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Nizam\u00fclm\u00fclk Siyasetnamesinde bir devletin hangi vas\u0131flar\u0131 \u00fczerinde toplarsa payidar olabilece\u011fine dair uzunca izahlarda bulunur. O\u2019nun hassaten \u00fczerinde durdu\u011fu konu, devletten ziyade insan ve adalettir. Zira insan olmadan devlet kurulamaz, adalet olmazsa devlet ya\u015fayamaz. Bu sebeple devlet i\u00e7in insana, devletin bekas\u0131 i\u00e7inse adalete ihtiya\u00e7 zaruridir. M\u00fcellifin ifadesiyle, nank\u00f6rl\u00fck nimete, zul\u00fcm devlete zeval getirir.<\/span><\/strong><\/span><\/p>\n \u00a0<\/span><\/strong><\/span><\/p>\n <\/p>\n Geleneksel devlet felsefesinde genel ge\u00e7er anlay\u0131\u015f, devlet insan i\u00e7in vard\u0131r. M\u00fcsl\u00fcmanlar\u0131n, \u201c\u0130lay-\u0131 Kelimatullah\u201d, \u201cNizam\u0131 Alem\u201d d\u00fc\u015f\u00fcnceleri, yery\u00fcz\u00fcnden adaletsizli\u011fi kald\u0131rmak ve Allah\u2019\u0131n kullar\u0131n\u0131, kullara kulluktan kurtarmay\u0131 hedefleyen d\u00fc\u015f\u00fcncelerdir. Tabi gerek Nizam\u00fclm\u00fclk\u2019\u00fcn gerekse bizim bahsetti\u011fimiz adalet, referans\u0131 \u0130slam olan adalettir. Yoksa her d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn kendi paradigmas\u0131na g\u00f6re bir adalet tan\u0131m\u0131 vard\u0131r. \u0130slam ulemas\u0131n\u0131n \u00fczerinde ittifak etti\u011fi k\u00fclli kaidelerden biri, \u201cAdaletten maksat, \u0130slam\u2019\u0131n i\u00e7timai hayata ve devlete egemen olmas\u0131d\u0131r.\u201d \u0130slam Hukukunun cari olmad\u0131\u011f\u0131 iktidarlarda adaletten bahsedilemez.<\/span><\/p>\n \u0130nsan, Allah\u2019\u0131n yery\u00fcz\u00fcnde binlerce milyonlarca canl\u0131 i\u00e7inde \u201cAhseni Takvim\u201d olarak yaratt\u0131\u011f\u0131 ve kendisine ak\u0131l vererek kulluk imtihan\u0131yla kendisini s\u0131nad\u0131\u011f\u0131 m\u00fcstesna varl\u0131kt\u0131r. Bu sebepten yaratt\u0131\u011f\u0131 canl\u0131 cans\u0131z b\u00fct\u00fcn varl\u0131klar\u0131 insan\u0131n hizmetine vermi\u015ftir. Yani insan \u00f6znedir. Bu \u00f6zne, iyi ve k\u00f6t\u00fc, b\u00fct\u00fcn yapt\u0131klar\u0131ndan hesaba \u00e7ekilecektir. Yarat\u0131c\u0131s\u0131 kat\u0131nda \u00e7ok de\u011ferli oldu\u011fu i\u00e7in, yery\u00fcz\u00fcne te\u015frifinden bu yana her sapt\u0131klar\u0131nda kendilerine bir uyar\u0131c\u0131 g\u00f6nderilmi\u015f, en a\u015fa\u011f\u0131l\u0131k fiilleri i\u015fleyenlere dahi nebiler gelmi\u015ftir. Bir insan\u0131 \u00f6ld\u00fcren, b\u00fct\u00fcn insanl\u0131\u011f\u0131 \u00f6ld\u00fcrm\u00fc\u015f gibidir.<\/span><\/p>\n \u0130nsanl\u0131\u011f\u0131n tarihi s\u00fcreci i\u00e7erisinde Bat\u0131 d\u00fcnyas\u0131nda ortaya \u00e7\u0131kan modernle\u015fme\/d\u00fcnyevile\u015fme r\u00fczg\u00e2r\u0131 ve sapk\u0131n ideolojiler, kendi s\u0131n\u0131rlar\u0131n\u0131 a\u015farak yery\u00fcz\u00fcne musallat olmakta gecikmemi\u015ftir. Modernle\u015fmenin sonucunda ortaya \u00e7\u0131kan adaletsiz \u00fcretim ve ahlaks\u0131z t\u00fcketim anlay\u0131\u015f\u0131 olarak kapitalizm ve iktidar olarak ulus devletler, insan\u0131 yeniden tan\u0131mlayarak, ait oldu\u011fu yerinden yurdundan uzakla\u015ft\u0131rm\u0131\u015f, kendi \u00f6nceliklerine g\u00f6re yeniden tan\u0131mlam\u0131\u015ft\u0131r.<\/span><\/p>\n Kapitalizmin insan tan\u0131m\u0131 bir t\u00fcketim nesnesi olarak tezah\u00fcr ederken, \u0131rk\u00e7\u0131 ulus devletler i\u00e7in, \u201cvarl\u0131\u011f\u0131, varl\u0131\u011f\u0131na arma\u011fan edilecek\u201d makbul vatanda\u015f s\u0131radanl\u0131\u011f\u0131na indirilmi\u015ftir. Modern tasavvurun \u00e7ocu\u011fu olan ulus devletlerde, insan devlet i\u00e7in vard\u0131r. Geleneksel devlet felsefesindeki, \u201cdevletin insan i\u00e7in var oldu\u011fu\u201d kabul\u00fc ortadan kalkm\u0131\u015f, modernnitenin ulus devletindeki anlay\u0131\u015f olan, \u201cinsan devlet i\u00e7in vard\u0131r\u201d kabul\u00fc iktidarlar\u0131n beka meselesi olarak ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Oysa insana hak etti\u011fi mertebede muamele g\u00f6stermeyen iktidarlar\u0131n zul\u00fcmle idare edildi\u011fi a\u00e7\u0131kt\u0131r.<\/span><\/p>\n \u0130nsan\u0131n ya\u015famas\u0131 i\u00e7in, adaletin tecelli etmesi \u015fartt\u0131r. Adaletin tecelli edebilmesi i\u00e7in ise, \u0130slam \u015fartt\u0131r. \u0130slams\u0131z bir adalet m\u00fcmk\u00fcn olamayaca\u011f\u0131 gibi, insanlar\u0131n da hak etti\u011fi muameleyi g\u00f6rmesi m\u00fcmk\u00fcn de\u011fildir. \u0130nsan\u0131n ya\u015famas\u0131 i\u00e7in, adalet, adaletin tecellisi i\u00e7in \u0130slam Dini. Bu iki terkip birbirini tamamlayan bir b\u00fct\u00fcn\u00fcn iki yar\u0131s\u0131d\u0131r.<\/span><\/p>\n Ya\u015fad\u0131\u011f\u0131m\u0131z toplumda insan nas\u0131l ya\u015far? \u0130nsan\u0131n ya\u015fayamad\u0131\u011f\u0131 yerde devlet nas\u0131l varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrebilir? \u0130slam Dini ile hukuki, i\u00e7timai, felsefi, iktisadi, askeri, ilmi olarak b\u00fct\u00fcn ba\u011flar\u0131n\u0131 koparm\u0131\u015f iktidarlar adaleti nas\u0131l sa\u011flar?<\/span><\/p>\n Nzam\u00fclm\u00fclk Siyasetnamesinde Melik\u015fah\u2019a bu hususlarda nasihatlerde bulunur. Adaleti \u0130slam ile \u00f6zde\u015fle\u015ftirmi\u015ftir. Din ve devlet bir b\u00fct\u00fcnd\u00fcr. Devletini dinden koparanlar ayn\u0131 zamanda adaletten de koparm\u0131\u015ft\u0131r, bu sebepten zalimdir ve zul\u00fcm etmektedir. S\u0131ralama din, insan ve adalettir. Devlet bu s\u0131ralaman\u0131n sonunda yer al\u0131r. Dinin ve adaletin olmad\u0131\u011f\u0131 devlet, Farabi\u2019nin ifadesiyle devlet \u201cTagallub Devletidir.\u201d<\/span><\/p>\n G\u00fcn\u00fcm\u00fcz iktidarlar\u0131n\u0131n egemenli\u011finde insan\u0131n insan olarak ya\u015famayabilmesi, ola\u011fan\u00fcst\u00fc \u00e7abalar\u0131n sonucunda \u201cbelki\u201d m\u00fcmk\u00fcn olabilecek derecededir. S\u00f6m\u00fcr\u00fc ideolojisi olan kapitalist sistemin, insan\u0131 en yumu\u015fak karn\u0131 olan iktisadi y\u00f6nden s\u0131k\u0131\u015ft\u0131rmas\u0131, gelir adaletsizli\u011finin hat safhaya \u00e7\u0131kmas\u0131, ahlaki olarak \u00e7\u00fcr\u00fcm\u00fc\u015fl\u00fc\u011f\u00fcn iktidarlar eliyle beslenmesi, i\u00e7timai yap\u0131daki s\u0131n\u0131flar aras\u0131 u\u00e7urumun deh\u015fet verici boyutlarda derinle\u015fmesi, garib-guraban\u0131n askeri \u00fccretle ya\u015fam m\u00fccadelesi vermesi, insan\u0131n ya\u015famas\u0131n\u0131 imk\u00e2ns\u0131z hale getiren sebeplerden sadece birka\u00e7\u0131d\u0131r.<\/span><\/p>\n H\u00fclasa, ahsen-i takvim olarak yarat\u0131lan insan yery\u00fcz\u00fcnde \u00f6znedir. Yery\u00fcz\u00fcn\u00fcn d\u00fczeni, fertten i\u00e7timai hayata, i\u00e7timai hayattan devlete olumlu ve olumsuz anlamda tamamen insan\u0131n nas\u0131l ya\u015fad\u0131\u011f\u0131, nas\u0131l ya\u015fat\u0131ld\u0131\u011f\u0131yla do\u011fru alakal\u0131d\u0131r. K\u00fc\u00e7\u00fck bir az\u0131nl\u0131k bir yerlerden y\u00fczbinlerce liral\u0131k maa\u015flar al\u0131rken, b\u00fcy\u00fck bir \u00e7o\u011funluk yiyecek ekme\u011finin pe\u015fine d\u00fc\u015fm\u00fc\u015fse, orada insan\u0131n ya\u015fad\u0131\u011f\u0131 s\u00f6ylenemez. Allah (azze ve celle), kulunun ya\u015famas\u0131 i\u00e7in, kendisine iman etsin ya da etmesin, yery\u00fcz\u00fcnde bir denge kurmu\u015ftur. Bu denge insan\u0131n hak etti\u011fi \u015fekilde ya\u015famas\u0131n\u0131 temin i\u00e7indir.<\/span><\/p>\n