{"id":7139,"date":"2019-06-05T20:30:00","date_gmt":"2019-06-05T17:30:00","guid":{"rendered":"https:\/\/millidusunce.com\/misak\/?p=7139&preview=true&preview_id=7139"},"modified":"2019-06-05T12:23:43","modified_gmt":"2019-06-05T09:23:43","slug":"hilafet-dini-mi-siyasi-ve-beseri-mi-2","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/hilafet-dini-mi-siyasi-ve-beseri-mi-2\/","title":{"rendered":"Hilafet dini mi siyasi ve be\u015feri mi?"},"content":{"rendered":"

\"\"<\/p>\n

Toplum hayat\u0131nda siyas\u00ee egemenli\u011fi metafizik h\u00e2kimiyete d\u00f6n\u00fc\u015ft\u00fcrmek, onu kullananlar\u0131 sorgulama d\u0131\u015f\u0131nda b\u0131rakmak ve b\u00f6ylece topluma hesap vermek ve halk taraf\u0131ndan gerekti\u011finde de\u011fi\u015ftirilmek endi\u015fesinden kurtulmak demektir. Bu ise, kesinlikle Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in mesaj\u0131na z\u0131t bir anlay\u0131\u015ft\u0131r; \u00e7\u00fcnk\u00fc Allah egemenli\u011fi kullanma yetkisini tek tek insana vermi\u015f; ancak ondan bu yetkisini do\u011fru kullanmas\u0131n\u0131 istemi\u015ftir.<\/p>\n

E\u011fer bir toplum, i\u00e7inde bulundu\u011fu durumdan ho\u015fnut de\u011filse, egemenlik hakk\u0131 ile bu gidi\u015fi de\u011fi\u015ftirmelidir. Nitekim Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de bu konuda \u015fu ifade edilir : \u201c\u2026\u015e\u00fcphesiz ki bir topluluk durumunu de\u011fi\u015ftirmedik\u00e7e, Allah da o toplumun durumunu de\u011fi\u015ftirmez…\u201d<\/em> (13. Ra\u2019d, 11).<\/p>\n

Halife kavram\u0131n\u0131n Hz. Peygamber\u2019in vefat etti\u011fi 632 tarihinden sonra cereyan eden olaylarla ba\u011flant\u0131l\u0131 olarak cidd\u00ee bir anlam de\u011fi\u015fikli\u011fine u\u011frat\u0131lmas\u0131 ve hatt\u00e2 inan\u00e7 esaslar\u0131yla ilgili din\u00ee bir muhtevaya b\u00fcr\u00fcnd\u00fcr\u00fclmesi ve dolay\u0131s\u0131yla kutsall\u0131k kazand\u0131r\u0131lmas\u0131, hem \u0130sl\u00e2m i\u00e7in, hem din\u00ee d\u00fc\u015f\u00fcnce tarihi i\u00e7in ve hem de \u0130sl\u00e2m \u00fclkeleri i\u00e7in daima olumsuz bir tablo olu\u015fturmu\u015ftur.<\/p>\n

Tekrar hat\u0131rlatal\u0131m ki, bu olumsuz tablonun arka pl\u00e2n\u0131ndaki ger\u00e7ek, egemenlik hakk\u0131ndaki \u0130sl\u00e2m mesaj\u0131n\u0131n \u00f6z\u00fcn\u00fcn ne oldu\u011funun ya unutulmu\u015f ya da y\u00f6neticiler taraf\u0131ndan unutturulmu\u015f oldu\u011fu v\u00e2k\u0131as\u0131d\u0131r.<\/p>\n

Oysa Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in emir ve yasaklar\u0131ndan ama\u00e7; ba\u015fta,<\/p>\n

♦ Ad\u00e2letin sa\u011flanmas\u0131 (4. Nisa, 58);<\/p>\n

♦ Zulm\u00fcn, k\u00f6t\u00fcl\u00fc\u011f\u00fcn ortadan kald\u0131r\u0131lmas\u0131 (3. \u00c2l-i \u0130mr\u00e2n, 108);<\/p>\n

♦ Kolayla\u015ft\u0131rma (2. Bakara, 185);<\/p>\n

♦ G\u00fc\u00e7l\u00fck \u00e7\u0131karmama ve s\u0131k\u0131nt\u0131y\u0131 giderme (5. M\u00e2ide, 6);<\/p>\n

♦\u00a0 Kamu d\u00fczenine (maslahat-\u0131 \u2018\u00e2mme) itibar’d\u0131r.<\/p>\n

Bu durumda yeni olaylara cevap bulma hususunda, pek\u00e2l\u00e2 \u0130sl\u00e2m hukukunun kaynaklar\u0131 yan\u0131nda kendi tarihimizin oldu\u011fu kadar ba\u015fka \u00fclkelerin tecr\u00fcbelerinden de istifade etmek m\u00fcmk\u00fcn, hatt\u00e2 gereklidir.<\/p>\n

Nitekim Halife \u00d6mer, o g\u00fcnk\u00fc toplumun hem idar\u00ee hem de iktisad\u00ee ihtiya\u00e7lar\u0131na bir cevap olmak \u00fczere Sasan\u00ee \u0130mparatorlu\u011fu\u2019nda idar\u00ee bir kurum olan d\u00eevan te\u015fkilat\u0131n\u0131, fey\u2019 ad\u0131 alt\u0131nda toplanan cizye, hara\u00e7 ve ticaret mallar\u0131n\u0131n vergileri sonunda artan gelirlerin m\u00fcsl\u00fcmanlara ve gazilere da\u011f\u0131t\u0131lmas\u0131 gibi mal\u00ee ve asker\u00ee hizmetlerin yerine getirilmesini d\u00fczenlemek i\u00e7in almakta ve Bizans\u2019tan da \u201cvergi\u201d sistemini baz\u0131 de\u011fi\u015fikliklerle benimsemekte \u00fczere, hi\u00e7bir mahzur g\u00f6rmemi\u015fti.[1]<\/a><\/p>\n

Geleneklerin harman\u0131nda savrulmu\u015f ve din\u00ee hayat konusunda herhangi bir sorusu ya da sorunu olmayan bir m\u00fcsl\u00fcman i\u00e7in her \u015feyinin Kur\u2019\u00e2n h\u00fck\u00fcmlerine g\u00f6re tanzim edilmesini istemek en tabi\u00ee hakk\u0131d\u0131r. Ancak Kur’\u00e2n-\u0131 Ker\u00eem, b\u00fcnyesinde yer alan ak\u00eede, ahl\u00e2k, ibadet ve muamel\u00e2t konular\u0131ndan her biri ile ayn\u0131 oranda ilgilenmemi\u015f, ama genel kural ve ilkeler getirmi\u015ftir.[2]<\/a><\/p>\n

\u015e\u00fcphesiz baz\u0131 istisnalar\u0131 bulunmakla beraber sanki bir genel kuralm\u0131\u015f\u00e7as\u0131na \u015fu husus zikredilebilir:<\/p>\n

Muamel\u00e2t yani d\u00fcnya i\u015fi olarak m\u00fctalaa edilen yap\u0131p-etmeler, hakk\u0131nda nass bulunanlar da d\u00e2hil, tamam\u0131 ictihad\u00ee’dir. Bunlarla ilgili hususlarda, i\u00e7inde bulunulan \u015fartlara g\u00f6re gerekli d\u00fczenleme ve uygulamalarda bulunma yetki ve sorumlulu\u011fu Devlet’e aittir.<\/p>\n

Ba\u015fka bir deyi\u015fle, nass’larla yani Allah’\u0131n ya da Hz. Peygamber’in kesin oldu\u011funa ittifakla inan\u0131lan emri ile bildirilen muamel\u00e2t h\u00fck\u00fcmleri, \u00eeman ve ibadetle ilgili olanlar\u0131 hari\u00e7, \u00f6rf ve \u00e2detlerin de\u011fi\u015fmesi ile de\u011fi\u015febilir.<\/p>\n

Nitekim ilk d\u00f6rt halife d\u00f6neminde de toplumun ihtiya\u00e7lar\u0131na, toplumun de\u011fi\u015fim ve geli\u015fimine paralel bir bi\u00e7imde, \u0130sl\u00e2m mesaj\u0131na uygun y\u00f6ntemle ortaya konan \u00e7ok zengin ve de\u011ferli uygulama ve yorum \u00f6rneklerine rastlanmaktad\u0131r.<\/p>\n

Onlar bu nevi uygulamalar\u0131, e\u011fer \u015fartlar gerekli k\u0131lm\u0131\u015fsa teredd\u00fcts\u00fcz tatbik etmi\u015fler ve bunu yaparken de dinin \u00f6z\u00fcne uygun davrand\u0131klar\u0131na inanm\u0131\u015flard\u0131r.[3]<\/a> Bu uygulamalar da \u201cdar anlamda tanr\u0131sal hukuk olarak adland\u0131r\u0131lmaktan \u00e7ok, yasa koyma alan\u0131nda Tanr\u0131’n\u0131n pozitif emirlerini yorumlayarak geni\u015fleten insan akl\u0131n\u0131n eseridir\u201d ve \u201csistemci \u0130sl\u00e2m akl\u0131n\u0131n \u00fcr\u00fcn\u00fcd\u00fcr.\u201d[4]<\/a><\/p>\n

G\u00f6r\u00fcl\u00fcyor ki b\u00fct\u00fcn bu geli\u015fmeler, \u0130sl\u00e2m’da Hz. Peygamber’in Allah\u2019\u0131n El\u00e7isi olarak g\u00f6revini tamamlad\u0131ktan sonra toplumun y\u00f6netimini \u00fcstlenen ilk d\u00f6rt halife, Kur’an\u2019\u0131n temel ilkeleri \u00e7er\u00e7evesinde ferdin ve toplumun ihtiyac\u0131 olan meselelere cevap bulmakta kendilerini rahat hissetmi\u015flerdir; \u00e7\u00fcnk\u00fc onlar, Hz. Peygamber’in sahip oldu\u011fu b\u00fct\u00fcn vas\u0131flar\u0131, ama kesin olarak peygamberli\u011fi \u015fah\u0131slar\u0131nda toplayamayacaklar\u0131n\u0131 biliyorlard\u0131.<\/p>\n

Hal b\u00f6yle olmas\u0131na ra\u011fmen maalesef \u00e7ok erken d\u00f6nemlerden itibaren ulema, yani \u0130sl\u00e2m bilginleri, Hz. \u00d6mer\u2019in zihniyet ve uygulamalar\u0131n\u0131 bir kenara koyarak, \u015fer\u00eeat\u2019\u0131n sabit, de\u011fi\u015fmez, evrensel, sadece indirildi\u011fi 610\u2013632 d\u00f6nemini de\u011fil b\u00fct\u00fcn zamanlar\u0131 kapsad\u0131\u011f\u0131 kanaat\u0131na ula\u015fm\u0131\u015flard\u0131r.<\/p>\n

Mesel\u00e2 onlara g\u00f6re, Kur\u2019\u00e2n\u2019daki kavramlar, \u0130sl\u00e2m \u00f6ncesi d\u00f6nemde belli bir evrim s\u00fcrecinden ge\u00e7erek mevcut halini alm\u0131\u015f ve vahiy i\u00e7erisinde kullan\u0131ld\u0131ktan sonra bu geli\u015fimini s\u00fcrd\u00fcrecek kavramlar de\u011fil; Tanr\u0131\u2019n\u0131n indindeki mutlak hakikati temsil eden kavramlard\u0131r. Bu y\u00fczden de sonsuza kadar ge\u00e7erli ve de\u011fi\u015fmezdir.[5]<\/a><\/p>\n

Daha ba\u015ftan itibaren \u0130sl\u00e2m\u2019da \u00eem\u00e2n ve ibadet h\u00fck\u00fcmleri d\u0131\u015f\u0131ndaki muamel\u00e2t ile ilgili \u015fer\u00eeat h\u00fck\u00fcmlerinin her zaman de\u011fi\u015fime a\u00e7\u0131k i\u00e7tihad\u00ee konular oldu\u011funu s\u0131k s\u0131k hat\u0131rlatmam\u0131za ra\u011fmen, ak\u0131lc\u0131 \u0130mam M\u00e2turid\u00ee ve Mu\u2018tezile mezhebinin anlay\u0131\u015f\u0131 ve g\u00f6r\u00fc\u015f\u00fc yerine \u201cstat\u00fckocu\u201d ve insan\u0131 \u201cedilgen\u201d k\u0131lan E\u015f\u2018ar\u00ee anlay\u0131\u015f\u0131n Allah ve insan g\u00f6r\u00fc\u015f\u00fc egemen k\u0131l\u0131n\u0131nca, dinin yatay boyutunu olu\u015fturan muamel\u00e2t h\u00fck\u00fcmlerinden ibaret \u201c\u015fer\u00eeat\u201d da t\u0131pk\u0131 \u201cd\u00een\u201d gibi \u201cde\u011fi\u015fmez\u201dlik z\u0131rh\u0131na b\u00fcr\u00fcnd\u00fcr\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n

Bununla da yetinilmemi\u015f, Hz. Peygamber\u2019in S\u00fcnneti, sahabenin s\u00f6zleri ve g\u00f6r\u00fc\u015fleri, ilk devir ulemas\u0131n\u0131n g\u00f6r\u00fc\u015fleri de \u201cdokunulmazl\u0131k\u201d s\u0131n\u0131rlar\u0131 i\u00e7ine al\u0131narak t\u0131pk\u0131 \u201c\u015fer\u00eeat\u201d gibi de\u011fi\u015fmezlik<\/em> imtiyaz\u0131na kavu\u015fturulmu\u015ftur. Bu da, tamamen yanl\u0131\u015f ve temelsiz bir iddia durumunda olmakla beraber, \u0130sl\u00e2m\u2019da y\u00f6netimin \u201cde\u011fi\u015fmez din kurallar\u0131\u201d \u00e7er\u00e7evesinde olu\u015fturulmas\u0131 \u015feklindeki bir iddia, dolayl\u0131 olarak hil\u00e2fetin din\u00ee bir kurum oldu\u011funu kabul etmek demektir.<\/p>\n

\u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n bu fevkal\u00e2de yanl\u0131\u015f ve hatal\u0131 anlay\u0131\u015f ve uygulaman\u0131n bedelini ne kadar a\u011f\u0131r bir bi\u00e7imde \u00f6dedi\u011fi ortadad\u0131r. Yanl\u0131\u015ftan d\u00f6n\u00fclmedi\u011fi takdirde yine ayn\u0131 bedeli, belki daha da a\u011f\u0131r, ac\u0131 ve ac\u0131kl\u0131 bir bi\u00e7imde \u00f6demeye devam edece\u011fi de g\u00f6r\u00fclmektedir.<\/p>\n

<\/h2>\n

\"\"<\/h2>\n

Kurum olarak Hilafet<\/strong><\/h2>\n

Oysa Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de devlet yap\u0131s\u0131n\u0131, y\u00f6netim \u015feklini ve idar\u00ee te\u015fkil\u00e2t\u0131n\u0131 kesin olarak belirleyen, en az\u0131ndan do\u011frudan belirleyen h\u00fck\u00fcmler yoktur.<\/p>\n

Bu konulardaki ilk ve kesin gibi g\u00f6r\u00fcnen emir, m\u00fcsl\u00fcmanlar\u0131n i\u015flerinin aralar\u0131nda \u015f\u00fbr\u00e2 \u00a0(dan\u0131\u015fma) yoluyla \u00e7\u00f6z\u00fcmlenmesidir (42. \u015e\u00fbr\u00e2, 38. Ayr\u0131ca bk.: 3. \u00c2l-i \u0130mr\u00e2n, 159). Y\u00f6netimle ilgili di\u011fer h\u00fck\u00fcmler de \u201cemanetlerin ehline verilmesi\u201d, \u201cinsanlar aras\u0131nda ad\u00e2letle h\u00fckmedilmesi\u201ddir (4. Nis\u00e2, 58).<\/p>\n

A\u00e7\u0131k\u00e7as\u0131 Kur\u2019\u00e2n,<\/em> insanlar\u0131n kendilerini h\u00fcr iradelerini kullanarak y\u00f6netmelerini \u00f6ng\u00f6rmenin yan\u0131nda, y\u00f6netim i\u015finin mutlaka ad\u00e2lete dayanmas\u0131n\u0131 ve bu i\u015fin, yani \u201cemanet\u201din en yetkili ve ehil olanlara verilmesini istemektedir.<\/p>\n

\u201cEmanet\u201d , burada g\u00fcnl\u00fck dilde anla\u015f\u0131lan mal, e\u015fya ve benzeri madd\u00ee anlamlar\u0131n \u00f6tesinde insanlara sunulan her t\u00fcrl\u00fc hizmeti ifade etmektedir.<\/p>\n

Nitekim Hz. \u00d6mer, \u00fcstlendi\u011fi \u201chil\u00e2fet\u201d g\u00f6revini \u201cm\u00fcsl\u00fcmanlar\u0131n emaneti\u201d olarak g\u00f6rm\u00fc\u015f ve kendisinden sonra da bu makama en uygun ve en yetenekli ki\u015finin getirilmesini teminen i\u015fi \u00a0\u015f\u00fbr\u00e2ya havale etmi\u015ftir.<\/p>\n

Esasen ilk d\u00f6rt halifenin i\u015fba\u015f\u0131na getirili\u015finde uygulanan birbirinden farkl\u0131 y\u00f6ntemler g\u00f6z \u00f6n\u00fcne al\u0131nacak olursa, Kur\u2019\u00e2n\u2019\u0131n m\u00fcsl\u00fcmanlar\u0131n y\u00f6netim i\u015fini, i\u00e7inde bulunduklar\u0131 \u015fartlara g\u00f6re kendi tercihleri istikametinde \u00e7\u00f6zmelerini istemi\u015f oldu\u011fu a\u00e7\u0131k\u00e7a ortaya \u00e7\u0131kar. Daha a\u00e7\u0131k ve kesin bir ifade ile \u201chil\u00e2fet\u201d din\u00ee de\u011fil, tam anlam\u0131yla siyas\u00ee ve be\u015fer\u00ee bir i\u015ftir<\/u>.<\/p>\n

Maamafih hil\u00e2fet\/imamet konusunda \u00f6zellikle Haric\u00ee ve a\u015f\u0131r\u0131 \u015ei\u00ee f\u0131rkalar\u0131n a\u015f\u0131r\u0131 g\u00f6r\u00fc\u015fler ileri s\u00fcrmeleri \u00fczerine, Ehl-i S\u00fcnnet kel\u00e2mc\u0131lar\u0131 da hil\u00e2fet\/imamet konusuna, \u201cdin\u00ee\u201d bir mesele olmamas\u0131na ra\u011fmen, kel\u00e2m kitaplar\u0131nda ayr\u0131 bir b\u00f6l\u00fcm a\u00e7m\u0131\u015flard\u0131r.<\/p>\n

B\u00f6yle oldu\u011fu i\u00e7indir ki, t\u00e2 ba\u015ftan itibaren \u0130sl\u00e2m\u2019da \u00e7ok k\u00f6kl\u00fc ve tutarl\u0131 bir siyaset teorisi ya da siyaset felsefesi gelene\u011fi olu\u015fturulamam\u0131\u015ft\u0131r.<\/p>\n

\u0130sl\u00e2m\u2019da siyaset teorisi ile ilgili en temel kaynaklar bile, Kur\u2019\u00e2n\u2019\u0131n devlet yap\u0131s\u0131 veya y\u00f6netim \u015fekli hakk\u0131nda verdi\u011fi kesin bilgi ve emirleri bulunmad\u0131\u011f\u0131 i\u00e7in, hemen hemen b\u00fct\u00fcn\u00fcyle y\u00f6neticilere \u00f6\u011f\u00fctler i\u00e7erecek bi\u00e7imde yaz\u0131lm\u0131\u015flard\u0131r. \u00c7\u00fcnk\u00fc Kur’\u00e2n-\u0131 Ker\u00eem, insanlar\u0131n sorunlar\u0131n\u0131 h\u00fcr iradelerini ve ak\u0131llar\u0131n\u0131 kullanarak i\u00e7inde bulunduklar\u0131 \u015fartlara g\u00f6re kendi tercihleri y\u00f6n\u00fcnde, ama kesinlikle ad\u00e2let, ferd\u00ee \/ bireysel ve i\u00e7tima\u00ee \/ toplumsal sorumluluk (takv\u00e2) ile hikmet (wisdom) \u00e7er\u00e7evesinde \u00e7\u00f6zmelerini istemi\u015ftir.<\/p>\n

Dolay\u0131s\u0131yla m\u00fcsl\u00fcman toplumlar, ba\u015ftan itibaren din ve devlet i\u015flerini d\u00fczenleme yolunda hil\u00e2fetten saltanata me\u015frutiyetten cumhuriyete kadar bir\u00e7ok hukuk\u00ee ve siyas\u00ee sistem \u015feklini uygulam\u0131\u015ft\u0131r.<\/p>\n

Nitekim \u201chalife \/ hil\u00e2fet\u201d s\u0131fatlar\u0131n\u0131 ta\u015f\u0131yan Emev\u00eeler kaba kuvvete dayal\u0131 bir saltanat rejimini benimsemi\u015f iken Abbas\u00eeler, selefleri Emev\u00eeler gibi d\u00fcnyev\u00ee g\u00fc\u00e7 ve iktidar pe\u015finde olduklar\u0131 halde, kendilerini dindar halifeler ya da dindar hil\u00e2fet olarak g\u00f6stermeye ve isimlendirmeye \u00e7al\u0131\u015f\u0131yorlard\u0131.<\/p>\n

Maamafih Kuzey Afrika\u2019da, End\u00fcl\u00fcs\u2019te ve M\u0131s\u0131r\u2019da de\u011fi\u015fik zamanlarda kurulan muhtelif devletlerin sultanlar\u0131 da hep \u201chalife\u201d unvan\u0131n\u0131 kullanm\u0131\u015flard\u0131r. Hatt\u00e2 bu meseleye \u201c\u015fer\u2019\u00ee\u201d bir k\u0131l\u0131f bi\u00e7ebilmek i\u00e7in, \u201cHakka riayetle adaleti yerine getiren ve \u015feriat\u0131 uygulayan sultanlar kendi \u00fclkelerinde halife s\u0131fat\u0131n\u0131 kullanabilirler\u201d \u015feklinde yorumlar bile yap\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Osmanl\u0131 sultanlar\u0131 da I. Murat\u2019tan itibaren bu gelene\u011fe uyarak halife unvan\u0131n\u0131 kullanm\u0131\u015flard\u0131r. D\u00f6nemin kaynaklar\u0131nda yer almamakla birlikte Yavuz Sultan Selim\u2019in M\u0131s\u0131r\u2019\u0131 fethi \u00fczerine Abbas\u00ee halifesi III. M\u00fctevekkil-\u2018Alellah\u2019\u0131n hil\u00e2feti Yavuz\u2019a devretti\u011fi rivayet edilir. \u0130sl\u00e2m hukuk\u00e7ular\u0131n\u0131n Yavuz\u2019un halifeli\u011fi hakk\u0131ndaki tart\u0131\u015fmalar\u0131 onun Kurey\u015f soyundan olmad\u0131\u011f\u0131 noktas\u0131nda yo\u011funla\u015f\u0131r. \u00d6zellikle Kanuni Sultan S\u00fcleyman zaman\u0131nda ortaya at\u0131lan bu husus \u00fczerine Sadrazam L\u00fctfi Pa\u015fa Hal\u00e2s\u00fc\u2019l-\u00fcmme f\u00ee ma\u2019rifeti\u2019l-eimme<\/em> adl\u0131 eserinde halife olabilmek i\u00e7in Kurey\u015f kabilesinden gelme \u015fart\u0131n\u0131n bulunmad\u0131\u011f\u0131n\u0131 s\u00f6yleyerek Sultan S\u00fcleyman\u2019\u0131n zaman\u0131n imam\u0131 oldu\u011funu ve b\u00fct\u00fcn m\u00fcsl\u00fcmanlar\u0131n onun imaml\u0131\u011f\u0131n\u0131 tasdik etti\u011fini belirtmi\u015ftir.[6]<\/a><\/p>\n

Asl\u0131nda Osmanl\u0131 Devleti daha kurulu\u015fundan itibaren \u0130sl\u00e2m\u2019\u0131n temel ilkesi olan \u201cad\u00e2let\u201d fikrini esas alarak kamu yarar\u0131n\u0131 (maslahat-\u0131 \u2018\u00e2mme)<\/em> dinin \u00f6n\u00fcnde tutmu\u015f ve din-devlet ili\u015fkisini \u201cad\u00e2let\u201d fikri \u00fczerine kurmu\u015f ve bunu \u201ckanun\u201d yoluyla ger\u00e7ekle\u015ftirmi\u015ftir.<\/p>\n

Daha Osman Gazi’den itibaren ba\u015flayan \u00f6rf ile h\u00fckmetme yakla\u015f\u0131m\u0131[7]<\/a> F\u00e2tih Sultan Mehmet ve Kanun\u00ee Sultan S\u00fcleyman’\u0131n ve di\u011ferlerinin \u201ckanunname\u201d<\/em>leri, Kur\u2019\u00e2n-\u0131 Ker\u00eem<\/em>‘in zaten \u00e7ok az d\u00fczenledi\u011fi siyas\u00ee-i\u00e7tima\u00ee \/ siyasal-toplumsal hayat\u0131n bo\u015fluklar\u0131n\u0131 ya da ortaya \u00e7\u0131kan ihtiya\u00e7lar\u0131 kar\u015f\u0131layan be\u015fer\u00ee d\u00fczenlemelerdir.<\/p>\n

Asl\u0131nda Osmanl\u0131n\u0131n zenginle\u015ftirdi\u011fi kanun<\/em> ve kanunn\u00e2me<\/em> adl\u0131 d\u00fczenlemeler, Devletin kanun koyma yetkisinden kaynaklanan \u201cd\u00fcnyev\u00ee\u201d bir yasama faaliyeti idi.[8]<\/a> \u015e\u00fcphesiz bunlar \u015fer\u00eeat de\u011fil; maslahat ve \u00f6rf \u00a0gibi ilkelerden hareketle, Devleti temsil edenler taraf\u0131ndan devrin \u015fartlar\u0131na cevap veren insan iradesinin eseri kanun hukuku<\/em> idi.[9]<\/a> Elbette bu hukukun, teorik olarak \u015fer\u00eeata ayk\u0131r\u0131 d\u00fc\u015fmemesi beklenir. Ancak pratik olarak zaman zaman \u00a0nass \u2019<\/em>\u0131n \u00f6n\u00fcne ge\u00e7ti\u011fi de bilinmektedir. Bu durumda bile yap\u0131lan, nass’\u0131n reddi ve ink\u00e2r\u0131 de\u011fil, \u0130sl\u00e2m’\u0131n temel ilkeleri \u00e7er\u00e7evesinde de\u011fi\u015fen \u015fartlara uygun kural ihdas\u0131d\u0131r, hukuk diliyle \u201cnorm\u201d geli\u015ftirmedir.<\/p>\n

Esasen Hz. Eb\u00fb Bekir ve Hz. \u00d6mer’in uygulamalar\u0131 hat\u0131rlanacak olursa, bu uygulaman\u0131n ne denli do\u011fal ve Kur’\u00e2n’\u0131n mesaj\u0131na uygun oldu\u011fu g\u00f6r\u00fcl\u00fcr. Kald\u0131 ki, \u0130sl\u00e2m hukuk\u00e7ular\u0131, y\u00f6neticiye, \u201c\u00f6rf ve \u00e2detlerde mevcut bulundu\u011fu ve amme menfaat ve maslahat\u0131n\u0131n, yani kamu yarar\u0131n\u0131n gerektirdi\u011fi hallerde kanun ve nizam koyma\u201d yetkisini tan\u0131m\u0131\u015flard\u0131r.<\/p>\n

Nitekim 3 Mart 1924 tarihinde kabul edilen ve hukuk k\u00fclt\u00fcr\u00fcm\u00fczde \u201c\u0130nk\u0131l\u00e2p Kanunlar\u0131\u201d olarak an\u0131lan 429, 430 ve 431 say\u0131l\u0131 kanunlar\u0131n m\u00fczakeresi s\u0131ras\u0131nda Adliye Vekili olan M. Seyyid Bey[10]<\/a> de\u00a0 \u00f6 r f \u00a0ile ilgili olarak \u015fu konu\u015fmay\u0131 yapm\u0131\u015ft\u0131r:[11]<\/a><\/p>\n

Adalet Bakan\u0131 Seyyit Bey (Devamla) \u2013 Ku\u0131\u2019\u00e2n-\u0131 Ker\u00eem de b\u00f6yle s\u00f6yl\u00fcyor. Bir y\u00fcce \u00e2yet vard\u0131r. Sosyal ve hukuk\u00ee bir vec\u00eeze, bir hikmet ilkesidir. Bak\u0131n\u0131z Kur’\u00e2n-\u0131 Ker\u00eem ne diyor: “Huz\u00ee’l-afve ve’mur <\/em>bi’l-urfi va’r\u0131d ani’l-c\u00e2hil\u00een\u201d[12]<\/strong><\/a> <\/em>diyor. Anlam\u0131, “Aff\u0131 al (affedici ol), \u00f6rf ile emret, cahillerden sak\u0131n” demektir. (Alk\u0131\u015flar). \u0130\u015fte g\u00f6r\u00fcl\u00fcyor ki Hazret-i Kur\u2019\u00e2n “\u00f6rf ile emret” diyor.<\/p>\n

Efendiler, b\u00fct\u00fcn Do\u011fu ve Bat\u0131’n\u0131n, b\u00fct\u00fcn Avrupa hukuk\u00e7ular\u0131n\u0131n, b\u00fct\u00fcn filozoflar\u0131n g\u00f6r\u00fc\u015f birli\u011fine vard\u0131klar\u0131 bir \u015fey vard\u0131r ki o da, bir \u00fclkenin kanunlar\u0131n\u0131n o \u00fclkenin \u00f6rf ve \u00e2detlerine uygun olmas\u0131 hususudur. Kanun konulmas\u0131nda esas budur. Bir kanun o \u00fclkenin \u00f6rf ve \u00e2detine uygun olmazsa o kanun kal\u0131c\u0131 olamaz. \u00c7\u00fcnk\u00fc hukuk demek \u00f6rf ve \u00e2det demektir. Bir \u00fclkenin kanun h\u00fck\u00fcmleri, hukuk kurallar\u0131 o \u00fclkenin \u00f6rf ve \u00e2detinden do\u011far ve o \u00f6rf ve \u00e2detin de\u011fi\u015fmesi ile de\u011fi\u015fir.<\/p>\n

Fakat, acaba bu y\u00fcce \u00e2yetteki \u201c\u00f6rf\u201d kelimesi bug\u00fcn dilimizde s\u00f6ylenmekte olan \u00f6rf ve \u00e2det anlam\u0131na m\u0131d\u0131r? Ah! Dertlerim b\u00fcy\u00fckt\u00fcr. Bu y\u00fcce \u00e2yet gere\u011fi gibi incelenmemi\u015f, anlam\u0131 i\u015flenmemi\u015ftir. Tefsirlere (a\u00e7\u0131klamalara) bakarsan\u0131z birbirine z\u0131t ba\u015fka ba\u015fka anlamlar verildi\u011fini g\u00f6r\u00fcrs\u00fcn\u00fcz. \u201c<\/sup>Bu \u00e2yetteki \u2018\u00f6rf\u2019, m\u00e2ruf (herkes\u00e7e bilinen, tan\u0131nm\u0131\u015f, belli) anlam\u0131ndad\u0131r. M\u00fcnkerin (ink\u00e2r edilen, kabul edilmeyen, onanmayan, reddedilen) z\u0131dd\u0131d\u0131r. Halk\u0131n dilinde s\u00f6ylenip duran \u00f6rf ve \u00e2det anlam\u0131nda de\u011fildir\u201d derler. Halbuki efendiler, bu yanl\u0131\u015ft\u0131r. Ben bu sorunu uzun s\u00fcre, y\u0131llarca ara\u015ft\u0131rd\u0131m. Sorun hakk\u0131nda E\u015f’ar\u00eelerle yani \u015eafi\u00ee bilginleriyle M\u00e2tur\u00eed\u00eelerin yani Hanef\u00ee bilginlerinin fikirleri birbirine kar\u0131\u015f\u0131yor. Bunu ay\u0131rt etmek gerekir. \u015eafi\u00ee bilginleri taraf\u0131ndan yaz\u0131lan tefsirlere, s\u00f6z gelimi Kad\u0131 Beyz\u00e2v\u00ee tefsirine bakarsan\u0131z \u00f6rf\u00fcn \u201c\u015feriat a\u00e7\u0131s\u0131ndan be\u011fenilen \u015fey\u201d diye a\u00e7\u0131kland\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcrs\u00fcn\u00fcz. Halbuki Hanefiler taraf\u0131ndan yaz\u0131lan <\/em>tefsirlere, mesel\u00e2 Hanefilerin en b\u00fcy\u00fck ara\u015ft\u0131r\u0131c\u0131lar\u0131ndan, f\u0131k\u0131h metodolojisi kurucular\u0131ndan olan Cessas Eb\u00fb Bekr-i R\u00e2zl’nin Ahk\u00e2m\u00fc’l-Kur’\u00e2n (Kur’\u00e2n H\u00fck\u00fcmleri) ad\u0131ndaki tefsirine bakarsan\u0131z \u00f6rf\u00fc, “ak\u0131lca be\u011fenilen \u015feydir” diye tan\u0131mlad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcrs\u00fcn\u00fcz. <\/em>Bu farkl\u0131l\u0131\u011f\u0131n sebebi, Hanef\u00ee f\u0131kh\u0131’n\u0131n en \u00f6nemli konular\u0131ndan biri olan “G\u00fczellik ve \u00c7irkinlik”[13]<\/a> meselesidir. Bu, \u0130sl\u00e2m felsefesinde \u00e7ok \u00f6nemli bir konudur. Bug\u00fcn Avrupa filozoflar\u0131 da bu konu ile u\u011fra\u015fmaktad\u0131r. Bunu size izah etmek istemem. Uzun gider, Bunun yeri buras\u0131 de\u011fildir. \u015eu kadar s\u00f6yleyeyim ki \u00f6rf, bilgi<\/em>den (irfandan) al\u0131nm\u0131\u015ft\u0131r. M\u00e2tur\u00eed\u00eelere g\u00f6re, yani Hanefi hukuk\u00e7ular\u0131na g\u00f6re “akl\u0131n ve bilginin uygun g\u00f6rd\u00fc\u011f\u00fc \u015fey” demektir. <\/em>\u00c2detle \u00a0(161) aras\u0131nda \u015fu kadar bir fark vard\u0131r ki, \u00e2det uydurmalar\u0131n ve bo\u015f inan\u0131\u015flar\u0131n \u00fczerine de kurulabilir. Uydurma ve be\u011fenilmeyen, yerilip ay\u0131planan \u015feyler de \u00e2det olabilir. Nitekim bir\u00e7ok k\u00f6t\u00fc \u015feylerin insanlar aras\u0131nda \u00e2det oldu\u011fu gibi. Fakat \u00f6rf, bilgi \u00fczerine kurulmu\u015ftur. Uydurma \u015feylere dayanmaz. Reddolunan ve be\u011fenilmeyen \u015feylere \u00f6rf denmez. \u015eu halde \u00f6rf ile \u00e2det aras\u0131nda, sadece biri di\u011ferinin anlamlar\u0131n\u0131 kapsayan iki kelime aras\u0131ndaki ilgi vard\u0131r. (Bu iki kelimeden birinin anlam\u0131 kesin olarak genel, \u00f6tekininki de kesin olarak \u00f6zeldir). \u00d6rf en \u00f6zel, \u00e2det en genel [anlamda] dir. Yani her \u00f6rf \u00e2dettir, ama her \u00e2det \u00f6rf de\u011fildir. Baz\u0131 \u00e2detler akla ve mant\u0131\u011fa uygun oldu\u011fu i\u00e7in \u00f6rft\u00fcr. Fakat baz\u0131 \u00e2detler de akl\u0131n reddetti\u011fi \u015feyler oldu\u011fu i\u00e7in \u00f6rf de\u011fildir. \u0130\u015fte \u00f6rf ile \u00e2det aras\u0131nda bu fark vard\u0131r. Ba\u015fka bir fark yoktur. Evet, m\u00e2ruf da \u00f6rf demektir. Fakat o da bu anlamdad\u0131r…<\/p>\n

Bilindi\u011fi gibi Osmanl\u0131da adliye hizmetleri \u015fer\u2018\u00ee ve \u00f6rf\u00ee olarak ikiye ayr\u0131lm\u0131\u015f ve her iki grup d\u00e2v\u00e2ya bakan kad\u0131lar\u0131n atanmalar\u0131 da Sultan taraf\u0131ndan yap\u0131lm\u0131\u015ft\u0131r. Asl\u0131nda daha Sel\u00e7uklularda ba\u015flayan bu kurumla\u015fma, Osmanl\u0131da din hizmetlerini y\u00fcr\u00fcten ulem\u00e2 \u00a0veya ilmiye denen bir s\u0131n\u0131f\u0131n do\u011fmas\u0131na sebep oldu. Bu s\u0131n\u0131f, ad\u00e2let, e\u011fitim, din\u00ee ibadet ve din\u00ee hizmetler alan\u0131nda g\u00f6revli ve yetkili idi. En \u00fcst noktada ise \u015eeyh\u00fclisl\u00e2m bulunuyordu. Ancak \u015eeyh\u00fclisl\u00e2m da d\u00e2hil bu s\u0131n\u0131f\u0131 olu\u015fturan kad\u0131lar, m\u00fcderrisler, m\u00fcft\u00fcler, imamlar ve m\u00fcezzinler ve di\u011fer ilgililerin tamam\u0131, Hristiyan Bat\u0131’daki Kilise gibi \u00f6zerk de\u011fil, tamamen siyas\u00ee iktidar\u0131n kontrol\u00fcnde bir kamu g\u00f6revlisidirler.[14]<\/a><\/p>\n

Ger\u00e7i Yavuz Sultan Selim’in 1517’de halifelik unvan ve kurumunu \u0130stanbul’a ta\u015f\u0131m\u0131\u015f olmas\u0131, devletin daha din\u00ee bir vas\u0131f kazand\u0131\u011f\u0131 \u015feklinde bir kanaat uyand\u0131r\u0131yorsa da o d\u00f6nemlerde Osmanl\u0131 i\u00e7in ne halifelik ne de hil\u00e2fet kurumu \u00f6nemli idi.<\/p>\n

Ne zaman ki Devlet, asker\u00ee, ekonomik ve fikr\u00ee y\u00f6nden zay\u0131flamaya y\u00fcz tuttu, o zaman bu kurumlardan medet umulmaya ba\u015fland\u0131. Ancak bu umut da maalesef s\u00f6zde ve m\u00fcsl\u00fcman \u00fclkelerin sultanlar\u0131na yaz\u0131lan mektuplarda kald\u0131.<\/p>\n

\"\"<\/h2>\n

Hilafetin kald\u0131r\u0131lmas\u0131<\/strong><\/h2>\n

23 Nisan 1920’de kurulan B\u00fcy\u00fck Millet Meclisi’nin 1921’de yapt\u0131\u011f\u0131 iIk \u201cTe\u015fkil\u00e2t-\u0131 Esasiye Kanunu\u201dnun<\/em> 20. Maddesinde din ve \u015fer\u00eeata \u00f6zel bir yer verilmi\u015f ve B\u00fcy\u00fck Millet Meclisi’nin g\u00f6revleri aras\u0131nda \u201cahk\u00e2m-\u0131 \u015fer\u2018iyyenin tenf\u00eezi\u201d (\u015fer\u00eeat h\u00fck\u00fcmlerinin uygulanmas\u0131) yer alm\u0131\u015f ve Meclis’in yapaca\u011f\u0131 kanun, t\u00fcz\u00fck ve y\u00f6netmeliklerde zaman\u0131n ihtiya\u00e7lar\u0131na en uygun \u201cahk\u00e2m-\u0131 f\u0131kh\u0131yye\u201dnin esas tutulmas\u0131 gerekti\u011fi a\u00e7\u0131klanm\u0131\u015ft\u0131r.<\/p>\n

Mill\u00ee m\u00fccadelenin zaferle sonu\u00e7lanmas\u0131ndan sonra \u00fclkeyi y\u00f6netim a\u00e7\u0131s\u0131ndan iki ba\u015fl\u0131l\u0131ktan kurtarman\u0131n gereklili\u011fine inanan B\u00fcy\u00fck Millet Meclisi, 1 Kas\u0131m 1922 tarihinde \u201csaltanat\u201d ile \u201chil\u00e2fet\u201di ikiye ay\u0131rd\u0131 ve saltanat\u0131 kald\u0131rd\u0131. Son padi\u015fah VI. Mehmet Vahdettin\u2019in 16\u201317 Kas\u0131m 1922 gecesi \u0130ngilizlere s\u0131\u011f\u0131narak \u00fclkeden ka\u00e7mas\u0131 \u00fczerine veliaht Abd\u00fclmecit Efendi, 19 Kas\u0131m\u2019da halife olarak se\u00e7ildi.<\/p>\n

29 Ekim 1923’te B\u00fcy\u00fck Millet Meclisi taraf\u0131ndan yap\u0131lan ve Cumhuriyeti resm\u00eele\u015ftiren 364 numaral\u0131 Anayasa’da da resmen bir devlet dini kabul edilmi\u015f ve ikinci maddesinde Osmanl\u0131n\u0131n 1876 ve 1908 Anayasalar\u0131ndaki gibi \u201cT\u00fcrkiye Devleti\u2019nin dini, D\u00een-i \u0130sl\u00e2m’d\u0131r\u201d denmi\u015ftir.<\/p>\n

Atat\u00fcrk, 1 Mart 1924 tarihinde B\u00fcy\u00fck Millet Meclisi’nin 2. D\u00f6nem ilk toplant\u0131s\u0131n\u0131 a\u00e7arken de \u015funlar\u0131 s\u00f6yl\u00fcyordu:<\/p>\n

\u0130ntis\u00e2b ile mutmain ve mes’ud bulundu\u011fumuz Diy\u00e2net-i \u0130sl\u00e2miyeyi, as\u0131rlardan beri m\u00fcte\u00e2mil oldu\u011fu gibi bir siyaset vas\u0131tas\u0131 mevkiinden tenz\u00eeh ve il\u00e2 etmek elzem oldu\u011fu hakikat\u0131n\u0131 m\u00fc\u015fahede ediyoruz. Mukaddes ve l\u00e2hut\u00ee olan vicdaniyat\u0131m\u0131z\u0131, mu\u011flak ve m\u00fctelevvin olan ve her t\u00fcrl\u00fc menfaat ve ihtiraslara tecell\u00ee sahnesi olan siyasetten ve siyasetin b\u00fct\u00fcn uzviy\u00e2t\u0131ndan bir an evvel ve kat’iyyen kurtarmak, milletin d\u00fcnyev\u00ee ve uhrev\u00ee saadetin emretti\u011f\u00ee bir zarurettir. Ancak bu suretle, Diy\u00e2net-i \u0130sl\u00e2miyenin y\u00fcksekli\u011fi tecell\u00ee eder.<\/em><\/p>\n

\u00a0<\/em><\/strong>Bu maksad\u0131n tahakkuku i\u00e7in baz\u0131 ad\u0131mlar at\u0131lmal\u0131 idi. Nitekim Halk F\u0131rkas\u0131 grubunda 2 Mart 1340 tarihinde al\u0131nan karar istikametinde 3 Mart 1924 tarihinde B\u00fcy\u00fck Millet Meclisi\u2019nde arka arkaya g\u00f6r\u00fc\u015f\u00fclerek kabul edilen \u00fc\u00e7 kanunla;<\/p>\n

-\u201c\u015eer\u2018iye ve Evkaf ve Erk\u00e2n-\u0131 Harbiye-i Umumiye Vek\u00e2letleri\u201d ilga edilerek \u201c..cumhuriyetin makarr\u0131nda bir Diyanet \u0130\u015fleri Reisli\u011fi makam\u0131 tesis edilmi\u015f\u201d (Kanun No:429);<\/em><\/p>\n

-\u00d6\u011fretim birli\u011fi i\u00e7in \u201cTevh\u00eed-i Tedrisat Kanunu\u201d (Kanun No:430);<\/em><\/p>\n

-\u201cHil\u00e2fetin \u0130lgas\u0131na ve Haned\u00e2n-\u0131 Osm\u00e2n\u00eenin T\u00fcrkiye Cumhuriyeti Mem\u00e2liki Haricine \u00c7\u0131kar\u0131lmas\u0131na Dair Kanun (Kanun No: 431) <\/em>kabul edilmi\u015fti.<\/p>\n

Meclis, 3 Mart 1340 (1924) tarihinde, 429 ve 430 say\u0131l\u0131 kanunlar\u0131n kabul\u00fcnden sonra yap\u0131lan ikinci celsede Urfa milletvekili \u015eeyh Safvet Efendi ve elli \u00fc\u00e7 arkada\u015f\u0131n\u0131n teklif etti\u011fi halifeli\u011fin kald\u0131r\u0131lmas\u0131na dair on iki maddelik kanun teklifini g\u00f6r\u00fc\u015fmeye saat 3.25\u2019te ba\u015flar.[15]<\/a><\/p>\n

Kanun teklifinin okunmas\u0131n\u0131n ard\u0131ndan Rize mebusu Ekrem Bey, teklifin lehinde konu\u015fur.<\/p>\n

G\u00fcm\u00fc\u015fhane mebusu Zeki Bey ise, \u00f6zetle \u201c\u2026bizim 1 Kas\u0131m (1922 Saltanat\u0131n kald\u0131r\u0131lmas\u0131) tarihli bir karar\u0131m\u0131z vard\u0131r. Orada diyoruz ki, bu ilkelerimizle birlikte halka il\u00e2n ediyoruz ki, bu de\u011fi\u015fmezdir. \u201cHal\u00eefelik Osmanl\u0131 Hanedan\u0131na ait olup, B\u00fcy\u00fck Millet Meclisi taraf\u0131ndan bu hanedan\u0131n ilmen ve ahl\u00e2ken en olgun ve en iyi evl\u00e2d\u0131 se\u00e7ilir\u2026 Arkada\u015flar, bendeniz \u0131l\u0131ml\u0131 liberal ve bununla birlikte a\u015f\u0131r\u0131 bir \u0130sl\u00e2m birli\u011fi (m\u00fcdhi\u015f bir ittih\u00e2d-\u0131 isl\u00e2m) taraftar\u0131y\u0131m. Tarihin bu b\u00fcy\u00fckl\u00fc\u011f\u00fcn\u00fc kendi milletimde g\u00f6rmek isterim. Benim amac\u0131m budur. Bunun i\u00e7indir ki, memleketimin i\u00e7 ve d\u0131\u015f politikas\u0131 ad\u0131na, hal\u00eefeli\u011fin kald\u0131r\u0131lmas\u0131n\u0131 kabul ederek, bug\u00fcnk\u00fc vaziyette bu deh\u015fet verici kuvveti d\u00fc\u015fmanlar\u0131n veya di\u011fer h\u00fck\u00fcmetlerin kuca\u011f\u0131na atmayal\u0131m\u2026\u201d\u015feklindeki s\u00f6zleriyle aleyhte g\u00f6r\u00fc\u015f belirtir.<\/p>\n

Kanunun t\u00fcm\u00fc hakk\u0131ndaki g\u00f6r\u00fc\u015fmelerden sonra maddelere ge\u00e7ilir.<\/p>\n

\u201cHal\u00eefe g\u00f6revden al\u0131nm\u0131\u015ft\u0131r. Hal\u00eefelik, h\u00fck\u00fcmet ve Cumhuriyet anlam ve kavramlar\u0131n\u0131n i\u00e7inde zaten var oldu\u011fundan, hal\u00eefelik makam\u0131 kald\u0131r\u0131lm\u0131\u015ft\u0131r\u201d \u015feklindeki birinci madde \u00fczerine s\u00f6z alan Urfa mebusu \u015eeyh Safvet Efendi, k\u0131saca \u0130sl\u00e2miyet ad\u0131na imi\u015f gibi takdim edilen halifelik konusunun Cumhuriyet d\u00f6nemine kadar incelenmedi\u011fini ve hakk\u0131nda makul ve mant\u0131kl\u0131 sa\u011flam bir g\u00f6r\u00fc\u015fe ula\u015f\u0131lamad\u0131\u011f\u0131n\u0131; halifeli\u011fin ger\u00e7ek anlamda bu Koca Meclisin manev\u00ee \u015fahs\u0131nda belirdi\u011fini ifade eder.<\/p>\n

Kar\u015f\u0131l\u0131kl\u0131 g\u00f6r\u00fc\u015flerin ifade edilmesinin ard\u0131ndan k\u00fcrs\u00fcye gelen Adliye Vekili Seyyid Bey, kendisinin bu konu \u00fczerinde uzun y\u0131llardan beri \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 ve hatt\u00e2 bir y\u0131l evvel \u201cHil\u00e2fet ve H\u00e2kimiyet-i Milliye\u201d<\/em> ba\u015fl\u0131\u011f\u0131 alt\u0131nda bir kitap da yay\u0131nlad\u0131\u011f\u0131n\u0131; \u015fu anda yap\u0131lmakta olan i\u015fin \u0130sl\u00e2m tarihinde \u00e7ok b\u00fcy\u00fck bir ink\u0131l\u00e2p oldu\u011funu; \u00e7\u00fcnk\u00fc hil\u00e2fet meselesinin din\u00ee olmaktan ziyade d\u00fcnyev\u00ee bir mesele ve dolay\u0131s\u0131yla \u00eetikat\/inan\u00e7 meselelerinden de\u011fil millete ait hukuk ve kamu i\u015flerinden biri oldu\u011funu; her ne kadar inan\u00e7la ilgili eserlerde bu konudan s\u00f6z edilmi\u015fse de bunlar\u0131n, halifeli\u011fin inan\u00e7 esaslar\u0131ndan say\u0131lmas\u0131ndan dolay\u0131 de\u011fil, sadece kendilerine halife unvan\u0131 verilmi\u015f olanlar hakk\u0131nda olu\u015fturulmu\u015f bulunan b\u00e2t\u0131l\/\u00e7\u00fcr\u00fck fikirleri ve hurafeleri ay\u0131klamak i\u00e7in yap\u0131ld\u0131\u011f\u0131n\u0131; \u00e7\u00fcnk\u00fc \u00f6zellikle \u201c\u0130smailiyye\/ B\u00e2t\u0131niye \/ Ta\u2018limiyye \/ Seb\u2018iyye\u201d ile bug\u00fcn \u0130ran\u2019da ya\u015fayan \u0130mamiyye gibi \u015ei\u00ee f\u0131rkalar\u0131n imama ve uygun bir zamanda ortaya \u00e7\u0131kacak ve b\u00fct\u00fcn d\u00fcnyay\u0131 adalet ve do\u011frulukla dolduracak bir \u201cmehdi\u201dye inanmay\u0131 \u00eeman esas\u0131 k\u0131larak asl\u0131 esas\u0131 olmayan uydurmalar\u0131n pe\u015finden gittiklerini; Ehl-i S\u00fcnnet \u00e2limlerince de bu b\u00e2t\u0131l ve as\u0131ls\u0131z uydurmalar\u0131 reddederek y\u00f6neticiler hakk\u0131nda ahl\u00e2k\u00ee ve idar\u00ee baz\u0131 tavsiyelerde bulunmak i\u00e7in hil\u00e2fet ve imametle ilgili baz\u0131 \u015feyler kaleme al\u0131nd\u0131\u011f\u0131n\u0131 s\u00f6yler ve sonra bizim yukar\u0131da ayr\u0131nt\u0131lar\u0131 ile ele ald\u0131\u011f\u0131m\u0131z halifelik kurumu halk\u0131nda Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019<\/em>de herhangi bir h\u00fck\u00fcm bulunmad\u0131\u011f\u0131n\u0131 ve halifeli\u011fin \u0130sl\u00e2m tarihindeki seyrini uzun uzun anlat\u0131r ve netice itibar\u0131yla bu i\u015fin, do\u011frudan do\u011fruya millet i\u015fi, yani \u201ch\u00fck\u00fcmet\u201d demek oldu\u011funu ve zaman\u0131n gereklerine ba\u011fl\u0131 bulundu\u011funu ifade ederek s\u00f6zlerinin bitirir.[16]<\/a><\/p>\n

Birinci madde \u00fczerinde son konu\u015fmay\u0131 Ba\u015fbakan \u0130smet Pa\u015fa yapar[17]<\/a> ve yap\u0131lan konu\u015fmalarda din\u00ee ve siyas\u00ee a\u00e7\u0131dan iki noktaya temas edildi\u011fini; hil\u00e2feti din\u00ee a\u00e7\u0131dan de\u011ferlendirenlerin, ister lehte ister aleyhte olsunlar, ittifakla bir hususta birle\u015ftiklerini ve hil\u00e2fetin kald\u0131r\u0131lmas\u0131yla \u0130sl\u00e2miyetin h\u00fck\u00fcmlerinin korunmas\u0131nda ve tamamen yerine getirilmesinde hi\u00e7bir eksiklik bulunmayaca\u011f\u0131n\u0131 ifade ettiklerini; dolay\u0131s\u0131yla bu meselede herhangi bir teredd\u00fct ve endi\u015feye yer bulunmad\u0131\u011f\u0131n\u0131; ayr\u0131ca da d\u00fcnyan\u0131n mevcut yap\u0131lanmas\u0131 kar\u015f\u0131s\u0131nda, iki ba\u015fl\u0131l\u0131\u011f\u0131n T\u00fcrkiye i\u00e7in kesinlikle iyi olmayaca\u011f\u0131n\u0131 ifade eder.<\/p>\n

Madde \u00fczerindeki g\u00f6r\u00fc\u015fmelerin yeterlili\u011fi hakk\u0131nda verilen \u00f6nergeler \u00fczerine kanunun di\u011fer maddelerine ge\u00e7ilir ve onlar da \u00e7ok daha k\u0131sa s\u00fcrede ve nerede ise tart\u0131\u015fmas\u0131z denecek bir h\u0131zla g\u00f6r\u00fc\u015f\u00fcl\u00fcr. B\u00f6ylece kanunun tamam\u0131 kabul edilerek saat 6.45 (18.45)\u2019te oturum kapat\u0131l\u0131r.<\/p>\n

Hil\u00e2fetin kald\u0131r\u0131lmas\u0131 \u00fczerinde yap\u0131lan tart\u0131\u015fmalarda \u00fczerinde \u00e7ok durulan hususlar, hil\u00e2fet i\u00e7in pek \u00e7ok fedak\u00e2rl\u0131kta bulunuldu\u011fu halde T\u00fcrklerin hil\u00e2fet y\u00fcz\u00fcnden a\u011f\u0131r y\u00fcklerin alt\u0131na girdi\u011fi yolundaki yak\u0131nmalard\u0131r. Ayr\u0131ca Saltanat\u0131n kald\u0131r\u0131lmas\u0131ndan sonra 19 Kas\u0131m 1922\u2019de halifelik makam\u0131na getirilen Abd\u00fclmecit Efendi\u2019nin kendisine tan\u0131nan s\u0131n\u0131rlara tecav\u00fcz etmesi ve ayr\u0131ca bir k\u0131s\u0131m siyaset\u00e7ilerle onlara uyan halk\u0131n yeni halifeye tevecc\u00fch g\u00f6stermeleri gibi geli\u015fmeler, hil\u00e2fetin kald\u0131r\u0131lmas\u0131 y\u00f6n\u00fcndeki faaliyetleri h\u0131zland\u0131rm\u0131\u015ft\u0131r.<\/p>\n

\u00d6zcan\u2019a g\u00f6re hil\u00e2fetin kald\u0131r\u0131lmas\u0131nda etkisi g\u00f6r\u00fclen gerek\u00e7eleri \u015fu \u015fekilde s\u0131ra\u00adlamak m\u00fcmk\u00fcnd\u00fcr:[18]<\/a><\/p>\n

1. Cumhurba\u015fkan\u0131 Mustafa Kemal Pa\u015fa, halk\u0131n ve baz\u0131 siya\u00adset\u00e7ilerin h\u00e2l\u00e2 ba\u011fl\u0131l\u0131k g\u00f6sterdi\u011fi \u0130stan\u00adbul’da oturan\u00a0 \u00a0 \u00a0 \u00a0 halife ile hi\u00e7bir \u015fekilde bir otorite payla\u015f\u0131m\u0131na girmek istememi\u015f\u00adtir.<\/p>\n

2.Ankara h\u00fck\u00fcmetine muhalif olan\u00adlar\u0131n halifenin etraf\u0131nda toplanarak bir cephe olu\u015fturmalar\u0131 ihtimal dahilindedir.<\/p>\n

3.Yeni devletin cumhuriyet\u00e7i karakteri\u00adnin ve \u00f6ng\u00f6r\u00fclen sek\u00fcler reformlar\u0131n dini muhteval\u0131 eski bir m\u00fcessese ile bir arada y\u00fcr\u00fcmesi m\u00fcmk\u00fcn de\u011fildir.<\/p>\n

4.Hil\u00e2fetin tarih\u00ee ge\u00e7mi\u015fi Bat\u0131l\u0131 devletler nezdinde daima Panislamist ihtiraslar g\u00fcndeme getirmi\u015ftir; bu ise T\u00fcrkiye Cumhuriyeti’\u00adnin mevcudiyeti i\u00e7in her zaman bir tehdit unsuru olu\u015fturacakt\u0131r\u2026<\/p>\n

\u201cHil\u00e2fetin kald\u0131r\u0131lmas\u0131 \u0130sl\u00e2m aleminde b\u00fcy\u00fck bir \u015fa\u015fk\u0131nl\u0131\u011fa, arkas\u0131ndan da yo\u00ad\u011fun tepkilere ve \u00e7alkant\u0131lara yol a\u00e7t\u0131. \u00d6nce bu habere inan\u0131lmad\u0131; haber do\u011frula\u00adn\u0131nca da karar genellikle \u0130sl\u00e2m d\u0131\u015f\u0131 olarak de\u011ferlendirildi. Hindistan’dan, M\u0131s\u0131r’dan ve Uzakdo\u011fu’dan gelen tepkilerde Anka\u00adra H\u00fck\u00fcmeti geri ad\u0131m atmaya ve b\u00fct\u00fcn m\u00fcsl\u00fcmanlar\u0131 ilgilendiren bu konuda yaln\u0131z ba\u015f\u0131na karar vermeyip \u0130sl\u00e2m aleminin kanaatlerine de\u011fer vermeye davet edil\u00addi. B\u00fct\u00fcn bunlar sonu\u00e7suz kal\u0131nca Mus\u00adtafa Kemal Pa\u015fa’ya halife unvan\u0131n\u0131 bizzat kendisinin almas\u0131 \u00f6nerildi. Ancak bu tek\u00adlif de kabul g\u00f6rmedi. Daha sonra bu \u015fa\u015f\u00adk\u0131nl\u0131k, \u00e7e\u015fitli yerlerde bir\u00e7ok halife aday\u0131\u00adn\u0131n ortaya \u00e7\u0131kmas\u0131yla yerini bir bekleyi\u015fe b\u0131rakt\u0131; Vahdeddin ile Abd\u00fclmecid Efen\u00addi’den ba\u015fka Fas Kral\u0131 Y\u00fbsuf, Yemen \u0130ma\u00adm\u0131 Yahy\u00e2, Mekke \u015eerifi H\u00fcseyin, As\u00eer Emi\u00adri Sudanl\u0131 \u015eeyh el-Mer\u00e2\u011f\u00ee, Afgan Kral\u0131 Emanullah Han, Haydar\u00e2b\u00e2d Nizam\u0131 Os\u00adman Ali Han ve \u015eeyh Senus\u00ee gibi isimler ortaya at\u0131ld\u0131. \u00d6nceleri genel e\u011filim Abd\u00fcl\u00admecid Efendi’nin halifeli\u011finin devam et\u00admesi \u015feklindeydi. Hindistan’da ve M\u0131s\u0131r’\u00adda T\u00fcrkiye’nin karar\u0131 \u015fiddetle k\u0131nanarak \u00e7\u00f6z\u00fcm aray\u0131\u015flar\u0131na ba\u015fland\u0131. Abd\u00fclmecit Efendi de bu \u00e7abalara kat\u0131l\u0131yor, \u0130svi\u00e7re’de yapt\u0131\u011f\u0131 a\u00e7\u0131klamalarda bu hususta ka\u00adrar\u0131n \u0130slam \u00e2lemine ait oldu\u011funu s\u00f6yleye\u00adrek T\u00fcrkiye’nin uygulamas\u0131n\u0131 \u0130sl\u00e2m’a ve \u0130sl\u00e2m’\u0131n menfaatlerine ayk\u0131r\u0131 buldu\u011funu belirtiyordu. Asl\u0131nda Abd\u00fclmecit Efen\u00addi bir din\u00ee kongre d\u00fczenleyerek meseleyi \u00e7\u00f6zmeyi d\u00fc\u015f\u00fcn\u00fcyordu; bu ama\u00e7la \u0130sl\u00e2m \u00e2lemine yay\u0131mlad\u0131\u011f\u0131 bildirisini halife s\u0131fat ve unvanlar\u0131yla imzalad\u0131. T\u00fcrkiye’den ge\u00adlen sert tepkiye de, \u201cBildirim T\u00fcrkiye’ye kar\u015f\u0131 de\u011fildir, bana biat etmi\u015f olan m\u00fcs\u00adl\u00fcmanlara kar\u015f\u0131 bir g\u00f6revim vard\u0131; yoksa \u015fahsen d\u00fb\u00e7ar oldu\u011fum feci haks\u0131zl\u0131\u011f\u0131 va\u00adtana olan b\u00fcy\u00fck sevgimle unuturum” \u015feklinde cevap verdi (Kolo\u011flu. s. 353). An\u00adcak kendisi s\u00fcrg\u00fcnde bulundu\u011fu, yard\u0131m\u00adlarla ge\u00e7indi\u011fi ve karar\u0131n\u0131 destekleyecek siyasi g\u00fc\u00e7ten mahrum oldu\u011fu i\u00e7in k\u0131sa s\u00fcrede g\u00fcndemden d\u00fc\u015ft\u00fc.<\/p>\n

\u201cHil\u00e2fet konusunda ilk kongre 1926’da Kahire’de yap\u0131ld\u0131. Kral Fu\u00e2d’\u0131n kendini ha\u00adlife il\u00e2n ettirmek amac\u0131yla 1925’te planlad\u0131\u011f\u0131, fakat birka\u00e7 defa ertelemek zorun\u00adda kald\u0131\u011f\u0131 kongre \u00f6ncesinde \u0130sl\u00e2m d\u00fcnya\u00ads\u0131ndan tepkiler gelmeye ba\u015flad\u0131. Bu du\u00adrumda hil\u00e2fet meselesi ciddi olarak ele al\u0131nmadan kongre 1926 May\u0131s\u0131nda sona erdi. Bir di\u011fer \u00f6nemli kongre de 1931’de Kud\u00fcs’te ger\u00e7ekle\u015fti. Hen\u00fcz haz\u0131rl\u0131k a\u015fa\u00admas\u0131nda iken Hindistanl\u0131 \u015eevket Ali’nin Abd\u00fclmecid Efendi’yi kastedip, \u201cM\u00fcsl\u00fc\u00admanlar\u0131n halifesi \u015fu anda Nice’de s\u00fcrg\u00fcn\u00addedir, kalbimde ve ruhumda halife odur” \u015feklinde bir a\u00e7\u0131klama yaparak hil\u00e2fet me\u00adselesinin tart\u0131\u015f\u0131lmas\u0131na gerek bulunma\u00add\u0131\u011f\u0131n\u0131 s\u00f6ylemesi dikkatleri kongreye \u00e7ek\u00adti. Abd\u00fclmecid Efendi bu \u00fcmitle toplan\u00adt\u0131lara kat\u0131ld\u0131 ve h\u00e2l\u00e2 halife oldu\u011funu id\u00addia etti. T\u00fcrkiye ise geli\u015fmelere sert tep\u00adki g\u00f6sterdi. Kongre, d\u00fczenleyiciler aras\u0131nda \u00e7\u0131kan anla\u015fmazl\u0131klar \u00fczerine bir sonu\u00e7 al\u0131namadan da\u011f\u0131ld\u0131.<\/p>\n

\u201cDaha sonraki y\u0131llarda hil\u00e2fet meselesi \u0130sl\u00e2m \u00e2leminin g\u00fcndemindeki a\u011f\u0131rl\u0131kl\u0131 ye\u00adrini kaybetti ve hil\u00e2fet daha \u00e7ok idealist ayd\u0131nlar ve muhafazak\u00e2r halk kesimleri taraf\u0131ndan \u00f6nemsenmeye devam edildi. G\u00fcn\u00fcm\u00fczde de din\u00ee ya da siyas\u00ee nedenler\u00adle b\u00f6yle bir kuruma ihtiya\u00e7 duyuldu\u011funu ifade eden \u00e7evreler bulunmaktad\u0131r. Me\u00adsel\u00e2 \u00a0Hizb\u00fc’t \u2013 tahr\u00eer hareketinin ama\u00e7la\u00adr\u0131ndan biri, hil\u00e2fetin ihyas\u0131 olup Alman\u00adya’da Hil\u00e2fet ad\u0131yla bir dergi \u00e7\u0131karmak\u00adtad\u0131rlar.\u201d<\/p>\n

\"\"<\/h2>\n

Sonu\u00e7<\/strong><\/h2>\n

Hukuk ve siyaset k\u00fclt\u00fcr\u00fcm\u00fczde \u0130nk\u0131l\u00e2p Kanunlar\u0131<\/em> ad\u0131yla me\u015fhur bu \u00fc\u00e7 kanun yan yana getirildi\u011finde, hil\u00e2fetin din\u00ee de\u011fil tamamen siyas\u00ee-be\u015fer\u00ee bir kurum oldu\u011funu a\u00e7\u0131k\u00e7a tesc\u00eel etmenin \u00f6tesinde, dinin siyasete \u00e2let edilmemesini ve onun l\u00e2y\u0131k oldu\u011fu \u00f6nemle ele al\u0131narak m\u00fcspet bir anlay\u0131\u015fla okunmas\u0131n\u0131 ama\u00e7lad\u0131\u011f\u0131 kesindir.<\/p>\n

Esasen yukar\u0131da ifade edilen 1924 Anayasas\u0131\u2019nda g\u00fcndeme getirilen din, ibadet, fikir ve vicdan h\u00fcrriyeti ile dinin devlet i\u015flerine kar\u0131\u015ft\u0131r\u0131lmamas\u0131 kavramlar\u0131, ink\u0131l\u00e2b\u0131n titizlikle \u00fczerinde durdu\u011funu s\u00f6yledi\u011fi \u201cEfk\u00e2r ve \u00eetikadat\u0131 d\u00eeniyeye h\u00fcrmetk\u00e2r\u201d olman\u0131n[19]<\/a> s\u0131n\u0131rlar\u0131n\u0131 \u00e7izmemize de bir i\u015farettir.<\/p>\n

Bu i\u015faretin ilk \u015fart\u0131, dinin hi\u00e7bir suret ve \u015fekilde devlet gibi hareket edemeyece\u011finin \u015fuuruna ermek olmal\u0131d\u0131r. Biliyoruz ki T\u00fcrk tarihi,<\/em> Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in \u201cL\u00e2 ikr\u00e2he fi\u2019d-d\u00een \/ Dinde zorlama yoktur\u201d<\/em> (2. Bakara, 256) h\u00fckm\u00fcne ra\u011fmen, din\u00ee gerek\u00e7elere s\u0131\u011f\u0131narak dini devletle\u015ftirmek isteyenler y\u00fcz\u00fcnden \u00e7ok s\u0131k\u0131nt\u0131l\u0131 ve sanc\u0131l\u0131 zamanlar ge\u00e7irmi\u015ftir.<\/p>\n

Devleti y\u00f6netenler, dini ve dinden gelen de\u011ferleri istismar etmi\u015fler ve onlardan kendi \u00e7\u0131karlar\u0131 i\u00e7in faydalanma yoluna gitmi\u015fler; bu yolda dine kendi keyiflerine g\u00f6re \u015fekil vermekten ve kar\u0131\u015fmaktan hi\u00e7 \u00e7ekinmemi\u015flerdir. Bunun neticesinde de kendi g\u00f6r\u00fc\u015flerini kabul ettirebilmek i\u00e7in ak\u0131l almaz dayatmalarda ve zorlamalarda bulunmu\u015flard\u0131r.<\/p>\n

Oysa \u0130sl\u00e2m\u2019a g\u00f6re hi\u00e7bir \u015fah\u0131s ya da kurumun ne Allah ad\u0131na konu\u015fma ve davranma, ne de din\u00ee a\u00e7\u0131dan otoritelik ve kutsall\u0131\u011fa sahip olma yetkisi vard\u0131r.[20]<\/a><\/p>\n

Onun i\u00e7indir ki bu kanunlar, Atat\u00fcrk\u2019\u00fcn yukar\u0131da asl\u0131n\u0131 nakletti\u011fimiz veciz ifadeleriyle, \u00a0<\/em>kutsal ve il\u00e2h\u00ee olan vicdanlar\u0131m\u0131z\u0131, \u00e7apra\u015f\u0131k, d\u00f6nek \/ m\u00fctelevvin ve her t\u00fcrl\u00fc menfaat ve ihtiraslar\u0131n sergilendi\u011fi bir sahne olan siyasetten ve siyasetin b\u00fct\u00fcn organlar\u0131ndan bir an evvel ve kesin olarak kurtarmak i\u00e7in mutlaka gereklidir; hatt\u00e2 milletin d\u00fcnyev\u00ee ve uhrev\u00ee saadetin emretti\u011fi bir zarurettir. \u00c7\u00fcnk\u00fc ancak bu suretle, \u00a0\u0130sl\u00e2m dininin y\u00fcksekli\u011fi tecell\u00ee eder\/ g\u00f6r\u00fcn\u00fcr.<\/p>\n

B\u00fct\u00fcn bu ve say\u0131s\u0131z sebeplerden dolay\u0131 ve \u00f6zellikle toplumsal bar\u0131\u015f, \u00e7a\u011fda\u015f geli\u015fim ve de\u011fi\u015fim i\u00e7in, dinin siyas\u00ee \u00e7\u0131kar ve siyas\u00ee ikbal arac\u0131 olmaktan \u00e7\u0131kar\u0131lmas\u0131 \u015fartt\u0131r.<\/p>\n

\u00c7\u00fcnk\u00fc dini siyas\u00ee \u00e7\u0131kar arac\u0131 olarak kullanmak demek, onun \u00f6z\u00fcnde mevcut bulunan birle\u015ftiricilik \/ tevh\u00eed vasf\u0131n\u0131, bar\u0131\u015f ve esenlik kayna\u011f\u0131 olma \u00f6zelli\u011fini bir yana itip ayr\u0131l\u0131k\u00e7\u0131l\u0131\u011f\u0131n, b\u00f6l\u00fcc\u00fcl\u00fc\u011f\u00fcn ve d\u00fc\u015fmanl\u0131\u011f\u0131n kayna\u011f\u0131 haline sokmak demektir.<\/p>\n

Bu duruma sokulan din ise, insanlar\u0131n ve toplumlar\u0131n sorunlar\u0131n\u0131 \u00e7\u00f6zen ve birbirlerinin dostu k\u0131lan de\u011fil; tam aksine insanlar\u0131 ve toplumlar\u0131 birbirlerinin amans\u0131z d\u00fc\u015fmanlar\u0131 ve kurdu k\u0131lan bir kurum haline gelmi\u015f olur.<\/p>\n

Dipnotlar<\/strong><\/h2>\n

[1]<\/a> Kr\u015f. Mustafa Fayda, Hz. \u00d6mer\u2019in Divan Te\u015fkil\u00e2t\u0131, Ankara 1982; ayn\u0131 yazar, \u201c\u00d6mer\u201d, D\u0130A.34\/ 4451; Abd\u00fclaziz ed-D\u00fbr\u00ee, \u201cDivan\u201d, D\u0130A. 9\/377 vd.; Muhsin Ko\u00e7ak,\u201d\u00d6mer\u201d, D\u0130A. 34\/51-53.<\/p>\n

[2]<\/a> Kur\u2019an\u2019<\/em>daki ahk\u00e2m \u00e2yetlerinin de\u011ferlendirilmesi hk. bkz. M. Erdo\u011fan, \u0130sl\u00e2m Hukukunda Ahk\u00e2m\u0131n De\u011fi\u015fmesi, \u0130stanbul: Marmara \u00dc.\u0130.F. Vakf\u0131 Yay\u0131nlar\u0131 1994, <\/em>\u00a040 vd.<\/p>\n

[3]<\/a> Mesel\u00e2 Kur\u2019\u00e2n\u2019da zek\u00e2t vermeyenler i\u00e7in bir had (cez\u00e2) tayin edilmi\u015f de\u011fildir. Buna ra\u011fmen ilk halife Hz. Ebu Bekir, zek\u00e2t vermek istemeyen kabilelere kar\u015f\u0131, sahabenin bir k\u0131sm\u0131 muhalefet etmi\u015fse de “dine d\u00f6nmelerine” yani tekrar zek\u00e2t vermeyi kabul etmelerine kadar sava\u015ft\u0131; \u00e7\u00fcnk\u00fc zek\u00e2t, ona g\u00f6re, sadece \u015fahs\u00ee de\u011fil toplumu do\u011frudan ilgilendiren bir ibadetti.<\/p>\n

Yine mesel\u00e2 Hz. \u00d6mer, Allah\u2019\u0131n mesaj\u0131n\u0131n \u015fer\u00eeat ile d\u00een aras\u0131nda kesin bir ay\u0131r\u0131m yapt\u0131\u011f\u0131n\u0131n idrakinde idi. Ayn\u0131 \u015fekilde Hz. Peygamber\u2019in uygulamalar\u0131n\u0131n da \u2018\u015fer\u00eeat\u2019\u0131 \u2018<\/em>d\u00een\u2019den ayr\u0131 tuttu\u011funu bizatihi m\u00fc\u015fahede etti\u011fi i\u00e7indir ki,\u00a0Kur\u2019an\u2019daki bir\u00e7ok \u201c\u015fer\u2018\u00ee\u201d h\u00fckm\u00fc ya uygulamam\u0131\u015f ya da uygulamay\u0131 ya de\u011fi\u015ftirmi\u015f ya da ask\u0131ya alm\u0131\u015ft\u0131r.<\/p>\n

Mesel\u00e2 o;<\/p>\n