Cafe-Delight

to cut the amount of

gas we use.

The best

way to stop

using so

much gas is to

deport 11 million illegal

immigrants!

That would be 11 million

less people using our

gas.

The price of gas would

come down...

Bring our troops home

from Iraq to guard the

Border.

When they catch an

illegal immigrant

crossing

the border,

hand him a

canteen, rifle

and some ammo

and ship him to

Iraq

Tell him if he wants to

come to America then

he must serve a tour in

the military .

Give him a

soldier's pay

while he's there

and tax

him on it.

After his tour,

he will

be allowed to

become a

citizen since he

defended this country.

He will also be

registered to be taxed

and be a legal patriot.

This option

will probably

deter illegal immigration

and provide a solution

for the troops in Iraq

and the aliens trying to

make a better life for

themselves.

If they refuse

to serve,

ship them to Iraq

anyway,

without the

canteen,

rifle or ammo.

     Problem solved.

If you think this is a

good solution to both

the problems,

forward it

to your friends.

I just did My Website

RESUL SARICA-USA

My War: Killing Time in Iraq by Colby Buzzell (Paperback

titleNamaz kılacak vaktin yok değil mi?Namaz kılacak vaktin yok değil mi?

ama onların da yoktu...

 

ya bedir savaşına ne demeli:

savaş hiç durulmuyordu aksine gittikçe kızgınlaşıyordu, bu arada ikindi vakti çıkmak üzereydi, ama kılacak zamanda yoktu; karşılarında en az on katı düşman vardı.
kenara çekilipte namaza duramazdın, yada namazı kılmayacaksın di mi bence en kolayı bu...

ya onlar ne yaptı Peygamberimiz 300 kişilik ordusunu ikiye ayırdı yarısı geriye çekildi diğer yarısı daha ileri atıldı ve daha bir kuvvetle savaştı,
ve geriye çekilenler Peygamberimizin imamlığında namazı kıldılar, bitince de digerleri ile yerdeğiştirip onlar savaşmaya başladı diğerleri geri çekilip onlar da namazlarını eda ettiler...

sence onların zamanı varmıydı? ya da bunların...

ama o zamanlar bunlar yoktu değil mi?

 

 

ya da bu

 

 

Bu NAMAZI Tanıyormusunuz?

 

 

Resimin üstüne tıklayarak büyütebilirsiniz.

 

 

eee tek sebebin bu mu yani? başkaları da yok mu?

hem vakit bulsan bile nerde kılacaksın ki namaz yeri yok ki                   

evde değilsin zaten başka yerde yok değil mi?

sence onların yeri var mı?

 

Ya bu?

 

Bu da tutmadı başka bahanen yok mu?

Ya da yolculuk yapıyorsundur değil mi, kılacak yer yok ki olsa kılardın...

Peki, onların var mı?

 

Peki bunlar?

 

 

Bu da olmadı galiba?

Ya da çok yoğunsundur, çok işin vardır.  Hiç ayıracak vaktin yoktur değil mi?

onların da işi çok ama on dakika ayırabiliyorlar.

 

 

Ama senin bir dakikan bile yok değil mi?

Bir düşün bakalım bu kadar vakti ne için harcıyosun, dünyalık için değil mi?
İyi para kazanıyım, rahat yaşıyım, param pulum olsun hepsi bunun için mi?
Bir daha düşün sen, önce kim götürmüş bir bez parçasından başka bir şey, Orada rahat etmek için kim biriktirebilmiş veya götürebilmiş kazandıklarını?
Oraya gittiğinde ilk sorulacak soru ne biliyor musun?

Yaa, o zaman ne cevap vereceksin, vaktim yok diyemezsin, yer bulamadım diyemezsin, işim vardı diyemezsin değil mi?

belki şunu dersin: "bu kadar çabuk beklemiyordum ölümü yoksa kılacaktım ileride namazımı ve kaza namazlarımı da kılacaktım"... Ama senin yaşın genç daha yaşlanınca kılarsın değil mi? hem o zaman bol bol vaktin de olacak,
ya yaşlanmazsan...

i

 

ya sen namaz kılmadan, senin namazını kılarlarsa...

 

 

 

Bunlar kadar genç misin sen, ama bak onlar kılıyor neden?

 

 

namaza yetişmek için koşan bir çocuğa Hz.Ömer "sen daha çocuksun bu kadar telaş etmene gerek yok sen daha küçüksün namaz sana farz değil" demişti,
ve çocuk demişti ki: "Amca, amca!  Bu işin büyüğü küçüğü olur mu? Daha dün mahallemizde bir çocuk öldü. Üstelik benden de küçüktü. Ölüm denen gerçeğin büyük küçük ayırdığı yok. En iyisi her yaşta buna hazır olmalı. Hem bu yaşta Namaza alışmazsam, büyüyünce kılmak zor gelebilir."

sen hala gencim de...?


aaa olmadı hastasın değil mi onun için kılamıyorsun, özür dilerim...

Ama iyileşmen için namaz kılman gerektiğini biliyor musun? öyle dememiş mi Peygamberimiz "namazda şifa var" kalk bir kıl bakalım namazını hastalığın kalıyor mu o zaman???

Bak o da hasta üstelik kaç yaşına gelmiş...                                                          

(HİÇ UNUTMAM DEDEM ÖLÜM DÖŞEGİNDE DAHİ KILIYORDU)

 

 

ama ayakta duramıyorsun değil mi?
oturarak kıl, oturamıyorsun da (yatalaksın)
kafanla kıl o zaman, yoksa tamamen felç mi geçirdin (şimdi yırttın galiba) zannetme ki yırttın o zaman da gözlerinle kıl bak bu kadar kolaylık var, eminim başka bahanelerinde vardır... Değil mi?

yaaa boş ver hem sen niye namaz kılacaksın önemli olan kalp değil mi? senin kalbin temiz kılsan ne olacak ki?

O Güzeller Güzelinin kalbi kapkara mıydı, pislik içinde miydi de, ayaklarının altı şişinceye kadar namaz kılardı?

eee gördün mü kalbin Efendimizin kalbinden de mi temiz acaba???

Değil, değil mi?

bu da olmadı var mı başka bahanen kalmadı mı yoksa uyduracak bir şeyler?

Tamam, hepsini kılamıyorsun bari bir iki vakidi kıl olmaz mı?

O da mı yok?

Bahanelerini dinleme(me)k isterim veya dur bunları da ben tahmin edeyim...

Sabah namazına uyanamıyorsun, sabahın köründe kim kalkacak ki uykunu mahvedeceksin değil mi?

 

Olmadı, gelelim öğleye, off öğle vakti o kadar telaş içinde namaza vakit mi ayıracaksın bir sürü işin gücün var yetişemiyorsun zaten, bir de namaz hiç olmaz. Bu kadar işin arasında namaz mı olur?

ama yemeğini yemeden öğleyi geçirmiyorsun belki de zevkini çıkara çıkara 1 saatte yiyorsun yemeği değil mi, yemek daha önemli değil mi???

ya ikindin ne olacak??

Dur, şimdi zaten yoruldun bütün gün işler hala bitmedi bu yorgunlukla namazını falan kılamazsın. Ama dedim ya az önce bir daha diyeyim ne demiş Peygamberimiz "hasta mısın, yorgun musun, çaresiz misin?,... O zaman namaz kılda geçsin bunların hepsi...

Ya akşam namazı???

oooo sende yaaa daha eve gidilecek, yemek yenilecek, zaten akşam vakti de kısa, yetişemiyorsun değil mi?

Evine 10 dakika sonra girsen ne olacak kaçmıyor ya ev, ama vakit gidiyor bir daha bulabilecek misin o vakti???

Yatsı namazını hiç sormayalım değil mi?


O saatte namaz mı kılınır insanın uykusu geliyor uykulu uykulu namaz kılınmaz ki...

Ama nedense başka zamanlar uykun gelmiyor, mesela bunlara bakarken hiç uykun gelmiyor değil mi?

eee bunlarda olmadı vakitlerin birinden bile sıyıramadın yakayı, Var mı başka bahanen benim aklıma bu kadarı geliyor, seninde aklına gelmiyor değil mi? Kalmadı çünkü başka bahane... Aslında var ben sana söyleyeyim mi üstelik bu sefer kesin kurtulursun namaz kılmaktan (zaten kılmıyorsun da) üstelik bir tane değil, ne mi dur söyleyeyim:

1: ÖLÜ İSEN

2: DELİ İSEN

3: ÇOCUK İSEN

4: HAYVAN İSEN

5: KÂFİR İSEN

ne dersin sıyırdın bu sefer ha?

ama yok, nasıl olur sen ölü veya deli değilsin, üstelik kocaman adamsın ve insansın, Allah  korusun kafirde değilsin eee demek ki neymiş namazdan kurtulamazsın................


Sana sesleniyorum ey insan boş ver sen nefsini o zaten hiç namaz kılmak istemez ki sen dinleme onu bak yukarda birden sıraladı bahaneleri sonuç ne peki? Koskoca bir hiç, yani gel namazını kıl uyma sen ona yoksa sende mi uyduracaksın bahane ama kalmadı ki bahane, niye mi namaz kılacaksın?     

 

Dur onu da söyleyelim:

Sen Müslümansın değil mi? (elhamdülillah) eee kanıtın ne nasıl ispatlarsın bana Müslüman olduğunu, tabi ki namaz kılarak İslam demek namaz demektir namaz dinin direğidir onun için...


bir de gözünü çevir de bak etrafına

 şimdi gel ne dersin artık başlayalım mı namaza?
haydi Mevlana ca namaz kılmaya var mısın??


onun gibi secde ede ede seccadeyi lime lime etmeye var mısın?

Veysel Karani gibi geceleri gündüzleri namazla geçirmeye var mısın?
Öyle güzel bir namaz kılarmış ki mübarek bir geceyi sadece kıyamda, bir gece sadece ruküda, bir gece sadece secdede geçirirmiş...

Hz. Ali gibi, savaşta yediği okun acısından çıkaramıyorlar, ancak Hz. Ali namaza durunca çıkarıyorlar hem de kılı bile kıpırdamıyor, soranlara da "biz namaz kılarken can kuşumuzu salıveririz" demiş, var mısın böyle namaz kılmaya?,..

Hz.Rabia gibi, gözlerinde yaş kalmayıncaya kadar namaz da ağlamaya var mısın?

ve O GÜZELLER GÜZELİ, namazı en güzel kılan O kimse onun gibi Kılamazdı, var mısın onun ümmeti olarak namaz kılmaya?

Biliyorum sen onlar gibi namaz kılamazsın, onlar gibi olsan zaten bahane uydurmaz, namaz kılmak için kendine yollar arardın bu zamanda... nasıl mı namaz kılacaksın?

Öyle bir namaz kılacaksın ki ezanı okuyan Bilal-i Habeşi olacak, namaz kıldığın yer Mescid-i Haram (KABE) olacak ve imamın Hz. Muhammet Mustafa (SAV) olacak ve Hz. Ebubekir, Hz. Ömer, Hz.Osman, Hz.Ali ve sahabeyle birlikte namaza duracaksın....

Öyle bir namaz kılacaksın ki, sırat köprüsünün üzerinde olacaksın aşağısı cehennem ve karşında YÜCELER YüCESİ Allah  TEALA (CC) ve meleklerle saf tutarak...

öyle bir namaz kılacaksın ki mevlana'ca:

 

Namaza tekbirle girmek,"İlahi, biz Senin huzurunda kurban olduk!" demektir. Tekbir getirerek kurban kesildi gibi, tekbirle namaza başlamak da, "Allah’ım canımız Sana feda olsun!" anlamındadır.

Namazda kıyama durmak, Allah'ın huzurunda kıyametteki muhasebeyi hatırlatır. Kul, biraz sonraki hakkıyla yerine getiremediği kulluğundan ve işlediği günahlardan dolayı, utancından ayakta durmaya dermanı kalmaz, rükuya eğilir.

Başı rükûda iken "Hakk'ın suallerine cevap ver" diye İlahi ferman gelir. Kul, rükûdan başını mahcup olarak kaldırır. Ayakta duramaz, yüzüstü secdeye kapanır.

Tekrar ona, "Secdeden başını kaldır! Yapmış olduklarından haber ver" diye ferman gelir. O, yine mahcup bir halde başını kaldırsa da, tekrar yüz üstü kapanır.

 

Aslında sen namazı Kâbe de kılıyorsun biliyor musun? Evet, sen o safın içindesin aslında, ilk saf Kâbe’nin etrafını çeviren ilk halkadır ve sende gittikçe büyüyen bu halkanın içindesin, bu safın içindesin sen namazı orda kılıyorsun, sadece biraz arka saflardasın o kadar, inşaallah  ön saflarda da kılmak nasip olur...

var mısın böyle namaz kılmaya?

hadi ey kalbim durma artık tövbe et ve Yaratanına en güzel hamdını sun, temizle kalbini pislikten, dünyalıktan ve kula yakışır bir şeklide MEVLA'ya yaklaş...


hadi be ruhum hadi be kalbim uymayın siz o nefsime o hep konuşur ve sizi kötüye götürür, siz ondan güçlüsünüz, siz ona hükmedersiniz hadi kırın onun gücünü

biliyorum yapacaksın sen bunu hadi o zaman bak Bilal-i Habeşi ezanı okumaya başladı



haydi şimdi namaz zamanı, haydi şimdi kurtuluş zamanı...

KURTAR KENDİNİ...

THE MEANING OF ISLAM
Every religion of the world has been named either after its founder or after the community or
nation in which it was born. For instance, Christianity takes its name from its prophet Jesus
Christ; Buddhism from its founder, Gautama Buddha; Zoroastrianism from its founder
Zoroaster-, and Judaism, the religion of the Jews, from the name of the tribe Judah (of the
country of Judea) where it originated. The same is true of all other religions except Islam, which
enjoys the unique distinction of having no such association with any particular person or people
or country. Nor is it the product of any human mind. It is a universal religion and its
objective is to create and cultivate in man the quality and attitude of Islam.

Islam, in fact, is an attributive title. Anyone who possesses this attribute, whatever race,
community, country or group he belongs to, is a Muslim. According to the Qur’an (the Holy
Book of the Muslims), among every people and in all ages there have been good and righteous
people who possessed this attribute - and all of them were and are Muslims.
Islam - What Does it Mean?
Islam is an Arabic word and connotes submission, surrender and obedience. As a religion,
Islam stands for complete submission and obedience to Allah.1
Everyone can see that we live in an orderly universe, where everything is assigned a place in a
grand scheme. The moon, the stars and all the heavenly bodies are knit together in a
magnificent system. They follow unalterable laws and make not even the slightest deviation from
their ordained courses. Similarly, everything in the world, from the minute whirling electron to
the mighty nebulae, invariably follows its own laws. Matter, energy and life - all obey their laws
and grow and change and live and die in accordance with those laws. Even in the human world
the laws of nature are paramount. Man’s birth, growth and life are all regulated by a set of
biological laws. He derives sustenance from nature in accordance with an unalterable law. All
the organs of his body, from the smallest tissues to the heart and the brain, are governed
by the laws prescribed for them. In short, ours is a law-governed universe and everything in it is
following the course that has been ordained for it.
This powerful, all-pervasive law, which governs all that comprises the universe, from the
tiniest specks of dust to the magnificent galaxies of the heavens, is the law of God, the Creator
and Ruler of the universe. As the whole of creation obeys the
1. Another literal meaning of the word Islam is ‘peace’ and this signifies that one can achieve
real peace of body and mind only through submission and obedience to Allah. Such a life of
obedience brings with it peace of the heart and establishes real peace in society at large. Editor.
aw of God, the whole universe, therefore, literally follows the religion of Islam - for Islam
signifies nothing but obedience and submission to Allah, the Lord of the Universe. The sun, the
moon, the earth and all other heavenly bodies are thus ‘Muslim’. So are the air, water, heat,
stones, trees and animals. Everything in the universe is ‘Muslim’ for it obeys God by submission
to His laws. Even a man who refuses to believe in God, or offers his worship to someone other
than ‘ Allah, has necessarily to be a ‘Muslim’ as far as his existence is concerned.
For his entire life, from the embryonic stage to the body’s dissolution into dust after death,
every tissue of his muscles and every limb of his body follows the course prescribed by
God’s law. His very tongue which, on account of his ignorance advocates the denial of God
or professes multiple deities, is in its very nature ‘Muslim’. His head which he wantonly bows to
others besides Allah is born ‘Muslim’. His heart, which, through his lack of true knowledge,
cherishes love and reverence for others, is ‘Muslim’ by intuition. These are all obedient to the
Divine Law, and their ********s and movements are governed by the injunctions of that law
alone.
Let us now examine the situation from a different angle. Man is so constituted that there are
two distinct spheres of his activity. One is the sphere in which he finds himself totally
regulated by the Divine Law. Like other creatures, he is completely caught in the grip of the
physical laws of nature and is bound to follow them. But there is another sphere of his
activity. He has been endowed with reason and intellect. He has the power to think and form
judgements, to choose and reject, to approve and spurn. He is free to adopt whatever course
of life he chooses. He can embrace any faith, and live by any ideology he likes. He may
prepare his own code of conduct or accept one formulated by others. Unlike other creatures,
he has been given freedom of thought, choice and action. In short, man has been bestowed
with free will.
Both these aspects co-exist side by side in man’s life.
In the first he, like all other creatures, is a born Muslim, invariably obeying the injunctions of
God, and is bound to remain one. As far as the second aspect is concerned, he is free to
become or not to become a Muslim. It is the way a person exercises this freedom which
divides mankind into two groups: believers and non-believers. An individual who chooses to
acknowledge his Creator, accepts Him as his real Master, honestly and scrupulously submits to
His laws and injunctions and follows the code. He has achieved completeness in his Islam
by consciously deciding to obey God in the domain in which he was endowed with freedom of
choice. He is a perfect Muslim: his submission of his entire self to the will of Allah is Islam and
nothing but Islam.

He has now consciously submitted to Him Whom he had already been unconsciously
obeying. He has now willingly offered obedience to the Master Whom he already owed
obedience to involuntarily. His knowledge is now real for he has acknowledged the Being Who
endowed him with the power to learn and to know. Now his reason and judgement are set on
an even keel - for he has rightly decided to obey the Being Who bestowed upon him the faculty
of thinking and judging. His tongue is also truthful for it expresses its belief in the Lord Who
gave it the faculty of speech. Now the whole of his existence is an embodiment of truth for, in
all spheres of life, he voluntarily as well as involuntarily obeys the laws of One God - the Lord of
the Universe. Now he is at peace with the whole universe for he worships Him Whom the
whole universe worships. Such a man is God’s vice-regent on earth. The whole world is for
him and he is for God.
The Nature of Disbelief
In contrast to the man described above, there is the man who, although a born Muslim and
unconsciously remaining one throughout his life, does not exercise his faculties of reason,
intellect and intuition to recognise his Lord and Creator and misuses his freedom of choice by
choosing to deny Him. Such a man becomes an unbeliever - in the language of Islam a Kafir.
Kufr literally means ‘to cover’ or ‘to conceal’. The man who denies God is called Kafir
(concealer) because he conceals by his disbelief what is inherent in his nature and embalmed in
his own soul - for his nature is instinctively imbued with ‘Islam’. His whole body ********s in
obedience to that instinct. Each and every particle of existence - living or lifeless - ********s in
accordance with ‘Islam’ and is fulfiling the duty that has been assigned to it. But the vision of
this man has been blurred, his intellect has been befogged, and he is unable to see the obvious.
His own nature has become concealed from his eyes and he thinks and acts in utter disregard of
it. Reality becomes estranged from him and he gropes in the dark. Such is the nature of Kufr.
Kufr is a form of ignorance, or, rather, it is ignorance. What ignorance can be greater than to be
ignorant of God, the Creator, the Lord of the Universe? A man observes the vast panorama
of nature, the superb mechanism that is ceaselessly working, the grand design that is manifest in
every aspect of creation - he observes this vast machine, but he does not know anything of its
Maker and Director. He knows what a wonderful organism his body is but is unable to
comprehend the Force that brought it into existence, the Engineer Who designed and produced
it, the Creator Who made the unique living being out of lifeless stuff: carbon, calcium, sodium
and the like. He witnesses a superb plan in the universe - but fails to see the Planner behind it.
He sees great beauty and harmony in its working - but not the Creator. He observes a
wonderful design in nature - but not the Designer! How can a man, who has so blinded
himself to reality, approach true knowledge? How can one who has made the wrong beginning
reach the right destination? He will fail to find the key to Reality. The Right Path will remain
concealed for him and whatever his endeavours in science and arts, he will never be able to
attain truth and wisdom. He will be groping in the darkness of ignorance.
Not only that; Kufr is a tyranny, the worst of all tyrannies. And what is ‘tyranny’? It is an unjust
use of force or power. It is when you compel a thing to act unjustly or against its true nature, its
real will and its inherent attitude.
We have seen that all that is in the universe is obedient to God, the Creator. To obey, to live in
accordance with His Will and His Law or (to put it more precisely) to be a Muslim is ingrained
in the nature of things. God has given man power over these things, but it is incumbent that they
should be used for the fulfilment of His Will and not otherwise. Anyone who disobeys God and
resorts to Kufr perpetrates the greatest injustice, for he uses his powers of body and mind to
rebel against the course of nature and becomes an instrument in the drama of disobedience. He
bows his head before deities other than God and cherishes in his heart the love, reverence and
fear of other powers in utter disregard of the instinctive urge of these organs. He uses his own
powers and all those things over which he has authority against the explicit Will of God and thus
establishes a reign of tyranny.
Can there be any greater injustice, tyranny and cruelty than that exhibited by this man who
exploits and misuses everything under the sun and unscrupulously forces them to a course which
affronts nature and justice?
Kufr is not mere tyranny; it is rebellion, ingratitude and infidelity. After all, what is the reality of
man? Where do his power and authority come from? Is he himself the creator of his mind, his
heart, his soul and other organs of his body - or have they been created by God? Has he himself
created the universe and all that is in it - or has it been created by God? Who has harnessed all
the powers and energies for the service of man - man or God? If everything has been created
by God and God alone, then to whom do they belong? Who is their rightful sovereign? It is God
and none else. And if God is the Creator, the Master and the Sovereign, then who would be a
greater rebel than the man who uses God’s creation against His injunctions - and who makes his
mind think against God, harbours in his heart thoughts against Him, and uses his various faculties
against the Sovereign’s Will.
If a servant betrays his master you denounce him as faithless. If an officer becomes disloyal to
the state you brand him as a traitor and renegade. If a person cheats his benefactor you have
no hesitation in condemning him as ungrateful. But such acts cannot begin to compare to the
one which the disbeliever commits by his Kufr. All that a man has and all that he uses for the
benefit of others is a gift of God. The greatest obligation that a man owes on this earth is to his
parents. But who has implanted the love of children in the parents’ heart? Who endowed the
mother with the will and power to nurture, nourish and feed her children? Who inspired the
parents with the passion to spend everything in their possession for the well-being of their
children? A little reflection would reveal that God is the greatest benefactor of man. He is his
Creator, Lord, Nourisher, Sustainer, as well as King and Sovereign. So what can be greater
betrayal, ingratitude, rebellion and treason than Kufr, through which a man denies and disobeys
his real Lord and Sovereign?
Do not think that by committing Kufr man does or can do the least harm to Almighty God.
Insignificant speck on the face of a tiny ball in this limitless universe that man is, what harm
can he do to the Lord of the Universe Whose dominions are so infinitely vast that we have not
yet been able to explore their boundaries even with the help of the most powerful telescope|;
Whose power is so great that myriads of heavenly bodies, like the Earth, the Moon, the Sun
and the stars are, at His bidding, whirling like tiny balls; Whose wealth is so boundless that He is
the sole Master of the whole universe; and Who provides for all and needs none to provide for
Him? Man’s revolt against Him can do Him no harm; on the other hand, by his disobedience,
man treads the path of ruin and disgrace.
The inevitable consequence of this revolt and denial of reality is a failure in the ultimate ideals
of life. Such a rebel will never find the thread of real knowledge and vision; for knowledge that
fails to reveal its own Creator can reveal no truth. Such a man’s intellect and reason always run
astray, for reason which errs about its own Creator cannot illumine the paths of life.
Such a man will meet with failures in all the affairs of his life. His morality, his civic and social
life, his struggle for livelihood and his family life, in short, his entire existence, will be
unsatisfactory. He will spread confusion and disorder. He will, without the least compunction,
shed blood, violate other men’s rights and generally act destructively. His perverted thoughts
and ambitions, his blurred vision and distorted scale of values, and his evil activities will make
life bitter for him and for all around him.
Such a man destroys the calm and pose of life on earth. And in the life hereafter he will be
held guilty for the crimes he committed against his nature. Every organ of his body - his
brain, eyes, nose, hands and feet will complain against the injustice and cruelty he had
subjected them to. Every tissue of his being will denounce him before God Who, as the fountain
of justice, will punish him as he deserves. This is the inglorious consequence of Kufr. It leads to
the blind alleys of utter failure, both here and hereafter.
The Blessings of Islam
These are the evils and disadvantages of Kufr. Let us now look at some of the blessings of
Islam.

You find in the world around you and in the small kingdom of your own self innumerable
manifestations of God’s divine power. This grand universe, which ceaselessly works with
matchless order and in accordance with unalterable laws, is in itself a witness to the fact that its
Designer, Creator and Governor is an Omnipotent, All-Powerful Being with infinite power,
knowledge and resources, a Being of perfect wisdom, Whom nothing in the universe dares
disobey. It is in the very nature of man, as it is with every other thing in this universe to obey
Him.
Besides endowing man with the capacity to acquire knowledge, the faculty to think and reflect,
and the ability to distinguish right from wrong, God has granted him a certain amount of
freedom of will and action. In this freedom lies man’s real trial; his knowledge, his wisdom, his
power of discrimination and his freedom of will and action are all being tried and tested.
Man has not been obliged to adopt any particular course, for by compulsion the very object of
the trial would have been defeated. If in an examination you are compelled to write a
certain answer to a question, the examination will be of no use. Your merit can be properly
judged only if you are allowed to answer questions freely, according to your own
knowledge and understanding. If your answer is correct you will succeed; if it is wrong you will
fail, and your failure will bar the way to further progress.
The situation which man faces is similar. God has given him freedom of Will and action so that
he may choose whatever attitude in life he likes and considers proper for himself - Islam or
Kufr.
By the correct use of his knowledge and intellect a man recognises his Creator, reposes belief
in Him, and, in spite of being under no compulsion to do so, chooses the path of obedience
to Him. He understands both his own nature and the laws and realities of nature itself; despite
the power and freedom to adopt any course, he adopts the way of obedience and loyalty to
God, the Creator. He is successful in his trial because he has used his intellect and all other
faculties properly. He uses his eyes to see the reality, his ears to listen to the truth and his mind
to form right opinions. He puts all his heart and soul into following the right way he has so
chosen. He chooses Truth, sees the reality, and willingly and joyfully submits to his Lord
and Master. He is intelligent, truthful and dutiful, for he has chosen light over darkness. Thus he
has proved by his conduct that he is not only a seeker after Truth but is the knower and
worshipper as well. Such a man is on the right path, and is destined to succeed in this world
and in the world to come.
Such a man will always choose the right path in every field of knowledge and action. The man
who knows God with all His attributes knows the beginning as well as the ultimate end of reality.
He can never be led astray, for his first step is on the right path, and he is sure of the direction
and destination of his journey in life. He will reflect on the secrets of the universe, and will
try to fathom the mysteries of nature, but he will not lose his way in mazes of doubt and
scepticism. His path being illumined with Divine Vision, his every step will be in the right
direction. In science he will endeavour to learn the laws of nature and uncover the hidden
treasures of the earth for the betterment of humanity. He will try his level best to explore all
avenues of knowledge and power and to harness all that exists on earth and in the heavens in
the interests of mankind.
At every stage of his enquiry his God-consciousness will save him from making evil and
destructive uses of science and the scientific method. He will never think of himself as the
master of all these objects, boasting to be the conqueror of nature, arrogating to himself godly
and sovereign powers and nourishing the ambition of subverting the world, subduing the human
race and establishing his supremacy over all and sundry by fair means or foul. Such an attitude
of revolt and defiance can never be entertained by a Muslim scientist - only a Kafir scientist can
fall prey to such illusions and by submitting to them expose the entire human race to the
danger of total destruction and annihilation.2
A Muslim scientist, on the other hand, will behave in an altogether different way. The deeper his
insight into the world of science, the stronger will be his faith in God. His head will bow down
before Him in gratitude. His feelings will be that as his Master has blessed him with greater
power and knowledge so he must exert himself for his own good and for the good of humanity.
Instead of arrogance there will be humility. Instead of power drunkenness there will be a strong
realisation of the need to serve humanity. His freedom will not be unbridled. He will be guided
by the tenets of morality and Divine Revelation. Thus science will in his hands, instead of
becoming an instrument of destruction, become an agency for human welfare and moral
regeneration. And this is the way in which he will express his gratitude to his Master for the gifts
and blessings He has bestowed on man.
Similarly, in history, economics, politics, law and other branches of arts and science, a
Muslim will nowhere lag behind a Kafir in the fields of inquiry and struggle, but their angles of
view and consequently their modus operandi will be widely different. A Muslim will study
every branch of knowledge in its true perspective. He will strive to arrive at the right
conclusions.
In history he will draw correct lessons from the past experiences of man, and will uncover the
true causes of the rise and fall of civilisations. He will try to benefit from all that was good and
right in the past and will scrupulously avoid all that led to the decline and fall of nations. In
politics his sole objective will be to strive for
2. The situation which confronts modern man today is similar. Dr. Joad says: “Science has
given us power fit for the gods, and to its use we bring the mentality of schoolboys and
savages.” The famous philosopher Bertrand Russell writes: “Broadly speaking. we are in the
middle of a race between human skill as to means and human folly as to ends, every increase in
the skill required to achieve them is to the bad. The human race has survived hitherto owing to
ignorance and incompetence: but. given knowledge and competence combined with folly. there
can be no certainty of survival. Knowledge is power, but it is power for evil just as much as for
good. It follows that unless man increases in wisdom as much as in knowledge, increase of
knowledge ‘will be increase of sorrow.” (Impact of Science on Society, pp. 120-121.)
Another leading thinker has put the paradox in these words: “We are taught to fly in the air like
birds, and to swim in the water like fishes:but how to live on the earth we do not know
“(Quoted bv Joad in Counter attack From the East, p.28.)
the establishment of policies where peace, justice, fraternity and goodness reign, where man is a
brother of man and respects his humanity, where no exploitation or slavery is rampant, where
the rights of the individual are upheld, and where the powers of the state are considered as a
sacred trust from God and are used for the common welfare of all. In the field of law, the
endeavour of a Muslim will be to make it the true embodiment of justice and the real protector
of the rights of all particularly of the weak. He will see that everybody gets his due share and
no injustice or oppression is inflicted on anyone. He will respect the law, make others respect
it, and will see that it is administered equitably.
The life of a Muslim will always be filled with godliness, piety, righteousness and truthfulness.
He will live in the belief that God alone is the Master of all, that whatever he and other men
possess has been given by God, that the powers he wields are only a trust from God, that the
freedom he has been endowed with is not to be used indiscriminately, and that it is in his own
interest to use it in accordance with God’s Will. He will constantly keep in view that one day he
will have to return to the Lord and submit an account of his entire life. The sense of
accountability will always remain implanted in’ his mind and he will never behave irresponsibly.
Think of the moral excellence of the man who lives with this mental attitude - his will be a life of
purity and piety and love and altruism. He will be a blessing unto mankind. His thinking will
not be polluted with evil thoughts and perverted ambitions. He will abstain from seeing evil,
hearing evil, and doing evil. He will guard his tongue and will never utter a word of lie. He will
earn his living through just and fair means and will prefer hunger to a food acquired unfairly
through exploitation or injustice. He will never be a party to any form of oppression or
violation of human life and honour. He will never yield to evil, whatever the cost of defiance.
He will be an embodiment of goodness and nobility and will defend right and truth even at
the cost of his life. Such a man will be a power to be reckoned with. He is bound to succeed.
He will be highly honoured and respected. How can humiliation ever visit a person who is not
prepared to bow his head before anyone except God the Almighty, the Sovereign of the
universe? No one can be more powerful than he - for he fears none but God and seeks
blessings from none but Him. What power can make him deviate from the right path? What
wealth can buy his faith? What force can shape his conscience? What power can compel him
to behave as he does not want to?
He will be the most wealthy. No one in the world can be richer or more independent
than he - for he will live a life of austerity and contentment. He will be neither a sensualist,
nor indulgent, nor greedy. He will be contented with whatever he earns fairly and honestly and
however much ill-gotten wealth is heaped before him he will not even look at it. He will have
peace and contentment of heart and what can be a greater wealth than this?
He will be the most revered, popular and beloved. No one can be more lovable than he - for
he lives a life of charity and benevolence. He will be just to everyone, discharge his duties
honestly, and work for the good of others. People’s hearts will be naturally drawn towards him.
No one can be more trustworthy than he - for he will not betray his trust, nor will he stray from
righteousness: he will be true to his word, and straightforward and honest in his dealings. He
will be fair and just in all his affairs, for he is sure that God is ever-present, ever-vigilant. Words
fail to describe the credit and goodwill which such a man commands. Can there be anyone who
will not trust him? Such is the life and character of a Muslim.
If you understand the true character of a Muslim, you will be convinced that he cannot live in
humiliation, abasement or subjugation. He is bound to prevail and no power on earth can
overwhelm him. For Islam inculcates in him the qualities which cannot be driven out.
And after living a respectable and honourable life on this earth, he will return to his Creator
Who will shower on him the choicest of His blessings - for he will have discharged his duty ably,
fulfiled his mission successfully and emerged from his trial triumphantly. He is successful in life in
this world and in the hereafter will live in eternal peace, joy and bliss.
This is Islam, the natural religion of man, the religion which is not associated with any person,
people, period or place. It is the way of nature, the religion of man. In every age, in every
country and among every people, all God-knowing and truth-loving men have believed and
lived this very religion. They were all Muslims, irrespective of whether they called that way
Islam. Whatever its name was, it signified Islam and nothing but Islam.
Chapter Two
FAITH AND OBEDIENCE
Islam means obedience to God. And it is common sense that this obedience cannot be
complete unless man knows certain basic facts of life and places firm faith in them. What are
those facts? And what are the essentials which a man must know to fashion his life in
accordance with the Divine Way? This we propose to discuss in the present chapter.
First of all, one should have an unshakable belief in the existence of God; without this,
obedience to Him is clearly impossible.
Then, one must know the attributes of God. It is the knowledge of the attributes of God
which enables man to cultivate the noblest of human qualities and to fashion his life in virtue
and godliness. If a man does not know that there is One and only One God who is the Creator,
the Ruler and the Sustainer of the Universe and there is none else to share with Him even a
shred of Divine power and authority, he may fall prey to false gods, and offer his homage to
them in search of favours.
But if he knows the divine attribute of tawhid (Oneness of God), there is no possibility of
this. Similarly, if a man knows that God is Omnipresent and Omniscient and sees, hears and
knows everything that we do in public or private - including our unexpressed thoughts! - then
how can he afford to be disobedient to God? He will feel that he is under eternal vigil and will,
therefore, behave accordingly. But he who is not aware of these attributes of God may be
led, because of his ignorance, into disobedience. It is the same with all the other attributes of
God.
The fact is that the qualities and attributes which a man must possess, if he wants to pursue the
way of Islam, can be cultivated and developed only out of profound knowledge of the
attributes of God. It is the knowledge of God’s attributes which purifies a man’s mind and
soul, his beliefs, morals and actions. And a mere cursory acquaintance with or just an
academic knowledge of these attributes is not sufficient - there must be an unflinching conviction
firmly rooted in the mind and heart of man so that he may remain immune from insidious doubts
and perversions.
Moreover, one must know in detail the way of living by following which one can seek the
pleasure of God. Unless a man knows the likes and dislikes of God, how can he choose the
one and reject the other? If a man has no knowledge of the Divine Law, how can he follow it?
Thus knowledge of the Divine Law and the Revealed Code of Life is essential.
But here, again, mere knowledge is not enough. Man must have full confidence and conviction
that it is the Divine Law and that his salvation lies in following this code alone. For knowledge
without this conviction will fail to spur man to the Right Path and he may be lost in the blind alley
of disobedience.
Finally, man must also know the consequences both of belief and obedience and of disbelief and
disobedience. He must know what blessings will be showered upon him if he chooses God’s
way and leads a life of purity, virtue and obedience. And he must also know what
consequences follow if he adopts the way of disobedience and revolt. Thus, knowledge of
life after death is absolutely essential for this purpose. Man must have an unwavering belief in
the fact that death does not mean the end of life; that there will be resurrection and he will be
brought to the highest court of justice, to be presided over by God Himself; that on the Day of
Judgement complete justice will prevail; and that good deeds will be rewarded and misdeeds
punished. Everybody will get his due; there will be no escape. This is bound to happen. A
sense of accountability is essential for fully-fledged obedience to the Law of God.
A man who has no knowledge of the world to come may consider obedience and
disobedience quite immaterial. He may think that the obedient and the disobedient will both
meet a similar end: after death, both will be reduced to mere dust. With this attitude of mind,
how can he be expected to submit to all the inconveniences and troubles that are inextricably
associated with the life of active obedience, and avoid committing those sins which do not
apparently bring him any moral or material loss in this world? With this mental attitude a man
cannot acknowledge and submit to God’s Law.
Nor can a man, who lacks firm belief in the life hereafter and in the Divine Court of Judgement,
remain steadfast in the turbulent waters of life with its temptation to sin, crime and evil; for doubt
and hesitancy rob a man of his will to action. You can remain consistent in your behaviour only
if you are firm in your beliefs. You can whole - heartedly follow a course only if you are sure of
the benefits that will accrue to you by following it and of the losses that will engulf you if you
disobey it. Thus, a profound knowledge of the consequences of belief and disbelief and of the
life after death is crucial.
These are the essential facts which one must know if one wants to live the life of obedience, that
is, Islam.
Faith - What Does it Mean?
Faith is what we have described in the foregoing discussion as ‘Knowledge and Belief’. The
Arabic word Iman, which we have rendered in English as faith, literally means ‘to know’,
‘to believe’ and ‘to be convinced beyond the least shadow of doubt’. Faith, thus, is firm belief
arising out of knowledge and conviction. And the man who knows and reposes unshakable
belief in the Unity of God, in His Attributes, in His Law and the Revealed Guidance, and in the
Divine Code of Reward and Punishment is called Mu'min (faithful). This faith invariably leads
man to a life of obedience and submission to the Will of God. And one who lives this
life of submission is known as Muslim.
It is therefore clear that without faith (Iman) no man can be a true Muslim. It is the
indispensable essential; rather, the very starting point, without which no beginning can be made.
The relation of Islam to Iman is the same as of a tree to its seed. As a tree cannot sprout
forth without its seed, in the same way it is not possible for a man who has no belief to start
with, to become a ‘Muslim’. On the other hand, just as it can happen that, in spite of sowing
the seed, the tree may, for many reasons, not grow, or if it does grow, its development may be
impaired or retarded, in the same way, a man may have faith, but due to a number of
weaknesses, he may not become a true and staunch Muslim.
From the viewpoint of Islam and Iman, men may be classified into four categories:
1. Those who have firm faith - a faith that makes them whole-heartedly submit to
God. They follow the way of God and devote themselves heart and soul to seeking His
pleasure by doing all that He likes and by avoiding all that He dislikes. In their devotion they
are even more fervent than is the common man in pursuit of wealth and glory. Such
men are true Muslims.
2. Those who do have faith, who believe in God, His Law and the Day of
Judgement, but whose faith is not deep and strong enough to make them
totally submit to God. They are far below the rank of true Muslims, deserve
Punishment for their defaults and misdeeds, but are still Muslims. They are
wrongdoers but not rebels. They acknowledge the Sovereign and His Law and,
although they are violating the Law, they have not revolted against the Sovereign. They
admit His supremacy and their own guilt. Thus they are guilty and deserve
punishment, but Muslims they remain.
3. Those who do not possess faith at all. These people refuse to acknowledge
the sovereignty of God and are rebels. Even if their conduct is not bad and even
if they are not spreading corruption and violence, they remain rebels and their
apparent good deeds are of little value. Such men are like outlaws. Sometimes
outlaws may act in accordance with the laws of the land, but this does not make
them loyal and obedient citizens; in the same way the apparent good deeds of those
who revolt against God cannot compensate for the gravity of the real wrongs, revolt
and disobedience.
4. Those who neither possess faith nor do good deeds. They spread disorder in
the world and perpetrate all kinds of violence and oppression. They are the worst
of the people; for they are both rebels and wrongdoers and criminals.
The above classification of mankind shows that the real success and salvation of man
depends on faith (Iman). The life of obedience (Islam) takes its birth from the seed of Iman.
This Islam of a person may be flawless or defective. But without Iman there can be no Islam.
Where there is no Iman there is no Islam. Where there is no Islam there is Kufr. Its form and
nature may vary, but it remains Kufr and nothing but Kufr.
How to Acquire Knowledge of God?
Now the question arises of how to acquire knowledge of and belief in God, His Attributes, His
Law and the Day of Judgement?
We have already referred to the countless manifestations of God around us and in our own
selves, which bear witness to the fact that there is One and only One Creator and Governor of
this Universe and it is He Who controls and directs it. These manifestations reflect the divine
attributes of the Creator: His great wisdom, His all-embracing knowledge, His omnipotence,
His mercy, His all-sustaining power - in short His attributes can be traced everywhere in His
works. But man’s intellect and capacity for knowledge have erred in observing and
understanding them. Some men have argued that there are two gods, others have professed
belief in a trinity, and still others have succumbed to polytheism. Some have worshipped nature
and others divided the Creator into the gods of rain, air, fire, life, death and so on.
Similarly, men have put forward many erroneous notions about life after death; for instance, that
man is reduced to dust after death and will not rise to life again; or that man is subject to a
process of continuous regeneration in this world and is punished or rewarded in future cycles
of life.
Even greater difficulty arises when we come to the question of a code of living. To formulate
a complete and balanced code that conforms to God’s pleasure merely using human reason is
an extremely difficult task. Even if a man is equipped with the highest faculties of reason and
intellect and possesses matchless wisdom and experience, the chances of his formulating the
correct views on existence are slight. And even if, after a lifetime of reflection, he does in fact
succeed he will still lack the confidence that he has really discovered the truth and adopted the
right path.
The fullest and fairest test of man’s wisdom, reason and knowledge might have been to have left
him to his own resources without any external guidance. But this would have meant that only
those with the determination and ability to find the path of truth would find salvation. God,
therefore, spared His human creatures such a hard test. Through His Grace and Benevolence
He raised for mankind men from among themselves to whom He imparted the true knowledge
of His attributes, revealed to them His Law and the Right Code of Living, gave them the
knowledge of the meaning and purpose of life and of life after death and thus showed them the
way by which man can achieve success and eternal bliss.
These chosen men are the Messengers of God - His Prophets. God has communicated
knowledge and wisdom to them by means of revelation (Wahi), and the book containing the
Divine Communications is called the Book of God, or the Word of God. The test of man’s
wisdom and intellect therefore lies in this: does he recognise God’s Messengers after
observing their pure and pious lives and carefully studying their noble and flawless
teachings? A man of wisdom and common sense would accept instructions given by the
Messengers of truth. If he denies the Messengers of God and their teachings, his denial would
signify that he was devoid of the capacity to discover truth and righteousness. He would fail his
test. Such a man will never be able to discover the truth about God and His Law and life after
death.
Faith in the Unknown
It is an everyday experience that when you do not know a thing, you look for somebody who
does know. If you get ill and you cannot treat and cure yourself, you go to a doctor and follow
his instructions without question. Why? Because he is properly qualified to give medical
advice, possesses experience and has treated and cured a number of patients. Similarly, in
matters of law you accept whatever a legal expert says and act accordingly.
In educational matters you trust in your teacher. When you want to go to some place and do
not know the way, you ask somebody who knows it, and follow the way he points out. In
short, the course that you adopt in your day-to-day life about matters which you do not or
cannot know is that you approach someone who does know about them, accept his advice and
act accordingly. You make every effort to select the proper person. But from then on you
accept his advice unquestioningly. This kind of belief is called “belief in the unknown” (Imanbi’l-
ghayb).
Iman-bi'l-ghayb signifies that you get knowledge of what was not known to you from one who
knows. You do not know God and His real attributes. You are not aware that His angels
are directing the machinery of the whole Universe according to His orders, and that they
surround you on all sides. You have not the proper knowledge of the way of life through which
you can seek the pleasure of your Creator. And you are in the dark about the life to come.
Such knowledge is given to you by the Prophets, who have had direct contact with the Divine
Being. They are the persons whose sincerity, integrity, trustworthiness, godliness and absolute
purity stand as irrevocable witnesses to the truth of their claim to knowledge. And above
all, the wisdom and force of their message makes you admit that they speak the truth and
deserve to be believed and followed.
This conviction of yours is lman-bi’l-ghayb. Such a truth-discerning and truthacknowledging
attitude is essential for obedience to God and for acting in accordance with
His pleasure; for you have no other medium than God’s Messengers for the achievement of
true knowledge, and without true knowledge you cannot proceed on the path of Islam.
Chapter Three
THE PROPHETHOOD
Our discussion so far has made the following points:
1. The right course for man is to live in obedience to God, and for such a life of
obedience knowledge and faith are absolutely essential; knowledge of God and His
attributes, His likes and dislikes, His chosen way and the Day of Judgement; and
unflinching faith in this knowledge; this is Iman.
2. God has graciously spared man the arduous task of acquiring this knowledge
through his personal effort alone. Instead, He has revealed this knowledge to
the Prophets He has chosen from amongst men and commanded them to convey
the Will of God to other human beings and show them the right path. This has
saved man from much great misfortune.
3. The duty of men and women is to recognise a true Prophet of God, to have
faith in him and his teachings and to scrupulously obey him and follow in his
footsteps. This is the road to salvation.
In this chapter we shall discuss the nature, history and other aspects of prophethood.
Prophethood: Its Nature and Necessity
God has most graciously provided man with all that he needs in this Universe. Generally every
new-born child arrives in the world endowed with eyes to see, ears to hear, a nose to smell and
breathe, hands to touch, feet to walk and a mind to think. All those potentialities, powers and
faculties that a man needs or can need are most carefully provided and marvellously set in his
tiny body. Every minute requirement is foreseen and provided for.
It is the same with the world he lives in. Everything essential for his life is provided: air,
light, heat, water and so on. A child on opening his eyes, finds his food in his mother’s breast.
His parents love him instinctively and in their hearts has been implanted an irresistible urge to
look after him, to bring him up and to sacrifice their all for his welfare.
Under the sheltering care of His system of sustenance the child grows to maturity and at every
stage of his life obtains from nature all that he needs. All the material conditions of survival
and growth are provided for, he finds that the whole Universe is at his service.
Furthermore, man is blessed with all those powers, capacities and faculties - physical, mental
and moral - which he requires in his struggle for life. But God has not distributed these gifts
equally. This would have made men totally independent of each other and would have excluded
mutual care and co-operation. Thus, although mankind as a whole possesses all that is
needed, between men capacities are distributed unequally and sparingly.
Some possess physical strength and prowess, others distinguish themselves for their mental
talents. Some are born with a greater aptitude for arts, poetry and philosophy, some possess
sharpness of tongue, others military acumen, commercial intelligence, mathematical keenness,
scientific curiosity, literary observation or philosophical bent. These special aptitudes make a
man distinct and enable him to grasp those intricacies which elude the common man. These
insights, aptitudes and talents are the gifts of God. They are innate in the nature of those men
whom God has destined to be thus distinguished. They cannot be acquired merely by
education and training.
Reflection on this disposition of God’s gifts also reveals that man’s talents have been distributed
in a marvellous way. Those capacities which are essential for the general maintenance of human
culture have been endowed to most people, while extraordinary talents which are required only
to a limited extent are given only to a small number. There are many soldiers, peasants,
artisans and workers; but military generals, scholars, statesmen and intellectuals are
comparatively few. The general rule seems to be: the higher the capacity and greater the genius,
the fewer people who possess them. Supergeniuses, who leave an indelible mark on human
history and whose achievements guide humanity for centuries, are fewer still.
Here we are faced with another question: do people just need specialists in the fields of law and
politics, science and mathematics, engineering and mechanics, finance and economics and the
like? Or do they also need men to show them the right path - the way to God and salvation?
There must clearly be someone to tell man the purpose of creation and the meaning of life
itself: what man himself is and why he has been created; who has provided him with all the
powers and resources and why; what are the proper ends of life and how are they to be
achieved; what are the proper values of life and how they can be attained.
Our reason refuses to accept that God, Who has provided man with even the smallest of his
requirements, would not provide for this greatest and most vital need. It can never be so. And
it is not so. While God has produced men of distinction in arts and science, He has also
raised men with deep vision, pure intuition and the highest faculties to know and understand
Him. To them, He revealed the way of godliness, piety and righteousness. He gave them
the knowledge of the aims of life and values of morality and entrusted them with the duty to
communicate Divine Revelation to other human beings. These men are the Prophets and
Messengers of God.
The Prophets distinguish themselves in human society by their special aptitudes, natural bents
of mind and a pious and meaningful way of life, more or less in the same way as other geniuses
in art and science distinguish themselves by their extraordinary capacities and natural
aptitudes. The genius in man is its own advertisement and automatically persuades others to
recognise and acknowledge it.
Thus, a Prophet’s mind grasps problems which defy other minds; he throws light on subjects
which no one else can; he has insights into such subtle and intricate questions that no one else
would have even understood after years of deep thought and meditation. Reason accepts
whatever he says; the heart feels its truth; and experience of the world testifies to every
word that flows from his mouth. If, however, we ourselves try to produce the same or a similar
work, we inevitably meet with failure. In all affairs his attitude is that of truthfulness,
straightforwardness and nobility. He never does or utters wrong, nor does he commit any evil.
He always encourages virtue and righteousness, and practices himself what he preaches to
others. Neither his words nor his deeds are prompted by self-interest. He suffers for the good
of others, and never makes others suffer for his own good.
When it becomes quite clear that a person is a true Prophet of God, the natural dictate of
this realisation is that his words should be accepted, his instructions followed and his orders
obeyed. It is illogical to accept a man as God’s true Prophet and yet not to believe in what he
says and not to follow what he ordains; for your very acceptance of him as God’s Prophet
means that you have acknowledged that what he says is from God, and that whatever he does is
in accordance with God’s Will and Pleasure. Disobedience of him is disobedience of God -
and disobedience of God leads to ruin.
Therefore, the very acceptance of a Prophet makes it incumbent on you to follow his
instructions unconditionally. You may not be able fully to grasp the wisdom and usefulness of
this or that order, but the very fact that an instruction has emanated from a Prophet is sufficient
guarantee of its truth. One’s inability to understand it does not mean there is something wrong
with it. Rather it is our understanding which is at fault.
Some men admit the integrity and truthfulness of a Prophet, but do not put faith (Iman) in him,
nor do they follow him in the affairs of their life. Such men are not only Kafirs, but imprudent:
for not to follow a Prophet after admitting him to be true means that one knowingly follows
untruth. And what folly can be greater than that!
Some people declare: “We do not need a Prophet for our guidance and we can ourselves
find the way to truth.” This, too, is a wrong view. You have probably learnt geometry, and you
know that between points there can be only one straight line; all other lines must be crooked or
will fail to touch the points in view. The same is the case with the way to truth, which in the
language of Islam, is called the Straight Path (al-Sirat al-Mustaqim). This path begins from man
and goes straight up to God, and this path can by definition be one and only one; all other paths
must be aberrations. This Straight Path has been indicated by the Prophets, and there is and
can be no straight path besides that. The man who ignores that path soon finds himself lost in
the maze created by his own fancy. What can you think of a person who loses his way and,
when a good man shows him the right one, defiantly declares: “I will not take your guidance nor
accept the way you have shown to me, but I will myself grope in this unknown region and try to
reach the object of my search in my own way?” This, in the presence of the clear guidance of
the Prophets, is sheer stupidity. If everybody tried to start from scratch, it would be a gross
waste of time and energy. We never do so in the sciences and arts: why here?
If you go a little deeper into the matter, it will become clear that a person who disbelieves in a
true Prophet cannot find any way, straight or otherwise, to God. This is because a man who
refuses to believe the advice of a truthful man adopts such a perverse attitude that he ceases to
understand the difference between truth and falsehood and becomes a victim of his own
obstinacy, arrogance, bias and perversity. This refusal may be due to false arrogance, or blind
conservatism and obstinate adherence to the way of one’s forefathers, or to slavery to the lower
desires of the self, whose gratification becomes impossible by submission to the teachings of the
Prophets.
On the other hand, if a man is sincere and truth-loving, the road to reality opens up to
him. He will find in the teachings of the Prophets the very echo of his own soul and discover
himself by discovering the Prophets.
Above all, a true Prophet is raised by God Himself. It is He Who has sent him to mankind to
convey His message to His people. It is His Command that one should put one’s faith in the
Prophet and follow him. Thus, one who refuses to believe in God’s Messenger refuses to
follow God’s Commandment and becomes a rebel. There is no denying that one who refuses
to acknowledge the authority of the viceroy of a sovereign actually refuses the authority of the
sovereign himself. This disobedience turns him into a rebel. God is the Lord of the Universe,
the true Sovereign, the King of Kings, and it is the bounden duty of every man to
acknowledge the authority of His Messengers and Apostles and to obey them as His accredited
Prophets. Anyone who rejects the Prophets of God is a Kafir, be he a believer in God or a
disbeliever.
Brief History of Prophethood
Now let us look at the history of prophethood. Let us see how this long chain began, how it
gradually unfolded itself and finally culminated in the prophethood of the last of the Prophets,
Muhammad (blessings of Allah and peace be upon him).
The human race began from one man: Adam. It was from him that the family of man grew
and the human race multiplied. All human beings born in this world have descended from that
earliest pair: Adam and Eve.1 History and religion are agreed on this point. Nor do scientific
investigations into the origin of man show that originally different men came into being,
simultaneously or at different points of time, in different parts of the world. Most scientists
conjecture that one man would have been brought into existence first and the entire human race
might have descended from that one man.
Adam, the first man on earth, was also the first Prophet of God. He revealed His religion -
Islam - to him and told him to convey and communicate it to his descendants: to teach them
that Allah is One, the Creator, the Sustainer of the world; that He is the Lord of the Universe
and He alone should be worshipped and obeyed, that to Him they would have to return one day
and to Him alone they should appeal for help; that they should live righteous lives in accordance
with God’s pleasure and that if they did so they would be blessed and if they did not they would
suffer both here and in the hereafter.
Those of Adam’s descendants who were good trod the right path, but those who were bad
abandoned their father’s teachings. Some began to worship the sun, the moon and the stars;
others took to the worship of trees, animals and rivers. Some believed that air, water, fire,
health and all the blessings and forces of Nature were each under the control of a different god
and that the favour of each one could be won by worship. In this way ignorance gave rise
to many forms of polytheism and idolatry, and scores of religions were formulated. This was the
age when Adam’s progeny had spread over the globe, and formed different races and nations.
Every nation had created a different religion for itself, each with rituals of its own. God - the
one Lord and Creator of mankind and the universe - was forgotten. Every kind of evil custom
grew; many evils began to be considered right and many right things were either ignored or
condemned as wrong.2
At this stage God began to raise Prophets among every people. Each one reminded his people
of the lesson they had forgotten. They put an end to idol-worship and the practice of
associating other deities with God (shirk), did away with all customs of ignorance, taught them
the right way of living in accordance with God’s pleasure, and gave them laws to be followed
and enforced in society. God’s true Prophets were raised in every land and among every
people. They all possessed one and the same religion - the religion of Islam.3
No doubt the methods of teaching and the legal codes of different Prophets varied
1. This is a very important and revolutionary concept. Its logical outcome is unity of mankind
and the equality of human beings. It is stupid to distinguish and discriminate between men on
grounds of class, colour, race or territory. In an age when nationalism. narrow racialism and
bloodthirsty anti-Semitism have torn the world into shreds. this creed of the unity of mankind is
a powerful ray of hope for the future. - Editor.
2. This view of the history of religions is diametrically opposed to the so-called evolutionary
view of religion which regards nature-worship as the first stage. More modern scientific studies
are confirming the view that worship of one God (Tawhid) was the earliest form of worship and
all other forms are perversions of that original religion. Those who want to pursue the topic
may refer to Prof.W. Schmidt’s valuable research treatise, The Origin and Growth of Religions,
English translation by H. J. Rose (London, Methuen). - Editor.
in accordance with the needs and the stage of culture of the people among whom they were
raised. The particular teachings of each Prophet were determined by the kind of evils which he
was trying to eradicate. When people were in the primitive stages of society, civilisation and
intellectual development, their laws and regulations were simple; they were modified and
improved as the society evolved and progressed.
Such differences were, however, only superficial. The fundamental teachings of all the religions
were the same, i.e. belief in the unity of God, adherence to a life of piety, goodness and peace,
and belief in life after death with its just mechanism of reward and punishment.
Man’s attitude towards God’s Prophets has been strange. He has ill-treated them and refused
to accept their teachings. Some of the prophets were expelled from their lands; some were
assassinated, some, faced with indifference, preached the whole of their lives without winning
more than a few followers. But despite the harassment, derision and indignity, to which they
were perpetually subjected, these Apostles of God did not cease to spread their message.
Their patient determination at last succeeded: large groups of people and nations were
converted to their creed.
The false tendencies, born of centuries of deviation, ignorance and malpractice, now took
another form. Though they accepted their Prophets during their lives and practiced their
teachings, after their deaths they introduced their own distorted ideas into their religions. They
adopted novel methods of worshipping God; some even took to the worship of their Prophets.
They made the Prophets the incarnations of God or the sons of God; some associated their
Prophets with God in His Divinity.
In short, man’s varied attitudes in this respect were a travesty of his reason and a mockery of
himself; he made idols of those very persons whose holy mission was to smash idols.
By intermixing religion, rituals born of ignorance, baseless and false anecdotes and manmade
laws, men so changed and perverted the teachings of the Prophets over the centuries that
they became lost in a welter of fictions to the extent that it became impossible to distinguish the
grain from the chaff. Not content with this, they made up so many stories about their Prophets
that real and reliable accounts of their lives became impossible to discern. Despite all this, the
work of the Prophets was not altogether in vain. Traces of truth survived. The idea of God and
of life after death was assimilated in some form or other. A few principles of goodness,
truthfulness and morality were accepted throughout the world. The Prophets thus
3. There is a common misconception, mostly among Western writers. that Islam owes its origin
to the Prophet Muhammad (Blessings of Allah and peace be upon him) and some of the writers
even go to the extent of calling him ‘the founder of Islam’. This is a travesty of the truth. Islam
has been the religion of all the Prophets of God and all of them have brought the same message
from Him, Prophets have not been the founders of lslam, they have only been the messengers of
it. Islam consists of the Divine Revelation conveyed to mankind by the truthful Prophets. -
Editor.
repared the mental attitude of their respective peoples in such a way that a universal
religion could be safely introduced - a religion which accords with the nature of man, which
embodies all that was good in all other creeds and societies, and which is acceptable to
mankind.
As we have said above, in the beginning separate prophets appeared among different
nations or groups of people, and the teaching of each Prophet was meant specially and
specifically for his people. The reason was that at that stage of history, nations were so cut off
from each other geographically that opportunities for mutual intercourse were non-existent. In
such circumstances it was very difficult to propagate a common World Faith with an
accompanying common system of law.
In addition, the ignorance of the early nations was so great that it had given different forms
to their moral aberrations and distortions of Faith. It was, therefore, necessary that different
Prophets be raised to preach the Truth to them and win them over to God; to gradually
eradicate evils and aberrations; to root out ignorance and teach them the simple, pious and
righteous life. God alone knows how many thousands of years were spent in thus educating
man, and developing him mentally, morally and spiritually.
With the progress and spread of commerce, industry and the arts, intercourse was established
between nations. From China and Japan, as far as the distant lands of Europe and Africa,
regular routes were opened both by sea and land. Many people learnt the art of writing;
knowledge spread. Ideas began to be communicated from one country to another and learning
and scholarship began to be exchanged. Great conquerors appeared, extended their conquests
far and wide, established vast empires, and knit many different nations under one political
system. Thus nations came closer and closer to one another, and their differences became less
and less.
It became possible under these circumstances that one and the same faith, envisaging a
comprehensive and all-embracing way of life, meeting the moral, spiritual, social, cultural,
political, economic and other needs of men and embodying both religious and secular
elements could be sent by God to the whole ‘of mankind. More than two thousand years
ago mankind had reached such a mental awareness that it seemed to be craving for a universal
religion.
Buddhism, though it consisted only of a set of moral principles and was not a complete system
of life, emerged from India, and spread as far as Japan and Mongolia on one side, and
Afghanistan and Bokhara on the other. Its missionaries travelled far and wide in the world. A
few centuries later, Christianity appeared. Although the religion taught by Jesus Christ (peace
be upon him) was pure Islam, his followers reduced it to a hotch-potch called Christianity, and
even this overtly Israelised religion spread to far-off Persia and Asia Minor and to the distant
climes of Europe and Africa. From these events it is evident that the conditions of mankind in
that age demanded a common religion for the whole human race. Indeed, when people
found no complete and true religion in existence they began to develop existing religions,
however defective, incomplete and unsatisfying they might have been.
At such a crucial stage of human civilisation, when the mind of man was itself craving for a
world re 

Dünyevî varlıklar veya maddî kazanımlar yönünden insanları esas olarak üç grup altında toplayabiliriz. Yoksullar, hali vakti yerinde olanlar ve varlık sahipleri, yani zenginler.

İnsanlık tarihi boyunca yoksulluktan uzak, yani yoksulu hiç olmayan toplum bulmak mümkün değildir. Bir başka ifadeyle tarih boyunca var olmuş bütün toplumlarda bu üç grup toplum kesimi hep olagelmiştir. Zaten önemli olan yoksulun olmayışı değil, yoksulun kendi haline, kendi başına bırakılmayışıdır. Bir ülkede öncelikle devletin, ikinci olarak da toplumun tamamının görevi, yoksulu kendi çaresizliği ile baş başa bırakmamaktır.

Devlet, bünyesinde oluşturacağı ilgili birimlerle, toplum ise vakıflar veya dernekler çerçevesinde oluşturacağı sivil toplum kuruluşlarıyla yoksulun yanında olmak, onun elinden tutmak ve dertlerine çare olmanın yollarını aramak ve bulmak zorundadır.

Aksi halde devlet, devlet olarak, toplum ise millet olarak yaşamasını sürdüremez. Daha açık bir ifadeyle, bir ülkede yoksullar kendi hallerine terk edilecek olurlarsa, o ülkede barışın, huzurun ve kardeşliğin sürdürülmesi mümkün olmayacağı gibi, uzan vadede devletin varlığını sürdürmesi de mümkün olamayacaktır.

Çünkü, devlet milletiyle vardır ve fakirleri kendi haline terk edilen bir toplum, millet olma özelliğini kaybetmiş demektir. Millet olma özelliğini kaybeden bir toplumun ise devletini ayakta tutması, yani devletli olarak yaşaması zaten mümkün değildir.

Bu bakımdan, gerek bireysel, gerekse sosyal hayatımızı sarsan ve hatta altüst eden olgulardan birisi, belki de en önemlisi yoksulluktur. Nitekim dilimizde yer alan ve çokça kullanılan “Biri yer biri bakar, kıyamet ondan kopar.” atasözü, sosyal hayatımız bakımından yoksulluğun önemini en veciz biçimde gözler önüne sermektedir.

Çünkü burada kullanılan “biri yer” tabiri bütün ihtiyaçları ve “biri bakar” tabiri ise ihtiyaçlar giderilemeyince olacakları en kapsamlı biçimde özetlemektedir. Bu nedenle “biri yer” tabirini, “biri giyer”, “biri en lüks arabalarda, yatlarda, özel uçaklarda gezer” “biri Reyna’larda, Layla’larda eğlenir”, “biri lüks apartman dairelerinde, köşklerde, yalılarda, villalarda, yazın ayrı, kışın ayrı mekanlarda oturur”, “birinin evli olduğu ayrı, beraber yaşadığı ayrı, gönül eğlendirdiği ise apayrıdır” ve “biri en iyi okullardan eğitim, en iyi hastanelerden sağlık hizmeti alır” şeklinde anlamalıyız.

Bütün bunlar olurken, sadece bakar ve seyreder durumda olan diğeri ise açtır, çıplaktır, evsizdir, bekardır, eğitimsizdir ve sağlıksızdır.

Bu iki grup insan, bir ülkede yaşar ve bir toplumu oluşturursa neler olur dersiniz?

Böyle bir ülkenin huzurlu, böyle bir toplumun bir binanın tuğlaları gibi dayanışma içinde olması mümkün müdür?

Bir binanın tuğlaları gibi dayanışma içinde olmayan bir toplumun millet olması, ya da millet özelliğini koruyarak yaşaması nasıl olacaktır?

Millet olma özelliğini kaybederek insan kalabalıkları, yani halk haline gelen bir milletin devletli olmasını ve devletini yaşatmasını kim ya da kimler sağlayacaktır?

Devletini yaşatamayan bir milletin varlığını koruması nasıl olacak da mümkün olacaktır?

Öyleyse bir şeyler yapılması gerekmektedir. Hem milletin millet olarak yaşamasını sürdürmesi, hem de devletli olarak, yani devletinin çatısı altında kalabilmesi için.

Yoksulluk nedir, yoksul kime denir?

Yoksulluk, paraya, mala mülke sahip olmama hali. Ya da, yoksulluk, en alt seviyesi itibariyle, bir lokmaya ve bir hırkaya muhtaç olma hali olarak tarif edilebilir.

Bu durumda yoksul, en yalın şekilde, varsıl/zengin olmayan kişi olarak tarif edilecektir.

Yoksul, en temel ihtiyaçlarını, yaşadığı çoğrafyaya, günün şartlarına ve ait olduğu sosyal çevrenin standartlarına göre kendi imkanlarıyla yeteri kadar temin edemeyen insan olarak da tanımlanabilecektir.

Bütün bu tanımlamaları içine alacak şekilde yoksul, beslenme, giyinme, barınma, sağlık, eğitim ve evlenme gibi en zarurî ihtiyaçlarını, günün şartlarına, yaşadığı coğrafyaya ve sahip olduğu sosyal konuma göre belirlenecek olan standartlara uyacak şekilde kendi imkanlarıyla karşılayamayan insan olarak tarif edilecektir.

Bu tariften anlaşılacağı gibi, yoksulluk, içinde bulunulan zamana, yaşanılan sosyal çevreye ve ait olunan coğrafyaya göre değişecektir. Bu nedenle, yoksulluğu, çoğu zaman yapıldığı gibi, belli bir parasal değere bağlamak doğru bir tanımlama olmayacaktır.

Yoksulluğun nedenleri

Anadolu insanının ifadesiyle, “yoksulluk kapıya bastırılacak şey değildir.” Bu nedenle, yoksulluğu kimse istemez ve aklı başında hiç kimse yoksulluğa gönül razısıyla katlanmaz. Ne var ki yoksulluk, insanlık tarihi boyunca, sosyal bir vakıa olarak hep var olmuş ve pençesine düşen insanları ölesiye kıvrandırmıştır.

Hiç kimse gönül rızasıyla istemediği halde, acaba neden yoksulluk varlığını yine de sürdürebilmektedir?

Daha da açık ve net biçimde soracak olursak, acaba neden insanlar hiç istemedikleri halde yoksul olurlar veya yoksul düşerler?

Bu sorunun cevaplarını aramadan önce, yoksulluğun iki ana nedenini söylemek durumundayız:

1. Ülke olarak üretim kapasitesi düşüktür ve toplumun çok büyük çoğunluğu yoksuldur. Bu tür yoksulluk, ülkenin genel karakterinden kaynaklanmaktadır. Bir çok Afrika ve kimi Uzakdoğu ülkesinde toplum çoğunluğunun yoksul olmasının nedeni budur. Buna rağmen bu gibi ülkelerde bile çok zengin olan bir toplum kesimi yine de mevcuttur.

2. Ülke esas olarak zengin olduğu halde, toplumda yoksul bir kesim yine de mevcuttur. Bu tür yoksulluk, ülkenin genel karakterinden değil, sistemin insan merkezli olmayışından kaynaklanmaktadır ve tamamen gelir dağılımı bozukluğunun sonucudur. Bir çok zengin batı ülkesinde yoksul kesimlerin var oluşu bu tür yoksulluğa örnektir.

Ülkemizdeki yoksulluk ve yoksul kesimlerin giderek daha büyük sayılara ulaşmaları bu iki nedenin ikisinden birinden kaynaklanmaktadır. Çünkü ülkemiz hem çok az üreten bir ülke konumundadır; hem de ülkemizde yürürlükte olan sistem gelir dağılımını son derece bozan bir yapıya sahiptir.

Bu genel nedenlerin dışında, insan neden yoksul olur sorusuna cevap aradığımızda karşımıza çıkan olasılıkları şöylece sıralayabiliriz:

1. Yoksul bir aileden ya da çevresinden kendisini zengin edecek büyüklükte bir çıkın kalması kesinlikle ihtimal dahilinde olmadığından, hayatın başlangıcında yoksulluğu çekilmesi zor bir yük olarak yanında taşımaya ve yoksulluğa katlanmaya mecburdur.

2. Başlangıçta varlıklı, ya da hali vakti yerinde olduğu halde, başına gelen karşı durulmaz bir doğal felaket (yangın, sel, deprem, heyelan) onu yoksul bırakmış olabilir. Örneğin son depremlerde her şeylerini kaybeden insanlarımızın yoksulluğa düştükleri gibi.

3. Varlıklı, ya da hali vakti yerinde olan birisini, içki, kumar, uyuşturucu gibi kimi kötü alışkanlıklar yoksulluğa düşürmüş olabilir.

4. Kişi doğuştan bedensel, zihinsel ve ruhsal engelli oluşundan dolayı yoksulluğa düşmüş olabilir.

5. Sağlıklı bir kişi, amansız bir hastalığa yakalanarak, ya da trafik kazalarında sakatlanarak sağlığını kaybedip çalışamaz duruma düşer ve yoksul olabilir.

6. Kişi, bakmak zorunda olduğu insanların amansız bir hastalığa yakalanmaları nedeniyle de yoksulluğa düşebilir.

7. Kişi, vurguncuya, soyguncuya parasını kaptırdığı için yoksul olabilir. Tıpkı ülkemizin vurguncuya, soyguncuya parasını kaptırıp, kapı kapı para dilenme durumuna düştüğü gibi.

8. Kişi, yeterli bir eğitimi olmadığı için iş bulamaz ve yoksulluğa düşebilir.

9. Kişi yeterli eğitimi olduğu halde iş bulamaz ve yoksulluğa düşebilir. Günümüzde yüz binlerce üniversite mezunu gencimizin iş bulamayıp yoksulluğa düştükleri gibi.

10. Kişi, soygun, vurgun, hortumlama, söğüşleme, vantuzlama, deveyi hamuduyla yutma ve aşırı savurganlık nedeniyle ülke ekonomisinin krize girmesi sonucu var olan işini kaybedip yoksulluğa düşmüş olabilir. Son yıllarda on binlerce yetişmiş kişinin işini kaybederek yoksulluğa düşmesi gibi.

11. Kişi, kendi savurganlığı nedeniyle de yoksul duruma düşmüş olabilir.

12. Kişi, tembel ve beceriksiz olduğu için yoksul duruma düşmüş olabilir.

13. Kişi, sistemi elinde tutanların devlet adına yürüttükleri kısırlaştırma politikasına uymayarak fazla çocuk sahibi olabilir ve bu nedenle yoksul duruma düşebilir.

14. Kişi, hayırsız evlatları, ya da aile yakınları nedeniyle de yoksulluğa düşmüş olabilir.

15. Üretmeden tüketme alışkanlıkları da kişileri yoksulluğun pençesine düşürebilir. Tıpkı ülkemizin üretmeden tüketme alışkanlığı yüzünden IMF’nin reçetelerine muhtaç olması gibi.

Yoksulluğun sonuçları

Sayılan veya akla gelmediği için sayılamayan sebeplerden dolayı yoksulluğa düşen insanlarımız beslenme, barınma, giyinme, evlenme, sağlık ve eğitim gibi en temel ihtiyaçlarını kendi imkanlarıyla karşılayamadıklarında ne yapacaklardır, ya da ne yapmalıdırlar, sizce?

Anadolu insanının o güzel tabiriyle “ört ki ölem” mi demelidirler?

Veya bizler, “ne halleri varsa görsünler” mi demeliyiz?

Fakir ve aç insanların çaresizliğine karşı, böylesine bir vurdum duymazlığa ve bakar kör konumunda bir seyirci kalışa gönlümüz razı olmalı mı?

İnsan olarak, komşu olarak, vatandaş olarak böylesi söylemlere ve böylesi davranışlara hakkımız var mı?

Ve bizler aynı duruma düştüğümüzde böyle şeylerin kendimize denmesine razı olabilir; hayatın acımasızlığı karşısında çaresizliğimiz insanların vurdum duymazlığını ve neme lazımcılığını kabul ederek içimize sindirebilir miyiz?

O halde ne yapacak ve nasıl yapacaklar da, yoksul insanlar en temel ihtiyaçlarını karşılayacaklar ve insanca yaşayacaklardır, dersiniz?

Kapı kapı dilenecekleri mi?

Cami avlulularında mendil mi açacaklar?

Çalacaklar, çırpacakları mı?

Dolandırıcılığı kendilerine meslek mi edinecekler?

Yol mu kesecekler?

Haraç mı alacaklar?

Rüşvete mi bulaşacaklar?

Kimilerinin yaptıkları gibi, devleti mi hortumlayacaklar? Böyle bir şeye niyetlenecek olsalar bile, yoksul insanların hortumlara yaklaşması nasıl olacak da mümkün olacaktır?

Uyuşturucu ticaretinde kuryelik mi yapacaklar?

Kiralık katil mi olacaklar?

Çek senet mafyasının adamı mı olacaklar?

Ülkemizde cirit atan dış odaklı şer güçlerin hesabına mı çalışacaklar?

Fesat ocaklarının kucağına mı düşecekler?

Misyonerlerin yardımlarıyla geçinip dinlerini mi değiştirecekler?

Yoksul insanlar bunların hangisini yaparlarsa en temel ihtiyaçlarını karşılayabilirler ve insanca yaşama imkanını elde edebilirler, dersiniz?

Öyle ya, “Açlık en akıllı balıkları bile oltaya getirir.” diyor Goethe. Ve Victor Hugo, Goethe’nin sözünü doğrularcasına dile getiriyor açlığın insanın bel kemiğini nasıl kırdığını “Açlık, öyle bir kapıdır ki, ordan geçme mecburiyeti doğdu mu, insan ne kadar büyük olursa olsun, büyüklüğü kadar eğilmek zorunda kalır.” diyerek... Bir başka batılı düşünür Daniel Defoe ise, açlığın insanı ve sosyal münasebeti nasıl bozduğunu dillendiriyor; “Açlık ne dost, ne akraba, ne insanlık ve ne de hak tanır.” ifadesiyle.

Yoksul insanlar, en temel ihtiyaçlarını karşılamak için de olsa bu sayılanları yapmamalılar mı, sizce? Yani oltaya gelmemeliler, bellerini bükmemeliler, kesinlikle hak ve hukuktan ayrılmamalılar mı?

Bütün bu yanlış işleri yapmasınlar ve hatta bütün bu yanlış işlerin yanına bile yanaşmasınlar diyecek olursanız, söyler misiniz, yoksul insanlar, kimseye muhtaç olmadan yaşayabilmek için ne yapmalılardır öyleyse?

Ölsünler, ya da, bırak ne halleri varsa görsünler, diyemeyeceğimize ve böyle bir söz söylemeye kesinlikle hakkımız olmadığına göre, yoksul insanlar ne yapsınlar da insanca, yaşamaları için gerekli olan en temel ihtiyaçlarını onurları zedelenmeden, devlete ve millete düşman olmadan karşılayabilsinler?

Bilinen ve kabul edilen en temel bir gerçektir ki, doğan her insan, Allah’ın takdir ettiği bir süre için, hür olarak ve onurlu bir şekilde yaşama hakkına sahiptir. Bu nedenle meşru ya da gayri meşru, bu dünyaya gelen her insan, yaşamak için her şeyi yapmak ve her yolu denemek durumundadır. Bir başka deyişle, Halık-ı Zülcelal insana ölme ve öldürme yetkisi vermemiştir. Haksız yere bir kişiyi öldürmenin bütün insanlığı öldürmek gibi kabul edilişi, bu nedenledir. İslam’da, intihar etmek veya kendisine ötenazi uygulanmasını istemek bunun için yasaktır. Çünkü bütün bunlarda yetki aşımı söz konusudur. Öyle ya canı Allah yaratmış ve yine O (cc) alacaktır. Yani yetki sadece ve sadece O’na (cc) aittir.

Bu nedenle, “can azizdir” der Anadolu insanı.

Can gerçekten de azizdir. Bunun içindir ki, Anadolu insanı inancının yönlendirmesiyle “Allah’ın verdiği canı Allah’tan başkası alamaz” diyerek bu konudaki değer hükmünü ortaya koyar.

Can gerçekten öylesine azizdir ki, insan o aziz olan canının tehlikeye düşmesi durumunda, gönle inmeyecek şekilde, dil ile inkar gibi, leş ve domuz eti yemek gibi dinimizin kimi temel haramlarını bile işleme ruhsatına sahip kılınmıştır.

Bütün bunların çerçevesinde, çok net biçimde söylemek durumundayız ki, makamı, yetkisi, sosyal konumu, gücü, rengi, dini, meşrebi, mezhebi, dili, ırkı, coğrafyası ne olursa olsun, kimsenin kimseye açsan ve hastaysan öl ya da ben yerken sen sadece seyret deme hakkı yoktur.

Açlık, yoksulluğun en alt ve en tehlikeli basamağıdır. Bunun içindir Anadolu inansının “Allah kimseyi açlıkla imtihan, ya da terbiye etmesin” diyerek dua etmesi, “Az kalsın yoksulluk, küfre yakın olacaktı.” sözü ise bu alt basamağın tehlikesini en veciz biçimde ortaya koyan Nebevî bir söylemdir. Ve Nebiler Nebisinin duası, “Ya Rabbi, ben küfürden ve fakirlikten sana sığınırım.” biçimindedir. Çünkü fakirliğin ve özellikle açlık derecesindeki fakirliğin insanın başını ne tür belalara sokacağının cevabını veren ilahi kelam ise, “Yoksulluk korkusuyla çocuklarınızı öldürmeyin.” anlamındadır.

Anadolu insanı “Fakirlik kapıya bastırılacak şey değil.” diyerek, yoksulluktan köşe bucak kaçarken; William Shakspeare, “Yoksulluk kapıdan girdiğinde aşk pencereden çıkar.” diyerek, aşkın bile yoksulluğa yenik düşebileceğini çok çarpıcı biçimde ortaya koyar. Bir başka ifadeyle, yoksulluk durumunda, iki gönül bir olsa da, samanlığın seyran olmayacağının gerçek bir ispatıdır bu söz. Nitekim, ihtiyaçların namütenahî olacak şekilde arttığı günümüzde, iki gönlün birleşmesiyle seyran olan nice samanlıkların yoksulluk karşısında zindana döndüğü ve ortada nur yumağı gibi yavruların olduğu nice yuvaların çatır çatır yıkıldıkları bilinen bir gerçektir.

“Aç tavuk ambar yıkar.” atalar sözü ile de aç bir canın neler yapabileceğinin boyutlarını ortaya koyar Anadolu insanı. Böyle demekle, Anadolu’nun o güzel insanı, aç bir can sahibinin aklı ve gücü kısıtlı tavuk değil de, en güzel biçimde yaratılmış ve mükemmel bir akılla donatılmış insan olduğunda nelerin olabileceğinin altını çok kalın hatlarla çizmek istemiştir.

Bir Fransız yazar, “Ben Fransızım; Fransa’yı elbette çok severim. Hatta ona taparım. Ama Fransa beni aç bırakırsa onu satarım.” diyerek mükemmel bir akılla donatılan insanın aziz olan canını korumak amacıyla neler yapabileceğini, hiçbir yoruma gerek kalmayacak biçimde, bütün açıklığıyla ortaya koymaktadır.

Yoksulluğun en alt basamağını oluşturan açlığın tehlikeleri saymakla bitmeyecek kadar çoktur. Bu bakımdan gerek devlet yönetimini ellerinde tutanlar, gerekse toplumun ileri gelenleri aç ve yoksul insanları kendi başlarına bırakmadıkları gibi, onların onurlarını koruyacak şekilde onlara yardımcı olmanın yollarını aramalı ve bulmalıdırlar.

Yoksullara karşı devletin görevi

Batılı düşünür Dante’ye göre “El kapısının ekmeği acı; el merdivenlerinden çıkmak zordur.”

Aç ve muhtaç insanların bu acılığı tatmaları ve bu zorluğu çekmemeleri için bu aşamada devletin mutlaka devreye girmesi gerekmektedir.

Devlet devreye girmezse ne olur mu diyorsunuz?

Bugün ülkemizin içine düştüğü, Afrika ülkelerinden bile kötü, bozuk gelir dağılımı çıkar ortaya. İşte bu çok bozuk gelir dağılımının doğal bir sonucudur ki, bugün ülkemiz milli gelirinin % 55’ini nüfusumuzun ilk % 20’lik dilimi alırken, nüfusumuzun son % 20’lik dilimine sadece % 5’lik bir pay düşmektedir.

Çile şairimizin yıllar öncesinden işaret ettiği ve yakındığı yaklaşım budur işte:

“Bir kişiye tam dokuz, dokuz kişiye bir pul,

Kurt yapmaz bu taksimi kuzulara şah olsa!”

Bunun daha açık anlamı, günümüz dünyasında ülkemiz insanının, gözbebeği gibi korumaya çalıştığı devletinin üstüne giydirilen bu ucube sistem nedeniyle, tarihî geçmişine ve millî onuruna yakışmayacak biçimde bir gelir dağılımı bozukluğuna mahkum edilmiş olmasıdır. Sistemi yönetenlerce ülkemiz insanına reva görülen böylesi bir gelir dağılımı bozukluğunun, uzun vadede, “çok tokların” hayrına olmayacağını da yeri gelmişken, belirtmek zorundayız.

Bunun bilincinde olan Anadolu insanı “aç tavuk ambar yıkar” diyerek ikaz eder çok tokları. Bu sosyal bir vakıayı tesbittir ve aynı zamanda çok önemli bir ikazdır, tarih şuuru ve de sosyolojik kültürü olmayanlara.

Evet “aç tavuk ambar yıkar”; fakat aç insan ne yapar, acaba hiç düşündük mü?

Allah (cc)’ın Rasul’ü (sav) asırlar öncesi haber vermiş bizlere, aç insanın ne yapacağını, “Fakirlik küfre yakın olayazdı.” diyerek. Ayrıca, eski ümmetlerde bir mağaraya sığınmak zorunda kalan üç kişinin hikayesini anlatırken gözler önüne sermiş, aç kalan bir kadının başına gelmek üzere olan bir büyük ahlakî tehlikeyi, bütün ayrıntılarıyla.

Bu ne demektir bilir misiniz?

Fakirlikle beraber maneviyatı, açlıkla beraber ahlakı korumak son derece zordur. Siz bakmayın, bir ömür boyu elini sıcak sudan soğuk suya sokmadan yaşayıp, sonra da bol keseden atanlara ve yüksek perdeden ahkam kesenlere.

Ve Anadolu insanı, bilge kişiliğiyle ne de güzel cevap verir tok karınla ahkam kesenlere, “tok, açın halinden anlamaz” diyerek. Bu nedenle, yönetici konumunda olanlar, aç insanların karşısına geçerek ahkam keseceklerine, onların hiç olmazsa “az aç” veya biraz daha iyileştirerek, “az tok” hale gelmelerine imkan hazırlamalılar ve de fırsat vermelilerdir. Aksi halde, iletişim teknolojisinin de verdiği imkanlarla olan biteni seyreden ve tıka basa tok insanların günün 24 saatinde çılgınlar gibi tepindiklerini gören aç insanların, haram paralarının üstünde padişahları kıskandıracak biçimde saltanat sürenlerin bir gün gelip saltanatlarını yıkacaklarını bilmek ve bilmeyenlere hatırlatmak zorundayız.

Çünkü tarih bu tür saltanat yıkılışlarına tanıktır. Bunu herkesten önce hatırlayacak olan da, bilmesi gereken de devletin yönetimini ellerinde tutanlardır.

Bu nedenle Anadolu insanına göre ümera, yani emir sahipleri, yani yönetici kadrolar çok önemlidir. Çünkü onlar, toplumun gerçek birer çobanı durumundadırlar. Dolayısıyla onlar, toplumu hem yönetecekler, hem yönlendirecekler, hem de onların haklarını korumaya çalışacaklardır. Ve herhangi bir nedenle bu hakları koruyamamışlarsa en kısa sürede iadesi için çaba sarfedeceklerdir.

Bu arada mutlaka akılda tutulması gereken bir husus vardır ki o da, yönetici kadrolar her ne kadar çoban konumundaysalar da, yönettikleri halkın kesinlikle bir sürü olmadığıdır. Çünkü insan hür yaratılmıştır ve bu hürriyetini bir başkasına kolaylıkla teslim etmeyecek biçimde, onurlu bir yaratılışa sahiptir. Bu nedenle bir çoban konumundaki yönetimin yapacağı şey, tıpkı bir çoban gibi, geride kalana yardımcı olarak toplumdan kopmasını önlemek; önde gideni ise başına bir iş gelmesin diye uyararak, yine onun da toplumdan kopmasını önlemektir.

Böylece toplumun değişik kesimlerin arasında uçurumlar oluşmaz; dolayısıyla böyle toplumlarda huzur ve kardeşlik bozulmaz.

Eğer yönetici kadrolar, toplumdan kopmaları önleyecekleri yerde, bilerek veya bilemeyerek teşvik edecek olurlarsa; toplum, çok açlarla, çok tokların; ya da, çok zayıflarla, çok güçlülerin oluşturduğu bir toplum haline gelir ki, böyle bir toplumda toplum dengesi tamamen bozulmuş demektir. Dengesi bozulan bir toplumda iç çekişmeleri önlemek ve de sosyal huzuru sağlamak ise hiçbir şekilde mümkün değildir.

Böyle bir durum kısa vadede sadece çok açların ve çok zayıfların aleyhine gibi gözükse de; böylesine çarpık bir gelişmeden, uzun vadede, kuşkusuz toplumun her kesimi zarar görecektir. Bu nedenle, milletin yönetimi kendilerine teslim edilen yönetici kadrolar bütün bunları göz önünde tutmak ve toplumsal dengeyi bozmayacak şekilde uygulamalar yapmak zorundadırlar.

Şüphesiz ki devlet olmak zor, devlet olarak yaşamak daha zor, devlet gibi davranmak ise hepsinden çok daha zor bir iştir. Bu zorluk, devlet olmayı becerebilen bir millette mutlaka var olması gereken millî birlik ve beraberliğini, devletin ilk kuruluş günlerindeki gibi terütaze tutulma gereğinden kaynaklanmaktadır. Ne var ki tarih boyu devlet kurmuş olan hiçbir millet, devletin bekası için gerekli olan, “millî birlik ve beraberliğinin ilk günkü gibi terütaze tutulma gereğini” uzun süre koruyamamış ve bu koruyamayışla birlikte devletlerini yıkılmaktan kurtaramamıştır.

Bu bakımdan diyoruz ki, devlet olmak zor, devlet olarak yaşamak daha zor, devlet gibi davranmak ise hepsinden çok daha zor bir iştir.

Bir ülkede milli birlik ve beraberliğin “terütaze” tutulması, yüksek perdeden atılan tumturaklı nutuklarla olmaz. Hançereler yırtılırcasına söylenen marşlarla da olmaz. Dışa çevrilmesi gereken namluluların, sistemi yönetenlerce icat edilen içteki muhayyel düşmanlara çevrilmesiyle hiç olmaz.

O halde, bir ülkede var olması gereken milli birlik ve beraberliği ter ü taze tutuş “Nasıl olur?” ve “Neyle olur?” sorularını sormak ve bu sorulara cevap aramak durumundayız. Bu aşamada, Hz. Ömer’in destansı davranışı akla gelmektedir. O güzel insan, bir yandan Dicle kıyısında bacağı kırılan bir keçi yavrusunun hesabını düşünürken; öte yandan, aç kalan yetimlere sırtıyla erzak taşıyor ve anaların süt yetiremediği yavrularını besleyebilmesi için, devlet hazinesinden onlara süt tahsisi yapıyordu.

O güzel insan biliyordu ki, elde bulunan devlet hangi ulvî gayelerle kurulmuş ve ne kadar güzel bir isme sahip olursa olsun; bu yaptıkları yapılmadıkça, hem kuruluştaki ulvîlik ve “Kurucunun, insanlığın önderi” oluşu, hem de görünüşteki, yani isimdeki ve cisimdeki o harikulâde güzellik onu ayakta tutmaya, hiçbir şekilde yeterli olmayacaktır.

Bu nedenle, devlet gibi devlette, isimleri, cisimleri, dinleri, dilleri, etnik kökenleri, coğrafî yerleşimleri ve sosyal konumları ne olursa olsun, hiçbir kimse kendi hâline bırakılmaz ve “kendi kaderine terk edilemez.”

Bunun daha açık anlamı, devlet gibi devlette, Tevfik Fikret’in ifadesiyle, “aksırıncaya, tıksırıncaya kadar yiyen” çok çok tokların yanında, belki “az tok” insanlar bulunabilir; fakat “az aç”, “aç” ve hele hele “çok aç” insanlar hiç mi hiç bulunamaz, daha doğrusu bulunmamalıdır.

Devlet gibi devlette, binlerce masum hayvanın derisini canlı canlı yüzdürerek elde ettikleri kürklerinin altında birer kibir heykeli gibi dolaşan insanların yanında, “az giyimsiz” insanlar bulunabilir; fakat “az çıplak”, “çıplak” ve hele hele “çok çıplak” insanlar hiçbir şekilde bulunamaz ve bulunmamalıdır.

Devlet gibi devlette, her mevsim için ayrı iklimlerde yapılmış saray yavrusu malikânelerde oturan beyzadelerin, mirasyedilerin ve haramzadelerin yanında, ilk çağ insanlarının bile oturmaya tenezzül etmeyecekleri kadar kötü ve en asgarî iskân şartlarından bile mahrum olan “gecekondularda” oturan insanlar bulunamaz.

Devlet gibi devlette, en lüks otel odalarından daha lüks hastahanelerde tedavi olma imkanı bulan veya tedavi olmak amacıyla ya kendi kesesinden, ya da devlet kasasından yurt dışına gidebilen insanların yanında, hastahane kuyruklarında ölen, ya da ölüsünü hastahane morglarında rehin bırakmak zorunda kalan insanlar bulunamaz.

Devlet gibi devlette, milletin hazinesine taktıkları hortumlarıyla doldurdukları haram yüklü kasalarını boşaltabilmek amacıyla bar bar, pavyon pavyon kadın peşinde dolaşan tufeylîlerin yanında, yeterli parası olmadığı için evlenemeyen ve zina yapma tehlikesiyle karşı karşıya kalan insanlar bulunamaz.

Devlet gibi devlette, çocuklarını yurt içindeki en lüks okullarda, ya da yurt dışındaki eğitim kuruluşlarında okutma imkanına sahip olan insanların yanında, parasızlıktan dolayı çocuklarını hiç okutamayan, ya da eğitim düzeyi en düşük ve sağlıksız okullarda okutma imkanını ancak elde edebilen insanlar bulunamaz.

Kısacası, devlet gibi devlette, aç, susuz, açık-çıplak ya da çırıl çıplak, evsiz-barksız, cahil cühela, hasta ve fakir insanlar kendi kaderleriyle baş başa bırakılamazlar.

Bırakılırlarsa ne mi olur, diyorsunuz?

Öncelikle devlet, devlet gibi olmaz; yani devlet, devlet olma özelliğini kaybeder. Sonrasında ise, toplumda sosyal patlama olur ve bunun en doğal sonucu olarak, özelliklerini kaybetmiş haliyle bile olsa, devlet diye bir şey kalmaz ortalıkta. Böyle bir sondan sonraysa, devletlerine sevdalı ve devlet tecrübesine sahip olan milletler, yeni baştan devlet olma serüvenine başlarlar; tam da, “akılsız başın cezasını ayak çeker” atalar sözümüze uygun düşecek biçimde.

Bu nedenle diyorum ki:

Devlet gibi devlet; aç olanı doyurmaya; susuz olana su vermeye; çıplak olanı giydirmeye; hasta olanı tedavi ettirmeye, bekar olanı evlendirmeye; evsiz olanı ev sahibi yapmaya; okumak isteyeni, okutmaya mecburdur.

Devlet gibi devlet, bütün bu sayılan şeylerin istenilen ölçülerde yerine getirilebilmesi için gerekli olan kaynakları nereden ve nasıl bulacaktır mı, diyorsunuz?

Devlet gibi devlet, kendi bekası için, bu kaynakları mutlaka bulmak zorundadır.

Devlet gibi devlet, bu ülkede soygunun, vurgunun ve savurganlığın önünü kesecek olursa ihtiyaç duyduğu her kaynağı kapı kapı dolaşmasına gerek kalmadan, elinin altında hem de fazlasıyla hazır bulacaktır.

Ve devlet gibi devlet, millet çoğunluğuna şaşı bakmayı bırakan, önde giden koçlara omuz vereceğine, arkada kalan kuzulara destek olursa hiçbir şekilde kaynak sıkıntısı çekmeyecektir.

Son söz

Devletine sevdalı olan bu aziz milletin devleti, ismi ne olursa olsun, devlet-i ebed müddet ekseninde uzun soluklu bir yürüyüşün sahibi olma durumundadır. Ne yazık ki, Anadolu insanının sevdası olan bu devleti, devlet gibi devlet olmaktan uzaklaştıran kimi unsurlar vardır. Bu unsurlardır, onu çetelerle, mafyayla, holding ve medya patronlarıyla sarmaş dolaş bir hayatın içine sokanlar.

Bu unsurlardır, bu güzel ülkenin bütün zenginliklerini ve de her türlü imkanlarını üç beş aileye peşkeş çekerek, ezilen çoğunluğun üzerinde horon tepilmesini sağlayanlar.

Bu unsurlardır, yönetim kadrolarına ve onların dümen suyunda giden yandaşlarına, devlet kasasından binbir gece masallarındakilere bile parmak ısırtacak şekilde ziyafetler sunanlar.

Bu unsurlardır, iki binli yıllarda olduğumuz şu günlerde bile, bu güzel ülkeyi, hâlâ içecek bir yudum temiz suya hasret kalan insanların yaşadığı bir ülke halinde tutmayı becerenler.

Bu unsurlardır, bu milletin gücünü sürekli olarak iç çekişmelerde tükettirip, uluslar arası ilişkilerde haklarını koruyamaz hale getirenler.

Bu güzel ülkeye ve Anadolu insanının sevdası olan devlete bütün bu olumsuzlukları reva gören ve onu olabildiğince çirkinleştiren unsurların ana kaynağı, şüphesiz ki bu sistem ve yönetime gelme biçimindeki çarpıklıktan başkası değildir.