{"id":8278,"date":"2019-08-25T10:30:16","date_gmt":"2019-08-25T07:30:16","guid":{"rendered":"https:\/\/millidusunce.com\/misak\/?p=8278"},"modified":"2019-08-25T10:04:13","modified_gmt":"2019-08-25T07:04:13","slug":"yonetici-masum-mudur","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/yonetici-masum-mudur\/","title":{"rendered":"Y\u00f6netici masum mudur?"},"content":{"rendered":"

\"\"<\/a><\/h2>\n

T\u00fcrk devlet y\u00f6netiminde dinin yeri \u00f6zellikle ka\u011fanlar\u0131n konumu a\u00e7\u0131s\u0131ndan olduk\u00e7a ilgi \u00e7ekicidir. Konu, \u00f6zellikle laiklik kavram\u0131yla birlikte ele al\u0131nd\u0131\u011f\u0131nda ka\u011fanlar\u0131n dinle ili\u015fkileri hakk\u0131ndaki tart\u0131\u015fmalar alevlenir. Siyasal \u0130slam cephesinin Osmanl\u0131 y\u00f6neticilerini, \u00f6zellikle halifelik makam\u0131yla birle\u015ftirerek, ayn\u0131 zamanda birer din\u00ee lider olarak g\u00f6rmeye ve g\u00f6stermeye, h\u00fck\u00fcmdarlara bu yolla kutsall\u0131k atfetmeye \u00e7al\u0131\u015ft\u0131klar\u0131 a\u00e7\u0131k\u00e7a bellidir. \u00d6yle ki i\u015fi \u00c7anakkale ve \u0130stikl\u00e2l sava\u015flar\u0131n\u0131 velilerin, erenlerin kazand\u0131\u011f\u0131n\u0131 s\u00f6ylemeye kadar g\u00f6t\u00fcr\u00fcrler. C\u00fcbbeli n\u00e2m \u015fah\u0131s 26 Kas\u0131m 2016 tarihinde \u201c\u0130zmir\u2019i i\u015fg\u00e2lden Salat-\u0131 tefriciyelerle kurtard\u0131lar. Millet de zannediyor ki bilmem kim kurtard\u0131.<\/em>\u201d[1]<\/sup><\/a> diyebilecek kadar gaflete d\u00fc\u015fer.<\/p>\n

T\u00fcrk h\u00fck\u00fcmdarlar\u0131n\u0131n dinle ve dini temsil ile ili\u015fkili konumlar\u0131na onlar i\u00e7in kullan\u0131lan s\u0131fatlar incelenerek a\u00e7\u0131kl\u0131k getirilebilir. Bu s\u0131fatlar ve ifadeler, T\u00fcrk ka\u011fanlar\u0131n\u0131n kendilerini nas\u0131l g\u00f6rd\u00fc\u011f\u00fcn\u00fc ve ba\u015fkalar\u0131n\u0131n onlar\u0131 nas\u0131l alg\u0131lad\u0131klar\u0131n\u0131 da ortaya \u00e7\u0131karacakt\u0131r.<\/p>\n

Eski T\u00fcrk ka\u011fanlar\u0131n\u0131n unvanlar\u0131nda kullan\u0131lan s\u0131fatlar<\/strong><\/h2>\n

Hun ka\u011fanlar\u0131 i\u00e7in \u015ean-Yu <\/em>veya Tan-Hu<\/em> unvan\u0131 kullan\u0131l\u0131yordu. Bu unvan \u201cg\u00f6kten kudret alan<\/em>\u201d anlam\u0131ndayd\u0131\u00a0(Arslan, 1984, s. 118). Yine Beng\u00fc Ta\u015flar<\/em>\u2019da \u201cTanr\u0131 gibi g\u00f6kte yarat\u0131lm\u0131\u015f T\u00fcrk Bilge Ka\u011fan\u201d (Ergin, 1988, s. 17); Tenride bolmu\u015f il itmi\u015f Bilge Ka\u011fan<\/em> (Ergin, 1988, s. 38), Tuna Bulgarlar\u0131na ait \u00c7atalar <\/em>yaz\u0131t\u0131nda \u201cTanr\u0131ya benzer Tanr\u0131 taraf\u0131ndan tahta \u00e7\u0131kar\u0131lm\u0131\u015f Melemir Han\u201d<\/em> ifadeleri ge\u00e7er.\u00a0(\u00d6gel, 1984). Bu ifadelere bak\u0131ld\u0131\u011f\u0131nda her \u015feyin h\u00e2kimi olan bir g\u00fc\u00e7 olarak Tanr\u0131 inanc\u0131n\u0131n bulundu\u011fu ancak Tanr\u0131 gibi<\/em>, Tanr\u0131ya benzer<\/em> ifadeleriyle de ka\u011fan\u0131n \u201ctanr\u0131yla e\u015f\u201d tutulmad\u0131\u011f\u0131n\u0131 g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Kutadgu Bilig\u2019te ise ajun\u00e7\u0131<\/em> ifadesi s\u0131kl\u0131kla kullan\u0131lm\u0131\u015ft\u0131r. Burada ifade edilmek istenen \u201cd\u00fcnya y\u00f6neticisi\u201ddir.<\/p>\n

Eski T\u00fcrk inan\u00e7 sisteminde t\u00fcm evrenin h\u00e2kimi olan Tanr\u0131d\u0131r ve T\u00fcrkler, Tanr\u0131\u2019n\u0131n korumas\u0131 ve emrindedir. T\u00fcrk anlat\u0131lar\u0131nda Tanr\u0131 kar\u015f\u0131s\u0131ndaki tevazu ifadeleri dikkate al\u0131nd\u0131\u011f\u0131nda bu durum ka\u011fan i\u00e7in de ge\u00e7erlidir. Ka\u011fan da Tanr\u0131\u2019n\u0131n korumas\u0131nda ve emrindedir. Yani her biri Tanr\u0131\u2019n\u0131n memurlar\u0131d\u0131r. T\u00fcrk ka\u011fanlar\u0131 bu nedenle Tanr\u0131 olarak kabul edilmezler.<\/p>\n

Tanr\u0131 kral anlay\u0131\u015f\u0131<\/strong><\/h2>\n

Bir\u00e7ok eski uygarl\u0131kta h\u00fck\u00fcmdar; tanr\u0131n\u0131n g\u00f6lgesi, e\u015fi ve hatta ta kendisi olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcrd\u00fc. Bu da bir\u00e7ok uygarl\u0131kta tanr\u0131 kral<\/em> anlay\u0131\u015f\u0131n\u0131 geli\u015ftirmi\u015fti. \u201cM\u0131s\u0131rda ka, Akhamenidlerde fravashi, Makedon Krall\u0131\u011f\u0131\u2019nda agathos daimon ya da daimon, Roma\u2019da genius olarak kar\u015f\u0131m\u0131za \u00e7\u0131kan \u2018kutsal ruh\u2019<\/em> inanc\u0131d\u0131r\u201d. <\/em>M\u00d6 3. bin y\u0131ldan itibaren devlet hiyerar\u015fisinin tam olarak olu\u015fumunu tamamlad\u0131\u011f\u0131 ve g\u00fc\u00e7l\u00fc y\u00f6netim\/y\u00f6neticilerin ortaya \u00e7\u0131kt\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Bu d\u00f6nemden itibaren \u00f6zellikle Mezopotamya merkezli kurulmu\u015f b\u00fcy\u00fck devletlerde hiyerar\u015fik olarak ve toplum nezdinde krall\u0131\u011f\u0131n kendisi her zaman kutsald\u0131r. H\u00fck\u00fcmdar ve h\u00fck\u00fcmdar soyu kutsal g\u00f6r\u00fcl\u00fcr. M\u0131s\u0131r\u2019da ya\u015fayan kral, Tanr\u0131 olarak g\u00f6r\u00fcl\u00fcr. Ayn\u0131 d\u00f6nemde Mezopotamya\u2019da ise ilk Tanr\u0131-krallar ortaya \u00e7\u0131km\u0131\u015ft\u0131r ancak bunlar M\u0131s\u0131r gelene\u011finden farkl\u0131d\u0131r. Mezopotamya ve Anadolu\u2019 da Tanr\u0131-kral<\/em> anlay\u0131\u015f\u0131 de\u011fil \u2018kutsal krall\u0131k, kutsal hanedan<\/em>\u2019 anlay\u0131\u015f\u0131 h\u00e2kim olmu\u015ftur ve krallar\u0131n kutsall\u0131klar\u0131 sadece onun rahip ki\u015fili\u011fi ile birebir ili\u015fkilidir. Ara\u015ft\u0131rmac\u0131lar, do\u011fru ve iyi bir y\u00f6netim ger\u00e7ekle\u015ftirebilmeleri ve halk\u0131 koruyabilmeleri i\u00e7in h\u00fck\u00fcmdarlar\u0131n iyi bir ruha sahip olmas\u0131 gerekti\u011fi d\u00fc\u015f\u00fcncesinin Tanr\u0131-kral anlay\u0131\u015f\u0131n\u0131 do\u011furdu\u011funu d\u00fc\u015f\u00fcn\u00fcrler. Bir ba\u015fka a\u00e7\u0131klama da kahraman k\u00fclt\u00fc ve atalar k\u00fclt\u00fcn\u00fcn Tanr\u0131 kral anlay\u0131\u015f\u0131n\u0131n do\u011fmas\u0131na neden oldu\u011fu y\u00f6n\u00fcndedir. Bu k\u00fclt, daha sonralar\u0131 halk\u0131n krala tap\u0131nmas\u0131na kadar varm\u0131\u015ft\u0131r\u00a0(Yurtsever, 2015, s. 1-16).<\/em><\/p>\n

\u201c\u0130ranl\u0131lar\u0131n \u0130slam \u00f6ncesi devlet ve imparatorluk tarihlerine ve bu devirlerde ya\u015fayan milletlerinin k\u00fclt\u00fcrel tarihine bak\u0131ld\u0131\u011f\u0131nda, kral, imparator ya da \u015fah, ad\u0131na ne derse denilsin en tepedeki otorite sahiplerinin, ilahi g\u00fc\u00e7lerle do\u011frudan ili\u015fkilendirildi\u011fi, bunlar\u0131n bazen Tanr\u0131, bazen onun yery\u00fcz\u00fcndeki temsilcisi bazen de Tanr\u0131\u2019n\u0131n g\u00fc\u00e7leriyle donat\u0131lm\u0131\u015f yar\u0131 Tanr\u0131lar olduklar\u0131na inan\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fclmektedir.\u201d\u00a0(Topalo\u011flu, 2016, s. 79).<\/em><\/p>\n

Benzer \u00f6zellikleri daha sonra tek tanr\u0131l\u0131 dinlerin ortaya \u00e7\u0131kmaya ba\u015flad\u0131\u011f\u0131 \u00e7a\u011flarda da g\u00f6r\u00fcyoruz. Y\u00f6neticiler art\u0131k kendileri do\u011frudan do\u011fruya Tanr\u0131 say\u0131lmasalar da Tanr\u0131\u2019n\u0131n g\u00f6lgesi olarak hareket eden onun ad\u0131na karar alan ve asla yan\u0131lmay\u0131p yapt\u0131klar\u0131ndan sorumlu tutulmayan y\u00f6neticiler haline gelirler. Katolik kilisesinin ba\u015f\u0131ndaki papadan \u0130mamiyye \u015eia\u2019s\u0131na kadar her y\u00f6netici masumdur \u00e7\u00fcnk\u00fc Tanr\u0131\u2019dan ald\u0131\u011f\u0131 yetkiyi kullan\u0131r (\u00d6zalp, 2017, s. 373-392).<\/p>\n

Protestanl\u0131\u011f\u0131n \u00f6nc\u00fcs\u00fc say\u0131lan Luther\u2019e g\u00f6re insan\u0131n kaderi belirlenmi\u015ftir, bireyin \u00f6zg\u00fcrl\u00fc\u011f\u00fcnden bahsedilmez. \u0130nsan iradesi ya Tanr\u0131\u2019n\u0131n ya da \u015eeytan\u2019\u0131n etkisi alt\u0131ndad\u0131r. \u00dcst\u00fcn irade bu ikisinden ibarettir ve zaten \u00f6zg\u00fcr olmayan insan bu ikisinden birine ko\u015fulsuz itaat etmelidir\u00a0(Sava\u015f, 2018). Ona g\u00f6re \u201cOtoriteyi ellerinde tutanlar k\u00f6t\u00fc veya imans\u0131z olsalar bile otorite ve otoritenin sahip oldu\u011fu g\u00fc\u00e7 her \u015feye ra\u011fmen iyidir ve tanr\u0131sald\u0131r.<\/em>\u201d\u00a0(Fromm, 1972, s. 84). Bu sakat din ve y\u00f6netim anlay\u0131\u015f\u0131, ilkel toplumlardan gelen ancak yava\u015f yava\u015f tek tanr\u0131l\u0131 dinlerdeki ruhban s\u0131n\u0131f\u0131n\u0131n ve onun uzant\u0131s\u0131 olan despot y\u00f6neticilerin elindeki bir koz olmu\u015ftur. Y\u00f6netici bu \u015fekilde, yapt\u0131klar\u0131ndan sorumlu tutulmaz, yarg\u0131lanmaz ve taht\u0131ndan olmaz.<\/p>\n

T\u00fcrk ka\u011fanlar\u0131 masum de\u011fildir<\/strong><\/h2>\n

T\u00fcrk d\u00fc\u015f\u00fcncesinde ve g\u00fcnl\u00fck ya\u015fam\u0131nda \u201ckut<\/em>\u201d \u00f6nemli bir kavramd\u0131r. T\u00fcrk halk inan\u0131\u015f\u0131ndan kaynaklanan bu kavram, zaman i\u00e7inde geli\u015ferek devlet d\u00fc\u015f\u00fcncesi ve felsefesinin temelini olu\u015fturmu\u015ftur. B\u00f6ylece T\u00fcrk topluluklar\u0131n\u0131n d\u00fczenini sa\u011flayan en \u00f6nemli \u00f6\u011fe haline gelmi\u015ftir. \u0130nsano\u011fluna \u201ckut\u201d, her \u015feyin en \u00fcst\u00fcnde bulunan Tanr\u0131 taraf\u0131ndan verilir (\u00d6gel, 2016, s. 185).<\/p>\n

Ka\u011fanlar, Tanr\u0131 kut verdi\u011fi i\u00e7in, kut bulduklar\u0131 i\u00e7in ka\u011fanl\u0131k taht\u0131na Tanr\u0131 taraf\u0131ndan oturtulurlar. Bu bak\u0131mdan \u201ckut\u201d do\u011fu\u015ftan gelen bir \u015fey de\u011fil, \u00e7e\u015fitli iyi nitelikleri bulundu\u011fu i\u00e7in Tanr\u0131 taraf\u0131ndan verilen bir \u00e7e\u015fit \u015fans<\/em>, talih<\/em> ya da f\u0131rsat<\/em> gibi de\u011ferlendirilebilir (\u00d6gel, 2016, s. 185 vd). Bu nedenle olsa gerek, ka\u011fan ve soyu kutsal g\u00f6r\u00fclse de Tanr\u0131 yerine konmaz. T\u00fcrk devletleri bu anlamda bir din devleti de de\u011fildir.<\/p>\n

H\u00fck\u00fcmdarlar\u0131n Tanr\u0131 olarak g\u00f6r\u00fcld\u00fc\u011f\u00fc toplumlarda, h\u00fck\u00fcmdarlar \u201cmasumiyet\u201d ya da \u201cyan\u0131lmazl\u0131k\u201d \u00f6zelli\u011fine sahiptirler. Kutsal olduklar\u0131 ve tanr\u0131n\u0131n soyundan geldikleri inanc\u0131yla, tanr\u0131 yerine konan h\u00fck\u00fcmdarlar t\u0131pk\u0131 Tanr\u0131 gibi hi\u00e7bir zaman yan\u0131lmazlar. Bu nedenle de eylemlerinden sorumlu tutulmazlar ve her zaman masumdurlar. Din karakterli y\u00f6netimlerde ilahi yan\u0131lmazl\u0131k, politik anlamdaki tart\u0131\u015f\u0131lamayan kararla e\u015fde\u011ferdir. Tanr\u0131 d\u00fczeninin yan\u0131lmazl\u0131\u011f\u0131 ve kusursuzlu\u011fu ilkesi, devlet d\u00fczenindeki yan\u0131lmazl\u0131k ya da masumiyet ilkesiyle e\u015f de\u011ferdir (Ay, 2005, s. 117). T\u00fcrk ka\u011fanlar\u0131 hi\u00e7bir zaman \u201cyan\u0131lmaz<\/em>\u201d veya \u201cmasum<\/em>\u201d s\u0131fat\u0131na sahip olmam\u0131\u015ft\u0131r (K\u00f6so\u011flu, 1996, s. 75). \u201cKut\u201d do\u011fu\u015ftan gelmez; erdem, fazilet bilgi ve hizmet etme \u00f6zellikleri nedeniyle Tanr\u0131 taraf\u0131ndan verilir\u00a0(\u00d6gel, 2016, s. 193), ka\u011fandan yine Tanr\u0131 taraf\u0131ndan geri al\u0131nabilir (\u00d6zdemir, 1995, s. 49).<\/p>\n

T\u00fcrk hakanlar\u0131 hizmet edebildikleri \u00f6l\u00e7\u00fcde kutlu say\u0131l\u0131rlar. Tanr\u0131\u2019y\u0131 b\u00fct\u00fcn evrenin h\u00e2kimi ve koruyucusu olarak bildiklerinden b\u00fct\u00fcn d\u00fcnya \u00fczerindeki insanlar\u0131n hakan\u0131 olarak belli baz\u0131 g\u00f6revleri yerine getirmeleri beklenir. Bahaeddin \u00d6gel \u201cT\u00fcrk Devlet Anlay\u0131\u015f\u0131\u201d adl\u0131 \u00e7al\u0131\u015fmas\u0131nda bu g\u00f6revleri \u015f\u00f6yle s\u0131ralar:<\/p>\n

    \n
  1. E\u011fitmek, \u00f6zen g\u00f6stermek, ihtimam etmek;<\/li>\n
  2. Devleti, milleti ve t\u00f6reyi d\u00fczenlemek;<\/li>\n
  3. Millet ve devleti bir arada tutmak;<\/li>\n
  4. Halk\u0131 ve n\u00fcfusu \u00e7o\u011faltmak;<\/li>\n
  5. A\u00e7\u0131 doyurmak, \u00e7\u0131pla\u011f\u0131 giydirmek;<\/li>\n
  6. Hizmet hakk\u0131n\u0131 [hak etti\u011fi maa\u015f\u0131\/\u00fccreti] vermek;<\/li>\n
  7. Milleti ekonomik olarak g\u00fc\u00e7lendirmek, zenginle\u015ftirmek;<\/li>\n
  8. Devlette asayi\u015f, mal ve can g\u00fcvenli\u011fi, milli birli\u011fi, anla\u015fma ve kayna\u015fmay\u0131, refah\u0131 ve sosyal adaleti sa\u011flamak;<\/li>\n
  9. \u0130sk\u00e2n ve bar\u0131nma ihtiyac\u0131n\u0131 kar\u015f\u0131lamak;<\/li>\n
  10. Milletine i\u015f, g\u00fc\u00e7 sa\u011flama yani istihdam;<\/li>\n
  11. Devlet ve milleti y\u00f6netmek. (\u00d6gel, 2016, s. 143-171)<\/li>\n<\/ol>\n

    Bu g\u00f6revleri yerine eksiksiz getirebilen ki\u015fi ka\u011fan olur ve olmaya devam eder. Ba\u015faramazsa \u201ckut\u201du yani karizmas\u0131n\u0131 kaybetmi\u015f say\u0131l\u0131r ve tahttan indirilir.<\/p>\n

    \u201cKutadgu Bilig\u2019in ana fikri toplumsal ya\u015famda en \u00f6nemli iki kurum olan din ve devletin, birbirini kontrol alt\u0131na almamas\u0131 gerekti\u011fidir. Asl\u0131nda eserin b\u00fcy\u00fck bir k\u0131sm\u0131 bu konuya ayr\u0131lm\u0131\u015ft\u0131r; 6645 beyitten olu\u015fan Kutadgu Bilig\u2019in 3132. beytinden ba\u015flayarak son beytine kadar din ve devlet ili\u015fkisi hemen hemen tek konu olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r.<\/em>\u201d\u00a0(Do\u011fan, 2016, s. 120). Do\u011fan\u2019\u0131n \u00e7\u0131kar\u0131mlar\u0131na g\u00f6re, Kutadgu Bilig\u2019de din adam\u0131 eti\u011fi ile devlet adam\u0131 eti\u011fi birbirlerinden kesin \u00e7izgilerle ayr\u0131lm\u0131\u015ft\u0131r. Biri \u00f6te d\u00fcnya inanc\u0131n\u0131n di\u011feri ise bu d\u00fcnyan\u0131n ger\u00e7ekli\u011fi i\u00e7inde kendi davran\u0131\u015f kal\u0131plar\u0131 ve sorumluluklar\u0131na sahiptir. Bu anlamda birbirlerine yard\u0131mc\u0131 olsalar da birbirlerinin sorumluluk alanlar\u0131na girmezler. Girerlerse d\u00fczen bozulur. (Do\u011fan, 2016, s. 125).<\/p>\n

    Burada, yukar\u0131da Luther\u2019den al\u0131nt\u0131lad\u0131\u011f\u0131m\u0131z y\u00f6neten-y\u00f6netici ikileminin T\u00fcrk t\u00f6resinde tam tersine d\u00f6nd\u00fc\u011f\u00fc g\u00f6r\u00fcl\u00fcr. \u201cKutadgu Bilig\u2019de devlet adam\u0131 eti\u011fi ve din adam\u0131 eti\u011fine paralel olarak, \u201ckul-h\u00fcr\u201d ayr\u0131m\u0131 vard\u0131r. Yusuf\u2019a g\u00f6re baz\u0131 h\u00fcr insanlar devlet y\u00f6netimine girerek kendi iradeleriyle kul olmu\u015flard\u0131r (Hacib, 1988: 220). Odgurm\u0131\u015f, bu devlet adam\u0131 eti\u011fini reddeder ve h\u00fck\u00fcmdar\u0131n kendisinden \u00fcst\u00fcn olmad\u0131\u011f\u0131n\u0131 s\u00f6yleyerek hareketlerinde h\u00fcr oldu\u011funu ve devlet y\u00f6netimi i\u00e7in zorlanamayaca\u011f\u0131n\u0131 savunur. \u00c7\u00fcnk\u00fc ermi\u015fe g\u00f6re, insan ancak Allah\u2019\u0131n kuludur.<\/em>\u201d (Do\u011fan, 2016, s. 125-126).<\/p>\n

    Luther\u2019i hat\u0131rlayacak olursak tam tersini savunmu\u015ftur. \u0130nsan \u00f6zg\u00fcr de\u011fildir; Tanr\u0131\u2019n\u0131n ya da \u015eeytan\u2019\u0131n otoritesine tabiidir ve y\u00f6netici ne kadar despot olursa olsun Tanr\u0131\u2019n\u0131n h\u00fckmetme \u00f6zelli\u011fini kulland\u0131\u011f\u0131 i\u00e7in s\u0131radan insan, y\u00f6neticiye biat etmelidir. H\u00fcr bir insan oldu\u011funu iddia eden Odgurm\u0131\u015f, h\u00fck\u00fcmdardan farkl\u0131 olmad\u0131\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a belirtir.<\/p>\n

    T\u00fcrk devlet anlay\u0131\u015f\u0131 bu bak\u0131mdan Tanr\u0131 kral anlay\u0131\u015f\u0131na ve masum y\u00f6neticilere sahip de\u011fildir. \u0130bn- Fadlan \u0130dareleri \u015fura iledir. Yaln\u0131z, bazen bir konuda ittifak edip o i\u015fi yapmaya karar verirler.<\/em> \u0130\u00e7lerinden en de\u011fersiz biri gelir bu ittifak\u0131 bozabilir.\u201d\u00a0(Fadlan, 2010, s. 21).<\/em> \u015feklindeki ifadesinde, T\u00fcrklerde h\u00fcr d\u00fc\u015f\u00fcncenin, en de\u011fersiz ki\u015finin bile y\u00f6neticinin d\u00fc\u015f\u00fcncesine kar\u015f\u0131 gelebilece\u011fini ve al\u0131nan karar\u0131 de\u011fi\u015ftirebilece\u011fini g\u00f6sterir. Hariciler olarak ay\u0131rd\u0131klar\u0131 gruplarla imamet tart\u0131\u015fmalar\u0131 i\u00e7inde masumiyet \u00f6zellikleri peki\u015fen Abbas\u00ee halifesi i\u00e7in g\u00f6rev yapan \u0130bn-i Fadlan a\u00e7\u0131s\u0131ndan olduk\u00e7a \u015fa\u015f\u0131rt\u0131c\u0131 bir durumdu \u00e7\u00fcnk\u00fc T\u00fcrklerde s\u0131radan bir insan y\u00f6neticilere itiraz edip topluca al\u0131nan bir karar\u0131 de\u011fi\u015ftirebiliyordu.<\/p>\n

    \u0130m\u00e2met, dini koruyan ve d\u00fcnyev\u00ee y\u00f6netimde n\u00fcb\u00fcvvetin yerini alan bir m\u00fcessesedir. Peygamberler vahiy yoluyla Tanr\u0131\u2019n\u0131n emirlerini ilettikleri i\u00e7in nas\u0131l masumsa imamet makam\u0131nda olan y\u00f6netici de masum say\u0131l\u0131r (\u00d6z & \u0130lhan, 2019).<\/p>\n

    Y\u00f6netici masum mudur?<\/strong><\/h2>\n

    M\u0131s\u0131r\u2019da, Akhamenidlerde, Makedon Krall\u0131\u011f\u0131\u2019nda, Roma\u2019da kar\u015f\u0131m\u0131za \u00e7\u0131kan \u2018kutsal ruh\u2019 inanc\u0131 temelinde olu\u015fan, M\u00d6 3. bin y\u0131lda \u015fekillenmeye ba\u015flayan y\u00f6neticinin Tanr\u0131 yerine konmas\u0131 anlay\u0131\u015f\u0131 T\u00fcrklerde geli\u015fmemi\u015ftir. Hatta kam s\u0131n\u0131f\u0131yla ka\u011fan aras\u0131nda bir yetki sava\u015f\u0131 olmas\u0131na ra\u011fmen (\u00c7obano\u011flu, 2003, s. 19-49) bunun kurumsalla\u015fmad\u0131\u011f\u0131 Beng\u00fc Ta\u015flar\u2019dan, Kutadgu Bilig\u2019den anla\u015f\u0131lmaktad\u0131r. \u201cKarizmatik h\u00e2kimiyete ba\u011fl\u0131 olanlar genellikle din\u00ee topluluklar oldu\u011fu halde, T\u00fcrk siyas\u00ee birlikleri din\u00ee bir nitelik ta\u015f\u0131m\u0131yor. Peygamberler ya da vel\u00eeler taraf\u0131ndan y\u00f6netilen T\u00fcrk devleti yoktur.<\/em>\u201d (Kafeso\u011flu, 1977, s. 220-21).<\/p>\n

    Burada din ve devlet eti\u011fi aras\u0131nda \u00e7izilen kesin bir s\u0131n\u0131r\u0131n bulundu\u011fu anla\u015f\u0131lmaktad\u0131r. Ger\u00e7ekten de Kutadgu Bilig boyunca \u201c\u015feriat ve hil\u00e2fet gibi \u0130sl\u00e2m\u0131n temel prensiplerinden ve \u0130sl\u00e2m\u0131n hukuk\u00ee, din\u00ee kurumlar\u0131ndan s\u00f6z edilmemi\u015ftir. Yine f\u00e2kihlerin, m\u00fcderrislerin, kad\u0131lar\u0131n da s\u00f6z\u00fc ge\u00e7memektedir.<\/em>\u201d\u00a0(Arslan, 1984, s. 141).<\/p>\n

    Sava\u015flar\u0131, dua ile kazanan y\u00fcce ruhlar, veliler ve erenlerden de\u011fil; eli k\u0131l\u0131\u00e7 tutan alp \/alperen<\/em> beylerdir. Kanl\u0131 canl\u0131 ancak y\u00fcksek yarad\u0131l\u0131\u015fl\u0131 insanlard\u0131r bunlar. Yarad\u0131l\u0131\u015flar\u0131ndaki y\u00fccelik, devleti derleyip toparlamalar\u0131yla, a\u00e7\u0131 doyurup \u00e7\u0131pla\u011f\u0131 giydirmeleriyle belli olur. Yukar\u0131da sayd\u0131\u011f\u0131m\u0131z on bir g\u00f6rev yerine geldi\u011fi s\u00fcrece sevilip say\u0131l\u0131rlar ancak Tanr\u0131 yerine konmazlar. T\u00fcrk ka\u011fan\u0131, g\u00f6revini yerine getirmek i\u00e7in \u201cgece uyumaz, g\u00fcnd\u00fcz oturmaz<\/em>\u201d \u00e7\u00fcnk\u00fc bu d\u00fcnya ger\u00e7ekli\u011fini \u00f6te d\u00fcnya inanc\u0131na feda etmez. S\u0131radan bir insan olarak bu d\u00fcnyadaki g\u00f6revlerini yerine getirdi\u011fi zaman di\u011fer d\u00fcnyada mutlu olaca\u011f\u0131na inanm\u0131\u015ft\u0131r. \u201cZaman\u0131 Tanr\u0131 ya\u015farm\u0131\u015f, insano\u011flu hep \u00f6l\u00fcml\u00fc yarat\u0131lm\u0131\u015f.<\/em>\u201d diyecek kadar da m\u00fctevaz\u0131d\u0131r. Sorumsuz ve yan\u0131lmaz g\u00f6rmez kendini.<\/p>\n

    Beng\u00fc Ta\u015flar\u2019da hem beylere hem de halka s\u0131k\u00e7a seslenilir ve hatal\u0131 davran\u0131\u015flar\u0131n sonucunda devletin ve ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n kaybedilece\u011fi konusunda T\u00fcrk milleti uyar\u0131l\u0131r. K\u00fcl Tigin ta\u015f\u0131nda devletin nas\u0131l kurulup ya\u015fat\u0131laca\u011f\u0131 konusunda bilgi vermek i\u00e7in bu ta\u015f\u0131n dikildi\u011fi anlat\u0131l\u0131r. G\u00fcney 11\u2019de seslenilen T\u00fcrk beylerinden ve halk\u0131ndan bunlar\u0131 okuyup \u00f6\u011frenmeleri istenir. \u201cEy sad\u0131k T\u00fcrk halk\u0131 ve beyleri, bu devirde bana itaat eden beyler, sizler mi yan\u0131lacaks\u0131n\u0131z.<\/em>\u201d\u00a0(Tekin, 1998, s. 37) denmi\u015ftir. Soru asl\u0131nda beylerin ve halk\u0131n \u201cyan\u0131lmalar\u0131 ihtimalini\u201d hat\u0131rlat\u0131r. K\u00fcl Tigin ta\u015f\u0131n\u0131n do\u011fu y\u00fcz\u00fcnde daha \u00f6nceki devletlerin ak\u0131ls\u0131z, yarad\u0131l\u0131\u015flar\u0131 ve yetenekleri a\u00e7\u0131s\u0131ndan yetersiz ka\u011fanlar ve beyler y\u00fcz\u00fcnden \u00e7\u00f6kt\u00fc\u011f\u00fc anlat\u0131l\u0131r (Tekin, 1998, s. 41). Anla\u015f\u0131lan odur ki daha \u00f6nce y\u00f6netimde bulunanlar \u201cyan\u0131lm\u0131\u015flar.\u201d Bu durum T\u00fcrk y\u00f6netim anlay\u0131\u015f\u0131nda \u201cyan\u0131lmaz, sorumsuz\u201d g\u00f6r\u00fclen bir ka\u011fan anlay\u0131\u015f\u0131 olmad\u0131\u011f\u0131n\u0131 g\u00f6steriyor.<\/p>\n

    Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nda kurulu\u015fundan Yavuz Sultan Selim\u2019in Mekke\u2019yi fethine kadarki d\u00f6nemlerde padi\u015fahlar unvanlar\u0131nda \u201ch\u00fck\u00fcmdar, b\u00fcy\u00fck h\u00fck\u00fcmdar, imparator\u201d gibi anlamlara gelebilecek daha \u00e7ok d\u00fcnyevi s\u0131fatlar\u0131 kullan\u0131rlar. Mekke\u2019nin fethinden sonra Yavuz Sultan Selim \u201ch\u00e2dim\u00fc\u2019l-Haremeyni\u2019\u015f-\u015fer\u00eefeyn\u201d unvan\u0131n\u0131, Kanuni Sultan S\u00fcleyman da \u201chal\u00eefe-i r\u00fby-i zem\u00een ve hal\u00eefet\u00fc\u2019l-m\u00fcslim\u00een\u201d unvanlar\u0131n\u0131 kullanmaya ba\u015flar. \u015eeyh\u00fclislamlar\u0131n Yavuz Sultan Selim d\u00f6neminde divana kat\u0131l\u0131p devlet i\u015flerine kat\u0131lmaya ba\u015flamas\u0131 (\u0130nalc\u0131k, 2007) T\u00fcrk devlet y\u00f6netiminde din ve devlet eti\u011fi aras\u0131na \u00e7izilen \u00e7izginin silinmeye ba\u015flad\u0131\u011f\u0131n\u0131 g\u00f6sterir.<\/p>\n

    T\u00fcrk \u0130slam anlay\u0131\u015f\u0131n\u0131n yava\u015f yava\u015f Selefi, Vahabi, E\u015fari anlay\u0131\u015fa kaymas\u0131yla y\u00f6netici ve y\u00f6netilenin anlay\u0131\u015flar\u0131nda da kayma g\u00f6r\u00fcl\u00fcr. Bug\u00fcn \u201cbiat\u00e7\u0131l\u0131k\u201d olarak ele\u015ftirdi\u011fimiz herhangi bir y\u00f6neticiyi hatas\u0131z, kusursuz ve sorumsuz kabul etme mant\u0131\u011f\u0131 asl\u0131nda k\u00f6klerini Tanr\u0131-kral<\/em> anlay\u0131\u015f\u0131ndan al\u0131r. Baz\u0131 y\u00f6neticilerin, y\u00f6netimde bulunduklar\u0131 s\u00fcrece yapt\u0131klar\u0131ndan sorumsuz kalmay\u0131 kanun maddeleri ile sa\u011flamalar\u0131 acaba kendilerini Tanr\u0131 yerine koymalar\u0131ndan m\u0131d\u0131r? Y\u00f6netilen a\u00e7\u0131s\u0131ndan bak\u0131lacak olursa; y\u00f6neticiyi sorgulanamaz, her dedi\u011fi do\u011fru, asla yanl\u0131\u015f yapmayan bir Tanr\u0131 yerine koymak nas\u0131l bir sakat d\u00fc\u015f\u00fcncenin \u00fcr\u00fcn\u00fcd\u00fcr?<\/p>\n

    Bug\u00fcn her alanda ya\u015fanan t\u0131kanman\u0131n sebebi T\u00fcrk t\u00f6resinin tamamen yabanc\u0131s\u0131 oldu\u011fu bu \u201cTanr\u0131-kral\u201d anlay\u0131\u015f\u0131n\u0131n yayg\u0131nla\u015fmas\u0131yla ilgilidir. Kimse m\u00fckemmel, kusursuz, sorgulanamaz bir ki\u015filik ya da yarad\u0131l\u0131\u015fa sahip de\u011fildir, s\u0131radan bir insan olarak yetenekleri ve bilgisi \u00f6l\u00e7\u00fcs\u00fcnde kararlar alabilir ve ald\u0131\u011f\u0131 kararlar\u0131n sorumlulu\u011funu y\u00fcklenmelidir. T\u00fcrk tipi y\u00f6netim sistemi, y\u00f6neticinin \u201cmasumiyet\u201dini reddeder.<\/p>\n

    Hi\u00e7bir y\u00f6netici masum de\u011fildir\u2026<\/p>\n

    Kaynak\u00e7a<\/strong><\/h2>\n

    Arslan, M. (1984). Eski T\u00fcrk Devlet Anlay\u0131\u015f\u0131 ve Kutadgu-Bilig. Sosyoloji Konferanslar\u0131<\/em>(20), 117-160.<\/p>\n

    Ay, M. (2005). Tanr\u0131 Tasavvurlar\u0131n\u0131n Politik Tasar\u0131mlara Yans\u0131mas\u0131. Ankara \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi Dergisi, 46<\/em>(2), 107-130.<\/p>\n

    \u00c7obano\u011flu, \u00d6. (2003). Ka\u011fanl\u0131k ve Kaml\u0131k Kurumlar\u0131 Aras\u0131ndaki \u00c7eki\u015fmenin T\u00fcrk Mitolojisine Yans\u0131mas\u0131 Problemati\u011finde Y\u00f6ntem Sorunlar\u0131. Bilig, 27 <\/em>, 19-49.<\/p>\n

    Do\u011fan, N. (2016). Kutadgu Bilig\u2019de Din ve Devlet \u0130li\u015fkisi: \u0130ki D\u00fcnyada Da Mutlu Olmak. Manas Sosyal Ara\u015ft\u0131rmalar Dergisi, 5<\/em>(1), 113-131.<\/p>\n

    Ergin, M. (1988). Orhun Abideleri,<\/em> (12. Bask\u0131 b.). \u0130stanbul: Bo\u011fazi\u00e7i Yay\u0131nlar\u0131,.<\/p>\n

    Fadlan, \u0130.-i. (2010). \u0130bni-Fadlan Seyahatnamesi.<\/em> \u0130stanbul: Yeditepe.<\/p>\n

    Fromm, E. (1972). H\u00fcrriyetten Ka\u00e7\u0131\u015f.<\/em> Ankara: Tur Yay\u0131nlar\u0131.<\/p>\n

    \u0130nalc\u0131k, H. (2007). Padi\u015fah.<\/em> 07 21, 2019 tarihinde TDV \u0130sl\u00e2m Ansiklopedisi: https:\/\/islamansiklopedisi.org.tr\/padisah adresinden al\u0131nd\u0131<\/p>\n

    Kafeso\u011flu, \u0130. (1977). T\u00fcrk Milli K\u00fclt\u00fcr\u00fc.<\/em> Ankara: T.I.A.C.E.<\/p>\n

    K\u00f6so\u011flu, N. (1996). T\u00fcrk Kimli\u011fi ve T\u00fcrk D\u00fcnyas\u0131.<\/em> \u0130stanbul: \u00d6t\u00fcken Yay\u0131nevi.<\/p>\n

    \u00d6gel, B. (1984). \u0130slamiyetten \u00d6nce T\u00fcrk K\u00fclt\u00fcr Tarihi -Orta Asya Kaynak ve Buluntular\u0131na G\u00f6re-<\/em> (2 b.). Ankara: TTK.<\/p>\n

    \u00d6gel, B. (2016). T\u00fcrklerde Devlet Anlay\u0131\u015f\u0131.<\/em> (Y. K. Ta\u015ftan, D\u00fc.) \u0130stanbul: \u00d6t\u00fcken Ne\u015friyat.<\/p>\n

    \u00d6z, M., & \u0130lhan, A. (2019, 08 21). \u0130m\u00e2met<\/em>. TDV \u0130sl\u00e2m Ansiklopedisi: https:\/\/islamansiklopedisi.org.tr\/imamet#1 adresinden al\u0131nd\u0131<\/p>\n

    \u00d6zalp, M. (2017). Katolik Kilisesi ve \u0130mamiyye \u015eias\u0131\u2019n\u0131n Yan\u0131lmazl\u0131k\/Masumiyet Anlay\u0131\u015flar\u0131n\u0131n Mukayesesi. Turkish Studies International Periodical for the Languages, Literature and History of Turkish or Turkic, 12<\/em>(27), 373-392.<\/p>\n

    \u00d6zdemir, M. N. (1995). T\u00fcrk Devlet Felsefesi<\/em> (2. Bask\u0131 b.). \u0130stanbul: \u00d6t\u00fcken Yay\u0131nevi.<\/p>\n

    Sava\u015f, M. (2018, Haziran 03). Emperyalizmin ve Kapitalizmin Teolojik Arka Plan\u0131<\/em>. 08 2019, 2019 tarihinde www.kirmizililar.com: https:\/\/www.kirmizilar.com\/tr\/index.php\/guncel-yazilar3\/3410-emperyalizmin-ve-kapitalizmin-teolojik-arka-plani adresinden al\u0131nd\u0131<\/p>\n

    Tekin, T. (1998). Orhun Yaz\u0131tlar\u0131.<\/em> \u0130stanbul: Simurg.<\/p>\n

    Topalo\u011flu, F. (2016). Eski \u0130ran\u2019daki Yar\u0131 Tanr\u0131-Kral Anlay\u0131\u015f\u0131n\u0131n \u015eii \u0130mamet \u0130nanc\u0131na Etkisi. Pamukkale \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi Dergisi, 3<\/em>(6), 72-81.<\/p>\n

    Yurtsever, A. (2015). Neokoros D\u00fc\u015f\u00fcncesinin K\u00f6keni ve Geli\u015fimi: Tanr\u0131, Kutsal Krall\u0131k ve Y\u00f6netici \u0130li\u015fkisi. A\u00dcSBD, 15<\/em>(2), 1-16.<\/p>\n

     <\/p>\n

    [1]<\/a> https:\/\/youtu.be\/1VWZvOvZB_U<\/a> (C\u00fcbbeli Ahmet Hoca \u201c\u0130zmir\u2019i \u0130\u015fgalden Tefr\u00eeciyye Kurtar\u0131r, Bilmeyenler Onu Kim Yapt\u0131 San\u0131r!\u201d Eri\u015fim Tarihi: 20.08.2019).<\/p>\n","protected":false},"excerpt":{"rendered":"

    T\u00fcrk tipi y\u00f6netim sistemi, y\u00f6neticinin \u201cmasumiyet\u201dini reddeder. Bug\u00fcn baz\u0131 y\u00f6neticilerin, y\u00f6netimde bulunduklar\u0131 s\u00fcrece yapt\u0131klar\u0131ndan sorumsuz kalmay\u0131 kanun maddeleri ile sa\u011flamalar\u0131 acaba kendilerini Tanr\u0131 yerine koymalar\u0131ndan m\u0131d\u0131r?<\/p>\n","protected":false},"author":67,"featured_media":8285,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_ef_editorial_meta_date_first-draft-date":"","_ef_editorial_meta_paragraph_assignment":"","footnotes":"","_links_to":"","_links_to_target":""},"categories":[61,2,66,68],"tags":[1046,1043,1042,1041,1044,1045],"coauthors":[224],"class_list":["post-8278","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-din","category-genel","category-siyaset-tarih","category-turkluk-turkculuk","tag-bengu-tas","tag-hukumdar","tag-kagan","tag-kut","tag-padisah","tag-tanri"],"_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/8278","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/users\/67"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=8278"}],"version-history":[{"count":7,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/8278\/revisions"}],"predecessor-version":[{"id":8291,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/8278\/revisions\/8291"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/8285"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=8278"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=8278"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=8278"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/coauthors?post=8278"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}