\u0130\u00e7e do\u011fru verilen m\u00fccadeleyi, insan\u0131n kendi \u00f6z\u00fcne erme gayreti, d\u0131\u015fa do\u011fru verilen m\u00fccadeleyi de ba\u015fkalar\u0131n\u0131 \u00f6zlerine erdirme ameliyesi olarak tarif edebiliriz. Bunlardan birincisine “b\u00fcy\u00fck cihad”, ikincisine de “k\u00fc\u00e7\u00fck cihad” denir ki, birincisiyle; insan\u0131n kendi \u00f6z\u00fcyle aras\u0131ndaki engelleri a\u015f\u0131p nefis m\u00e2rifetine ve neticede de m\u00e2rifetullah, muhabbetullah ve zevk-i ruhan\u00eeye ula\u015fmas\u0131, ikincisiyle de, imanla insanlar aras\u0131ndaki m\u00e2nialar bertaraf edilerek, herkesin imana ula\u015ft\u0131r\u0131lmas\u0131 ve m\u00e2rifet-i il\u00e2hiye ile tan\u0131\u015ft\u0131r\u0131lmas\u0131 esas al\u0131nm\u0131\u015ft\u0131r.<\/p>\n
G\u00fclen’in ifadesiyle ki\u015finin \u00f6z\u00fcne erme \u00e7abas\u0131, uzun s\u00fcreli bir gayret gerektirir; kontrols\u00fcz b\u0131rak\u0131ld\u0131\u011f\u0131nda g\u00fcnaha ve k\u00f6t\u00fcl\u00fc\u011fe meyleden nefsine kar\u015f\u0131 insan her g\u00fcn m\u00fccadele ederek b\u00fcy\u00fck cihad\u0131 yapar. G\u00fclen’in vurgulad\u0131\u011f\u0131 \u00fczere, Yarat\u0131c\u0131y\u0131 ve yarat\u0131lanlar\u0131 sevmeye g\u00f6t\u00fcren ilim, bu \u00f6ze erme s\u00fcrecinin \u00f6nemli bir par\u00e7as\u0131d\u0131r. Hat\u0131rlayaca\u011f\u0131m\u0131z \u00fczere, Kur’\u00e2n ve hadis insan\u0131n potansiyelini ger\u00e7ekle\u015ftirme m\u00fccadelesinin bir par\u00e7as\u0131 olarak ilim pe\u015finde ko\u015fmas\u0131n\u0131 y\u00fcceltir.<\/p>\n
G\u00fclen’in a\u00e7\u0131klad\u0131\u011f\u0131 \u00fczere; Cihad-\u0131 asgar (k\u00fc\u00e7\u00fck cihad), sadece cephelerde eda edilen bir cihad \u015fekli de\u011fildir. Bu \u015fekilde bir anlay\u0131\u015f, cihad ufkunu daraltmak olur. Cihad\u0131n yelpazesi, \u015farktan garba kadar geni\u015ftir. Bazen bir kelime, bazen bir susma, bazen sadece y\u00fcz\u00fcn\u00fc ek\u015fitme, bazen bir tebess\u00fcm, bazen bir meclisten ayr\u0131lma, bazen de bir meclise girme, k\u0131sacas\u0131, yapt\u0131\u011f\u0131 her i\u015fi Allah i\u00e7in yapma ve bu yolda sevgi ve \u00f6fkeyi O’nun r\u0131zas\u0131na g\u00f6re ayarlama, b\u00fct\u00fcn\u00fcyle \u0130sl\u00e2m\u00ee cihad\u0131n \u015f\u00fcmul\u00fcne girer.<\/p>\n
G\u00fclen’e g\u00f6re, k\u00fc\u00e7\u00fck cihad\u0131n \u00e7ok \u00f6nemli sosyo-k\u00fcresel boyutlar\u0131 vard\u0131r. D\u00fc\u015f\u00fcn\u00fcr, k\u00fc\u00e7\u00fck cihad\u0131 \u0130sl\u00e2m’\u0131 savunmak i\u00e7in askeri m\u00fccadele olarak yorumlayanlara \u00e2deta meydan okur. Halis niyetlerle yap\u0131lan her insan\u00ee eylem toplumun yarar\u0131nad\u0131r. Ortak fayday\u0131 te\u015fvik eden ve toplumun d\u00f6n\u00fc\u015fmesini sa\u011flayan bu t\u00fcr insani eylemler d\u0131\u015f cihad\u0131n bir par\u00e7as\u0131d\u0131r. Bu y\u00fczden arzu edilen dengeye ula\u015fabilmek i\u00e7in d\u0131\u015fa do\u011fru yap\u0131lan cihad\u0131n mutlaka i\u00e7e do\u011fru yap\u0131lacak cihada e\u015flik etmesi gerekir. Zira G\u00fclen’e g\u00f6re “bunlardan birisi eksik oldu\u011fu zaman cihad esprisindeki muvazene”\u00a0 bozulur.<\/p>\n
Allah yolunda verilen uzun soluklu bir m\u00fccadeleye bu \u015fekilde b\u00fct\u00fcnc\u00fcl bir yakla\u015f\u0131m, Kur’\u00e2n ve S\u00fcnnet’teki \u201cel-cih\u00e2du fi seb\u00e2lillah\u201d anlay\u0131\u015f\u0131na tamamen uygundur. Daha \u00f6nce de belirtildi\u011fi \u00fczere, Kur’\u00e2n’\u0131n Allah yolunda bedeni ve mali \u015fekilde yerine getirilen bireysel m\u00fccadeleye yapt\u0131\u011f\u0131 vurgu, bu m\u00fccadelenin \u00e7ok \u00e7e\u015fitli yollarla ger\u00e7ekle\u015ftirilmesine imk\u00e2n tan\u0131maktad\u0131r. Fi seb\u00eelillah (Allah r\u0131zas\u0131 i\u00e7in) kavram\u0131n\u0131n \u00e7ok \u015f\u00fcmull\u00fc m\u00e2n\u00e2s\u0131, Abdurrezzak’\u0131n el- Musannef inde kaydetti\u011fi \u00f6nemli bir hadiste de a\u00e7\u0131k\u00e7a g\u00f6r\u00fclmektedir. Bu hadise g\u00f6re;<\/p>\n
“Allah Res\u00fbl\u00fc bir g\u00fcn ashab\u0131yla birlikte otururken Kurey\u015f kabilesinden m\u00fc\u015frik oldu\u011fu anla\u015f\u0131lan g\u00fc\u00e7l\u00fc ve iri c\u00fcsseli bir gen\u00e7 g\u00f6r\u00fcnd\u00fc. Ashab’tan baz\u0131lar\u0131 “Adam ne kadar da g\u00fc\u00e7l\u00fc! Ke\u015fke gen\u00e7lik ve g\u00fcc\u00fcn\u00fc Allah yolunda kullansa!” dedi. Bunun \u00fczerine Allah Resul\u00fc “Yaln\u0131zca (sava\u015fta) \u00f6lenlerin mi Allah’\u0131n yolunda m\u00fccadele etti\u011fini san\u0131yorsunuz?” buyurdu ve ekledi: “Her kim me\u015fru yoldan ge\u00e7imini temin etmek i\u00e7in d\u0131\u015far\u0131 \u00e7\u0131karsa o kimse Allah yolundad\u0131r. Ancak e\u011fer mallar\u0131n\u0131n \u00e7okluyla \u00f6v\u00fcnmek ve mal \u00fcst\u00fcne mal y\u0131\u011fmak (et-tek\u00e2s\u00fcr) amac\u0131yla \u00e7al\u0131\u015f\u0131rsa bu kimse \u015eeytan’\u0131n yolundad\u0131r” (fe h\u00fcve f\u00ee sebili’\u015f-\u015feytan). <\/strong><\/p>\n Bu hadis “Allah yolunda m\u00fccadeleyi” sadece askeri m\u00e2n\u00e2 ile s\u0131n\u0131rland\u0131ranlar\u0131 tekzip etmektedir.<\/p>\n Bireyin kendi g\u00fcnl\u00fck ya\u015fant\u0131s\u0131n\u0131 “Allah’\u0131n yolunda” \u015fekillendirmesi, ahl\u00e2k\u00ee ve manevi \u00f6neme haiz t\u00fcm me\u015fru faaliyetleri kapsad\u0131\u011f\u0131 ve Allah’\u0131n r\u0131zas\u0131na uydu\u011fu i\u00e7in, b\u00f6ylesine geni\u015f bir anlam dizininin bulunmas\u0131 normaldir.<\/p>\n G\u00fclen’in cihad anlay\u0131\u015f\u0131n\u0131n, insanlar\u0131n istedikleri gibi inanma \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc sa\u011flama m\u00fccadelesini de i\u00e7ermesi \u00f6zellikle kayda de\u011ferdir. Kur’\u00e2n’\u0131n din ve se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fcne bak\u0131\u015f\u0131 dikkate al\u0131nd\u0131\u011f\u0131nda, cihad konusunda b\u00f6yle bir g\u00f6r\u00fc\u015f\u00fcn ortaya konmas\u0131 \u015fa\u015f\u0131rt\u0131c\u0131 de\u011fildir.<\/p>\n “Kutsal sava\u015f” terimi, \u00e7o\u011funlukla inanmayanlar\u0131 zorla dine d\u00f6nd\u00fcrmek i\u00e7in Allah ad\u0131na yap\u0131lan sava\u015f\u0131 ima etmekte ve d\u00fc\u015fman\u0131 yok etmeyi ama\u00e7layan “tam ve s\u0131n\u0131rs\u0131z sava\u015f” olarak anla\u015f\u0131lmaktad\u0131r.\u00a0 H\u00e2lbuki her iki hedefi de \u0130sl\u00e2m kabul etmez. Kur’\u00e2n, prensip olarak, “Dinde zorlama yoktur.” (Bakara s\u00fbresi, 2\/256) <\/strong>ilkesini benimsemi\u015ftir. Yine Kur’\u00e2n, “\u015eimdi sen mi, imana gelsinler diye insanlar\u0131 zorlayacaks\u0131n?” (Y\u00fbnus s\u00fbresi, 10\/99) <\/strong>diye sormaktad\u0131r. Sava\u015f esnas\u0131nda m\u00fcminlerin uymalar\u0131 gereken davran\u0131\u015fa (jus in bello) ili\u015fkin olarak Kur’\u00e2n, d\u00fc\u015fmana kar\u015f\u0131 haddin a\u015f\u0131lmas\u0131n\u0131 (Bakara s\u00fbresi, 2\/190) ve kin ve intikam arzusuyla adaletsizli\u011fe ba\u015fvurulmas\u0131n\u0131 (M\u00e2ide s\u00fbresi, 5\/8) yasaklamaktad\u0131r.\u00a0 Bu y\u00fczden gayrim\u00fcslimleri \u0130sl\u00e2m’\u0131 kabul etmeye zorlamak i\u00e7in sava\u015f yap\u0131labilece\u011fine veya ba\u015fka yollara ba\u015fvurulabilece\u011fine dair hi\u00e7bir emir yoktur.<\/p>\n \u00dcstelik Kur’\u00e2n’daki pek \u00e7ok \u00e2yet, sava\u015f ya da k\u00fc\u00e7\u00fck cihad\u0131n M\u00fcsl\u00fcman olsun veya olmas\u0131n haks\u0131zl\u0131\u011fa maruz kalanlar\u0131 ve \u00f6zellikle inan\u00e7lar\u0131 gere\u011fi zulme u\u011frayanlar\u0131 savunma ad\u0131na yap\u0131laca\u011f\u0131n\u0131 bildirmektedir. Sava\u015f ve bar\u0131\u015f konusunda \u0130sl\u00e2m ahl\u00e2k\u0131n\u0131n temelini olu\u015fturan bu \u00e2yetlerde (Hac s\u00fbresi, 22\/39-40) <\/strong>\u015f\u00f6yle buyrulmaktad\u0131r:<\/p>\n Kendileriyle sava\u015f\u0131lanlara (m\u00fc’minlere) zulme u\u011fram\u0131\u015f olmalar\u0131 sebebiyle (sava\u015f konusunda) izin verildi. \u015e\u00fcphe yok ki Allah, onlara yard\u0131m etmeye mutlak surette k\u00e2dirdir. Onlar, ba\u015fka de\u011fil, s\u0131rf ‘Rabbimiz Allah’t\u0131r.’ dedikleri i\u00e7in haks\u0131z yere yurtlar\u0131ndan \u00e7\u0131kar\u0131lm\u0131\u015f kimselerdir. E\u011fer Allah, bir k\u0131s\u0131m insanlar\u0131 di\u011fer bir k\u0131sm\u0131 ile defetmeseydi, mutlak surette, i\u00e7lerinde Allah’\u0131n ismi bol bol an\u0131lan manast\u0131rlar, kiliseler, havralar ve mescidler y\u0131k\u0131l\u0131r giderdi. Allah Kendisine (Kendi dinine) yard\u0131m edenlere muhakkak surette yard\u0131m eder. Hi\u00e7 \u015f\u00fcphesiz Allah g\u00fc\u00e7l\u00fcd\u00fcr, Azizdir.<\/strong><\/p>\n M\u00fcfessirler aras\u0131nda bu \u00e2yetlerin Medine d\u00f6neminde M\u00fcsl\u00fcmanlara sava\u015f izni veren ilk \u00e2yetler oldu\u011fu konusunda bir fikir birli\u011fi vard\u0131r. Bu \u00f6zg\u00fcn \u015fartlar alt\u0131nda fiziksel m\u00fccadeleye ba\u015fvurman\u0131n tarihsel nedeni; Mekkeli M\u00fcsl\u00fcmanlar\u0131n yaln\u0131zca Allah’a inand\u0131klar\u0131 i\u00e7in Mekkeli putperestler taraf\u0131ndan evlerinden s\u00fcr\u00fclm\u00fc\u015f olmalar\u0131d\u0131r. \u00dcstelik Kur’\u00e2n’da, insanlar\u0131n haddi tecav\u00fcz edenlere kar\u015f\u0131 kendilerini savunmalar\u0131na izin verilmeseydi, t\u00fcm ibadet yerlerinin -burada belirtilen tek dinin \u0130sl\u00e2m olmamas\u0131 dikkat \u00e7ekicidir- yerle bir edilece\u011fini ve b\u00f6ylece Allah’\u0131n kel\u00e2m\u0131n\u0131n yery\u00fcz\u00fcnden silinece\u011fini bildirilmektedir. A\u00e7\u0131k\u00e7a anla\u015f\u0131laca\u011f\u0131 \u00fczere bu \u00e2yetler M\u00fcsl\u00fcmanlar\u0131n dinlerinden dolay\u0131 zulme u\u011frayan gayrim\u00fcslimler nam\u0131na bile savunma ama\u00e7l\u0131 sava\u015fa ba\u015fvurabilece\u011fini g\u00f6stermekte, dostluklar\u0131n\u0131 yaln\u0131zca kendilerini kapsayacak \u015fekilde daraltmay\u0131p, t\u00fcm dinlerin hay\u0131rsever mensuplar\u0131n\u0131 kapsayacak \u015fekilde geni\u015fletmeleri konusunda M\u00fcsl\u00fcmanlar\u0131 uyarmaktad\u0131r.<\/p>\n \u0130lk Kur’\u00e2n-\u0131 Kerim tefsirlerinde bu \u00e2yetler daha genel ve \u015f\u00fcmull\u00fc yorumlan\u0131rken 9. y\u00fczy\u0131ldan itibaren bir anlam daralmas\u0131na u\u011fram\u0131\u015f ve daha tarafl\u0131 yorumlanmaya ba\u015flanm\u0131\u015ft\u0131r. Emev\u00ee devri m\u00fcfessirlerinden Mukatil bin S\u00fcleyman (\u00f6. 767) Mekkeli k\u00e2firlerin M\u00fcsl\u00fcmanlara zulmetmesi sebebiyle Allah yolunda sava\u015fma izninin verildi\u011fini ve bu y\u00fczden Allah’\u0131n Hz. Muhammed’e g\u00f6nderdi\u011fi ilk vahiyle ba\u015flayan ve on \u00fc\u00e7 y\u0131l s\u00fcren yasa\u011f\u0131 kald\u0131rd\u0131\u011f\u0131n\u0131 belirtmektedir. Bu \u00e2yetler M\u00fcsl\u00fcmanlar\u0131n maruz kald\u0131klar\u0131 zulm\u00fcn tabiat\u0131n\u0131 da a\u00e7\u0131klamaktad\u0131r: M\u00fcsl\u00fcmanlar evlerinden \u00e7\u0131kar\u0131lm\u0131\u015f, pek \u00e7o\u011fu i\u015fkenceden ge\u00e7irilmi\u015f, pek \u00e7o\u011fu s\u00f6zl\u00fc olarak a\u015fa\u011f\u0131lanm\u0131\u015f ve sonunda Mekke’den Medine’ye hicret etmek zorunda kalm\u0131\u015flard\u0131r. Mekkeli putperestlerin m\u00fc’minlere bu \u015fekilde muamele etmelerinin tek nedeni M\u00fcsl\u00fcmanlar\u0131n sadece Allah’a ve O’nun birli\u011fine olan imanlar\u0131d\u0131r. Mukatil’in yorumuna g\u00f6re, e\u011fer Allah k\u00e2firleri M\u00fcsl\u00fcmanlar vas\u0131tas\u0131yla bu \u015fekilde durdurmasayd\u0131, o zaman m\u00fc’minlere \u00fcst\u00fcn geleceklerdi ve yery\u00fcz\u00fcnde ke\u015fi\u015flerin manast\u0131rlar\u0131, Hristiyanlar\u0131n kiliseleri, Yahudilerin sinagoglar\u0131 ve M\u00fcsl\u00fcmanlar\u0131n camileri yerle bir edilecekti. Mukatil, b\u00fct\u00fcn bu din\u00ee gruplar\u0131n (el-milel), ibadet yerlerinde Allah’\u0131n ad\u0131n\u0131 bol bol and\u0131klar\u0131 ve Allah’\u0131n da bu ibadet yerlerini M\u00fcsl\u00fcmanlar arac\u0131l\u0131\u011f\u0131yla korudu\u011fu yorumunu yapar.\u00a0 Benzer g\u00f6r\u00fc\u015fler Taber\u00ee\u00a0 ve Vahid\u00ee\u00a0 gibi de\u011fi\u015fik m\u00fcfessirler taraf\u0131ndan da kaydedilmi\u015ftir.<\/p>\n Bu a\u00e7\u0131dan G\u00fclen’in d\u0131\u015fa do\u011fru yap\u0131lan cihad\u0131, bireylerin istedi\u011fi gibi inanma \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc teminat alt\u0131na almak i\u00e7in ger\u00e7ekle\u015ftirilen m\u00fccadeleyi de kapsayacak \u015fekilde anlamas\u0131, Kur’\u00e2n’\u0131n bu en temel insan hakk\u0131n\u0131n korunmas\u0131na verdi\u011fi \u00f6nemi yans\u0131tmaktad\u0131r.<\/p>\n Daha \u00f6nce ifade edildi\u011fi \u00fczere, Kur’\u00e2n ve hadislerin cihad\u0131n \u00f6nemli bir unsuru olarak sabra b\u00fcy\u00fck \u00f6nem atfetmesi G\u00fclen’in eserlerine de yans\u0131r. G\u00fclen sabr\u0131 be\u015f b\u00f6l\u00fcmde inceler:<\/p>\n Bu kapsaml\u0131 sab\u0131r tarifine g\u00f6re; s\u0131radan insanlar\u0131 Allah’\u0131n hakiki dostu ve kulu makam\u0131na y\u00fckselten cihad\u0131n en \u00f6nemli unsuru, sab\u0131rd\u0131r.<\/strong> Tasavvuf gelene\u011finde yeti\u015fen birisi olarak G\u00fclen, salikin hayat\u0131nda ihraz edece\u011fi yer anlam\u0131ndaki makam kavram\u0131n\u0131 yaln\u0131zca “imanda, maneviyatta, Allah’a yak\u0131nl\u0131kta zirvele\u015fenlerin ve kendileri gibi olmayanlar\u0131 da ayn\u0131 hakikatlerle tan\u0131\u015ft\u0131ranlar\u0131n” eri\u015febilece\u011fi yer olarak g\u00f6rmektedir.\u00a0 G\u00fclen, “sabr\u0131n\u201d seyr u s\u00fcl\u00fbklar\u0131nda m\u00fc’minlerin “g\u00fc\u00e7 kayna\u011f\u0131” oldu\u011funu ifade etmektedir.<\/p>\n Hayat\u0131 boyunca kar\u015f\u0131la\u015ft\u0131\u011f\u0131 t\u00fcm felaketlere ve olumsuzluklara sab\u0131r i\u00e7inde g\u00f6\u011f\u00fcs geren fert kendi \u00f6z\u00fcne erer. Hat\u0131rlanaca\u011f\u0131 \u00fczere insanlar\u0131n kendi \u00f6z\u00fcne ermesini G\u00fclen, cihad\u0131n en \u00f6nemli nedeni olarak tarif etmektedir. G\u00fclen’e g\u00f6re insan\u0131n insanl\u0131\u011fa y\u00fckselip bir i\u015fe yarar h\u00e2le gelmesi i\u00e7in \u00e7e\u015fitli “imbiklerden ge\u00e7irilerek defaatle elenmesi, elenip \u00f6z\u00fcn\u00fc bulmas\u0131”<\/strong> gerekmektedir.\u00a0 G\u00fclen, bu d\u00f6n\u00fc\u015f\u00fcm ve olgunla\u015fma s\u00fcrecini tarif etmek i\u00e7in, \u00fcnl\u00fc S\u00fbf\u00ee \u015fair Celaleddin R\u00fbm\u00ee’nin (\u00f6. 1273) k\u0131\u015fk\u0131rt\u0131c\u0131 imgelerini \u00f6d\u00fcn\u00e7 al\u0131r. R\u00fbm\u00ee’ye g\u00f6re;<\/p>\n “Bir bu\u011fday\u0131n, insana g\u0131da ve kuvvet, onun dizlerine derman, g\u00f6zlerine nur ve ya\u015famas\u0131na esas olabilmesi i\u00e7in, onun, topra\u011f\u0131n ba\u011fr\u0131na g\u00f6m\u00fclmesi, toprakla m\u00fccadele ede ede filizlenip geli\u015fmesi, sonra bi\u00e7ilip harmanda d\u00f6v\u00fclmesi, samandan ayr\u0131l\u0131p de\u011firmende \u00f6\u011f\u00fct\u00fclmesi, teknelerde yo\u011frulup hamur h\u00e2line getirilmesi, f\u0131r\u0131nlara at\u0131l\u0131p ate\u015fte pi\u015firilmesi, sonra di\u015flerle bir kere daha par\u00e7alan\u0131p mideye g\u00f6nderilmesi \u015fart ve zaruridir.”<\/em><\/strong><\/p>\n Ahl\u00e2k\u00ee olgunla\u015fma s\u00fcreci uzun ve zorlu bir yoldur ve ancak ki\u015fi “nefsan\u00ee arzular\u0131na ve \u00f6fkesine”<\/strong> kar\u015f\u0131 s\u00fcrekli manev\u00ee cihad\u0131 s\u00fcrd\u00fcrerek bu s\u00fcrece tahamm\u00fcl edebilir.<\/p>\n Son olarak; G\u00fclen, sivillere kar\u015f\u0131 keyf\u00ee \u015fiddet ve sald\u0131rganl\u0131k fenomeni yani ter\u00f6rizmle ilgili uyar\u0131larda bulunur. Ona g\u00f6re ter\u00f6rizmin \u0130sl\u00e2m’la telif edilmesi m\u00fcmk\u00fcn de\u011fildir ve \u0130sl\u00e2m’\u0131n en temel ilkesine, insan hayat\u0131n\u0131n ve b\u00fct\u00fcn yarat\u0131lm\u0131\u015flar\u0131n hayatlar\u0131n\u0131n mukaddes oldu\u011fu ilkesine ayk\u0131r\u0131d\u0131r. Turkish Daily News gazetesinde 11 Eyl\u00fcl 2001’deki korkun\u00e7 olaylardan birka\u00e7 g\u00fcn sonra yazd\u0131\u011f\u0131 “Ger\u00e7ek M\u00fcsl\u00fcman ter\u00f6rist olamaz” <\/strong>ba\u015fl\u0131kl\u0131 yaz\u0131s\u0131nda G\u00fclen, M\u00fcsl\u00fcman olduklar\u0131n\u0131 ve dini inan\u00e7lar\u0131ndan dolay\u0131 eylem yapt\u0131klar\u0131n\u0131 iddia eden ter\u00f6ristlerin bu sald\u0131r\u0131y\u0131 \u0130sl\u00e2m’a d\u00fczenlediklerini \u00fcz\u00fcnt\u00fcyle ifade etmektedir;<\/p>\n M\u00fcsl\u00fcmanl\u0131\u011f\u0131, onu yanl\u0131\u015f temsil eden az\u0131n az\u0131 bir k\u0131s\u0131m zavall\u0131lar\u0131n tav\u0131r ve davran\u0131\u015flar\u0131nda de\u011fil, kendi kaynaklar\u0131nda, tarihinde ve hakiki temsilcilerinde aramak gerekir. <\/strong><\/p>\n G\u00fclen, ter\u00f6ristlerin, klasik \u0130sl\u00e2m f\u0131kh\u0131n\u0131n s\u0131k\u0131 kurallar\u0131n\u0131, \u00f6rne\u011fin me\u015fru bir sava\u015f\u0131n resmen ilan edilebilmesi i\u00e7in h\u00fck\u00fcmet ya da devleti yetkili sayan ve sava\u015f esnas\u0131nda insan\u00ee muameleyi zorunlu k\u0131lan h\u00fck\u00fcmlerini g\u00f6rmezden gelmelerine k\u0131zmaktad\u0131r. \u0130\u015flerin bu \u015fekilde \u015firazeden \u00e7\u0131kmas\u0131n\u0131n nedenini, g\u00fcn\u00fcm\u00fczde M\u00fcsl\u00fcmanlar\u0131n \u00e7o\u011funlukta oldu\u011fu toplumlar\u0131n ahl\u00e2k\u0131ndaki ve b\u00fct\u00fcnc\u00fcll\u00fckten uzak e\u011fitim anlay\u0131\u015f\u0131ndaki genel \u00e7\u00f6k\u00fc\u015fe ve “Isl\u00e2m’\u0131 kendisine uydu\u011fu gibi ya\u015fayan s\u0131radan M\u00fcsl\u00fcmanlar aras\u0131nda dahi” nefsine hizmetin y\u00fckseli\u015fine ba\u011flamaktad\u0131r. G\u00fclen “Isl\u00e2m d\u00fcnyas\u0131nda baz\u0131 softa hocalar\u0131n, ham M\u00fcsl\u00fcmanlar\u0131n kullanaca\u011f\u0131 ba\u015fka silah” olmad\u0131\u011f\u0131ndan bu silah\u0131 kendi maksatlar\u0131na hizmet eden m\u00fccadelelere insanlar\u0131 \u00e7ekmek i\u00e7in kulland\u0131klar\u0131n\u0131 \u00fcz\u00fclerek nakletmektedir.\u00a0 B\u00f6ylesine ac\u0131mas\u0131z ve bencilce davran\u0131\u015flar, ancak \u0130sl\u00e2m d\u00fcnyas\u0131ndaki e\u011fitim sisteminde reform yap\u0131larak ve sistem g\u00fc\u00e7lendirilerek, ba\u015fkalar\u0131na kar\u015f\u0131 \u015fefkat ve merhamet gibi Kur’\u00e2n\u00ee de\u011ferler vurgulanarak m\u00fccadele edilebilir.<\/strong><\/p>\n G\u00fclen bu \u00e2yetin a\u00e7\u0131k\u00e7a M\u00fcsl\u00fcmanlara, b\u00fcy\u00fck provakasyonlar kar\u015f\u0131s\u0131nda dahi, kontroll\u00fc davranmalar\u0131n\u0131 ve d\u00fc\u015fmanlar\u0131n\u0131 affetmelerini, d\u00fc\u015fmanca davran\u0131\u015flara ba\u015fvurmamalar\u0131n\u0131 tavsiye etti\u011fi yorumunu yapar.\u00a0 Hz. Muhammed, insanlarla ili\u015fkilerinde bu davran\u0131\u015f bi\u00e7iminin \u00f6rneklerini sergilemi\u015ftir.<\/p>\n G\u00fclen, Peygamberin hayattayken yapt\u0131\u011f\u0131 d\u0131\u015fa do\u011fru cihad\u0131n “\u00f6zel \u015fartlara ba\u011fl\u0131.. silahl\u0131 m\u00fccadele” oldu\u011funu ve “bazen can, mal, din, \u00e7ocuk, yurt ve onur gibi de\u011ferleri korumak i\u00e7in gerekli olan bir m\u00fccadele t\u00fcr\u00fc oldu\u011funu” belirtmektedir.\u00a0 B\u00f6ylesine s\u0131n\u0131rl\u0131 \u015fartlar alt\u0131nda Allah yolunda sava\u015fma anlam\u0131na gelen cihad, hi\u00e7bir zaman g\u00fcn\u00fcm\u00fcz\u00fcn a\u015f\u0131r\u0131lar\u0131 taraf\u0131ndan i\u015flenen prensipsiz ve ama\u00e7s\u0131z ter\u00f6r eylemlerine indirgenemez.<\/strong><\/p>\n Do\u00e7. Dr. Asma Afsaruddin<\/p>\n Muslim World in Transition: Contribution of the G\u00fclen Movement 25-27 Ekim 2007, Lordlar Kamaras\u0131, Londra,<\/strong><\/p>\n\n