{"id":85,"date":"2009-12-20T04:35:52","date_gmt":"2009-12-20T02:35:52","guid":{"rendered":"http:\/\/www.islamidavet.com\/kutuphane\/\/?p=85"},"modified":"2009-12-20T04:35:52","modified_gmt":"2009-12-20T02:35:52","slug":"seytani-guclerin-yikici-faaliyet-alanlari-ve-turleri","status":"publish","type":"post","link":"https:\/\/www.islamidavet.com\/kutuphane\/seytani-guclerin-yikici-faaliyet-alanlari-ve-turleri\/","title":{"rendered":"\u015eeytan\u00ee g\u00fc\u00e7lerin y\u0131k\u0131c\u0131 faaliyet alanlar\u0131 ve t\u00fcrleri"},"content":{"rendered":"

\u015e<\/strong>EYTAN<\/strong>\u00ce<\/strong> G<\/strong>\u00dc\u00c7<\/strong>LER<\/strong>\u0130<\/strong>N YIKICI FAAL<\/strong>\u0130<\/strong>YET <\/strong>ALANLARI VE T<\/strong>\u00dc<\/strong>RLER<\/strong>\u0130<\/strong><\/p>\n

\u0130lk insan<\/em>dan g\u00fcn\u00fcm\u00fcze kadar gelen ve ayn\u0131 habis<\/em> \u00f6zelli\u011fi ta\u015f\u0131yan \u015feytan\u00ee<\/em><\/strong> ve ta\u011fut\u00ee<\/em><\/strong> g\u00fc\u00e7ler, insanl\u0131k toplumunu, f\u0131tratlar\u0131<\/em><\/strong> olan \u0130slam’dan ve hak yol<\/em><\/strong>dan ay\u0131rmak ve kendi tasallutlar\u0131 alt\u0131na (b\u00f6ylece) alabilmek amac\u0131yla, bir s\u00fcr\u00fc y\u0131k\u0131c\u0131 ve menfur yollara ba\u015fvurmu\u015f, bununla, hak<\/em><\/strong> ve bat\u0131l<\/em><\/strong> aras\u0131ndaki tarih\u00ee-ezel\u00ee sava\u015f\u0131n ba\u015flamas\u0131na sebeb olmu\u015flard\u0131r. Ki, bu \u015feytan\u00ee g\u00fc\u00e7lerin, bahis konusu y\u0131k\u0131c\u0131 faaliyet alanlar\u0131n\u0131 ve t\u00fcrlerini \u015fu kategoriler<\/em>de \u00f6zetleyebiliriz:<\/p>\n

1-) “K\u00dcLT\u00dcREL VE \u0130DEOLOJ\u0130K FAAL\u0130YETLER”:<\/em><\/strong><\/p>\n

\u015eeytan\u00ee g\u00fc\u00e7ler, tek ve yeg\u00e2ne yol ve nizam olan \u0130slam<\/em><\/strong> kar\u015f\u0131s\u0131nda ve ona z\u0131t-uydurma fikir<\/em><\/strong> ve g\u00f6r\u00fc\u015fler<\/em><\/strong> \u00fcreterek, yeni yeni ve ayr\u0131 ayr\u0131 teori<\/em><\/strong> ve ideolojiler<\/em><\/strong>in (ta’bir caiz ise, uydurma-bat\u0131l dinlerin) insan toplumu i\u00e7inde zuh\u00fbru ve do\u011fu\u015fu i\u00e7in u\u011fra\u015fmakta, bunun i\u00e7in \u00e7ok y\u00f6nl\u00fc<\/em><\/strong> ve \u00e7ok boyutlu <\/em><\/strong>sistematik \u00e7al\u0131\u015fmalar-ara\u015ft\u0131rmalar yapmaktad\u0131r…<\/p>\n

Bilimsellik<\/em><\/strong> ve uygarl\u0131k<\/em><\/strong> gibi.. yald\u0131zl\u0131 kal\u0131p ve sloganlarla sunulan bu bat\u0131l fikir ve cereyanlar, cahil ve \u015fuursuz geni\u015f kitleler taraf\u0131ndan g\u00f6z\u00fc kapal\u0131<\/em><\/strong> olarak tervic edilmekte; \u00e7ok renkli ve karma\u015f\u0131k (y\u0131k\u0131c\u0131-bat\u0131l) din ve ideolojiler halinde, toplum hayat\u0131n\u0131 y\u00f6nlendiren, \u015feytan\u00ee d\u00fczen<\/em><\/strong> ve sistemler<\/em><\/strong> haline gelmektedir… Tarihin derinliklerinden, ayr\u0131 ayr\u0131 isim ve k\u0131l\u0131flarla gelen bu habis-ta\u011fut\u00ee ideoloji ve sistemler; g\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131nda laisizm, demokrasi,\u00a0 liberalizm, kapitalizm, marksizm – kom\u00fcnizm, h\u00fcmanizm, sosyalizm<\/em><\/strong> <\/em>gibi…[1]<\/a> isim-unvan ve k\u0131l\u0131flarla \u00e7\u0131kmakta, insanl\u0131k hayat\u0131n\u0131, muhtelif \u015feytan\u00ee tuzaklarla u\u00e7urumlara s\u00fcr\u00fcklemektedir…<\/p>\n

Bu \u015feytan\u00ee-ideolojik-k\u00fclt\u00fcrel \u00e7abalar sonucu, \u0130slam f\u0131trat\u0131 \u00fczerine yarat\u0131lm\u0131\u015f bulunan insan toplumunda; k\u00e2fir, <\/em><\/strong>m\u00fc\u015frik,<\/em><\/strong> m\u00fcnaf\u0131k, <\/strong>m\u00fcrted, facir<\/strong> <\/em>ve fas\u0131k..<\/em><\/strong> <\/em>gibi kategorilere ink\u0131sam etmi\u015f insan tipleri zuh\u00fbr etmekte, bunlar da bat\u0131l <\/em><\/strong>cephe<\/em><\/strong>nin <\/em>temelini ve alt yap\u0131s\u0131n\u0131 olu\u015fturmaktad\u0131r.<\/p>\n

2-)\u00a0\u00a0 “LEHV-\u00dc LA\u0130BAT VE MALAYAN\u0130YAT \u0130LE \u0130FSAT FAAL\u0130YETLER\u0130”:<\/em><\/strong><\/p>\n

\u0130nsano\u011fluna olan kini ve a\u015f\u0131r\u0131 h\u00fbsumeti ile harekete ge\u00e7en ve insanl\u0131\u011f\u0131, Y\u00fcce Allah (cc)’\u0131n yeg\u00e2ne dini ve nizam\u0131 olan \u0130slam’dan (Hak’tan) ay\u0131rmay\u0131 kendisine tek g\u00f6rev edinen \u0130blis ve onun de\u011fi\u015fik zaman ve mek\u00e2nlardaki izleyicileri olan \u015feytan\u00ee g\u00fc\u00e7ler, insano\u011flunun i\u00e7 b\u00fcnyesinde m\u00fcndemi\u00e7 bulunan bir k\u0131s\u0131m menf\u00ee duygular\u0131-tem\u00e2y\u00fclleri (nefis, hev\u00e2 ve heves\u00e2t, vs…) kanal\u0131yla fitne ve fesat faaliyetlerine tevess\u00fcl etmekte, insanl\u0131\u011f\u0131 ulv\u00ee mana ve mahiyetiyle m\u00fctenasip olmayan oyun-e\u011flence ve bo\u015f \u015feylerle me\u015fgul ederek, basit ve sefil bir duruma getirmeye \u00e7al\u0131\u015fmaktad\u0131r…<\/p>\n

F\u0131sk-u f\u00fccur ve fuhu\u015f f\u00fcry\u00e2s\u0131, i\u00e7ki-kumar ve uyu\u015fturucu ifsad\u00e2t\u0131, sportif faaliyetler (gibi.. masum(?) maskeli g\u00f6r\u00fcnt\u00fcler) kampanyas\u0131 ile, gen\u00e7li\u011fin<\/em><\/strong> <\/em>akl\u00ee melekelerden ve i\u015flerden uzakla\u015ft\u0131r\u0131larak robotla\u015ft\u0131r\u0131lmas\u0131 <\/em>hedeflenmektedir. Ki b\u00f6ylece, insan toplumunun en \u00f6nemli ve temel-zinde g\u00fcc\u00fc olan gen\u00e7lik, \u015feytan\u00ee d\u00fczenlerin tuza\u011f\u0131na d\u00fc\u015fm\u00fc\u015f, tek ve mutlak hak <\/em><\/strong>olan Y\u00fcce \u0130slam’dan ve onun \u0130l\u00e2h\u00ee nurundan kopmu\u015f-kopar\u0131lm\u0131\u015f olacak, bu da hak cephe<\/em><\/strong>nin zay\u0131flamas\u0131n\u0131, bat\u0131l <\/em><\/strong>cephe<\/em><\/strong>nin <\/em>de (tabiatiyle) g\u00fc\u00e7lenmesini do\u011furacakt\u0131r…<\/p>\n

3-)”MAKAM <\/em>– MEVK\u0130 VE PARA \u0130LE ‘\u0130\u011eFAL’ VE ‘\u0130DLAL\u2019 FAAL\u0130YETLER\u0130”:<\/em><\/strong><\/p>\n

\u0130nsano\u011flunun pek \u00e7ok f\u0131tr\u00ee zaaf\u0131yetleriyle birlikte, makam-mevki ve para<\/em>ya, <\/em>olan a\u015f\u0131r\u0131 zaafiyetini yakinen bilen \u015feytan\u00ee g\u00fc\u00e7ler, bu kanaldan da insanl\u0131\u011f\u0131 ifsat ve i\u011ffal etme \u00e7abalar\u0131na giri\u015fmi\u015f ve bu alanda da \u00e7ok b\u00fcy\u00fck ba\u015far\u0131lar elde etmi\u015ftir…<\/p>\n

\u0130nsanl\u0131k tarihinin ba\u015flang\u0131c\u0131ndan bug\u00fcne kadar say\u0131s\u0131z \u00f6rnekleri olan ve hayat\u0131n her sahas\u0131n\u0131 ba\u015ftanba\u015fa ku\u015fatm\u0131\u015f bulunan bu \u015feytan\u00ee \u00e7aba ve gayretler, umulan\u0131n \u00fczerinde \u015feytan\u00ee neticeler elde etmi\u015f, hak <\/em><\/strong>cephe<\/em><\/strong>de <\/em>yer alm\u0131\u015f nice \u00fcnl\u00fc tarih\u00ee ve g\u00fcn\u00fcm\u00fcz \u015fahsiyetlerini ta\u011fut\u00ee g\u00fc\u00e7lerin zeb\u00fbnu ve k\u00f6lesi durumuna getirmi\u015ftir…<\/p>\n

Bel’am b. B\u00e2hura’dan, \u00d6mer b. Sa’d’a.. ve g\u00fcn\u00fcm\u00fczdeki \u00f6rneklerine kadar uzanan, makam-mevki ve para kar\u015f\u0131l\u0131\u011f\u0131 sat\u0131lm\u0131\u015f <\/em><\/strong>binlerce me\u015fhur habis ve rezil \u015fahsiyetler, insanl\u0131\u011f\u0131n kara <\/em><\/strong>lekesi<\/em><\/strong> <\/em>ve tablosu halinde \u00f6n\u00fcm\u00fczde arz-\u0131 endam etmektedir…<\/p>\n

\u0130slam\u00ee kimlik<\/em>le, i\u015ftihar etmi\u015f(?) nice e\u015fh\u00e2sa etki eden, onlar\u0131 bile Y\u00fcce \u0130slam’dan ve hak <\/em><\/strong>cephe<\/em><\/strong>den <\/em>kopararak, bat\u0131l d\u00fczenlerin savunucular\u0131 ve k\u00f6leleri durumuna sokup, m\u00fcrted, m\u00fcnaf\u0131k, zalim, <\/em><\/strong>ta\u011fut<\/em><\/strong> <\/em>ve fas\u0131k <\/em><\/strong>pozisyonuna getiren bu \u015feytan\u00ee y\u00f6ntemin, cahil ve gafil halk kitleleri nezdinde ne derecede etkili olaca\u011f\u0131, nice m\u00fcsl\u00fcman \u015fahsiyetleri ve toplumlar\u0131, \u0130slam’a z\u0131t <\/em><\/strong>ve muhalif <\/em><\/strong>(d\u00fc\u015fman) bir \u00e7izgiye getirece\u011fi;.. kesin ve riyaz\u00ee bir ger\u00e7ektir. D\u00fcn\u00fcn ve bug\u00fcn\u00fcn y\u00fczlerce v\u00e2k\u0131\u00e2s\u0131, bunun canl\u0131 ve b\u00e2riz \u015fahididir. Binaenaleyh, fazla tafsil\u00e2t\u0131na girmek, z\u00e2id olacakt\u0131r…<\/p>\n

4-) “TEHD\u0130T-BASKI VE ZUL\u00dcM Y\u00d6NTEMLER\u0130”:<\/em><\/strong><\/p>\n

Ta\u011fut\u00ee d\u00fczenlerinin g\u00fcd\u00fcm\u00fc alt\u0131na girmemi\u015f olanlar\u0131 sindirmek, pasif duruma getirmek, bir k\u0131sm\u0131n\u0131 da \u0130slam kar\u015f\u0131t\u0131 i\u015flerde istihdam etmek amac\u0131yla, bir \u00e7ok bask\u0131 <\/em><\/strong>ve zul\u00fcm <\/em><\/strong>arac\u0131 ve kurumu olu\u015fturan \u015feytan\u00ee g\u00fc\u00e7ler, bu yol ve y\u00f6ntem ile de, f\u0131tratlar\u0131nda havf <\/em><\/strong>ve cebanet <\/em><\/strong>zaafiyeti bulunan ki\u015fi ve toplumlar \u00fczerinde \u00e7ok boyutlu etkiler meydana getirmi\u015ftir…<\/p>\n

Uygulanan \u00e7ok y\u00f6nl\u00fc bask\u0131, tehdit, zul\u00fcm, i\u015fkence ve cinayetler sonucu, halk\u0131n b\u00fcy\u00fck bir kesiminde b\u00fcy\u00fck \u00f6l\u00e7\u00fcde psikolojik<\/em><\/strong> <\/em>buhranlar-bunal\u0131mlar ve \u00e7\u00f6k\u00fcnt\u00fcler g\u00f6r\u00fclm\u00fc\u015f, insan\u00ee bir \u00e7ok de\u011ferler ve \u00f6zellikler y\u0131k\u0131l\u0131p gitmi\u015ftir… B\u00f6ylece; toplumun bir kesimi pasifize<\/em><\/strong> <\/em>olmu\u015f, bitkisel bir hayat ya\u015famaya mahk\u00fbm b\u0131rak\u0131lm\u0131\u015f, bir k\u0131sm\u0131 da, din-iman-namus ve h\u00fcrriyet gibi ulv\u00ee de\u011ferlerinden (de\u011fi\u015fik \u00f6l\u00e7\u00fc ve boyutta) soyutlanm\u0131\u015f, bir k\u0131sm\u0131 ise ta\u011fut\u00ee-zalim d\u00fczenin k\u00f6lesi, hatta savunucusu durumuna getirilmi\u015ftir…<\/p>\n

\u015eeytan\u00ee g\u00fc\u00e7lerin, bu kategori<\/em>deki <\/em>zul\u00fcm-bask\u0131 ve ceberrutluklar\u0131n\u0131, organizeli bi\u00e7imde, \u00fc\u00e7 ana kanal arac\u0131l\u0131\u011f\u0131yla icra ettikleri m\u00fc\u015fahede edilmektedir: a-) ‘\u0130ktisad\u00ee ve ekonomik bask\u0131 ve zul\u00fcm yolu’… b-) ‘Hukuk\u00ee ve kanun\u00ee zul\u00fcm-bask\u0131 ve ceberrutiyyet yolu’… c-) ‘Asker\u00ee ve polisiye bask\u0131, zul\u00fcm, i\u015fkence, cinayet ve katliam yolu ve y\u00f6ntemi’!… Bunlar\u0131n k\u0131sa a\u00e7\u0131l\u0131mlar\u0131n\u0131n, \u00fc\u00e7 ayr\u0131 ba\u015fl\u0131kta (k\u0131saca) yap\u0131lmas\u0131 faydal\u0131 olacakt\u0131r.<\/p>\n

A-) “\u0130ktisad\u00ee ve Ekonomik Bask\u0131 ve Zul\u00fcm Yolu”:<\/em><\/strong><\/p>\n

H\u00fcr ve \u015fahsiyetli insanlar\u0131n ekonomik <\/em><\/strong>ba\u011f\u0131ms\u0131zl\u0131\u011fa sahip bulunmas\u0131 halinde, \u015feytan\u00ee g\u00fc\u00e7lerin d\u00fcmen suyuna kap\u0131lmayaca\u011f\u0131, tam aksine hak <\/em><\/strong>cephe<\/em><\/strong>nin <\/em>yi\u011fit bir mensubu olarak, \u0130slam kar\u015f\u0131t\u0131 ta\u011fut\u00ee ve \u015feytan\u00ee g\u00fc\u00e7lerin hegamonyas\u0131na kar\u015f\u0131 izzet ve \u015feh\u00e2metle mukavemette bulunacak duruma gelece\u011fi a\u00e7\u0131kt\u0131r…<\/p>\n

\u0130\u015fte, bu realiteyi tesbit eden \u015feytan\u00ee g\u00fc\u00e7ler, kendi d\u00fczenlerinin temel r\u00fck\u00fbnlerini ve birimlerini, b\u00fcy\u00fck ekonomik desteklerle takviye ederken, muhalif kesimleri de, azam\u00ee \u00f6l\u00e7\u00fcde ekonomik bask\u0131 ve k\u0131ska\u00e7lar alt\u0131nda bulundurmay\u0131, gittik\u00e7e bunu m\u00fczmin fizik\u00ee ve ruh\u00ee hastal\u0131klara, hatta \u00f6l\u00fcmlere kadar vard\u0131rmay\u0131 hedeflemi\u015f bulunmaktad\u0131r. Tarihin b\u00fct\u00fcn d\u00f6nemlerinde oldu\u011fu gibi, g\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131nda da, t\u00fcm ta\u011fut\u00ee d\u00fczenlerin bu \u015feytan\u00ee ve zalimane y\u00f6ntemi, geni\u015f \u00f6l\u00e7\u00fcde uygulamakta oldu\u011funa alenen \u015fahit olmaktay\u0131z…<\/p>\n

\u0130\u015fsizlik, fakirlik, m\u00e2i\u015fet s\u0131k\u0131nt\u0131s\u0131 ve a\u00e7l\u0131k tehdidi ve tehlikesiyle kar\u015f\u0131 kar\u015f\u0131ya getirilen, iman\u00ee \u015fuur ve kem\u00e2li d\u00fc\u015f\u00fck olan kitlelerin, bu bask\u0131 ve tehdit kar\u015f\u0131s\u0131nda mukavemette bulunamayaca\u011f\u0131 ve \u00e7ok k\u0131sa bir s\u00fcre i\u00e7erisinde, hakim olan g\u00fc\u00e7lere teslim-i silah <\/em><\/strong>edece\u011fi, kuvvetle muhtemel, belki de kesin olaca\u011f\u0131 izahtan v\u00e2restedir… “Fakirli\u011fin k\u00fcfre yak\u0131n veya e\u015fde\u011ferde <\/em>oldu\u011fu…”[2]<\/strong><\/a> <\/em>anlam\u0131ndaki hadis-i \u015ferif de, bu f\u0131tr\u00ee-be\u015fer\u00ee zaaf\u0131yeti m\u00fctebeyyin bulunmaktad\u0131r…<\/p>\n

“\u0130\u015f verilmeme, i\u015fe al\u0131nmama, i\u015ften \u00e7\u0131kar\u0131lma ve kovulma”… <\/em>tarz\u0131nda, alenen uygulanan bask\u0131 unsuru, ta\u011fut\u00ee rejimlerin olu\u015fturdu\u011fu genel<\/em><\/strong> <\/em>ve k\u00fcll\u00ee plan<\/em><\/strong>daki <\/em>(insanl\u0131k d\u00fc\u015fman\u0131 olmalar\u0131ndan kaynaklanan), kas\u0131tl\u0131 ekonomik kriz<\/em><\/strong> ve bunal\u0131mlar<\/strong><\/em>la <\/em>birle\u015fince, meselenin tehlike boyutunu daha da \u015fiddetlendirmi\u015f olaca\u011f\u0131 kesindir…<\/p>\n

Ferd\u00ee-ailev\u00ee, d\u00fcnyev\u00ee m\u00e2i\u015fet i\u00e7in bile, son derece \u00f6nemli olan ekonomi<\/em>nin <\/em>\u0130slam\u00ee hareket ve olu\u015fum i\u00e7in, daha da ehemmiyet arzedece\u011fi, her akl-\u0131 selimin kabul edece\u011fi olmazsa olmaz!<\/em><\/strong> <\/em>t\u00fcr\u00fcnden bir realitedir…<\/p>\n

Hak<\/em><\/strong> <\/em>ve bat\u0131l<\/em><\/strong>\u0131n <\/em>tarih\u00ee m\u00fccadele seyri ad\u0131m ad\u0131m ta’kip edilecek olursa, ta\u011fut\u00ee g\u00fc\u00e7lerin, bu zalim\u00e2ne y\u00f6ntemi ve siyaseti, Ehl-i Beyt (as)<\/em><\/strong>‘<\/em>in t\u00fcm mensuplar\u0131 ve taraftarlar\u0131, \u00f6zellikle de \u00f6nc\u00fcleri i\u00e7in daha ziyade kulland\u0131klar\u0131n\u0131, bunu, \u0130slam\u00ee \u015fuurlar\u0131 nispetinde, di\u011fer \u0130slam\u00ee \u015fahsiyetler ve hareketler i\u00e7in de uygulad\u0131klar\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. Ki; b\u00f6ylece, \u015feytan\u00ee g\u00fc\u00e7lere muhalif olan ki\u015fi ve kurumlar\u0131n g\u00fcc\u00fcn\u00fcn ve hareket kabiliyetinin zay\u0131flat\u0131lmas\u0131 ve yava\u015f yava\u015f yok edilmesi ama\u00e7lanm\u0131\u015f bulunmaktad\u0131r. Ve g\u00fcn\u00fcm\u00fczde de ayn\u0131 y\u00f6ntem, daha geni\u015f, daha yo\u011fun ve s\u0131k\u0131 bir \u015fekilde uygulanmaktad\u0131r…<\/p>\n

B-) “Hukuk\u00ee ve Kanun\u00ee Zul\u00fcm-Bask\u0131 ve Ceberrutiyyet Yolu”:<\/em><\/strong><\/p>\n

\u0130nsanl\u0131k d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131 bran\u015f ve meslek edinen \u015feytan\u00ee g\u00fc\u00e7ler, bu d\u00fc\u015fmanl\u0131klar\u0131n\u0131 ve zul\u00fcmlerini, \u00e7o\u011fu kez hukuk<\/em><\/strong> <\/em>ve kanun<\/em><\/strong> <\/em>maskesi alt\u0131nda yapmakta, bununla cahil halk nezdinde me\u015fruiyet <\/em>imaj\u0131 uyand\u0131rmaya \u00e7al\u0131\u015fmaktad\u0131r…<\/p>\n

Yeri geldik\u00e7e, kanunsuz-sorgusuz mahk\u00fbmiyet veya direkt infaz yollar\u0131na ba\u015fvuran \u015feytan\u00ee g\u00fc\u00e7ler ve d\u00fczenler, yeri geldik\u00e7e de derme-\u00e7atma s\u00f6zc\u00fckleri ve hev\u00e2\u00ee hezeyanlar\u0131n\u0131 kanunla\u015ft\u0131rma<\/em><\/strong> <\/em>tezgah\u0131ndan ge\u00e7irmek ve ona paralel uygulamal\u0131 (kitab\u0131na uydurulmu\u015f) zul\u00fcmlerle, h\u00fcrriyet-perver insanlar\u0131, b\u00e2husus m\u00fcsl\u00fcmanlar\u0131 sindirmek veya yok etmek suretiyle ayakta kalmaya \u00e7al\u0131\u015fmaktad\u0131r…<\/p>\n

Tarihin her d\u00f6neminde ve g\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131<\/em>n\u0131n t\u00fcm co\u011frafyalar\u0131nda, ta\u011fut\u00ee-m\u00fc\u015frik d\u00fczenlerin ve toplumlar\u0131n kanun <\/em><\/strong>ve <\/strong>hukuk <\/em><\/strong>uygulamas\u0131, insan haklar\u0131 ve \u00f6zg\u00fcrl\u00fc\u011f\u00fc, hep bu \u015fekilde cereyan etmi\u015ftir, etmeye de devam etmektedir…<\/p>\n

Melik-i \u00e2d\u00fbdlar\u0131n ve fas\u0131k g\u00fc\u00e7lerin, \u0130slam ad\u0131na(?) h\u00fckmettikleri d\u00f6nemlerde, bir k\u0131s\u0131m kad\u0131lar\u0131n <\/em>ve \u015feyh’\u00fcl-\u0130slamlar<\/em><\/strong>\u0131n, \u0130slam f\u0131kh\u0131 ve hukuku ad\u0131na bile, bu t\u00fcr kararlar-h\u00fck\u00fcmler ve fetvalar verdikleri, tarihin hazin tablosu olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r… ki, bunlar\u0131n i\u00e7erisinde, hadis ve f\u0131k\u0131h uzman\u0131 diye(?) \u015f\u00f6hret bulmu\u015f nice e\u015fh\u00e2s (maalesef) bulunmaktad\u0131r[3]<\/a>… (G\u00fcn\u00fcm\u00fcz<\/em>de, <\/em>ta\u011fut\u00ee d\u00fczenlere destek vermekle kalmay\u0131p \u0130slam’a ve m\u00fcsl\u00fcmanlara kar\u015f\u0131 cephe alan, haince sald\u0131r\u0131larda bulunan bel’am’lar<\/em><\/strong>\u0131n <\/em>say\u0131s\u0131, bir hayli kabar\u0131k oldu\u011fu bilinmekte ve g\u00f6zlemlenmektedir…)…<\/p>\n

D\u00fcn ve bug\u00fcn, cebr\u00ee<\/em><\/strong> <\/em>ve keyf\u00ee<\/em><\/strong>, <\/em>k\u00fcfr\u00ee ve ta\u011fut\u00ee (uyduruk-maskara) kanunlarla, y\u00fczbinlerce masum ve mazlum insanlar ve m\u00fcsl\u00fcmanlar, hukuk\u00ee(?) kurumlar ve mahkemeler taraf\u0131ndan, hi\u00e7 yoktan ve sebepsiz olarak yarg\u0131lanmakta, ya hapis ve s\u00fcrg\u00fcn veya idam edilmektedir. Bu \u015feytan\u00ee h\u00fck\u00fcmler sonucu, hapishaneler<\/em><\/strong> <\/em>ve makberler<\/em><\/strong> <\/em>dolup ta\u015fmaktad\u0131r…<\/p>\n

\u0130\u015fte; \u015feytan\u00ee g\u00fc\u00e7lerin, bu kanun\u00ee-hukuk\u00ee ter\u00f6r<\/em><\/strong> <\/em>fury\u00e2s\u0131, tabiat\u0131yla, m\u00fcsl\u00fcmanlar ve t\u00fcm halklar \u00fczerinde psikolojik<\/em><\/strong> <\/em>bask\u0131 unsuru olmakta, b\u00fcy\u00fck oranda korkulara-paniklere sebep olmaktad\u0131r. Bu da, ister istemez, halk\u0131n b\u00fcy\u00fck bir kesimini ta’viz<\/em><\/strong> <\/em>vermeye, pasif kalmaya, hatta (\u00f6nce isteksiz oldu\u011fu halde, sonradan g\u00f6n\u00fcll\u00fc olarak) \u015feytan\u00ee g\u00fc\u00e7lere ve d\u00fczenlere u\u015fak ve k\u00f6le olmaya itmektedir..<\/p>\n

\u0130nsanl\u0131k hayat\u0131yla paralellik afeeden bu kanun\u00ee-hukuk\u00ee(?) devlet zulm\u00fc ve bask\u0131s\u0131, daha do\u011frusu ter\u00f6rizmi, art\u0131k faili olan \u015feytan\u00ee g\u00fc\u00e7ler taraf\u0131ndan alenen itiraf edilmekte, hatta, habis d\u00fczenlerinin (demokrasinin ve benzerinin) devam\u0131 a\u00e7\u0131s\u0131ndan gerekli olan bir iftihar<\/em><\/strong> <\/em>tablosu olarak ilan edilmektedir… Bu kadar net ve a\u00e7\u0131k olan bir mevzu<\/em>da, delil ve \u00f6rnek vermeye kalk\u0131\u015fman\u0131n, tabiat\u0131yla z\u00e2id ve fuz\u00fbl\u00ee olaca\u011f\u0131 a\u00e7\u0131kt\u0131r…<\/p>\n

C-)\u00a0 “Asker\u00ee ve Polisiye Zul\u00fcm – Bask\u0131 – \u0130\u015fkence ve Cinayet Yolu”:<\/em><\/strong><\/p>\n

\u00d6z kimliklerini-f\u0131tratlar\u0131n\u0131 koruyan ve korumaya \u00e7al\u0131\u015fan \u0130slam\u00ee \u015fahsiyetleri ve mustaz’aflar\u0131 – yukar\u0131da serdedilen ta\u011fut\u00ee y\u00f6ntem ve zul\u00fcmlerle – sindirmeye, yok etmeye ve k\u00f6le edinmeye \u00e7al\u0131\u015fan \u015feytan\u00ee d\u00fczenler, en nihayet ve kesin netice almak amac\u0131yla silahl\u0131 kuvvetlerini devreye koymakta, her t\u00fcrl\u00fc zul\u00fcm-i\u015fkence-cinayet ve katliamlarla, vah\u015fiy\u00e2ne-mel’un\u00e2ne hedefine varmaya \u00e7al\u0131\u015fmaktad\u0131r…<\/p>\n

Ordu (asker\u00ee g\u00fc\u00e7), polis, \u00f6zel tim, kontr-gerilla, gizli istihbarat, infaz birim ve ekipleri, haric\u00ee takviye \u00fcniteleri gibi.. bir s\u00fcr\u00fc isim ve yap\u0131lanmalardan olu\u015fan \u015feytan\u00ee cinayet \u00f6rg\u00fct ve \u015febekeleri kanal\u0131yla, irtik\u00e2b edilen zul\u00fcm-i\u015fkence-vah\u015fet-cinayet ve katliamlar\u0131n mahiyetini, s\u0131n\u0131r\u0131n\u0131, t\u00fcrlerini-\u015fekillerini ve boyutlar\u0131n\u0131 izah edebilmenin imkans\u0131zl\u0131\u011f\u0131, akl-\u0131 selim ve ehil zevat\u00e7a teslim edilece\u011fi kesindir. Ancak Allah (cc) taraf\u0131ndan tamam\u0131na vak\u0131f bulunulan, bu ta\u011fut\u00ee ve \u015feytan\u00ee mekanizman\u0131n, sadece konunun az-\u00e7ok uzman\u0131 olanlarca, hatta \u015fahsen taraf\u0131m\u0131zca bilinen zul\u00fcm-cinayet ve katliamlar\u0131n\u0131n hacmi, ciltlerle kitaplar\u0131 isti\u00e2b edecek kadar, t\u00fcyler \u00fcrpertici m\u00fcthi\u015f boyutlardad\u0131r;.. ve, gittik\u00e7e dozunu ve h\u0131z\u0131n\u0131 art\u0131rarak devam etmektedir…<\/p>\n

Bu ta\u011fut\u00ee ve vah\u015fiy\u00e2ne zul\u00fcm-i\u015fkence ve cinayetlerin rahat ve rand\u0131manl\u0131 olarak icr\u00e2s\u0131 i\u00e7in, \u00e7ok y\u00f6nl\u00fc-kapsaml\u0131 bir i\u015fkence<\/em><\/strong> <\/em>ve cinayet alet<\/em><\/strong> <\/em>ve cihazlar\u0131<\/em><\/strong> <\/em>mekanizmas\u0131 ve teknolojisi geli\u015ftirilmi\u015f oldu\u011fu, art\u0131k herkes taraf\u0131ndan bilinmektedir. Yap\u0131lan i\u015fkence <\/em>ve cinayetler<\/em>de;.. ‘Nas\u0131l, daha fazla ac\u0131 ve \u0131zd\u0131rap \u00e7ektirilebilir?..’ <\/em><\/strong>diye, \u00f6zel bilimsel (uygulamal\u0131) laboratuvarlar ve ara\u015ft\u0131rma merkezleri kurulmu\u015f bulunmakta, bireysel ve toplumsal boyutlarda ayr\u0131 ayr\u0131 deneyler yap\u0131lmaktad\u0131r. Sudan ve uydurma bahanelerle, emniyet g\u00fc\u00e7lerince g\u00f6zetim alt\u0131na al\u0131nan b\u00ee\u00e7\u00e2re ve mazlumlar, bireysel<\/em><\/strong> <\/em>alanda; sun’\u00ee sava\u015f alanlar\u0131<\/em>nda <\/em>ve b\u00f6lgeleri<\/em>nde (K\u00f6rfez, Afganistan, Bosna, Kafkasya, Ke\u015fmir v.s…) ve dahil\u00ee sava\u015f <\/em>ve isyan senaryolar\u0131<\/em>nda <\/em>(Somali, Ruanda, Irak ve T\u00fcrkiye K\u00fcrdistan’\u0131, keza Afganistan v.b..) da, toplumsal alan<\/em><\/strong>da <\/em>deneme tahtalar\u0131, hedef ve ara\u00e7lar\u0131 olarak se\u00e7ilmektedir…<\/p>\n

Tamamen, cani \u00f6rg\u00fct-\u015febeke ve te\u015fkilatlar\u0131n (CIA, MOSSAD vb.) kontrol\u00fc ve denetimi alt\u0131nda bulunan, geni\u015f halk kitleleri nezdinde yeterince muttali olunamayan bu zul\u00fcm-cinayet ve katliam mek\u00e2nizmas\u0131<\/em><\/strong> <\/em>ile, tabiat\u0131yla d\u00fcnyan\u0131n mazlum ve mustaz’af halklar\u0131 b\u00fcy\u00fck af\u00e2t-musibet ve felaketlere u\u011frat\u0131lmakta; ‘a\u00e7 – \u00e7\u0131plak – sefil – mal\u00fbl – na\u00e7ar – k\u00fclt\u00fcrs\u00fcz <\/em><\/strong>ve derbeder’<\/em><\/strong> <\/em>olman\u0131n yan\u0131nda, milyonluk rakamlarla zindanlar\u0131, bir o kadar da kabristanlar\u0131 t\u0131kl\u0131m t\u0131kl\u0131m doldurmakta; ve de\u011fi\u015fik t\u00fcrden sakatlar ordusunu olu\u015fturmaktad\u0131r…<\/p>\n

\u0130\u015fte; aydm-uygar-ilerici-laik ve demokrat (ve benzeri) ta\u011fut\u00ee-\u015feytan\u00ee g\u00fc\u00e7lerin ve d\u00fczenlerin (k\u0131saca) ger\u00e7ek y\u00fcz\u00fc!.. Ve bu habislere-can\u00eelere, k\u00f6lelik-u\u015fakl\u0131k yar\u0131\u015f\u0131nda bulunan rezil s\u00fcfeha<\/em>n\u0131n <\/em>(fert, c\u00e2mi\u00e2-toplum ve devlet.. olarak), al\u00e7ak (maymun) \u00e7ehresi!… (Allah (cc)’\u0131n ve t\u00fcm la’net edicilerin sonsuz la’neti, bunlar\u0131n tamam\u0131n\u0131n \u00fczerine olsun!… Amin! Amin!)<\/em><\/strong><\/p>\n

Netice-i kelam; \u00e7ok c\u00fcz’\u00ee bir k\u0131sm\u0131n\u0131 bile ifade edemeyen mezk\u00fcr zul\u00fcm, bask\u0131, i\u015fkence, cinayet, ter\u00f6r ve katliamlar zinciri kar\u015f\u0131s\u0131nda,\u00a0 insan toplumunun\u00a0 nas\u0131l\u00a0 bir duruma\u00a0 gelece\u011fi,\u00a0 hele zaaf\u0131yet-i iman\u00eeyye i\u00e7erisinde bulunan b\u00fcy\u00fck halk y\u0131\u011f\u0131nlar\u0131n\u0131n nas\u0131l y\u0131k\u0131laca\u011f\u0131 ve t\u00fcm benli\u011fini ve varl\u0131\u011f\u0131n\u0131 kaybedece\u011fi.. (ku\u015f bak\u0131\u015f\u0131 ile de olsa) muhasebe edilirse i\u015fin ve meselenin veh\u00e2met derecesi daha iyi anla\u015f\u0131lm\u0131\u015f olacakt\u0131r… Bu c\u00e2niy\u00e2ne yol ve y\u00f6ntem de; i\u015fte hak cephe<\/em><\/strong>nin <\/em>(kemiyet noktas\u0131nda) zaafa u\u011framas\u0131n\u0131, dolay\u0131s\u0131yla da bat\u0131l cephe<\/em><\/strong>nin <\/em>(zahiren ve g\u00f6r\u00fcn\u00fcrde) g\u00fc\u00e7 kazanmas\u0131n\u0131, (tabiat\u0131yla) inta\u00e7 etmektedir…<\/p>\n

Tarihin t\u00fcm d\u00f6nemlerinde ve g\u00fcn\u00fcm\u00fczde, b\u00fct\u00fcn yery\u00fcz\u00fcn\u00fc (madd\u00ee ve manev\u00ee her y\u00f6nden) (b\u00f6l\u00fcm b\u00f6l\u00fcm ve b\u00f6lge b\u00f6lge) ba\u015ftan ba\u015fa bir insanl\u0131k mezbah\u00e2nesi<\/em><\/strong> <\/em>ve katliamg\u00e2h\u0131<\/em><\/strong> <\/em>durumuna getirip Kerbela<\/em><\/strong>la\u015ft\u0131ran, m\u00fc\u015frik-m\u00fclhid \u015feytan\u00ee g\u00fc\u00e7lerin ve d\u00fczenlerin zalim saltanatlar\u0131n\u0131 y\u0131kacak, Hakk’\u0131n mutlak adaletini ve hakimiyetini sa\u011flayacak ve mazlumlara, hatta t\u00fcm insanl\u0131\u011fa kurtulu\u015f kap\u0131lar\u0131 a\u00e7acak olan yeg\u00e2ne alternatifin, H\u00fcseyn\u00ee K\u0131yam<\/em><\/strong>lar\u0131n oldu\u011fu, b\u00f6ylece, art\u0131k anla\u015f\u0131lm\u0131\u015f bulunmaktad\u0131r…<\/p>\n

H\u00fcseyn\u00ee K\u0131yam’\u0131n, en m\u00fctek\u00e2mil, en muhte\u015fem ve en kapsaml\u0131 k\u0131yam\u0131<\/em><\/strong> <\/em>olan \u0130ran \u0130slam \u0130nk\u0131lab\u0131’<\/em><\/strong>n\u0131n, k\u0131yam\u00ee tecellisinin, g\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131<\/em><\/strong>n\u0131n <\/em>t\u00fcm Kerbela<\/em><\/strong>lar\u0131nda <\/em>yank\u0131lanmas\u0131 i\u00e7in, H\u00fcseyn\u00ee yi\u011fitlerin zuh\u00fbruna ve \u015fanl\u0131 k\u0131yamlar\u0131<\/em>na, t\u00fcm insanl\u0131k ve b\u00e2husus mazlum ve mustaz’af halklar a\u015fkla-\u015fevkle ve heyecanla muntaz\u0131r bulunmaktad\u0131r… Y\u00fcce Rabbimizden(cc); bu kutlu olay\u0131 ve zaferi, t\u00fcm insanl\u0131\u011fa \u015f\u00e2milen ve acilen ger\u00e7ekle\u015ftirmesini arz-\u0131 tazarru ve niyaz eyleriz…<\/p>\n

[1]<\/a> Ger\u00e7ek iman\u00ee ruh ve \u015fuurdan mahrum bir s\u00fcr\u00fc m\u00fcsl\u00fcman g\u00f6r\u00fcn\u00fcml\u00fc ve kimlikli gruplar ve \u015fahsiyetler bile, maalesef kendilerini bu ta\u011fut\u00ee idlal ve ifsad ak\u0131m\u0131na kapt\u0131rm\u0131\u015f, ayr\u0131 ayr\u0131 \u015feytan\u00ee-be\u015fer\u00ee ideolojilerin savunucular\u0131 ve tabileri durumuna gelmi\u015flerdir!…<\/p>\n

\u0130deolojilerin birer din<\/em><\/strong> <\/em>olduklar\u0131n\u0131, \u0130slam’\u0131n da, “Allah’\u0131n indinde ‘tek din’ oldu\u011funu”<\/strong> (Al-i \u0130mran: 19) ve hayat nizam\u0131<\/em><\/strong> <\/em>olarak, insanl\u0131\u011f\u0131 her y\u00f6nden idare etmek ve y\u00f6nlendirmek i\u00e7in<\/em><\/strong> <\/em>g\u00f6nderilmi\u015f bulundu\u011funu, bunun i\u00e7in de, t\u00fcm k\u00e2inat\u0131n teslim oldu\u011fu<\/em><\/strong> <\/em>Allah-u Teala (cc)’n\u0131n “..y\u00fcce ‘dininden’ ba\u015fka bir din araman\u0131n”<\/strong> (Al-i \u0130mran: 83) ilim ve ak\u0131l d\u0131\u015f\u0131 bo\u015f bir aray\u0131\u015f oldu\u011funu, “Allah’\u0131n, \u0130slam’dan ba\u015fka hi\u00e7bir dini (<\/strong>ve ideolojiyi) asla onaylamad\u0131\u011f\u0131n\u0131”<\/strong> (Al-i \u0130mran: 85); “Kemale ererek tamamlanan”<\/strong> (Maide: 3) ve yeg\u00e2ne hayat nizam\u0131 ve bi\u00e7imi olan \u0130slam dininden ba\u015fka<\/em><\/strong> <\/em>dinler-ideolojiler pe\u015finde ko\u015fanlar\u0131n ve onlardan zelil\u00e2ne ve rezil\u00e2ne umud bekleyenlerin, “Hala eski cahiliyye d\u00f6nemlerinin h\u00fck\u00fcmlerini arayan, h\u00fcsrana u\u011fram\u0131\u015f nadanlardan oldu\u011funu”<\/strong> (Maide: 50) bilmeyen b\u00ee\u00e7\u00e2relerin, \u0130slam \u00fcmmeti i\u00e7erisinde<\/em><\/strong> <\/em>b\u00fcy\u00fck miktarlarda bulunmalar\u0131 ve b\u00fcy\u00fck \u00f6l\u00e7\u00fcde etkinlik kazanm\u0131\u015f olmalar\u0131, h\u00fcz\u00fcn verici elim bir manzara olarak m\u00fc\u015fahede edilmektedir…\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 .<\/p>\n

B\u00f6ylece, kendilerini koyu bir riddet<\/em><\/strong> <\/em>i\u00e7erisinde bulan bu kesimin \u00f6nemli bir k\u0131sm\u0131, mevcut m\u00fcnharif <\/em>pozisyonlar\u0131nda m\u00fcstakar <\/em>olmay\u0131 tercih ederken, di\u011fer bir k\u0131sm\u0131, gerek \u0130slam’la tan\u0131\u015fmaktan, gerekse m\u00fcsl\u00fcman halk\u0131n toplumsal bask\u0131s\u0131ndan m\u00fctevellid olsun, k\u0131sm\u00ee d\u00f6n\u00fc\u015fler i\u00e7erisine girmeye, pratiklerini <\/em>\u0130slam\u00ee motiflerle, te’vil ve yorumlarla me\u015fru<\/em>la\u015ft\u0131rmaya ya da \u00f6yle g\u00f6stermeye gayret etmekte, \u0130slam\u00ee \u015fuur-basiret <\/em>ve takva<\/em>dan <\/em>mahrum bulunan yeni ku\u015faktan, bir k\u0131s\u0131m ayd\u0131n m\u00fcsl\u00fcmanlar<\/em><\/strong>dan <\/em>yanda\u015flar edinmeye \u00e7al\u0131\u015fmaktad\u0131rlar. Ki, bu hususta, epeyce mesafe katettikleri ve ba\u015far\u0131l\u0131 olduklar\u0131, maalesef g\u00f6r\u00fclmekte; d\u0131\u015f g\u00fc\u00e7lerin ve emperyalistlerin ve dahil\u00ee temsilcilerinin geni\u015f (f\u0131kr\u00ee-siyas\u00ee-mal\u00ee ya da psikolojik..) destekleri ile de \u0130slam’\u0131n istikbali ve \u0130l\u00e2h\u00ee (\u00d6z Muhammed\u00ee) kimli\u011fi i\u00e7in \u00e7ok tehlikeli bir duruma gelmektedir…<\/p>\n

Bir k\u0131s\u0131m \u0130slam \u00fclkelerinde \u0130slam Sosyalizmimi<\/em><\/strong>(?) <\/em>gibi.. unvan ve ak\u0131mlarla zuhur eden bu t\u00fcr sapmalar, g\u00fcn\u00fcm\u00fcz T\u00fcrkiye’sinde ve ba\u015fka yerlerde \u0130slam Demokrasisi(?), \u0130slam\u00ee Laisizm(?), \u0130slam\u00ee H\u00fcmanizm(?), \u0130slam\u00ee Entellekt\u00fcelizm(?)..<\/em><\/strong> <\/em>\u015feklinde geli\u015fen, gittik\u00e7e (\u0130slam ad\u0131na) Siyasal <\/em>ve Sosyal <\/em>bir olgu ve ak\u0131m olarak \u0130slam toplumu \u00fczerinde \u00f6nemli bir etkinlik kazanan, ‘Bar\u0131\u015f i\u00e7erisinde birarada ya\u015fama, sivil toplum<\/em><\/strong> <\/em>ve ho\u015fg\u00f6r\u00fcl\u00fc olma..’<\/em><\/strong> <\/em>sloganlar\u0131n\u0131 \u00f6n plana \u00e7\u0131karan, ‘Hudeybiye bar\u0131\u015f\u0131n\u0131n g\u00fcn\u00fcm\u00fcze adaptasyonu’<\/em><\/strong> <\/em>ve ‘Medine vesikas\u0131n\u0131n mevcut topluma ta\u015f\u0131nmas\u0131’ <\/em><\/strong>ve uyarlanmas\u0131’.. <\/em><\/strong>hezeyanlar\u0131 yan\u0131nda; bir k\u0131s\u0131m, anlam\u0131 tamamen de\u011fi\u015ftirilmi\u015f ve \u00e7arp\u0131t\u0131lm\u0131\u015f \u0130slam\u00ee n\u00e2s ve te\u00e2m\u00fclleri de \u015fer<\/em><\/strong>‘i dayanak<\/em><\/strong>(?) <\/em>olarak lanse<\/em><\/strong> <\/em>etmeye \u00e7al\u0131\u015fan bu ak\u0131m, \u0130slam’\u0131 sapt\u0131rma<\/em><\/strong> <\/em>ve \u0130l\u00e2hi \u00e7izgisinden \u00e7\u0131karma misyonunu (bilerek ya da bilmeyerek) \u00fcstlenmi\u015f bulunmaktad\u0131r!… “Hakk\u0131 <\/strong>bat\u0131l ile iltibas etmeyin!.. Bile bile hakk\u0131 gizlemeyin!…” <\/strong>[Bakara(2): 42); “Allah’\u0131n ayetlerini <\/strong>(ve ahdini) ‘Semen-i Kalil’ <\/em><\/strong>(ve d\u00fcnya meta\u0131-makam\u0131..) kar\u015f\u0131s\u0131nda satmay\u0131n!…” <\/strong>[Bakara: 41; Maide: 44; Nahl: 95); “K\u00e2firleri dost <\/strong>edinmeyin.. onlar\u0131 dost edinen, k\u00e2firlerden <\/strong>olur!”<\/strong> (Al-i \u0130mran: 118-119; Maide: 51, 57) anlamlar\u0131nda pek \u00e7ok \u0130l\u00e2hi ikaz ve ihtarlara ra\u011fmen!…<\/p>\n

[2]<\/a> Yakla\u015f\u0131k anlamlar i\u00e7in, bak\u0131n\u0131z; M\u00fcsned-i Ahmed: 3\/94; 5\/26, 39, 42, 44; 6\/57, 207; \u0130bn-i M\u00e2ce: K. Fiten\/23; (Terc): 10\/249; S\u00fcnen-i Nese\u00ee: K. \u0130sti\u00e2ze\/16, 29; K. Sehv\/90; (Terc): 3\/107; 8\/760-769; Ve ayr\u0131ca ‘istinbat’ i\u00e7in bak\u0131n\u0131z; Bakara(2): 155, 268, 273; Kasas(28): 24; Fat\u0131r(35): 15; Muhammed(47): 38; K\u0131yame(75): 25;…<\/p>\n

\u00d6rnek olarak, \u015fu hadis-i \u015feriflerin m\u00fcthi\u015f anlam\u0131na da bakal\u0131m:<\/p>\n

“… Resulullah (sav); ‘bor\u00e7lanmaktan’, g\u00fcnah i\u015flemekten Allah’a \u00e7ok s\u0131\u011f\u0131n\u0131rd\u0131. Bunun \u00fczerine kendisine: ‘Ya Resulellah! Bor\u00e7lanmaktan ve g\u00fcnah i\u015flemekten Allah’a \u00e7ok s\u0131\u011f\u0131n\u0131yorsunuz?’ Denilince: ‘\u0130nsan bor\u00e7lan\u0131rsa, konu\u015ftu\u011fu zaman yalan s\u00f6yler, va’d eder yerine getiremez!’ buyurdu. ” <\/em>(S\u00fcnen-i Nese\u00ee: 8\/756-757, 764-766);<\/p>\n

“Allah’\u0131m! Fakirlikten sana s\u0131\u011f\u0131n\u0131r\u0131m!., darl\u0131k <\/em>(k\u0131llet) ve zilletten sana s\u0131\u011f\u0131n\u0131r\u0131m.. zul\u00fcm etmekten ve zulme u\u011framaktan sana s\u0131\u011f\u0131n\u0131r\u0131m!… “<\/em> (S\u00fcnen-i Nese\u00ee: 8\/760-761);<\/p>\n

“Allah’\u0131m! A\u00e7l\u0131ktan sana s\u0131\u011f\u0131n\u0131r\u0131m, o, ne fena haldir; insan\u0131 huzursuz eder.. h\u0131yanetten de sana s\u0131\u011f\u0131n\u0131r\u0131m, o ne k\u00f6t\u00fc duygu ve tabiatt\u0131r!… ” <\/em>(S\u00fcnen-i Nese\u00ee: 8\/863);<\/p>\n

“Ebu Said (ra)’dan, Resulullah (sav)’\u0131: ‘K\u00fcf\u00fcrden ve bor\u00e7tan Allah ‘a s\u0131\u011f\u0131n\u0131r\u0131m!’ derken duydum. Bir adam: ‘Ya Resulellah! ‘borcu’ k\u00fcfre denk mi k\u0131l\u0131yorsunuz? Deyince, Resulullah(sav): ‘Evet!..’ buyurdu…” <\/em>(S\u00fcnen-i Nese\u00ee: 8\/765);<\/p>\n

“M\u00fcslim b. Ebi Bekre anlat\u0131yor: ‘Babam, namazdan sonra \u015f\u00f6yle du\u00e2 ederdi: Allah\u0131m! K\u00fcf\u00fcrden ve fakirlikten ve kabir azab\u0131ndan sana s\u0131\u011f\u0131n\u0131r\u0131m!… Ve; Resulullah (sav) da namazlardan sonra bu du\u00e2lar\u0131 okurdu!’ Dedi… ” <\/em>(S\u00fcnen-i Nese\u00ee: 3\/107);…<\/p>\n

“…\u0130nsanlar aras\u0131nda en \u015fiddetli bela <\/em>(ibtila)‘ya peygamberler d\u00fc\u00e7ar olur. Onlardan herhangi biri, fakirli\u011fe cidden \u00f6yle bir m\u00fcbtel\u00e2 olur ki, b\u00fcr\u00fcnd\u00fc\u011f\u00fc abadan ba\u015fka hi\u00e7bir \u015fey bulamaz!…” <\/em>(\u0130bn-i M\u00e2ce: 10\/249); ve hakeza!…<\/p>\n

Zay\u0131f iman ve irade sahiplerinin -ekseriyetle- ma\u011flup oldu\u011fu fakirlik <\/em><\/strong>meselesi, m\u00fcstekbir d\u00fcnya<\/em>n\u0131n <\/em>\u00f6zel \u00e7abas\u0131 ve s\u00f6m\u00fcr\u00fc furyas\u0131 ile \u00e7ok b\u00fcy\u00fck boyutlara ula\u015fm\u0131\u015f, asr\u0131m\u0131z ezen <\/em><\/strong>ve ezilen <\/em><\/strong>diye iki b\u00fcy\u00fck kampa <\/em><\/strong>ayr\u0131lm\u0131\u015f bulunmakta, Merhum \u00dcstad Bedi\u00fczzaman’\u0131n (y\u0131llarca \u00f6nceki) tesbiti ve ta’biriyle; “… Devletler, milletlerin hafif muharebesi, tabakat-\u0131 be\u015fer\u00een \u015fedid olan (<\/em><\/strong>emek-s\u0131n\u0131f) harbine terk-i mevki etme\u011fe.. <\/em><\/strong>(S\u00f6zler-Lemaat: 350..) ba\u015flam\u0131\u015f bulunmaktad\u0131r.<\/p>\n

\u0130mam Humeyn\u00ee (ra)’nin y\u00fcce \u015fahsiyetinde ve ger\u00e7ekle\u015ftirdi\u011fi \u0130slam <\/em><\/strong>\u0130nk\u0131lab\u0131 <\/em><\/strong>mektebinde sembolle\u015fen<\/em><\/strong>, <\/em>mustaz’af-mazlum ve mahrum halklar\u0131n, \u00d6z Muhammed\u00ee <\/em><\/strong>\u0130slam’\u0131n ve Hizbullah\u00ee M\u00fcsl\u00fcmanlar\u2019<\/em><\/strong>\u0131n <\/em><\/strong>\u00f6nderli\u011fi alt\u0131nda, zalim-m\u00fcstekbir ve emperyalist d\u00fcnyaya kar\u015f\u0131 dalga dalga geli\u015ftirdikleri ve gittik\u00e7e h\u0131z kazanmakta olan cihan-\u015f\u00fcmul<\/em><\/strong> <\/em>insanl\u0131k k\u0131yam\u0131n\u0131n (k\u0131sa s\u00fcrede ve acilen), tarih\u00ee ve \u0130l\u00e2h\u00ee zafere mutlak planda ula\u015fmas\u0131 umudu ve niyaz\u0131yla!!!…<\/p>\n

[3]<\/a> Bu hususta k\u00fc\u00e7\u00fck bir \u00f6rnek olarak; “…Hazret-i H\u00fcseyn’in Yezid’e kar\u015f\u0131 <\/em><\/strong>\u00e7\u0131k\u0131\u015f\u0131n\u0131 hatal\u0131 ve galat olarak(?) m\u00fctalaa eden..<\/em><\/strong>” <\/em>\u0130bn-i Haldun, bunu; “.. Sahabenin ekseriyetinin Yezid’in yan\u0131nda yer almas\u0131 ve bunlar\u0131n, Yezid’e kar\u015f\u0131 ayaklanman\u0131n gerekti\u011fi kanaatinde olmamalar\u0131” <\/em><\/strong>ile a\u00e7\u0131klam\u0131\u015ft\u0131r. (Mukaddime (terc.)): 1\/592; \u0130slam Tarihi’nin en can\u00ee zalimlerinden olan ve \u00fcnl\u00fc Haccac<\/em><\/strong> <\/em>(\u0130bn-i Y\u00fbsuf es-Sakafi) eliyle y\u00fczbinlerce mazlum, ger\u00e7ek m\u00fc’minlerin ve \u0130slam\u00ee \u015fahsiyetlerin oluk oluk kanlar\u0131n\u0131 ak\u0131tan Abdulmelik b. Mervan b. Hakem ile al\u00e2kal\u0131 \u015fu ifadeleri de gayet ibret-\u00e2mizdir:<\/p>\n

“… Abdulmelik, ‘adalet’ bak\u0131m\u0131ndan insanlar\u0131n en b\u00fcy\u00fc\u011f\u00fc idi. <\/em><\/strong>\u0130mam Malik’in, O’nun fiilini ‘h\u00fcccet’ saymas\u0131, adaletini g\u00f6stermeye <\/em><\/strong>fazlas\u0131yla yeter.’…” <\/em><\/strong>(Mukaddime: 1\/593);…<\/p>\n

\u0130\u015fte;., tarih\u00ee \u0130slam\u00ee inhiraf<\/em><\/strong>\u0131n <\/em><\/strong>nirengi noktas\u0131!… Eshab, Tabi\u00een, Etbe-i Tabi\u00een.. diye isim yapm\u0131\u015f zevat\u0131n, b\u00e2husus Ehl-i ilim ve f\u0131kh’\u0131n, her nevi s\u00f6z-fiil-tarz <\/em><\/strong>ve tav\u0131rlar\u0131<\/em><\/strong>n\u0131 <\/em><\/strong>\u0130slam\u00ee nokta-i nazardan h\u00fcccet <\/em><\/strong>bilen ve me\u015fruiyet <\/em><\/strong>i\u00e7in tek \u00f6l\u00e7\u00fc bilen b\u00fcy\u00fck halk kitleleri, hatta s\u0131radan ilim adamlar\u0131, b\u00f6ylece b\u00fcy\u00fck bir inhiraf <\/em><\/strong>i\u00e7erisine girmi\u015f, ta\u011fut\u00ee d\u00fczenleri <\/em><\/strong>ve onlar\u0131n yanda\u015flar\u0131n\u0131-tabilerini F\u0131rka-i <\/em><\/strong>Naciye,<\/em><\/strong> <\/em>muhaliflerini de Ehl-i Ba\u011fy <\/em><\/strong>ve F\u0131rak-i Dalle <\/em><\/strong>diye itham etmi\u015ftir…<\/p>\n

Evet;.. Seyyid’\u00fc\u015f-\u015e\u00fcheda ve Mazlum-u Kerbela olan G\u00fcl-\u00fc <\/em><\/strong>Muhammed\u00ee<\/em><\/strong>‘<\/em>nin <\/em>(as) ve yaranlar\u0131n\u0131n m\u00fcbarek ba\u015flar\u0131, K\u00fcfe’ye, \u0130bn-i Ziyad’\u0131n \u00f6n\u00fcne at\u0131l\u0131rken, saray<\/em>da <\/em>bulunan Zeyd b. Erkam gibi \u00fcnl\u00fc bir sahabe, Kad\u0131 \u015eureyh diye nam yapm\u0131\u015f bir alim vs…, m\u00fcsl\u00fcman toplumun vicdanlar\u0131nda meknuz <\/em>bulunan ger\u00e7ek iman\u0131n \u00fczerine k\u00fcller at\u0131lmas\u0131na, hak <\/em><\/strong>ve bat\u0131l\u2019<\/em><\/strong>\u0131n <\/strong><\/em>temyiz ve tefrikinde \u015f\u00fcphe <\/em><\/strong>ve evham <\/em><\/strong>bulutlar\u0131n\u0131n olu\u015fmas\u0131na sebep olmu\u015f; ayn\u0131 ruh\u00ee-psikolojik <\/em>atmosfer, \u015eam’da, Yezid’in yan\u0131 ba\u015f\u0131nda bulunan Enes b. Malik <\/em>gibi.. hadim-i Neb\u00ee <\/em>diye \u015f\u00f6hret-\u015fiar olmu\u015f zevat vesilesiyle de tekrarlanm\u0131\u015ft\u0131r…<\/p>\n

Ebu Hureyre gibi, Suffe <\/em>ehlinden olan bir \u015fahsiyetin, fitne-fesat<\/em><\/strong> <\/em>ve nifak<\/em><\/strong> <\/em>tims\u00e2li olan Mervan b. Hakem’in Medine vali yard\u0131mc\u0131l\u0131\u011f\u0131n\u0131 yapmas\u0131 ve Emir’el-M\u00fc’minin Hazret-i Ali’ye (as) kar\u015f\u0131 fiil\u00ee ve harb\u00ee tav\u0131r al\u0131\u015f\u0131, \u0130slam \u00fcmmetinin b\u00fcy\u00fck bir kesimi nezdinde, hak ile bat\u0131l<\/em><\/strong>\u0131n <\/em>b\u00fcy\u00fck \u00f6l\u00e7\u00fcde iltibas<\/em><\/strong> <\/em>edilmesine, cephelerin tam ters<\/em><\/strong> <\/em>g\u00f6r\u00fclmesine sebep te\u015fkil ederken, bu inhiraf\u00ee <\/em><\/strong>ak\u0131m<\/em><\/strong> <\/em>gitgide kendisini f\u0131k\u0131h ekollerinde<\/em><\/strong> <\/em>ve hadis tedvinlerinde<\/em><\/strong> <\/em>hatta hadislerin naklinde ve Kur’an-\u0131 Kerim tefsirinde<\/em><\/strong> <\/em>de hissettirmeye ba\u015flam\u0131\u015f, koca bir \u0130slam\u00ee camiay\u0131 inhiraflara s\u00fcr\u00fcklemi\u015ftir…<\/p>\n

Muhaddislerin ba\u015fvurdu\u011fu uzman durumunda bulunan \u0130bn-i \u015eihab ez-Z\u00fchri gibi zevat\u0131n, Abd\u00fclmelik bin Mervan gibi habislerin m\u00fc\u015favirli\u011fini deruhte etmesi, Ebu Y\u00fbsuf ve Muhammed bin Hasan e\u015f-\u015eeybani gibi.. nice f\u0131k\u0131h \u00fcstadlar\u0131n\u0131n, \u0130mam Musa K\u00e2z\u0131m’\u0131 ve nice muttak\u00ee ulemay\u0131 zindanlarda \u00e7\u00fcr\u00fcten H\u00e2run Re\u015fid’in kad\u0131l\u0131k<\/em><\/strong> <\/em>makamlar\u0131nda bulunmalar\u0131 ve onun ul\u00fbfeleriyle <\/em>\u011faniy olmalar\u0131, bir k\u0131s\u0131m f\u0131kh\u00ee prensiplerini (Hiley-i \u015eer’iyye<\/strong> <\/em>ad\u0131 alt\u0131nda) kez\u00e2 onun pratik hayat\u0131na g\u00f6re vaz’<\/em><\/strong> <\/em>etmeleri..vs.. vs…, \u0130slam \u00fcmmetinin b\u00fcy\u00fck \u00e7o\u011funlu\u011funun, Kur’an-\u0131 Kerim<\/em><\/strong>‘<\/em>in <\/em>tims\u00e2li ve canl\u0131s\u0131 olan Ehl-i Beyt’<\/em><\/strong>in \u00d6z Muhammed\u00ee \u0130slam<\/strong> <\/em>mektebinden (b\u00fcy\u00fck \u00f6l\u00e7\u00fcde) mahrum kalmalar\u0131n\u0131 ve ger\u00e7ek \u0130slam’dan inhiraf etmelerini inta\u00e7 etmi\u015ftir…<\/p>\n

Bu menf\u00ee ve m\u00fcnharif etkidir ki; ba\u015fta \u0130mam Buhar\u00ee (Muhammed bin \u0130smail el-Buhar\u00ee) olarak, muhaddislerin b\u00fcy\u00fck \u00e7o\u011funlu\u011fu taraf\u0131ndan Ehl-<\/em><\/strong>i Beyt,<\/em><\/strong> <\/em>s\u00fcrekli olarak g\u00f6zard\u0131 edilmi\u015f, hatta haric\u00ee-n\u00e2s\u0131b\u00ee-m\u00fcrci\u00ee-mu’tezil\u00ee.. <\/em>\u00f6nc\u00fclerin hadis rivayetleri al\u0131nm\u0131\u015f, \u0130mam Ca’fer gibi.. bir hakikat g\u00fcne\u015fine<\/em><\/strong> <\/em>itimad edilmeyerek (Ali evlad\u0131ndan olmas\u0131ndan dolay\u0131, tarafgir olabilir(?) iddias\u0131yla..) t\u00fcm rivayetleri terk edilmi\u015ftir. Fakat bu duyarl\u0131l\u0131klar\u0131(?), di\u011fer (b\u00e2-husus Ehl-i Beyt muhalifi) f\u0131rkalar i\u00e7in asla s\u00f6z konusu olmam\u0131\u015ft\u0131r…<\/p>\n

Hazret-i Ali’ye bile g\u00f6zlerini-kulaklar\u0131n\u0131-kalplerini kapayan bu zevat, kitaplar\u0131n\u0131; Amr bin As, Muaviye bin Ebi S\u00fcfyan, Mervan bin Hakem, <\/em>Seleme \u0130bn Ekva, Mu\u011fire bin \u015eu’be, Muaviye bin Hadic <\/em>(yahud, Hudeyc), Vail bin Hucr, <\/em>vb.. Ehl-i Beyt<\/em><\/strong> <\/em>d\u00fc\u015fmanl\u0131\u011f\u0131 yan\u0131nda, \u0130slam\u00ee takva ve ahl\u00e2ktan da \u00e7ok uzak olduklar\u0131, bir s\u00fcr\u00fc fiilleriyle \u015f\u00f6hret bulmu\u015f e\u015fh\u00e2s\u0131n -g\u00fcya- hadis rivayetleriyle doldurmu\u015f, b\u00f6ylece; \u00d6z Muhammedi \u0130slam’<\/em><\/strong>dan inhirafa<\/strong> <\/em>ve \u0130slam’\u0131n ruhsuz bir \u015fekilcilik olarak alg\u0131lanmas\u0131na sebeb olmu\u015flard\u0131r… Ve h\u00e2kez\u00e2 !!!…<\/p>\n","protected":false},"excerpt":{"rendered":"

\u015eEYTAN\u00ce G\u00dc\u00c7LER\u0130N YIKICI FAAL\u0130YET ALANLARI VE T\u00dcRLER\u0130 \u0130lk insandan g\u00fcn\u00fcm\u00fcze kadar gelen ve ayn\u0131 habis \u00f6zelli\u011fi ta\u015f\u0131yan \u015feytan\u00ee ve ta\u011fut\u00ee g\u00fc\u00e7ler, insanl\u0131k toplumunu, f\u0131tratlar\u0131 olan \u0130slam’dan ve hak yoldan ay\u0131rmak ve kendi tasallutlar\u0131 alt\u0131na (b\u00f6ylece) alabilmek amac\u0131yla, bir s\u00fcr\u00fc y\u0131k\u0131c\u0131 ve menfur yollara ba\u015fvurmu\u015f, bununla, hak ve bat\u0131l aras\u0131ndaki tarih\u00ee-ezel\u00ee sava\u015f\u0131n ba\u015flamas\u0131na sebeb olmu\u015flard\u0131r. Ki, …<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[142,421,420,411,410,415,422,107,4,412,413,414,418,417,34,120,416,179,419],"class_list":["post-85","post","type-post","status-publish","format-standard","hentry","category-genel","tag-demokrasi","tag-ehl-i-beyt-as","tag-fasik","tag-hak-ve-batil","tag-hak-yol","tag-humanizm","tag-iran-islam-inkilabi","tag-kapitalizm","tag-kerbela","tag-laisizm","tag-liberalizm","tag-marksizm-komunizm","tag-munafik","tag-murted","tag-oz-muhammedi-islam","tag-seytani-gucler","tag-sosyalizm","tag-tagut","tag-zalim"],"_links":{"self":[{"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/posts\/85","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/comments?post=85"}],"version-history":[{"count":0,"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/posts\/85\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/media?parent=85"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/categories?post=85"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/tags?post=85"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}