S\u00f6z\u00fcn\u00fc etti\u011fimiz ve T\u00fcrkiye\u2019de, T\u00fcrk devletinde ve halk\u0131nda savunmac\u0131 ve tepkici bir zihin yap\u0131s\u0131n\u0131n olu\u015fmas\u0131na yol a\u00e7an bu iki sebep, hem politika olarak T\u00fcrkiye\u2019nin hem de s\u00f6z konusu M\u00fcsl\u00fcman kesimlerin kendilerini, davran\u0131\u015f ve tav\u0131rlar\u0131n\u0131 kendilerine has bir aksiyon \u00e7izgisinde kendileri olarak konumlama yerine, daima d\u00fc\u015fmana, onun yapt\u0131klar\u0131na ve yapacaklar\u0131na g\u00f6re konumlama tavr\u0131 geli\u015ftirmelerine yol a\u00e7m\u0131\u015ft\u0131r. Yine ayn\u0131 iki sebep ve onun yol a\u00e7t\u0131\u011f\u0131 bu tav\u0131rd\u0131r ki, ho\u015fg\u00f6r\u00fc ve diyalog hareketinin de yanl\u0131\u015f de\u011ferlendirilmesinin ve ona kar\u015f\u0131 \u00e7\u0131k\u0131lmas\u0131n\u0131n en \u00f6nemli sebepleri aras\u0131ndad\u0131r. \u00c7\u00fcnk\u00fc ho\u015fg\u00f6r\u00fc ve diyalog hareketinde tepkicilik de\u011fil, bir inisiyatif kullanma, a\u00e7\u0131lma, aksiyoner davranma, tav\u0131r, tepki ve davran\u0131\u015flar\u0131 kendi \u00e7izgisine g\u00f6re ayarlama, kendini d\u00fc\u015fmana g\u00f6re de\u011fil, kendi hareket \u00e7izgisine g\u00f6re konumlama s\u00f6z konusudur. Evet, b\u00fcy\u00fck dinlerin mensuplar\u0131 aras\u0131nda diyalog hareketini sadece resm\u00ee man\u00e2da ilk ba\u015flatan Vatikan olmu\u015ftur. B\u00f6yle olmakla birlikte, ayn\u0131 harekete y\u0131llar sonra baz\u0131 M\u00fcsl\u00fcman gruplar\u0131n tamamen kendilerine has \u0130sl\u00e2m\u00ee aksiyon \u00e7izgilerinin bir gere\u011fi olarak cevap vermesi ve kendi \u00e7izgilerinde bir diyalog hareketi ba\u015flatmas\u0131, hi\u00e7 bir zaman Vatikan\u2019\u0131n izlendi\u011fi man\u00e2s\u0131na gelmez. Kald\u0131 ki, birbirlerine en kar\u015f\u0131t \u00e7izgiler ve hareketler aras\u0131nda bile her zaman, hem de pek \u00e7ok noktada bulu\u015fmalar\u0131n, \u00e7ak\u0131\u015fmalar\u0131n olmas\u0131, bunlar\u0131n iki taraf aras\u0131nda belli bir yak\u0131nla\u015fma meydana getirmesi ve bu yak\u0131nl\u0131\u011f\u0131n ifade edilmesi gayet normaldir ve tabi\u00eedir. Bu t\u00fcr bulu\u015fma ve \u00e7ak\u0131\u015fmalar\u0131 hemen kar\u015f\u0131l\u0131kl\u0131 etkile\u015fime, hatt\u00e2 bir taraf\u0131n di\u011ferinin g\u00fcd\u00fcm\u00fcnde davrand\u0131\u011f\u0131na yormak, ortada kesin delil olmad\u0131\u011f\u0131 s\u00fcrece bir zan, hatt\u00e2 suizan olmaktan \u00f6teye gitmez. Zan ise ilimden hi\u00e7bir \u015fey ta\u015f\u0131maz ve ger\u00e7ek ad\u0131na hi\u00e7bir \u015fey ifade etmez (Yunus S\u00fbresi\/10: 36) ve zann\u0131n bir k\u0131sm\u0131 da a\u011f\u0131r g\u00fcnaht\u0131r (Hucur\u00e2t S\u00fbresi\/49: 12).<\/p>\n
Ho\u015fg\u00f6r\u00fc ve diyalogun her d\u00fc\u015f\u00fcnceyi, her inanc\u0131, hatt\u00e2 inan\u00e7s\u0131zl\u0131\u011f\u0131 ve bunlara sahip olanlar\u0131 kendi konumlar\u0131nda ve kendileri olarak kabul man\u00e2s\u0131nda kullan\u0131l\u0131p uygulanmas\u0131 ise, esasen hem be\u015fer\u00ee m\u00fcnasebetlerde hem de ki\u015finin kendi d\u00fc\u015f\u00fcnce ve inanc\u0131n\u0131 ba\u015fkalar\u0131na tan\u0131tmas\u0131, aktarmas\u0131 ad\u0131na olmas\u0131 gereken temel bir d\u00fcsturdur. \u00c7\u00fcnk\u00fc ho\u015fg\u00f6r\u00fc ve diyalog, her \u015feyden \u00f6nce, Kur\u2019\u00e2n-\u0131 Kerim\u2019in insanlar\u0131n farkl\u0131 kavim ve kabileler halinde yarat\u0131lmas\u0131n\u0131n hikmeti olarak zikretti\u011fi (Hucur\u00e2t S\u00fbresi\/49: 13) kar\u015f\u0131l\u0131kl\u0131 tan\u0131\u015fma ve yard\u0131mla\u015fma, d\u00fc\u015f\u00fcnce payla\u015f\u0131m\u0131 ve aktar\u0131m\u0131, hatt\u00e2 inanc\u0131n tebli\u011fi ad\u0131na vazge\u00e7ilmez gereklikte bir k\u00f6pr\u00fcd\u00fcr. \u0130kinci olarak, insanlar aras\u0131 m\u00fcnasebetlerde aslolan sulht\u00fcr, sava\u015f de\u011fildir. Allah, sava\u015f\u0131 fitnenin, yani \u00f6zellikleri k\u00fcfr\u00fcn ve \u015firkin sebep oldu\u011fu ve insanlar\u0131 birbirlerini anlamaktan ve kar\u015f\u0131l\u0131kl\u0131 iyi m\u00fcnasebetlerden al\u0131koyan her t\u00fcrl\u00fc karga\u015fa ve anar\u015fi ortam\u0131n\u0131n, bask\u0131 ve zorbal\u0131\u011f\u0131n ortadan kalkmas\u0131 (Enfal S\u00fbresi\/8: 39), Allah\u2019a ibadet edilmesine mani olmak isteyen ki\u015filerin veya g\u00fc\u00e7lerin bu maksatla s\u00f6z konusu bir ortam meydana getirme faaliyetlerinin \u00f6n\u00fcn\u00fcn al\u0131nmas\u0131 ve bu ki\u015fi veya g\u00fc\u00e7lerin zararlar\u0131n\u0131n def edilmesi i\u00e7in (Hac S\u00fbresi\/22: 40) emretmi\u015ftir. Ho\u015fg\u00f6r\u00fc ve diyalog, b\u00f6yle bir ortam\u0131n hem olmamas\u0131, varsa a\u015f\u0131lmas\u0131, ortadan kald\u0131r\u0131lmas\u0131, farkl\u0131 g\u00f6r\u00fc\u015f, d\u00fc\u015f\u00fcnce ve inan\u00e7taki insanlar\u0131n birbirlerini kavga ortam\u0131nda de\u011fil de sulh ortam\u0131nda tan\u0131y\u0131p ger\u00e7ek insan\u00ee m\u00fcnasebetler i\u00e7inde bulunmalar\u0131 i\u00e7in gerekli zeminin sava\u015fmadan haz\u0131rlanmas\u0131 faaliyetinin, hatt\u00e2 bu zeminin ad\u0131d\u0131r. Sava\u015f ve kavga ortam\u0131nda herhangi bir m\u00fcsbet d\u00fc\u015f\u00fcncenin ba\u015fkalar\u0131na aktar\u0131lmas\u0131 ve \u00f6zellikle bir d\u00fc\u015f\u00fcnce veya inanc\u0131n tebli\u011finde en ba\u015fta gelen temsilin, o d\u00fc\u015f\u00fcnce veya inanca fiil\u00ee \u00f6rnekli\u011fin ba\u015fkalar\u0131na onlar\u0131 etkileyecek \u015fekilde g\u00f6sterilebilmesi imk\u00e2ns\u0131z denecek derecede zordur. Ancak sulh ve iyi m\u00fcnasebetler ortam\u0131ndad\u0131r ki insan, kendisini inanc\u0131, d\u00fc\u015f\u00fcnceleri ve ahl\u00e2k\u0131yla ba\u015fkalar\u0131na anlatabilir.<\/p>\n
Bu s\u00f6yledi\u011fimizin tarihteki en \u00f6nemli \u00f6rne\u011fi Hudeybiye sulh\u00fcd\u00fcr. Peygamber Efendimiz (sallallahu aleyhi ve sellem), Mekke\u2019de 13 y\u0131l\u0131 her t\u00fcrl\u00fc zorlu\u011fa, g\u00fc\u00e7l\u00fc\u011fe, kar\u015f\u0131 koymalara, alaya, i\u015fkenceye sab\u0131rla, ho\u015fg\u00f6r\u00fcyle, afla, kendisine bunlar\u0131 reva g\u00f6renlere dua ve onlar\u0131 kurtulu\u015fa \u00e7a\u011f\u0131rmakla ge\u00e7irmi\u015f ve daha sonra \u201c\u00e7\u0131kar\u0131lmasayd\u0131 (kendi g\u00f6nl\u00fcyle) asla \u00e7\u0131kmayaca\u011f\u0131\u201d Mekke\u2019den hicret etmek zorunda b\u0131rak\u0131lm\u0131\u015ft\u0131r. Hicret yurdu Medine\u2019de de iki defa \u015fehrin harimine kadar sokulan Mekkeliler ve m\u00fcttefikleriyle \u00fc\u00e7 defa sava\u015fmak mecburiyetinde kalm\u0131\u015ft\u0131r. Nihayet, Risalet\u2019in ba\u015flang\u0131c\u0131ndan Hudeybiye sulh\u00fcne kadar ge\u00e7en 19 y\u0131ll\u0131k sure i\u00e7inde M\u00fcsl\u00fcman olan erkeklerin say\u0131s\u0131 2.000\u2019i a\u015fmazken (Hudeybiye sulh\u00fcne kat\u0131lan Sahabe say\u0131s\u0131 1500 civar\u0131ndayd\u0131), Hudeybiye sulh\u00fc ile Mekke\u2019nin sava\u015fs\u0131z fethi aras\u0131nda ge\u00e7en iki y\u0131l i\u00e7inde bunun en az be\u015f kat\u0131 insan M\u00fcsl\u00fcman olmu\u015ftur. \u00c7\u00fcnk\u00fc Mekke\u2019yi fetheden \u0130sl\u00e2m ordusu 10.000 ki\u015fiden olu\u015fuyordu. Bu h\u0131zl\u0131 yay\u0131l\u0131\u015f, tamamen sulh atmosferinde ger\u00e7ekle\u015fmi\u015ftir. Hudeybiye sulh\u00fc ile Medine ve Mekke birbirlerinin -inanc\u0131n\u0131 de\u011fil- varl\u0131\u011f\u0131n\u0131 kabullenmi\u015f, b\u00f6ylece ortaya \u00e7\u0131kan sulh zemininde M\u00fcsl\u00fcmanlar inan\u00e7lar\u0131n\u0131 her tarafta anlatma imk\u00e2n\u0131 bulmu\u015f ve neticede binlerce insan \u0130sl\u00e2m\u2019la \u015fereflenmi\u015ftir. Bundand\u0131r ki Kur\u2019\u00e2n-\u0131 Kerim, Mekke engelinin, dolay\u0131s\u0131yla \u0130sl\u00e2m\u2019\u0131n \u00f6n\u00fcndeki en b\u00fcy\u00fck engelin a\u015f\u0131lmas\u0131 demek olan Hudeybiye sulh\u00fc i\u00e7in feth-i m\u00fcb\u00een, apa\u00e7\u0131k bir fetih, yani \u201card\u0131na kadar a\u00e7\u0131lan bir kap\u0131\u201d tabirini kullan\u0131r (Fetih S\u00fbresi\/48: 1).<\/p>\n
Konuyu daha da ayd\u0131nlatmak a\u00e7\u0131s\u0131ndan ba\u015fka konularda ba\u015fka misaller de verelim: \u201cBakmaz m\u0131s\u0131n, kendilerine Ellerinizi sava\u015ftan \u00e7ekin denilenlere!\u2019 (Nis\u00e2 S\u00fbresi\/4: 77)<\/strong> bir \u00e2yetten bir c\u00fcmledir. \u201cKendilerine sava\u015f a\u00e7\u0131lan m\u00fc\u2019minlere, mukabil olarak sava\u015fma izni verildi.\u201d (Hac S\u00fbresi\/22: 39)<\/strong> de, yine bir ba\u015fka \u00e2yete ait bir c\u00fcmledir. Bunlar gibi, \u201cFitne ortadan kalk\u0131p, din b\u00fct\u00fcn\u00fcyle Allah\u2019a hasredilinceye kadar onlarla sava\u015f\u0131n.\u201d (Enf\u00e2l S\u00fbresi\/8: 39)<\/strong> da \u00e2yettir. B\u00fct\u00fcn bunlara kar\u015f\u0131l\u0131k, \u201c\u0130man edenlere s\u00f6yle: Allah\u2019\u0131n (ceza) g\u00fcnlerinin gelece\u011fini ummayanlar\u0131 ba\u011f\u0131\u015flas\u0131nlar. \u00c7\u00fcnk\u00fc Allah, her topluma yapt\u0131\u011f\u0131n\u0131n kar\u015f\u0131l\u0131\u011f\u0131n\u0131 verecektir.\u201d (C\u00e2siye S\u00fbresi\/45: 14)<\/strong> de yine Kur\u2019\u00e2n\u2019da yer alan bir \u00e2yettir.<\/p>\n Ayn\u0131 \u015fekilde, \u201cO Allah ki, Kitap Ehli\u2019nden k\u00fcfredenleri, Ahiret\u2019ten \u00f6nce d\u00fcnyada ceza i\u00e7in ve s\u00fcrg\u00fcn edilmek maksad\u0131yla bir araya toplay\u0131p, yurtlar\u0131ndan \u00e7\u0131kard\u0131… Allah, onlar\u0131 hi\u00e7 ummad\u0131klar\u0131 yerden bast\u0131rd\u0131; kalblerine korku sald\u0131 onlar\u0131n. \u00d6yle ki, evlerini bizzat kendi elleriyle y\u0131k\u0131yorlar, m\u00fcminlerin y\u0131kmas\u0131na da hi\u00e7 ses \u00e7\u0131karm\u0131yorlard\u0131.\u201d (Ha\u015fr S\u00fbresi\/59: 2)<\/strong> \u00e2yetleri Kitap Ehli hakk\u0131nda oldu\u011fu gibi, \u201cEhl-i Kitap’la en g\u00fczel olan yoldan ba\u015fkas\u0131yla m\u00fccadele etmeyin! \u0130\u00e7lerinden zulmedenler hari\u00e7 onlara: \u2018Biz hem bize indirilene iman ettik hem size indirilene, bizim il\u00e2h\u0131m\u0131zla sizin il\u00e2h\u0131n\u0131z ayn\u0131d\u0131r. Biz, O\u2019na teslim olmu\u015fuz’ deyin\u201d. (Ankeb\u00fbt S\u00fbresi\/29: 46)<\/strong> \u00e2yeti de Kitap Ehli hakk\u0131ndad\u0131r.<\/p>\n Verdi\u011fimiz bu \u00e2yetler ve bunlar gibi Kur\u2019\u00e2n\u2019da yer alan daha pek \u00e7ok \u00e2yet, zahirde birbiriyle \u00e7eli\u015fir gibi g\u00f6r\u00fcnmektedir. Oysa bizzat Kur\u2019\u00e2n, kendisinde \u00e7eli\u015fki bulunmamas\u0131n\u0131 Allah\u2019\u0131n S\u00f6z\u00fc olmas\u0131na delil olarak zikretmektedir (Nis\u00e2 S\u00fbresi\/4: 82). O halde yap\u0131lmas\u0131 gereken, yasaklanm\u0131\u015f bir tav\u0131r ve davran\u0131\u015f olarak, zahir\u00ee bak\u0131\u015fla birbirleriyle \u00e7eli\u015fkili gibi g\u00f6r\u00fcnen Kur\u2019\u00e2n \u00e2yetlerini delil gibi kullan\u0131p tart\u0131\u015fmak ve bu \u015fekilde Kur\u2019\u00e2n\u2019\u0131 muharebe meydan\u0131 haline getirmek de\u011fildir. Bu noktada, Kur\u2019\u00e2n\u2019\u0131 anlama, Kur\u2019\u00e2n\u2019\u0131n bir k\u0131sm\u0131n\u0131n bir k\u0131sm\u0131n\u0131, yani \u00e2yetlerin \u00e2yetleri tefsir etti\u011fi ger\u00e7e\u011fi, tahsis (umum\u00ee bir ifadenin ve ondaki h\u00fckm\u00fcn bir olay, \u015fah\u0131s veya vakte \u00f6zg\u00fc oldu\u011funu idrak), ta\u2019mim (genelle\u015ftirme), takyit (s\u0131n\u0131rlama), esb\u00e2b-\u0131 n\u00fcz\u00fbl (\u00e2yetlerin ini\u015f sebebi), nesh gibi ve daha ba\u015fka \u00f6nemli d\u00fcsturlar ihtiva eden us\u00fbl\u00fcyle tefsir ilmi devreye girer. S\u00f6z konusu \u00e2yetlere bu \u00e7er\u00e7evede yakla\u015ft\u0131\u011f\u0131m\u0131zda ortaya \u00e7\u0131kan ger\u00e7ek \u015fudur:<\/p>\n Baz\u0131lar\u0131nca Kitap Ehli\u2019yle diyalogu kesinlikle ve her \u015fartta men etti\u011fi ileri s\u00fcr\u00fclen M\u00e2ide S\u00fbresi 51\u2019inci \u00e2yette Kur\u2019\u00e2n-\u0131 Kerim, ger\u00e7ekten \u201cYahudilerle H\u0131ristiyanlar\u0131 dost edinmeyin!\u201d buyurmaktad\u0131r. Ama ayn\u0131 Kur\u2019\u00e2n, M\u00fcmtehane S\u00fbresi 8 ve 9\u2019uncu \u00e2yetlerde, \u201cAncak Allah sizi, dininizden dolay\u0131 sizinle sava\u015fan, sizi \u00f6z yurdunuzdan \u00e7\u0131karan ve \u00e7\u0131kar\u0131lman\u0131za destek verenlerle dost olmak ve onlar\u0131 sahiplenmekten men etmektedir.\u201d buyurmakta, bunun da \u00f6tesinde, \u201cAllah, sizi dininizden dolay\u0131 sizinle sava\u015fmayan ve sizi yurtlar\u0131n\u0131zdan \u00e7\u0131karmayanlara iyilikte bulunmak ve m\u00fcmk\u00fcn oldu\u011funca \u00e2dil davranmaktan men etmez.\u201d demektedir. \u015eu halde \u0130sl\u00e2m\u2019da as\u0131l d\u00fcstur, bize kar\u015f\u0131 d\u00fc\u015fmanl\u0131k ve harp hali olmad\u0131k\u00e7a, herkese dostluk ve insanl\u0131k elini uzatmak, iyilikte bulunmak, d\u00fc\u015fmanl\u0131k ve harp halinde bile adaletten ayr\u0131lmamakt\u0131r. Yani, M\u00fcmtehane S\u00fbresi\u2019nin ilgili \u00e2yetleri, M\u00e2ide S\u00fbresi\u2019nin 51\u2019inci \u00e2yetini takyit etmekte, yani s\u0131n\u0131rlamaktad\u0131r. Bu s\u0131n\u0131rlamay\u0131, M\u00e2ide S\u00fbresi\u2019nin s\u00f6z konusu \u00e2yetinin kaynaklarda zikrolunan ini\u015f sebebi de desteklemektedir. Ayet, Medine\u2019de m\u00fcnaf\u0131kl\u0131\u011f\u0131n ba\u015f\u0131 Abdullah ibn \u00dcbeyy\u2019in M\u00fcsl\u00fcmanlara ra\u011fmen Yahudilerle dostlu\u011fu, ittifak\u0131 devam ettirme karar\u0131 \u00fczerine (Taber\u00ee, Raz\u00ee) veya M\u00fcsl\u00fcmanlar aleyhinde m\u00fc\u015friklerle ittifak eden Yahudilerle dostlukta bulunmama konusunda (Kurtub\u00ee) inmi\u015ftir. Dolay\u0131s\u0131yla, kendileriyle dostluktan men edilen Yahudiler ve H\u0131ristiyanlar, M\u00fcmtehane S\u00fbresi\u2019nin mezk\u00fbr \u00e2yetlerindeki kay\u0131tta da a\u00e7\u0131k\u00e7a beyan buyruldu\u011fu \u00fczere, M\u00fcsl\u00fcmanlara aktif d\u00fc\u015fmanl\u0131k i\u00e7indeki Yahudiler ve H\u0131ristiyanlar olup, men edilen dostlukla da ittifak, sahiplenme ve M\u00fcsl\u00fcmanlara ra\u011fmen dostlukta bulunma kastedilmektedir. Ayr\u0131ca, her ne kadar merhum Seyyid Kutup kar\u015f\u0131 \u00e7\u0131ksa da, \u00e2yetteki \u201cSizden kim onlar\u0131 dost edinirse hi\u00e7 \u015f\u00fcphesiz onlardand\u0131r. \u2019\u2019c\u00fcmlesi, \u201cH\u00fckm\u00fcn m\u00fc\u015ftaka ta\u2019liki me\u2019haz-i i\u015ftikak\u0131n illiyetini iktiza eder.\u201d veya, \u201cH\u00fckm\u00fcn m\u00fc\u015ftak \u00fczerine olmas\u0131, me\u2019haz-i i\u015ftikak\u0131n illiyetini g\u00f6sterir.\u201d (Bir s\u00f6zden \u00e7\u0131kar\u0131lan h\u00fck\u00fcm i\u00e7in temel al\u0131nan kelime, o h\u00fckme illet olmal\u0131d\u0131r.) <\/strong>kaidesince, \u201cYahudileri ve H\u0131ristiyanlar\u0131 Yahudilik ve H\u0131ristiyanl\u0131klar\u0131ndan dolay\u0131 da dost edinmeyi\u201d yasaklamaktad\u0131r. Ayetin inmesine sebep te\u015fkil eden Abdullah ibn \u00dcbeyy\u2019in \u0130sl\u00e2m\u2019\u0131n ve M\u00fcsl\u00fcmanlar\u0131n az\u0131l\u0131 d\u00fc\u015fman\u0131 bir m\u00fcnaf\u0131k oldu\u011fu, Yahudileri M\u00fcsl\u00fcmanlara ra\u011fmen ve \u0130sl\u00e2m\u2019a olan d\u00fc\u015fmanl\u0131\u011f\u0131 sebebiyle dost edinmeye devam etti\u011fi ger\u00e7e\u011fi de dikkate al\u0131nd\u0131\u011f\u0131nda, \u00e2yetin men etti\u011fi dostlu\u011fun \u0130sl\u00e2m kar\u015f\u0131s\u0131nda Yahudili\u011fi ve H\u0131ristiyanl\u0131\u011f\u0131 tutma man\u00e2s\u0131n\u0131 da tazammun etti\u011fi ortaya \u00e7\u0131kar. Yukar\u0131da nakletti\u011fimiz ve M\u00fcsl\u00fcmanlarla dinlerinden dolay\u0131 sava\u015fmayanlar\u0131n dost edinilebilece\u011fini, hatt\u00e2 onlara iyilikte bulunulabilece\u011fini buyuran \u00e2yetler de, (M\u00fcmtehane S\u00fbresi\/6G: 8-9) bu man\u00e2y\u0131 a\u00e7\u0131k olarak desteklemektedir.<\/p>\n S\u00f6z konusu ger\u00e7ek sebebiyledir ki, tarih boyu her ras\u00fbl ayn\u0131 iman, ibadet, ahl\u00e2k ve pek az istisnas\u0131yla haram-hel\u00e2l esaslar\u0131 ve d\u00fcsturlar\u0131yla gelmi\u015f olmakla birlikte, zamana, \u015fartlara ve kendilerine g\u00f6nderildikleri kavmin karakterine, genel mizac\u0131na ve ihtiyac\u0131na g\u00f6re bu esas ve d\u00fcsturlardan baz\u0131lar\u0131na di\u011ferlerine nazaran daha \u00e7ok \u00f6nem vermi\u015f ve hangi d\u00f6nemde, hangi kavimde, hangi \u015fartlarda hangi esas ve d\u00fcsturlar\u0131n daha \u00e7ok \u00f6ne \u00e7\u0131kar\u0131lmas\u0131 gerekmi\u015fse, o d\u00f6nemde, o kavme, o \u015fartlarda gelen ras\u00fbl veya ras\u00fbller, bu esas ve d\u00fcsturlarda di\u011fer ras\u00fbllerin \u00f6n\u00fcnde olmu\u015ftur. Bundand\u0131r ki, Hz. \u00c2dem (aleyhissel\u00e2m) safiyyullaht\u0131r; Hz. \u0130brahim (aleyhissel\u00e2m) hal\u00eelullaht\u0131r, yani h\u0131llette, Allah\u2019a husus\u00ee bir yak\u0131nl\u0131kta di\u011fer peygamberlerden \u00f6ndedir; Hz. Musa (aleyhissel\u00e2m) kel\u00eemullaht\u0131r, Hz. \u0130sa (aleyhissel\u00e2m) ruhullaht\u0131r, Peygamberimiz Hz. Muhammed (sallallahu aleyhi ve sellem) ise, her fazilette di\u011fer peygamberlerin \u00f6n\u00fcnde olmakla birlikte, \u00f6ncelikle hab\u00eebullaht\u0131r. Ayn\u0131 \u015fekilde, Bedir esirlerine yap\u0131lacak muameleyi ashab\u0131yla isti\u015fare ederken de Efendimiz\u2019in dikkat \u00e7ekti\u011fi \u00fczere, Hz. Nuh ile Hz. Musa, Hz. \u0130brahim ile Hz. \u0130sa misyonlar\u0131ndaki husus\u00ee y\u00f6nler, \u00f6nde olduklar\u0131 noktalar ve a\u011f\u0131rl\u0131k verdikleri meseleler a\u00e7\u0131s\u0131ndan birbirlerine benzerler.<\/p>\n S\u00f6n\u00fcn\u00fc etti\u011fimiz \u00e7er\u00e7eveden \u0130sl\u00e2m\u00ee tebli\u011f ad\u0131na bug\u00fcnk\u00fc d\u00fcnyan\u0131n \u015fartlar\u0131na bakt\u0131\u011f\u0131m\u0131zda, elbette sald\u0131r\u0131 kar\u015f\u0131s\u0131nda savunma hususu mahfuz, M\u00fcsl\u00fcmanlar\u0131n tarihte oldu\u011fu gibi kuvvet kullanmalar\u0131n\u0131n pek \u00e7ok bak\u0131mdan m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. Buna il\u00e2veten, kaba kuvvete dayal\u0131 olarak umran kurmak m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 gibi, kuvvete dayal\u0131 olarak kurulan sistemler ve medeniyetlerin, kazan\u0131lan ba\u015far\u0131lar\u0131n asla kal\u0131c\u0131 olmad\u0131\u011f\u0131na, olamayaca\u011f\u0131na tarih olanca a\u00e7\u0131kl\u0131\u011f\u0131yla \u015fahittir. Bug\u00fcn d\u00fcnya, \u00c2hir Zaman\u2019daki \u0130sl\u00e2m\u00ee hizmetleri tarif ve tavsif ad\u0131na ilgili hadis-i \u015feriflerde ge\u00e7en Mesihiyet\u2019e, Hz. Mesih\u2019te daha \u00e7ok odaklanan ruha, \u0130sl\u00e2m\u2019\u0131n mesihiyet ruhuna, yani derin imana, maneviyata, manev\u00ee derinli\u011fe, g\u00fczel ahl\u00e2ka, af ve m\u00fcsamahaya, sabra, sevgiye, merhamete, \u015fefkate, sulhe, \u00f6ld\u00fcrmeye de\u011fil diriltmeye muhta\u00e7t\u0131r. Bunlar ise bug\u00fcn en fazla ve ger\u00e7ek \u015fekilleriyle \u0130sl\u00e2m\u2019da vard\u0131r ve M\u00fcsl\u00fcmanlara d\u00fc\u015fen, bunlar\u0131 insanl\u0131\u011fa sunmakt\u0131r. Tebli\u011f ad\u0131na bug\u00fcn \u0130sl\u00e2m\u2019da devlet, \u0130sl\u00e2m\u2019da ekonomi gibi konular anlat\u0131lamaz. \u00c7\u00fcnk\u00fc bunlar\u0131n en az\u0131ndan temsili yoktur, halihaz\u0131r canl\u0131 \u00f6rne\u011fi yoktur, aksine menf\u00ee \u00f6rne\u011fi, \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n ve \u00fclkelerinin ortada olan durumuyla, pek \u00e7oktur. Dolay\u0131s\u0131yla bu konularda \u0130sl\u00e2m ad\u0131na s\u00f6z s\u00f6ylemek, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde teori, hatt\u00e2 spek\u00fclasyon olmaktan \u00f6te ge\u00e7meyecektir. \u0130\u015fte, \u0130sl\u00e2m ad\u0131na tebli\u011f deniyorsa, hem ho\u015fg\u00f6r\u00fc ve diyalog bizatih\u00ee bir tebli\u011fdir, hem de s\u00f6z\u00fc edilen \u0130sl\u00e2m\u00ee de\u011ferleri tebli\u011f ad\u0131na b\u00fct\u00fcn d\u00fcnyaya, b\u00fct\u00fcn d\u00fc\u015f\u00fcnce ve inan\u00e7lara a\u00e7\u0131l\u0131m\u0131 sa\u011flayacak bir kap\u0131, onlara ula\u015fma ad\u0131na bir k\u00f6pr\u00fc, bir koridordur.<\/p>\n Meselenin ikinci yan\u0131na gelince: Bir hadis-i \u015ferifte buyruldu\u011fu gibi, b\u00fct\u00fcn insanlar hata yapar, hem de \u00e7ok hata yapar. \u00d6nemli olan, hata yapmamak de\u011fil, hatadan tevbe ile vazge\u00e7ebilmektir. Bu itiraz\u0131 yapanlara s\u00f6ylenecek iki s\u00f6z vard\u0131r. \u0130lk s\u00f6z, \u0130sl\u00e2m\u2019\u0131 ya\u015famada ne kadar hatas\u0131z ve g\u00fcnahs\u0131z olduklar\u0131d\u0131r. Ba\u015fkalar\u0131na ilk ta\u015f\u0131 \u201cg\u00fcnahs\u0131z\u201d olanlar atmal\u0131d\u0131r. \u0130kinci s\u00f6z ise, ho\u015fg\u00f6r\u00fc ve diyalog iyi de, onu uygulayanlar hata yap\u0131yorlarsa, bu itiraz\u0131 yapanlardan beklenen, ho\u015fg\u00f6r\u00fc ve diyalogu sahiplenmek ve hatas\u0131z uygulamakt\u0131r.<\/p>\n NET\u0130CE<\/strong><\/p>\n Toplumlar ve insanl\u0131k \u00e7ap\u0131nda ortak iradeyi temsil eden b\u00fcy\u00fck \u00e7o\u011funlu\u011fun y\u00f6neli\u015flerini durdurmak m\u00fcmk\u00fcn de\u011fildir. \u00c7\u00fcnk\u00fc Kader, \u00e7o\u011funlu\u011fun irad\u00ee y\u00f6neli\u015flerine ve dolay\u0131s\u0131yla istihkak\u0131na g\u00f6re h\u00fckmeder. \u00d6nemli olan, bunu g\u00f6rebilmek ve ona g\u00f6re davranabilmek, umum\u00ee y\u00f6neli\u015fe y\u00f6n vermenin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 zamanlarda, bu y\u00f6neli\u015fin \u00f6n\u00fcnde bo\u011fulmamak, onun i\u00e7inden koridorlar a\u00e7mak ve o koridorlardan insanlara ula\u015fmakt\u0131r. Fethullah G\u00fclen Hocaefendi, bundan 10-11 y\u0131l \u00f6nce T\u00fcrkiye\u2019nin, \u0130sl\u00e2m\u2019\u0131n ve insanl\u0131\u011f\u0131n gelece\u011fi ad\u0131na tarihin girdi\u011fi yeni kav\u015fa\u011f\u0131 ve bu kav\u015fa\u011f\u0131 d\u00f6nmenin gerekli zemininin ho\u015fg\u00f6r\u00fc ve diyalog oldu\u011funu g\u00f6rm\u00fc\u015ft\u00fcr. Ve bu g\u00f6r\u00fc\u015f\u00fcn isabeti o g\u00fcnden bu yana ortaya \u00e7\u0131km\u0131\u015f oldu\u011fu gibi, gelecekte de ortaya \u00e7\u0131kacakt\u0131r ve ho\u015fg\u00f6r\u00fc-diyalog ak\u0131m\u0131, \u00f6n\u00fcne \u00e7\u0131kanlar\u0131n, \u00e7\u0131kmaya \u00e7al\u0131\u015fanlar\u0131n pek \u00e7o\u011funu \u00f6n\u00fcne katt\u0131\u011f\u0131 gibi, \u00e7\u0131kmakta man\u00e2s\u0131zca \u0131srar edenleri de zamanla \u00f6n\u00fcne kat\u0131p g\u00f6t\u00fcrecektir.<\/p>\n","protected":false},"excerpt":{"rendered":" T\u00fcrkiye\u2019de b\u00fct\u00fcn toplum katmanlar\u0131 aras\u0131nda, d\u00fcnya \u00f6l\u00e7e\u011finde ise farkl\u0131 dinlerin mensuplar\u0131 aras\u0131nda s\u00f6z konusu olan, hatt\u00e2 inanmayanlar\u0131 da i\u00e7ine almaya namzet ho\u015fg\u00f6r\u00fc ve diyalog ak\u0131m ve faaliyetlerinin ger\u00e7ekte ne oldu\u011fu, ne olmad\u0131\u011f\u0131, ne olmas\u0131 gerekti\u011fi hal\u00e2 \u00fczerinde durulmaya de\u011fer bir konu olma mahiyetindedir. Bu ak\u0131m ve faaliyetlere yap\u0131lan itirazlar da, konuyu en az\u0131ndan ana hatlar\u0131yla …<\/p>\n","protected":false},"author":1,"featured_media":2471,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,410],"tags":[605,134,207,604,527,603],"_links":{"self":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2470"}],"collection":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/comments?post=2470"}],"version-history":[{"count":2,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2470\/revisions"}],"predecessor-version":[{"id":2473,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2470\/revisions\/2473"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media\/2471"}],"wp:attachment":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media?parent=2470"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/categories?post=2470"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/tags?post=2470"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}\n
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