4.8 Yöntem ve Üslup - Davet (İslam'a Çağrı) | Quran Course

4.8 Yöntem ve Üslup - Davet (İslam'a Çağrı) | Quran Course

“Onlara karşı gücünüzün yettiği her türlü kuvvet ve savaş atlarını hazırlayın ki bununla Allah'ın düşmanını ve sizin düşmanınızı korkutasınız.” [TMQ 8:60]. Onun (SWT) “hazırlayın” buyruğu, uyulması zorunlu bir Şer'i hükümdür. Farzdır ve ona aykırı davranmak haramdır. Buyruğun amacı, Şer'i illetin gerçekleşmesi olan korkutmayı sağlayacak hazırlığı yapmaktır. Araç (atlar) ise bağlayıcı değildir. Korkuyu salmaya götüren her türlü araç kullanılmalıdır. Cihadın gerçekleştirildiği araçlar ise sürekli değişmektedir. Bu nedenle gereken, Şer'i hükmün uygulanmasında etkili olan araçtır. Çağımızda Allah'ın düşmanlarının ve münafıkların kalplerinde korku salmak ve cihadı gerçekleştirmek için kullanılan araçlar uçaklar, tanklar ve roketler gibi şeylerdir. Dolayısıyla Şer'i hüküm, Allah'ın (SWT) hükmüdür ve Allah'ın (SWT) kelamı doğrudan bu hükme uygulanır; çünkü o, asıl (aslî hüküm) olan hükümdür.

“And make ready against them all you can of power, including the steeds of war to frighten the enemy of Allah and your enemy.” [TMQ 8:60]. His 􀀬 statement “prepare” is a Shar’ee rule which has to be adhered to. It is a fard (obligation) and it is forbidden to go against it. The order is the preparation which will realise the aim of the ‘illah (Shar’ee reason), which is to strike fear. As for the means (horses), it is not binding. Any means that leads to the striking of the fear must be utilised. The means by which Jihaad is realised are always changing. Therefore, what is required is the effective means in implementing the Shar’ee rule. The means of Jihaad and for striking the fear in the hearts of the enemies of Allah and the hypocrites in our time is the use of such things as aeroplanes, tanks and rockets. Thus, the Shar’ee rule is the rule of Allah 􀀬 on which the speech of Allah 􀀬 is directly applied, since it is the rule of the asl (original rule).

Gerçekten, Dârü'l-İslâm'ı kurmak bir Şer'î hükümdür. Devletin kurulma yönteminin bir üslup meselesi olduğunu ve bunun bizim tercihimize bırakıldığını düşünenler vardır. Bu nedenle Dârü'l-İslâm'ın kurulmasına yol açan her türlü eylemi yapabileceğimizi savunurlar. Örneğin fakirlere yardım edebilir, insanları ahlaka çağırabilir, okullar ve hastaneler inşa edebilir, hayırlı işlere davet edebilir, yöneticilerle savaşabilir veya yönetime katılma talep edebiliriz. Ancak bütün bunlar, Dârü'l-İslâm'ı kurmak için yöntemi takip etmesi konusunda Rabbinin emrine uyduğunda Peygamber ﷺ'in örnekliğinden sapmadır. Tıpkı Peygamber ﷺ'in Allah'ın emrine uyarak da'veti alenen ilan etmesi gibi, biz de onu ilan etmekle yükümlüyüz; aksi takdirde sapanlardan olacağız. Tıpkı Peygamber ﷺ'in elini savaştan tutması ve Müslümanların silah taşımasına izin vermemesi gibi, biz de buna uymalıyız. Tıpkı Peygamber ﷺ'in nusrah (yardım) talep etmesi gibi, farklı gerçekliğe rağmen biz de aynı şekilde talep etmeliyiz. Genel olarak, yöntemin basamakları Allah (SWT) tarafından Peygamberine belirlendiği gibi, bize de belirlenmiştir. Bunlara aykırı davranmak ya da onlara uymamak Şer'a aykırılık sayılır.

Indeed, establishing the dar al-Islam is a Shar’ee rule. There are those who think that the method of establishing the State is a matter of style and that it is left to us define. Hence we can undertake any kind of action that leads to the establishment of dar al-Islam. We can, for example, help the poor, call people to morals, build schools and hospitals, call to the virtuous acts, or fight the rulers or demand to participate in ruling. All of these are deviation from his 􀁕 emulation when he followed the order of his Lord in following the method to establish the dar al-Islam. Just as the Messenger 􀁕 publicly proclaimed the da’wah in compliance with the order of Allah 􀀬, we are obliged also to proclaim it; otherwise we will be from those who deviated. Just as the Messenger 􀁕 restrained his hand from fighting and did not permit the Muslims to bear arms, likewise we must also comply with that. Just as the Messenger 􀁕 sought the Nusrah, we must also seek it in the same manner, despite the different reality. In general, just as the steps of the method were defined by Allah 􀀬 to His Messenger, they are also defined to us. Contradicting them or not following them is considered to be a violation of the Shar’a.

Allah ﷻ orders His Messenger ﷺ to proclaim only in accordance with His command, and he has seen the Messenger’s ﷺ calling because of the command of his Lord and not because of his own decision. The one who says: ‘This method is not binding’. If the method is not binding, then why did the Messenger ﷺ have to take the stance that he took, where he challenged the kuffar and opposed their gods, leaders, customs and thoughts? In addition, all of this took place under the guidance of the Qur’an. He could have flattered the rulers and appeased them, or gone along with the corrupt traditions of his people, so as to gain prestige with them. Indeed, if he had done that, he would have disobeyed the command of his Lord. The Qur’an was revealed and the Messenger ﷺ complied with His command. Allah ﷻ said: “Arise and warn!” [TMQ 74:2]. He ﷻ attacked the leaders, as explained previously: “Perish the two hands of Abu Lahab, and perish he!” [TMQ 111:1]. The Qur’an defended the Messenger ﷺ with His ﷻ saying: “You (O Muhammad ﷺ) are not, by the Grace of your Lord, a madman.” [TMQ 68:2]. It described the condition of the Kuffar: “They wish that you should compromise with them, so they (too) would compromise with you” [TMQ 68:9]. He ﷻ ordered the Messenger ﷺ to proclaim and warn the Umm al-Qura, i.e. Makkah and its surroundings, and He ﷻ forbade him ﷺ and those with him from undertaking the da’wah by using arms. The Qur’an used to be revealed and the Messenger ﷺ would proceed according to it. What more proof is needed after this for the one who says that the method is not binding?

Where Allah 􀀬 orders His Messenger to proclaim only in accordance with His command, and he has seen the Messenger’s 􀁕 calling because of the command of his Lord and not because of his own decision. The one who he says: ‘This method is not binding’. If the method is not binding then why did the Messenger 􀁕 have to take the stance that he took, where he challenged the kuffar and opposed their gods, leaders, customs and thoughts? In addition, all of this took place under the guidance of the Qur’an. He could have flattered the rulers and appeased them, or gone along with the corrupt traditions of his people, so as to gain prestige with them. Indeed if he had done that, he would have disobeyed the command of his Lord. The Qur’an was revealed and the Messenger 􀁕 complied with His command. Allah 􀀬 said; “Arise and warn!” [TMQ 74:2]. He 􀀬 attacked the leaders, as explained previously; “Perish the two hands of Abu Lahab, and perish he!” [TMQ 111:1]. The Qur’an defended the Messenger 􀁕 with His 􀀬 saying; “You (O Muhammad 􀁕) are not, by the Grace of your Lord, a madman.” [TMQ 68:2]. It described the condition of the Kuffar; “They wish that you should compromise with them, so they (too) would compromise with you” [TMQ 68:9] He 􀀬 ordered the Messenger 􀁕 to proclaim and warn the Umm al-Qura, ie Makkah and its surroundings, and He 􀀬 forbade him 􀁕 and those with him from undertaking the da’wah by using arms. The Qur’an used to be revealed and the Messenger 􀁕 would proceed according to it.What more proof is needed after this for the one who says that the method is not binding?