u0131rken inan\u00e7, e\u011filim, norm, kanaat, normatif standartlar ve tutumlar gibi kavramlara s\u0131k s\u0131k at\u0131fta bulunulmas\u0131 ka\u00e7\u0131n\u0131lmazd\u0131r.<\/span><\/strong> De\u011fer kavram\u0131 bu kavramlar\u0131n her biriyle bir y\u00f6n\u00fcyle ili\u015fkili olsa da nevi \u015fahs\u0131na m\u00fcnhas\u0131r bir anlam b\u00fct\u00fcnl\u00fc\u011f\u00fcne sahip bulunmaktad\u0131r. Onurlu bir ya\u015fam i\u00e7in insan eylemlerini y\u00f6nlendiren korku ve disiplinden ziyade, de\u011ferler olmal\u0131d\u0131r. Korkudan kaynaklanan disiplin, korku kayna\u011f\u0131 ortadan kalkt\u0131\u011f\u0131 zaman kaybolacakt\u0131r. De\u011ferlerden kaynaklanan i\u00e7 disiplin ise, de\u011fer de\u011fi\u015fmedi\u011fi s\u00fcrece devaml\u0131d\u0131r. \u0130nsan eylemleri \u00fczerinde g\u00fc\u00e7l\u00fc bir etkiye sahip olan de\u011ferler herhangi bir toplumsal bask\u0131ya gerek kalmaks\u0131z\u0131n davran\u0131\u015fa d\u00f6n\u00fc\u015fmeye ba\u015flayacakt\u0131r. Bu ise, de\u011ferlerin i\u00e7selle\u015ftirilmesini gerekli k\u0131lmaktad\u0131r.<\/strong><\/span><\/p>\n

Din ve De\u011ferler \u0130rtibat\u0131!<\/span><\/strong><\/p>\n

Din, <\/span><\/strong>bireysel ve toplumsal hayata y\u00f6n veren en \u00f6nemli \u00f6\u011f\u00fct ve taleplere sahip olmas\u0131 y\u00f6n\u00fcyle etkin bir de\u011fer sa\u011flay\u0131c\u0131d\u0131r. Bireyler dini \u00f6z\u00fcmserken dinden gelen de\u011ferleri de \u00f6z\u00fcmserler; dinin de\u011fer verdiklerine de\u011fer verir; az\u0131msad\u0131klar\u0131n\u0131 ise az\u0131msam\u0131\u015f olurlar. <\/span><\/strong>“\u015eahadet”<\/span><\/em><\/strong> <\/span>kavram\u0131n\u0131n M\u00fcsl\u00fcmanlar aras\u0131nda vatan savunmas\u0131yla birlikte kutsi bir itibar g\u00f6rmesi… \u0130slam kaynaklar\u0131n\u0131n anne babaya dair \u00f6\u011f\u00fctlerindeki vurgunun neticesi olarak toplumumuzda modern hayat\u0131n b\u00fct\u00fcn y\u0131prat\u0131c\u0131 d\u00f6n\u00fc\u015ft\u00fcrmelerine ra\u011fmen h\u00e2l\u00e2 g\u00fcc\u00fcn\u00fc koruyan ebeveyne sayg\u0131 d\u00fc\u015f\u00fcncesi… Ve yine M\u00fcsl\u00fcman toplumlarda <\/span><\/strong>“Hel\u00e2l”<\/span><\/em><\/strong>, <\/span><\/strong>Yahudi toplumunda da <\/span><\/strong>“Ko\u015fer” <\/em><\/span><\/strong>g\u0131da hassasiyeti; dinin de\u011fer sa\u011flay\u0131c\u0131 olarak sahip oldu\u011fu etkinlikleri akla getiren unsurlard\u0131r. <\/span><\/strong>Din asl\u0131nda \u00f6nemli bir de\u011fer sa\u011flay\u0131c\u0131 olmakla beraber maalesef, Bat\u0131’daki ayd\u0131nlanma sonras\u0131 de\u011fer alan\u0131ndaki etkin konumu giderek zay\u0131flam\u0131\u015ft\u0131r. Bu durumu toplumlarda meydana gelen ahl\u00e2ki \u00e7\u00fcr\u00fcmeyle ili\u015fkilendirenler hakl\u0131d\u0131r. Bir\u00e7ok alanda uzman ara\u015ft\u0131rmac\u0131lar \u00f6zellikle bat\u0131 toplumunda meydana gelen ahl\u00e2ki yozla\u015fmay\u0131 Dini de\u011fer kayb\u0131na ba\u011flamaktad\u0131r. Her ne kadar din, sadece bir ahl\u00e2ki de\u011ferler ve kurallar b\u00fct\u00fcn\u00fcne indirgenemese de, de\u011ferler her dinin \u00f6nemli bir k\u0131sm\u0131n\u0131 olu\u015fturmaktad\u0131r. <\/span><\/p>\n

Gen\u00e7lerde Dini D\u00fcnya G\u00f6r\u00fc\u015fleri ve Sonu\u00e7lar\u0131<\/span><\/strong><\/p>\n

D\u00fcnya g\u00f6r\u00fc\u015f\u00fc, baz\u0131 bilim adamlar\u0131nca; “bir \u015fahs\u0131n, ya da bir grup insan\u0131n evren, Yarat\u0131c\u0131, insanl\u0131k, gelecek ve benzeri konularda sahip oldu\u011fu inan\u00e7lar, d\u00fc\u015f\u00fcnceler, tav\u0131rlar ve de\u011ferler b\u00fct\u00fcn\u00fcne; bizi \u00e7evreleyen d\u00fcnya ve i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z toplumla ilgili felsefi, sosyo-politik, estetik, bilimsel g\u00f6r\u00fc\u015flerin tamam\u0131na verilen ad”<\/em> \u015feklinde tan\u0131mlanmaktad\u0131r. Tarihsel olarak dinin d\u00fcnya g\u00f6r\u00fc\u015flerinin olu\u015fmas\u0131nda etkin bir rol\u00fcn\u00fcn oldu\u011fu a\u00e7\u0131kt\u0131r. Bu etki bazen dine dayal\u0131 d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn benimsenmesi tarz\u0131nda olaca\u011f\u0131 gibi dini ele\u015ftiri amac\u0131yla da olsa d\u00fcnya g\u00f6r\u00fc\u015fleriyle irtibatland\u0131r\u0131lm\u0131\u015ft\u0131r. Burada d\u00fcnya g\u00f6r\u00fc\u015flerinin ideolojilerden farkl\u0131 oldu\u011funu belirtmekte yarar vard\u0131r. Her insan fark\u0131nda olsun veya olmas\u0131n bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne sahiptir, ancak bir ideolojiye sahip olmas\u0131 zorunlu de\u011fildir. Bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc ki\u015finin bilin\u00e7li \u00e7abalar\u0131 sonucu olu\u015ftu\u011fu gibi bir k\u00fclt\u00fcr i\u00e7erisinde fark\u0131na var\u0131lmadan \u00f6\u011frenilebilir. D\u00fcnya g\u00f6r\u00fc\u015fleri, insanlar\u0131n hayat\u0131n\u0131 anlamland\u0131rmalar\u0131nda, kimlik kazanmalar\u0131nda ve davran\u0131\u015flar\u0131n\u0131 kontrol etmelerinde \u00f6nemli fonksiyon icra ederler. Ayr\u0131ca, fertlerin d\u00fcnya g\u00f6r\u00fc\u015flerine g\u00f6re hareket etme e\u011filiminde olduklar\u0131n\u0131 belirtmek gerekir.<\/span><\/strong><\/p>\n

Gen\u00e7ler \u00fczerine yap\u0131lan uluslararas\u0131 bir \u00e7al\u0131\u015fmada, “dini d\u00fcnya g\u00f6r\u00fc\u015flerini”<\/em> ve alternatiflerini belirlemek i\u00e7in olu\u015fturulan \u00f6l\u00e7ekte kullan\u0131lan kavramlar hakk\u0131nda k\u0131sa bilgiler sunulduktan sonra ampirik verilere g\u00f6re 10 \u00fclke gen\u00e7lerinin d\u00fcnya g\u00f6r\u00fc\u015flerinin kar\u015f\u0131la\u015ft\u0131rmal\u0131 olarak analizi yap\u0131lmaktad\u0131r.<\/span><\/strong><\/p>\n

Belirli bir dine ait d\u00fcnya g\u00f6r\u00fc\u015f\u00fc (\u0130slam, Yahudilik ve Hristiyanl\u0131k) bu dinlerdeki Allah alg\u0131lamas\u0131na g\u00f6re \u015fekillenmektedir. Asl\u0131nda \u00f6l\u00e7ekteki kavramlar\u0131n neredeyse tamam\u0131n\u0131n Allah tasavvuru kar\u015f\u0131s\u0131ndaki pozitif ve negatif tutumlara g\u00f6re \u015fekillendi\u011fini belirtebiliriz. <\/span><\/strong>H\u00fcmanizma<\/span><\/strong>, hayata anlam vermenin kayna\u011f\u0131n\u0131n insan oldu\u011funu s\u00f6yleyen d\u00fcnya g\u00f6r\u00fc\u015f\u00fcd\u00fcr. \u00d6l\u00e7ekte h\u00fcmanizmi bir anlamda dini h\u00fcmanizm olarak da isimlendirebiliriz. Kutsal, bir anlamda insan i\u00e7in iyi olana indirgenmi\u015ftir. \u0130\u00e7kinlik d\u00fcnya g\u00f6r\u00fc\u015f\u00fc ise, kutsal\u0131n insan\u0131n kendinde oldu\u011funu, i\u00e7sel-manevi bir deneyim olarak ya\u015fanaca\u011f\u0131n\u0131 ve bir anlamda insanl\u0131\u011f\u0131n Tanr\u0131’n\u0131n k\u00fc\u00e7\u00fck bir yans\u0131mas\u0131 oldu\u011funu savunmaktad\u0131r.<\/span><\/strong><\/p>\n

Panteizm;<\/span><\/strong> Tanr\u0131’y\u0131 evrenin i\u00e7ine yerle\u015ftiren, Tanr\u0131 ile evrenin bir ve ayn\u0131 oldu\u011funu, Tanr\u0131’n\u0131n maddi varl\u0131k alan\u0131na a\u015fk\u0131n de\u011fil de, i\u00e7kin oldu\u011funu \u00f6ne s\u00fcren \u00e7arp\u0131k bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcd\u00fcr. <\/span><\/strong>Metateizm;<\/span><\/strong> insan\u00fcst\u00fc \u00fcst\u00fcn bir g\u00fcc\u00fcn oldu\u011funa inan\u0131p insan\u0131n bunu anlamaktan uzak oldu\u011funa inanma olarak tan\u0131mlanabilir. <\/span><\/strong>Evrenselcilik;<\/span><\/strong> b\u00fct\u00fcn dinlerin ayn\u0131 Tanr\u0131’ya ula\u015ft\u0131ran yollar oldu\u011funu savunan d\u00fcnya g\u00f6r\u00fc\u015f\u00fcd\u00fcr. Bir anlamda dini \u00e7o\u011fulculuk g\u00f6r\u00fc\u015f\u00fcne benzer bir yakla\u015f\u0131m i\u00e7ermektedir. Sek\u00fcler karakterli bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc olan pragmatizm, hayata insan\u0131n anlam verdi\u011fini ve herkesin kendi hayat\u0131na anlam vermesi gerekti\u011fini s\u00f6ylemektedir. <\/span><\/strong>Naturalizm; <\/span><\/strong>insan hayat\u0131n\u0131n kayna\u011f\u0131n\u0131n Tanr\u0131 de\u011fil de tabiat\u0131n oldu\u011funu ve tabiat\u0131 merkeze alan bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcd\u00fcr. Kozmolojik d\u00fcnya g\u00f6r\u00fc\u015f\u00fc ise; naturalizme benzer \u015fekilde insan\u00fcst\u00fc y\u00fcce bir g\u00fcc\u00fc kabul etmekle birlikte bunun Tanr\u0131 olmay\u0131p kozmosun kendisi oldu\u011funu savunmaktad\u0131r. Materyalist din kar\u015f\u0131t\u0131 bir g\u00f6r\u00fc\u015f olan <\/span><\/strong>Ateizm; <\/span><\/strong>Tanr\u0131’n\u0131n var olmad\u0131\u011f\u0131n\u0131 delil g\u00f6stererek reddetmeye \u00e7al\u0131\u015fan bir anlay\u0131\u015ft\u0131r. Dini ele\u015ftiricilik ise, dinin ger\u00e7ek anlamda insan\u0131n hayat\u0131na anlam vermesini engelledi\u011fini \u00f6ng\u00f6ren din kar\u015f\u0131t\u0131 bir s\u00f6ylemdir. <\/span><\/strong>Nihilizm (hi\u00e7\u00e7ilik); <\/span><\/strong>hayat\u0131n herhangi bir anlam\u0131 olamayaca\u011f\u0131n\u0131, evrenin ve hayat\u0131n anlams\u0131z oldu\u011funu \u00f6ne s\u00fcren bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcd\u00fcr. Ayr\u0131ca din kar\u015f\u0131t\u0131 unsurlar da bar\u0131nd\u0131rmaktad\u0131r. <\/span><\/strong>Agnostizm (bilinemezcilik)<\/span><\/strong> ise, dini ger\u00e7eklik ve Tanr\u0131’n\u0131n var olup olmad\u0131\u011f\u0131 konusunda \u015f\u00fcphe g\u00f6steren bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcd\u00fcr. Bunlar, kabul ile red aras\u0131nda \u015f\u00fcphe pozisyonu i\u00e7erisindedirler.<\/span><\/strong><\/p>\n

“Ara\u015ft\u0131rmaya kat\u0131lan Almanya, Hollanda, \u0130ngiltere, H\u0131rvatistan, \u0130rlanda, Finlandiya ve \u0130sve\u00e7li \u00f6\u011frencilerin ilk s\u0131rada benimsedikleri d\u00fcnya g\u00f6r\u00fc\u015f\u00fc <\/span><\/em><\/strong>pragmatizmdir.<\/span><\/em><\/strong> Pragmatizm ise sek\u00fcler bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcd\u00fcr. \u00c7o\u011fulcu bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc olan pragmatizm, hayata insan\u0131n anlam verdi\u011fini ve herkesin kendi hayat\u0131na anlam vermesi gerekti\u011fini s\u00f6ylemektedir. Pragmatik d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fc benimseyen 7 \u00fclkeden liseli gen\u00e7lerin en olumsuz bakt\u0131klar\u0131 d\u00fcnya g\u00f6r\u00fc\u015f\u00fc ise <\/span><\/em><\/strong>nihilizmdir (hi\u00e7\u00e7iliktir).<\/span><\/em><\/strong> Hayat\u0131n herhangi bir anlam\u0131 olamayaca\u011f\u0131n\u0131, evrenin ve hayat\u0131n anlams\u0131z oldu\u011funu \u00f6ne s\u00fcren bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcd\u00fcr. Ayr\u0131ca din kar\u015f\u0131t\u0131 unsurlar da bar\u0131nd\u0131rmaktad\u0131r. Pragmatizm, d\u00fcnya g\u00f6r\u00fc\u015f\u00fc en y\u00fcksek seviyede benimseyen gen\u00e7lerin en olumsuz olarak nihilizmi tercih etmeleri teorik a\u00e7\u0131dan beklenen sonu\u00e7tur. \u00c7\u00fcnk\u00fc pragmatizmde hayat\u0131n anlaml\u0131 oldu\u011fu ve bunun ferdin kendisi taraf\u0131ndan verildi\u011fi savunulurken, nihilizmde hayat\u0131n ve evrenin sek\u00fcler veya dini bir anlam\u0131n\u0131n olmad\u0131\u011f\u0131 iddia edilmektedir.”[6]<\/span><\/em><\/strong><\/p>\n

Sonu\u00e7 olarak; ekonomik, sosyolojik, psikolojik ve politik ara\u015ft\u0131rmalar yaparken, halka y\u00f6neltilen sorular aras\u0131nda; Dini, milli ve manevi konular\u0131 hi\u00e7 g\u00fcndeme ta\u015f\u0131mayanlar, d\u00fcr\u00fcst ve samimi davranmamaktad\u0131rlar!<\/span><\/strong><\/p>\n

Prof. Dr. Mustafa K\u00f6yl\u00fc’n\u00fcn \u015fu saptamalar\u0131na da kulak asmal\u0131d\u0131r:<\/span><\/strong><\/p>\n

Belki de i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z \u00e7a\u011f\u0131n bu sosyo-ekonomik, bilimsel ve teknolojik geli\u015fmelerinin \u00f6tesindeki en \u00f6nemli \u00f6zelliklerinden birisi de onun son derece “de\u011fi\u015fken-h\u0131zla dejenere edilen” bir yap\u0131da olmas\u0131d\u0131r. \u00c7ok h\u0131zl\u0131 de\u011fi\u015fen ve dejenere edilen modern d\u00fcnyam\u0131zda, gelecek hakk\u0131ndaki tahminler bile \u00e7ok k\u0131sa s\u00fcrede demode olmakta, gelecekle ilgili olarak pek \u00e7ok tez ve anti tez ortaya \u00e7\u0131kmaktad\u0131r. Bu durum dinlerin mevcut durumu ve gelece\u011fiyle de al\u00e2kal\u0131d\u0131r. Elbette bunun \u00e7e\u015fitli nedenleri vard\u0131r. Ancak bunlar aras\u0131nda \u00f6zellikle dinle ilgili olarak pek \u00e7ok sosyal bilimcinin de belirtti\u011fi gibi, d\u00fcnya \u00e7ap\u0131nda yayg\u0131nla\u015fan sek\u00fclerle\u015fmenin \u00e7ok \u00f6nemli bir pay\u0131 oldu\u011fu a\u00e7\u0131kt\u0131r. Dinle siyasetin birbirinden ayr\u0131lmas\u0131n\u0131n bir sonucu olarak ortaya \u00e7\u0131kan sek\u00fclerizm, belki bireylere dini h\u00fcrriyet, zorunlu e\u011fitim ve kad\u0131n haklar\u0131 gibi alanlarda birtak\u0131m haklar sa\u011flam\u0131\u015fsa da, dini; sosyal hayat\u0131n hemen hemen t\u00fcm alanlar\u0131ndan d\u0131\u015far\u0131 atarak, adeta bireylerin ya\u015fam\u0131nda dine hi\u00e7bir yer b\u0131rakmam\u0131\u015ft\u0131r. B\u00f6ylece dini ve ahl\u00e2ki de\u011ferlerin toplumsal alanda yer bulmas\u0131na imk\u00e2n tan\u0131nmam\u0131\u015ft\u0131r. Bu durum ise toplumlarda dini ve ahl\u00e2ki yozla\u015fmay\u0131 h\u0131zland\u0131rm\u0131\u015ft\u0131r. Sek\u00fclerizmin bu \u00e7e\u015fidine ya da etkisine bug\u00fcn pek \u00e7ok Bat\u0131 \u00fclkesinde rastlanmaktad\u0131r. \u0130nsanlar\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011fu g\u00fcnl\u00fck ya\u015famlar\u0131n\u0131 etkileyecek bir\u00e7ok \u015feyi dinden uzak olarak ya da dini hi\u00e7e sayarak yapmaktad\u0131rlar. Art\u0131k din daha \u00e7ok ki\u015fisel bir mesele san\u0131lmakta, dine kar\u015f\u0131 daha ilgisiz kal\u0131nmakta ve dini ibadet yerlerine devam konusunda ciddi d\u00fc\u015f\u00fc\u015fler ya\u015fanmaktad\u0131r. Sonu\u00e7ta din, asl\u0131nda toplumsal hayatta kendi emir ve yasaklar\u0131yla ya\u015fan\u0131lmas\u0131 gereken bir kurum olmas\u0131 gerekirken, maalesef sadece k\u00fclt\u00fcrel bir de\u011fer olarak yer almaktad\u0131r.<\/span><\/em><\/strong><\/p>\n

1- Bireysel Nitelikli Ahl\u00e2ki Sorunlar<\/span><\/strong><\/p>\n

Uzmanlar, tarihin hi\u00e7bir d\u00f6neminde d\u00fcnyam\u0131z\u0131n bug\u00fcnk\u00fc kadar gen\u00e7 bir n\u00fcfusa sahip olmad\u0131\u011f\u0131n\u0131 belirtmektedirler. Bug\u00fcn b\u00fcy\u00fck \u00e7o\u011funlu\u011fu az geli\u015fmi\u015f \u00fclkelerde ya\u015famak \u00fczere, ya\u015flar\u0131 10-24 aras\u0131nda 1.7 milyar gen\u00e7 ya\u015famaktad\u0131r ki, bu oran toplam d\u00fcnya n\u00fcfusunun %27.4’\u00fcn\u00fc olu\u015fturmaktad\u0131r. Bu gen\u00e7lerden %14’\u00fc geli\u015fmi\u015f \u00fclkelerde ya\u015farken, %86’s\u0131 daha az geli\u015fmi\u015f \u00fclkelerde ya\u015famaktad\u0131r. Bug\u00fcn gen\u00e7li\u011fin temel ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131lamak ger\u00e7ekten \u00e7ok geni\u015f politika ve uygulanacak programlar i\u00e7in kritik bir durum arz etmektedir. Zira gen\u00e7 insanlara verilecek hizmetler ve bu hizmetlerin kalitesi, d\u00fcnyan\u0131n gelecek n\u00fcfusunun \u015feklini, sa\u011fl\u0131k durumunu, bar\u0131\u015f\u0131n\u0131, refah\u0131n\u0131 ve mutlulu\u011funu do\u011frudan ilgilendirecektir. Ancak g\u00fcn\u00fcm\u00fcz d\u00fcnya \u015fartlar\u0131 gen\u00e7leri hem olumlu hem de olumsuz y\u00f6nde etkilemektedir. Bir taraftan gen\u00e7lik \u015fimdiye kadar g\u00f6r\u00fclmemi\u015f derecede beslenme, e\u011fitim ve sa\u011fl\u0131k imk\u00e2nlar\u0131na sahip olarak ya\u015farken, di\u011fer taraftan da, uyu\u015fturucu, alkol, \u015fiddet ve HIV\/AIDS de dahil olmak \u00fczere, cinsel yolla ge\u00e7en \u00e7o\u011fu \u00f6l\u00fcmc\u00fcl hastal\u0131klara maruz kalm\u0131\u015ft\u0131r. \u015eimdi daha \u00e7ok gen\u00e7li\u011fin maruz kald\u0131\u011f\u0131 bu bireysel nitelikli ahl\u00e2ki sorunlara k\u0131sa ba\u015fl\u0131klar alt\u0131nda bakabiliriz.<\/span><\/p>\n

Cinsel Yolla Bula\u015fan Hastal\u0131klar:<\/span><\/strong> Evlilik \u00f6ncesi cinsel ili\u015fkinin pek \u00e7ok zararl\u0131 y\u00f6nleri olmakla beraber en tehlikeli yan\u0131 da cinsel yolla ge\u00e7en hastal\u0131klara maruz kal\u0131nmas\u0131d\u0131r. Cinsel \u00f6zg\u00fcrl\u00fc\u011f\u00fcn en yo\u011fun ya\u015fand\u0131\u011f\u0131 \u00fclkelerden biri olan ABD’de, yakla\u015f\u0131k olarak her y\u0131l 2,5 milyon gen\u00e7 cinsel yolla ge\u00e7en bir hastal\u0131\u011fa yakalanmaktad\u0131r. \u0130\u015fin daha da korkun\u00e7 yan\u0131, ergenler ve gen\u00e7ler aras\u0131ndaki bu oran\u0131n her y\u0131l bir art\u0131\u015f trendi g\u00f6stermesidir. Bir kayna\u011fa g\u00f6re, cinsel yolla ge\u00e7en hastal\u0131klara (sexually transmitted deases) yakalananlar\u0131n %75’ini ya\u015flar\u0131 15-24 olan gen\u00e7ler olu\u015fturmaktad\u0131r. Cinsel yolla ge\u00e7en hastal\u0131klardan baz\u0131lar\u0131 iyile\u015ftirilebilip, baz\u0131 durumlarda \u00e7ok ac\u0131 veren semptomlar hafifletilebilirken, genital herpes (tenas\u00fcle ait hastal\u0131k) ve AIDS t\u00fcr\u00fc hastal\u0131klar tedavi edilememektedir.<\/span><\/p>\n

\u015eiddet ve Cinayetlerin Artmas\u0131:<\/span><\/strong> Geli\u015fmi\u015f \u00fclkeler aras\u0131nda \u015fiddet ve cinayet konusunda en y\u00fcksek oran yine ABD’ye aittir. 15-24 ya\u015flar aras\u0131ndaki \u015fiddet ve cinayet oranlar\u0131 Kanada’dan yedi kat, Japonya’dan ise 40 kat daha fazlad\u0131r. Sadece 1965 ile 1975 y\u0131llar\u0131 aras\u0131nda Amerika’daki cinayet oranlar\u0131 %200 oran\u0131nda artm\u0131\u015ft\u0131r. 1975 ile 1985’te ayn\u0131 oranda iken, tekrar 1985 ile 1988 y\u0131llar\u0131 aras\u0131nda %48 oran\u0131nda tekrar artm\u0131\u015ft\u0131r. T\u00fcm bunlar\u0131n sonucu olarak \u00f6zellikle 1980’lerden sonra hapishanelerdeki insan say\u0131s\u0131nda ola\u011fan\u00fcst\u00fc bir art\u0131\u015f g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. ABD hapishanelerindeki n\u00fcfus, son yirmi y\u0131lda yakla\u015f\u0131k d\u00f6rt kat artarak iki milyonu a\u015fm\u0131\u015ft\u0131r. Mahk\u00fbm n\u00fcfusundaki art\u0131\u015f e\u011filimi sadece ABD’de de\u011fil, di\u011fer \u00fclkelerde de \u00f6nemli bir art\u0131\u015f g\u00f6stermi\u015ftir.<\/span><\/p>\n

\u0130ntiharlar\u0131n \u00c7o\u011falmas\u0131:<\/span><\/strong> Ba\u015fta geli\u015fmi\u015f \u00fclkelerde olmak \u00fczere g\u00fcn\u00fcm\u00fcz insanlar\u0131n\u0131n kar\u015f\u0131 kar\u015f\u0131ya geldikleri en \u00f6nemli sorunlardan bir tanesi de ruhi bunal\u0131m ve bunal\u0131m\u0131n sonucu olarak da bir \u00e7\u0131k\u0131\u015f yolu olarak ba\u015fvurulan intihar olay\u0131d\u0131r. \u00d6rne\u011fin; ABD’de ergenler aras\u0131ndaki intihar olaylar\u0131 1950 y\u0131l\u0131ndan sonra tam d\u00f6rt kat artm\u0131\u015ft\u0131r. Y\u0131ll\u0131k olarak 4 bin ile 6 bin aras\u0131nda gen\u00e7, intihar ederek can\u0131na k\u0131ymaktad\u0131r ki, bu \u00f6l\u00fcm olay\u0131 ve oran\u0131 kaza ve adam \u00f6ld\u00fcrme olaylar\u0131ndan sonra \u00fc\u00e7\u00fcnc\u00fc s\u0131rada yer almaktad\u0131r. Ba\u015fka bir ara\u015ft\u0131rma sonu\u00e7lar\u0131na g\u00f6re ise, ABD’de intihar olaylar\u0131 son otuz senede %300 oran\u0131nda artm\u0131\u015ft\u0131r. Y\u0131ll\u0131k olarak 500 bin gen\u00e7 intihar olay\u0131na te\u015febb\u00fcs etmekte, ancak bunlardan 6 bin tanesi intihar olay\u0131n\u0131 ger\u00e7ekle\u015ftirmektedir. 1988 Amerika \u0130nsan Sa\u011fl\u0131\u011f\u0131 ve Hizmetleri Departman\u0131 taraf\u0131ndan yap\u0131lan bir ara\u015ft\u0131rmaya g\u00f6re, her yedi ergenden birisi (on erkekten biri, be\u015f k\u0131zdan biri) intihar olay\u0131na te\u015febb\u00fcs etmi\u015ftir. <\/span><\/p>\n

Alkol ve Uyu\u015fturucu Kullan\u0131m\u0131n\u0131n Yayg\u0131nla\u015fmas\u0131:<\/span><\/strong> Bug\u00fcn d\u00fcnya gen\u00e7li\u011fini tehdit eden en temel sorunlardan bir tanesi de alkol ve uyu\u015fturucu kullan\u0131m\u0131d\u0131r. D\u00fcnya \u00fclkeleri aras\u0131nda yine ABD en fazla uyu\u015fturucu kullanan \u00fclke konumundad\u0131r. (Mesela Japonya’dan on kat daha fazlad\u0131r). Bu y\u00fczden Amerika E\u011fitim Departman\u0131 uyu\u015fturucu kullan\u0131m\u0131 konusunda \u015fu a\u00e7\u0131klamay\u0131 yapm\u0131\u015ft\u0131r: “Amerika’da bug\u00fcn \u00e7ocuklar\u0131m\u0131z\u0131n iyili\u011fi ve sa\u011fl\u0131\u011f\u0131 i\u00e7in en ciddi tehdit uyu\u015fturucu kullan\u0131m\u0131d\u0131r.” <\/em><\/strong>1990 Amerikan Ulusal Raporunda, ya\u015flar\u0131 12 ile 17 aras\u0131nda de\u011fi\u015fen 3.5 milyon \u00e7ocu\u011fun esrar kulland\u0131klar\u0131n\u0131 yazm\u0131\u015ft\u0131r. Ve yine bu 12-17 ya\u015f aral\u0131\u011f\u0131ndaki cinsi istismar ve sapk\u0131nl\u0131klar\u0131n korkun\u00e7 boyutlara ula\u015ft\u0131\u011f\u0131 vurgulanm\u0131\u015ft\u0131r. Yine Hastal\u0131klar\u0131 Kontrol Merkezi (The Centers for Disease Control<\/strong>)<\/em> raporuna g\u00f6re son on y\u0131lda, gen\u00e7ler aras\u0131nda uyu\u015fturucu kullan\u0131m\u0131 iki kat artm\u0131\u015ft\u0131r. Uzmanlar uyu\u015fturucu kullan\u0131m\u0131n\u0131n, hastal\u0131klara kar\u015f\u0131 dayanma g\u00fcc\u00fcn\u00fc de zay\u0131flatt\u0131\u011f\u0131ndan \u00f6zellikle AIDS hastal\u0131\u011f\u0131na yakalanma oranlar\u0131n\u0131n \u00e7ok daha y\u00fckselece\u011fini hat\u0131rlatmaktad\u0131r. \u0130\u015fin daha da d\u00fc\u015f\u00fcnd\u00fcr\u00fcc\u00fc taraf\u0131, uyu\u015fturucu kullan\u0131m ya\u015f\u0131n\u0131n g\u00fcn ge\u00e7tik\u00e7e daha k\u00fc\u00e7\u00fck ya\u015flara do\u011fru uzanmas\u0131d\u0131r. Amerikan T\u0131p\u00e7\u0131lar Derne\u011fi Dergisi’ne g\u00f6re, 1975’ten bu yana alt\u0131nc\u0131 s\u0131n\u0131ftaki \u00e7ocuklar\u0131n uyu\u015fturucu kullan\u0131m oran\u0131 %300 oran\u0131nda artm\u0131\u015ft\u0131r. <\/span><\/p>\n

D\u0131\u015flanm\u0131\u015fl\u0131k ve Yaln\u0131zl\u0131k Duygusunun Psikolojik Y\u0131k\u0131m\u0131: G\u00fcn\u00fcm\u00fcz gen\u00e7li\u011finin maruz kald\u0131\u011f\u0131 en b\u00fcy\u00fck tehlikelerden birisi de sosyal olarak toplumdan d\u0131\u015flanmas\u0131d\u0131r. Ba\u015fta aile olmak \u00fczere toplum taraf\u0131ndan d\u0131\u015flanan bu gen\u00e7ler di\u011fer gen\u00e7lere oranla \u00e7ok daha fazla cinsel istismara maruz kalabilmekte ve \u00e7ok daha fazla istenmeyen hamileliklerle HIV ve AIDS hastal\u0131\u011f\u0131na yakalanma risklerine tak\u0131lmaktad\u0131r. Bu tip gen\u00e7lerin di\u011fer \u00e7ocuk ve gen\u00e7lere k\u0131yasla normal sa\u011fl\u0131k bilgisinden, dan\u0131\u015fmanl\u0131klardan, korunma ve di\u011fer sosyal hizmetlerden \u00e7o\u011funlukla mahrum kald\u0131klar\u0131 saptanm\u0131\u015ft\u0131r. Zira zamanlar\u0131n\u0131n \u00e7o\u011funu sokak ve caddelerde ya da k\u00f6pr\u00fc alt\u0131nda ge\u00e7iren bu \u00e7ocuklar\u0131n \u00e7o\u011funlukla sosyal destekleyicileri de kendileri gibi benzer \u015fartlarda ya\u015fayan akran grubu arkada\u015flar\u0131 olmaktad\u0131r. Bu alarm verici sorunlar\u0131n oranlar\u0131 bize Dinden uzakla\u015fan mevcut gen\u00e7 neslin ger\u00e7ekten \u00e7ok ciddi bir kriz i\u00e7inde oldu\u011funu uyarmaktad\u0131r. \u0130\u015fin daha vahim yan\u0131 ise, bu konuda ciddi olarak herhangi bir iyile\u015ftirme \u00e7abalar\u0131n\u0131n olmay\u0131\u015f\u0131d\u0131r. Bug\u00fcn belki \u00f6nemsiz gibi g\u00f6r\u00fcnen bu t\u00fcr sorunlar, ileride \u00e7ok ciddi problemlere yol a\u00e7acakt\u0131r. Bunlar\u0131n ba\u015f\u0131nda da yaln\u0131zl\u0131k, depresyon, \u00fcmitsizlik, can s\u0131k\u0131nt\u0131s\u0131, okul problemleri ve aile ge\u00e7imsizlikleri gelmektedir ki, bu sorunlarda da g\u00fcn ge\u00e7tik\u00e7e bir art\u0131\u015f ya\u015fanmaktad\u0131r.<\/span><\/strong><\/p>\n

2- Sosyal Nitelikli Ahl\u00e2ki Sorunlar<\/span><\/strong><\/p>\n

Geleneksel Aile Yap\u0131s\u0131n\u0131n Y\u0131k\u0131l\u0131\u015f\u0131:<\/span><\/strong> G\u00fcn\u00fcm\u00fczde sosyal nitelikli ahl\u00e2ki sorunlar\u0131n ba\u015f\u0131nda hi\u00e7 \u015f\u00fcphesiz aile yap\u0131s\u0131nda meydana gelen de\u011fi\u015fmeler gelmektedir. Aile yap\u0131s\u0131nda meydana gelen de\u011fi\u015fmelerin ba\u015f\u0131nda ise bo\u015fanma olaylar\u0131ndaki astronomik art\u0131\u015flar gelmektedir. \u0130kinci \u00f6nemli de\u011fi\u015fiklik, ailenin tek \u00fcye taraf\u0131ndan idare edilmeye ba\u015flanmas\u0131d\u0131r. Normalde anne, baba ve \u00e7ocuklardan olu\u015fan ve bir arada ya\u015fayan aileler, art\u0131k ya anne ve \u00e7ocuklar ya da baba ve \u00e7ocuklar olmak \u00fczere tek \u00fcye taraf\u0131ndan idare edilmektedirler. Bunun da nedeni ya y\u00fcksek orandaki bo\u015fanma olaylar\u0131 ya da hi\u00e7 evlenmemi\u015f olan annelerdir.<\/span><\/p>\n

Yabanc\u0131la\u015fma s\u0131k\u0131nt\u0131s\u0131:<\/span><\/strong> G\u00fcn\u00fcm\u00fcz insanlar\u0131n\u0131n en \u00f6nemli sorunlar\u0131ndan bir tanesi de onlar\u0131n topluma yabanc\u0131la\u015fmas\u0131d\u0131r. Her ne kadar oran olarak gen\u00e7lerin belki \u00f6nemli bir k\u0131sm\u0131, kendi kimlikleri, toplum ya da her ikisiyle bir sorunlar\u0131 olmasa bile, \u00f6nemli say\u0131lacak bir k\u0131sm\u0131n\u0131n da ya kendileriyle ya toplumla, ya da her ikisiyle bir uyumsuzluk i\u00e7inde ya\u015fad\u0131\u011f\u0131 ara\u015ft\u0131rmalar\u0131n ortaya koydu\u011fu bir ger\u00e7ektir. Bu t\u00fcr gen\u00e7lik, d\u0131\u015flanm\u0131\u015fl\u0131k hissiyle ve stresle ba\u015fa \u00e7\u0131kma noktas\u0131nda \u00e7al\u0131\u015f\u0131rken, davran\u0131\u015fsal bir yabanc\u0131l\u0131k \u00e7ekmektedir. Bir kimlik aray\u0131\u015f\u0131 i\u00e7ine girmekte ve birey olarak bir kabullenme ve onay yollar\u0131n\u0131 ara\u015ft\u0131rmaktad\u0131r. <\/span><\/p>\n

3- K\u00fcresel Nitelikli Ahl\u00e2ki Sorunlar<\/span><\/strong><\/p>\n

Ekolojik Denge ve \u00c7evre Kirlili\u011finin \u00dcrk\u00fct\u00fcc\u00fc Boyutlara Ula\u015fmas\u0131: D\u00fcnyadaki end\u00fcstri kurulu\u015flar\u0131 ba\u015fta kanser ve di\u011fer kronik hastal\u0131klara neden olmak \u00fczere, her y\u0131l iki milyar kilogramdan fazla 36 kimyasal at\u0131k madde ortaya \u00e7\u0131karmaktad\u0131r. Bunun sonucu olarak, i\u00e7me sular\u0131n\u0131n yar\u0131s\u0131ndan fazlas\u0131nda toksik kimyasal maddelere rastlanmaktad\u0131r. T\u00fcm bu olaylar, atmosfer tabakas\u0131n\u0131n da \u0131s\u0131nmas\u0131 neticesinde, ileride ekolojik dengede ciddi sorunlar\u0131n ya\u015fanaca\u011f\u0131n\u0131 ortaya koymaktad\u0131r. Bilindi\u011fi gibi bir ki\u015fi alt\u0131 dakikadan fazla nefes almadan duramaz. Oysa y\u0131lda sadece ABD’de 140 milyon tondan fazla kirli hava at\u0131lmaktad\u0131r. Bu da ba\u015fta ozon tabakas\u0131 olmak \u00fczere, gelecekte t\u00fcm ya\u015fayan varl\u0131klar\u0131n hayatlar\u0131n\u0131 tehdit edici bir boyuta ula\u015fmaktad\u0131r. T\u00fcm bu end\u00fcstriyel geli\u015fmeler ve insanlar\u0131n ihmali sonucu, d\u00fcnyadaki kirlenmenin %50’si son 33 y\u0131lda (1960’tan sonra) meydana gelmi\u015f durumdad\u0131r. Di\u011fer bir ifadeyle M.\u00d6. d\u00f6nemle 1960 aras\u0131nda olu\u015fan kirlenme, 1960 ile 1995 aras\u0131nda meydana gelen kirlenmeden daha azd\u0131r. Bu kirlenmeler sonucu son 100 y\u0131lda yakla\u015f\u0131k 30 bin bitki t\u00fcr\u00fcn\u00fcn hemen hemen hepsi yok olmu\u015ftur.<\/span><\/strong><\/p>\n

Sava\u015f, \u00c7at\u0131\u015fma ve Anar\u015finin Tahribatlar\u0131:<\/span><\/strong> \u0130nsano\u011flunun ba\u015fvurdu\u011fu en organizeli ve en y\u0131k\u0131c\u0131 bir \u015fiddet \u015fekli olan sava\u015f, maalesef insano\u011flunun tarih boyunca ayr\u0131lmaz bir par\u00e7as\u0131 olmu\u015f ve g\u00fcn\u00fcm\u00fczde ise hem yayg\u0131nla\u015fmas\u0131 hem de etkisi a\u00e7\u0131s\u0131ndan zirveye ula\u015fm\u0131\u015ft\u0131r. Bilim adamlar\u0131, 1480 ile 1940 y\u0131llar\u0131 aras\u0131nda ge\u00e7en 460 y\u0131lda 244 \u00f6nemli sava\u015f yap\u0131l\u0131rken, sadece \u0130kinci D\u00fcnya Sava\u015f\u0131’ndan bu tarafa (1993 y\u0131l\u0131na kadar) 149 sava\u015f\u0131n yap\u0131ld\u0131\u011f\u0131n\u0131 saptam\u0131\u015flard\u0131r. Bu sava\u015flar\u0131n sonucu olarak, sadece on alt\u0131nc\u0131 y\u00fczy\u0131ldan bu tarafa 142 milyon insan \u00f6lm\u00fc\u015f bulunmaktad\u0131r. Bu say\u0131n\u0131n 108 milyonu yahut %75’i yirminci as\u0131rda meydana gelen sava\u015flara ait rakamlard\u0131r. Toplam olarak William Eckhardt’in hesaplamas\u0131na g\u00f6re, M.\u00d6. 3000’den beri t\u00fcm sava\u015flardaki \u00f6l\u00fcmlerin %73’\u00fc yirminci y\u00fczy\u0131lda ya\u015fanm\u0131\u015ft\u0131r. Ayr\u0131ca bu do\u011frudan sava\u015fla ilgili \u00f6l\u00fcmlerin \u00f6tesinde, 40 milyon insan da sava\u015f ya da sava\u015f ba\u011flant\u0131l\u0131 a\u00e7l\u0131k ve hastal\u0131klar sonucu \u00f6lmek zorunda kalm\u0131\u015flard\u0131r. Yirminci as\u0131rda meydana gelen sava\u015flar\u0131n di\u011fer \u00f6nemli bir \u00f6zelli\u011fi de, bu \u00e7at\u0131\u015fma ve \u00f6l\u00fcmlerin b\u00fcy\u00fck oran\u0131n\u0131n geli\u015fmekte olan \u00fclkelerde olmas\u0131d\u0131r. \u00d6rne\u011fin; 1945’ten 1993 y\u0131l\u0131na kadar meydana gelen \u00e7at\u0131\u015fmalar\u0131n %92’si geli\u015fmekte olan \u00fclkelerde \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r. T\u00fcm bu geli\u015fmelerden dolay\u0131 ge\u00e7en y\u00fczy\u0131l “bar\u0131\u015f\u0131 \u00f6ld\u00fcren y\u00fczy\u0131l olarak” an\u0131lmaktad\u0131r.<\/span><\/p>\n

Sosyo-Ekonomik Adaletsizliklerin \u00c7o\u011falmas\u0131: Bilindi\u011fi gibi tarih, tabiat\u0131 itibar\u0131yla istikrarl\u0131 d\u00f6nemlere \u015fahit oldu\u011fu kadar, de\u011fi\u015fikliklere, ekonomik ve sosyal krizlere de \u015fahit olmu\u015ftur. Ancak Meksikal\u0131 sosyal bilimci Velaquez’in belirtti\u011fi gibi, “Bug\u00fcn\u00fcn krizi \u00f6nceki d\u00f6nemlerinkinden \u00e7ok farkl\u0131d\u0131r; ve daha y\u0131k\u0131c\u0131 \u00f6zellikler ta\u015f\u0131maktad\u0131r. Zira bug\u00fcnk\u00fc krizler k\u00fcresel \u00e7aptad\u0131r, h\u0131zla yay\u0131lmaktad\u0131r ve b\u00fcy\u00fck felaketlere zemin haz\u0131rlamaktad\u0131r.”<\/em> Ger\u00e7ekten de d\u00fcnyam\u0131z ge\u00e7mi\u015fe oranla pek \u00e7ok alanda b\u00fcy\u00fck ilerlemeler kaydetmesine ra\u011fmen, b\u00f6ylesine ekonomik bir bask\u0131, dengesiz bir da\u011f\u0131l\u0131m ve yoksulluk hi\u00e7 ya\u015fanmam\u0131\u015ft\u0131r. Zira ge\u00e7mi\u015f y\u00fczy\u0131llarda t\u00fcm d\u00fcnya \u00fclkeleri aras\u0131nda belli bir ekonomik denge s\u00f6z konusuydu. Fernand Braudel’in hesaplamas\u0131na g\u00f6re, 1800’l\u00fc y\u0131llarda, Bat\u0131 Avrupa’da ki\u015fi ba\u015f\u0131na d\u00fc\u015fen milli gelir 213 dolar, Kuzey Amerika’da 266 dolar ve \u015fimdi \u00dc\u00e7\u00fcnc\u00fc D\u00fcnya \u00dclkeleri olarak bilinen \u00fclkelerde ise 200 dolard\u0131. K\u0131sacas\u0131 iki as\u0131r \u00f6ncesinde, hayat standartlar\u0131 d\u00fcnyan\u0131n a\u015fa\u011f\u0131 yukar\u0131 her taraf\u0131nda ayn\u0131 iken, (200 dolar civar\u0131nda), \u015fimdi geli\u015fmi\u015f \u00fclkelerle geri kalm\u0131\u015f \u00fclkeler aras\u0131ndaki fark o boyutlara ula\u015fm\u0131\u015ft\u0131r ki, k\u0131yaslama yapmak bile imk\u00e2ns\u0131zd\u0131r. Zira iki as\u0131r \u00f6nce \u00fclkeler aras\u0131ndaki ekonomik fark, sadece birka\u00e7 kat iken, bug\u00fcn bu oran 272 kata kadar \u00e7\u0131km\u0131\u015ft\u0131r. <\/span><\/strong><\/p>\n

Sonu\u00e7 olarak \u015funu rahatl\u0131kla s\u00f6yleyebiliriz ki, Dinden ve manevi disiplinden uzakla\u015fma sonucu d\u00fcnyada yayg\u0131n bir \u015fekilde mevcut olan a\u00e7l\u0131k, yoksulluk, cahillik ve sa\u011fl\u0131k sorunlar\u0131 kaynak yetersizli\u011finden dolay\u0131 de\u011fil, aksine bu kaynaklar\u0131n yanl\u0131\u015f yerlerde ve adil olmayan bir \u015fekilde da\u011f\u0131t\u0131m\u0131ndan kaynaklanmaktad\u0131r. K\u00fcresel olarak konu\u015fursak, e\u011fer d\u00fcnya devletleri askeri g\u00fc\u00e7lerini artt\u0131rmada g\u00f6sterdikleri ciddiyetin biraz\u0131n\u0131, d\u00fcnya bar\u0131\u015f\u0131 ve huzuru i\u00e7in g\u00f6sterselerdi, her t\u00fcrl\u00fc vah\u015fet, \u00e7at\u0131\u015fma ve sava\u015flardan korunmay\u0131 sa\u011flam\u0131\u015f olabilecekleri gibi, sa\u011fl\u0131k, e\u011fitim, bar\u0131nma, a\u00e7l\u0131k ve \u00e7evre gibi sorunlar\u0131 da b\u00fcy\u00fck \u00f6l\u00e7\u00fcde \u00e7\u00f6zm\u00fc\u015f olacaklard\u0131. \u0130sve\u00e7 Bar\u0131\u015f Ara\u015ft\u0131rmalar\u0131 Enstit\u00fcs\u00fc’n\u00fcn (SIPRI) hesaplar\u0131na g\u00f6re, silahlanmaya harcanan paran\u0131n her y\u0131l yaln\u0131zca %10’u ayr\u0131lsa, sekiz y\u0131l i\u00e7inde d\u00fcnyada, beslenme, bar\u0131nma, e\u011fitim ve sa\u011fl\u0131k sorunlar\u0131 ortadan kalkacakt\u0131. Yine bar\u0131\u015f i\u00e7in y\u0131lda yap\u0131lacak k\u00fc\u00e7\u00fck bir harcama (20-30 milyar dolar) belki k\u00fcresel sava\u015f ve bar\u0131\u015f dengesinde m\u00fcthi\u015f bir fark olu\u015fturacakt\u0131. Ancak 1995 y\u0131l\u0131nda Birle\u015fmi\u015f Milletlerin d\u00fcnya bar\u0131\u015f\u0131 gayretleri i\u00e7in harcad\u0131\u011f\u0131 para sadece 3,36 milyar dolard\u0131 ki, bu rakam k\u00fcresel askeri harcamalar\u0131n y\u00fczde birinin yar\u0131s\u0131ndan daha azd\u0131.<\/span><\/strong><\/p>\n

Ve b\u00fct\u00fcn bunlar\u0131n temelinde Hak Dinden ve manevi-uhrevi disiplinden uzakla\u015fma yatmaktayd\u0131. Bu nedenle bir Adil D\u00fczen devrimine acilen ihtiya\u00e7 vard\u0131… H\u00e2l\u00e2 Din d\u00fc\u015fmanl\u0131\u011f\u0131 yapanlar ve \u0130slam’\u0131 toplum hayat\u0131ndan d\u0131\u015flamaya \u00e7al\u0131\u015fanlar, d\u00fcnyadaki t\u00fcm haks\u0131zl\u0131k ve ahl\u00e2ks\u0131zl\u0131klar\u0131n su\u00e7 ortaklar\u0131yd\u0131. <\/span><\/strong><\/p>\n

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

\u00a0<\/p>\n

\n

\u00a0 <\/span>[1]<\/a> Bak: “Hikayesini Arayan Gelecek” Sh. 295-302<\/span><\/span><\/p>\n

\u00a0 <\/span>[2]<\/a> <\/span>De\u011ferlendirilmesi i\u00e7in bkz. Aclun\u00ee, \u0130smail b. Muhammed el-Cerrah\u00ee (v. 1167\/1754)<\/span><\/span><\/p>\n

\u00a0 <\/span>[3]<\/a> Zilzal, 7-8<\/span><\/span><\/p>\n

\u00a0 <\/span>[4]<\/a> <\/span>Bakara, 275<\/span><\/span><\/p>\n

\u00a0 <\/span>[5]<\/a> Do\u00e7. Dr. A. \u00dcnalan. G\u00fcnahlar\u0131n Sosyo Ekonomik Yap\u0131ya Etkileri<\/span><\/span><\/p>\n

\u00a0 <\/span>[6]<\/a> Prof. Recep Kaymakcan – De\u011fer Kavram\u0131 ve Gen\u00e7lerin Dini Aray\u0131\u015flar\u0131<\/span><\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

\u00a0 Bay Bekir A\u011f\u0131rd\u0131r! EN S\u0130NS\u0130 VE TEHL\u0130KEL\u0130 DO\u011eRU; EKS\u0130K AKTARILAN DO\u011eRULARDIR… \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00c7\u00fcnk\u00fc bir ger\u00e7e\u011fin, kas\u0131tl\u0131 ve hesapl\u0131 olarak topluma eksik anlat\u0131lmas\u0131, onun dolayl\u0131 bi\u00e7imde \u00e7arp\u0131t\u0131lmas\u0131 ve sapt\u0131r\u0131lmas\u0131 ama\u00e7l\u0131d\u0131r. Bu nedenle \u0130slam Hukukunda: “G\u00f6rd\u00fcklerinin eksik anlat\u0131lmas\u0131, veya ilaveler kat\u0131lmas\u0131, YALANCI \u015eAH\u0130TL\u0130K” say\u0131lm\u0131\u015ft\u0131r. PKK hizmet\u00e7isi HDP’nin dolayl\u0131 destek\u00e7isi,[1] KONDA Ara\u015ft\u0131rma \u015eirketi y\u00f6neticisi, bir d\u00f6nem CHP […]<\/p>\n","protected":false},"author":98,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[98],"tags":[],"class_list":["post-6021","post","type-post","status-publish","format-standard","hentry","category-ozel-yazilar"],"_links":{"self":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/6021","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\/98"}],"replies":[{"embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/comments?post=6021"}],"version-history":[{"count":0,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/6021\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/media?parent=6021"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/categories?post=6021"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/tags?post=6021"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}