{"id":332,"date":"2016-02-02T14:48:50","date_gmt":"2016-02-02T13:48:50","guid":{"rendered":"http:\/\/ahmetakgunduz.com\/?p=332"},"modified":"2016-02-02T14:55:13","modified_gmt":"2016-02-02T13:55:13","slug":"baskanlik-sisteminin-islamiyet-ve-tarihimiz-acisindan-tahlili","status":"publish","type":"post","link":"https:\/\/ahmedakgunduz.com\/?p=332","title":{"rendered":"BA\u015eKANLIK S\u0130STEM\u0130N\u0130N \u0130SLAM\u0130YET VE TAR\u0130H\u0130M\u0130Z A\u00c7ISINDAN TAHL\u0130L\u0130"},"content":{"rendered":"

1.\u00a0\u00a0\u00a0 KUVVETLER AYRILI\u011eI VE BA\u015eKANLIK S\u0130STEM\u0130<\/p>\n

G\u00fcn\u00fcm\u00fczde ba\u015fkanl\u0131k sistemi deyince, ba\u015fkan olacak \u015fahs\u0131n, devletin \u00fc\u00e7 erkini yani y\u00fcr\u00fctmek, yasama ve yarg\u0131 erklerini tek ba\u015f\u0131na \u00fcstlenece\u011fi manas\u0131 verilmektedir. Bu anlay\u0131\u015f tamamen yanl\u0131\u015ft\u0131r. Devletin \u00fc\u00e7 temel fonksiyonu olan yasama<\/em>\u00a0(te\u015fr\u00ee\u2019), y\u00fcr\u00fctme<\/em>\u00a0(icr\u00e2)<\/em> ve yarg\u0131<\/em>\u00a0(kaz\u00e2<\/em>) <\/em>g\u00f6revini hangi organlarla ve nas\u0131l y\u00fcr\u00fctece\u011fi, kuvvetler ayr\u0131l\u0131\u011f\u0131 prensibi gere\u011fi, b\u00fct\u00fcn demokratik sistemler a\u00e7\u0131s\u0131ndan a\u00e7\u0131k ve net bir hadisedir. Ba\u015fkanl\u0131k sisteminin as\u0131l odakland\u0131\u011f\u0131 erk, y\u00fcr\u00fcme organ\u0131d\u0131r. Demokratik sistemlerde, Amerika ve Fransa d\u00e2hil, ba\u015fkan\u0131n yasama yahut yarg\u0131 sistemi bulunmamaktad\u0131r.<\/p>\n

\u0130slam\u2019da devlet nizam\u0131n\u0131n \u00fc\u00e7 prensibi bulunmaktad\u0131r:<\/p>\n

Hukuk\u00ee, siyas\u00ee ve sosyal bir d\u00fczen ve otoriteyi temsil eden devlet m\u00fcessesesinin \u0130sl\u00e2m\u00a0hukukundaki \u00f6nemli \u00f6zelliklerine k\u0131saca temas edelim.<\/p>\n

1)<\/strong> Devlet\u00a0niz\u00e2m\u0131nda h\u00e2kimiyet\u00a0Allah\u2019a aittir. Yani hukukun kayna\u011f\u0131 Allah\u2019\u0131n ir\u00e2desidir. Bu sebeple M\u00fcsl\u00fcman\u00a0devletlerde tam anlam\u0131yla yasama\u00a0organ\u0131 yoktur. Sadece Allah ve peygamberinin tan\u0131d\u0131\u011f\u0131 s\u0131n\u0131rl\u0131 yasama yetkisi kullan\u0131labilir. Konuya b\u00fct\u00fcn ayr\u0131nt\u0131lar\u0131yla ilerde de\u011finece\u011fiz.[1]<\/p>\n

2)<\/strong> Kur\u2019an, Peygamber\u2019e ve O\u2019nu takip edenlere e\u015fitlik\u00a0ve adaletten ayr\u0131lmamalar\u0131n\u0131 de\u011fi\u015fik yerlerde tavsiye etmektedir. Kur\u2019an\u2019da \u201cAllah kat\u0131nda en hay\u0131rl\u0131n\u0131z, O\u2019ndan en \u00e7ok korkan\u0131n\u0131zd\u0131r\u201d<\/em> denmekte ve ruhban s\u0131n\u0131f\u0131n\u0131 \u015fiddetle reddetmektedir. Kanun\u00a0kuvvette de\u011fil, kuvvet kanunda olmal\u0131d\u0131r esas\u0131n\u0131 kabul etmektedir.[2]<\/p>\n

3)<\/strong> Devlet niz\u00e2m\u0131n\u0131n \u00f6nemli bir \u00f6zelli\u011fi de, itaat\u00a0ve teslimiyettir. Merkez\u00ee bir otoriteye itaat edilmeden devletin te\u015fekk\u00fcl etmesi m\u00fcmk\u00fcn olmad\u0131\u011f\u0131ndan, bu konuya b\u00fcy\u00fck \u00f6nem verilmektedir. \u201c\u015eeriat\u0131n kesti\u011fi parmak ac\u0131maz\u201d<\/em> ifadesi bu teslimiyeti ifade eder. \u00c7ok az istisnalar\u0131n d\u0131\u015f\u0131nda \u0130sl\u00e2m hukukunda devlete itaat, din\u00ee bir g\u00f6rev olarak kabul edilmi\u015ftir. Kur\u2019an, a\u00e7\u0131k\u00e7a \u00fcl\u00fcl-emre itaati emretmektedir.[3]<\/p>\n

4) \u0130slam hukukunun kabul etti\u011fi \u00f6nemli bir anayasa\u00a0hukuku prensibi \u201c\u015f\u00fbr\u00e2<\/em>\u201d<\/em> esas\u0131d\u0131r. Devlet idaresinin en \u00f6nemli temeli kabul edilen \u015f\u00fbr\u00e2 prensibi, devlet ad\u0131na ve devlet i\u015fleri i\u00e7in al\u0131nacak kararlar\u0131n, se\u00e7ilmi\u015f ve yetkili meclisler taraf\u0131ndan al\u0131nmas\u0131 manas\u0131n\u0131 ifade eder. Yetkili meclisi te\u015fkil eden fertlere \u201cehl-i hall ve\u2019l-akd\u201d<\/em> denir. Bu konuya ileride tekrar d\u00f6nece\u011fiz.[4] Bu zikredilen d\u00f6rt temel \u00f6zellik d\u0131\u015f\u0131nda, \u0130sl\u00e2m hukukunda devlet niz\u00e2m\u0131n\u0131n ba\u015fka \u00f6zellikleri de vard\u0131r. \u201cDinde zorlama yoktur<\/em>\u201d<\/em>[5] esas\u0131yla getirilen ho\u015fg\u00f6r\u00fc prensibi; insanlar<\/em>\u00a0aras\u0131nda \u0131rk ve renk, fark\u0131n\u0131 reddeden evrensellik esas\u0131 ve \u201ciyiyi emret, k\u00f6t\u00fcy\u00fc \u00f6nle\u201d<\/em>[6] \u015feklinde \u00f6zetlenen sosyal reformculuk \u00f6zelli\u011fi bu arada zikredilebilir.<\/em>[7]<\/p>\n

Acaba \u00f6zel manada ba\u015fkanl\u0131k sistemi, \u0130slamiyet ve tarihimiz a\u00e7\u0131s\u0131ndan nas\u0131l y\u00fcr\u00fcm\u00fc\u015ft\u00fcr? Bu soruyu cevapland\u0131rd\u0131ktan sonra, g\u00fcn\u00fcm\u00fczdeki ba\u015fkanl\u0131k sistemlerini de \u00f6zetleyerek kanaatimizi a\u00e7\u0131klayaca\u011f\u0131z.<\/p>\n

 <\/p>\n

2.\u00a0\u00a0\u00a0 HZ. PEYGAMBER VE D\u00d6RT HAL\u0130FE D\u00d6NEM\u0130NDEK\u0130 H\u0130L\u00c2FET VE BA\u015eKANLIK S\u0130STEM\u0130 \u0130LE MUKAYESES\u0130<\/h1>\n

2.1 Hz. Peygamber\u2019in Stat\u00fcs\u00fc<\/strong><\/h2>\n

Hz. Peygamber, Allah\u2019\u0131n el\u00e7isi ve vahyin tebli\u011fcisi olmas\u0131 hasebiyle, di\u011fer halifeler yahut devlet ba\u015fkan\u0131 sultanlarla k\u0131yaslanmayacak geni\u015f yetkileri bulunmaktad\u0131r. Bu d\u00f6nem istisn\u00e2i bir d\u00f6nemdir. Zira Hz. Peygamber, s\u0131n\u0131rl\u0131 yasama<\/em>\u00a0(te\u015fr\u00ee\u2019), y\u00fcr\u00fctme<\/em>\u00a0(icr\u00e2)<\/em> ve yarg\u0131<\/em>\u00a0(kaz\u00e2<\/em>) <\/em>g\u00f6revini \u00fcstlenmi\u015ftir. Osmanl\u0131 hukukunun kaynaklar\u0131 hakk\u0131ndaki incelemelerimize ge\u00e7meden \u00f6nce, kendi tabiriyle Flemenk gavuru olan Hollanda’l\u0131 bir gayr-i m\u00fcslim hukuk\u00e7unun Osmanl\u0131 hukukunun mahiyeti ve kaynaklar\u0131 hakk\u0131ndaki m\u00fct\u00e2laas\u0131n\u0131 ibret olsun diye, II. Abd\u00fclhamid’e arz etti\u011fi l\u00e2yihas\u0131ndan \u00f6zetleyerek buraya almak istiyorum:<\/p>\n

\u201cM\u00fcsl\u00fcmanlara g\u00f6re hukuk, il\u00e2h\u00ee emirlerden ib\u00e2rettir ve bunlar da din\u00ee ve d\u00fcnyev\u00ee emirler olarak ikiye ayr\u0131l\u0131r (ib\u00e2d\u00e2t-mu\u00e2mel\u00e2t).<\/em> Bunlar birbirinden ayr\u0131lmaz. Kur’\u00e2n,<\/em> M\u00fcsl\u00fcmanlara g\u00f6re \u015f\u00fcpheden uzak ve il\u00e2hi emirleri muhtevi mukaddes bir kitapd\u0131r. Kur\u2019an’da mevcut olan hukuk\u00ee h\u00fck\u00fcmler, ayr\u0131nt\u0131l\u0131 h\u00fck\u00fcmler veya genel esaslar tarz\u0131nda hukukun b\u00fct\u00fcn alanlar\u0131n\u0131 kapsar. Kayna\u011f\u0131 ilh\u00e2m de\u011fil vahiy olan Kur\u2019\u00e2n, Hz. Muhammed’e indirilmi\u015f ve o da tebli\u011f etmi\u015ftir. Kur’\u00e2n \u00f6yle bir kitabd\u0131r ki, her harfi ve her h\u00fckm\u00fc, b\u00fct\u00fcn zemin ve zamanlarda ge\u00e7erlidir. Hristiyanlar\u0131n Kitab-\u0131 Mukaddes\u2019i gibi sadece hukuk niz\u00e2m\u0131n\u0131n esaslar\u0131n\u0131 de\u011fil, hem esaslar\u0131n\u0131 ve hem de de\u011fi\u015fmeyen bir k\u0131s\u0131m tafsil\u00ee h\u00fck\u00fcmlerini de c\u00e2mi’dir. S\u00fcnnet ise, Hz. Peygamber\u2019in fill, s\u00f6z ve hareketleridir. Bunlar\u0131n Kur’an’dan fark\u0131, vahiy yoluyla de\u011fil, ilh\u00e2m yoluyla Allah taraf\u0131ndan kalbine ilk\u00e2 edilmi\u015f olmas\u0131d\u0131r. M\u00fcsl\u00fcmanlara g\u00f6re, Hz. Muhammed bir be\u015ferdir; ancak do\u011fru s\u00f6zl\u00fc ve vazifeli bir neb\u00ee ve res\u00fbld\u00fcr. B\u00fct\u00fcn g\u00fczel ahl\u00e2k\u0131 ve gelmi\u015f ge\u00e7mi\u015f ilimleri Allah’\u0131n ihs\u00e2n\u0131yla zat\u0131nda cem’ etti\u011finden m\u00fcmtaz bir ins\u00e2nd\u0131r. Kur’\u00e2n’\u0131n tebli\u011fcisidir. Dinin tamamlay\u0131c\u0131s\u0131d\u0131r.\u201d[8]<\/p>\n

\u201cEhl-i \u0130sl\u00e2m indinde hukuk, ev\u00e2mir-i il\u00e2hiyeden ib\u00e2ret olup bunlar da um\u00fbr-\u0131 diniye ve d\u00fcnyeviyeden m\u00fcrekkeptir. Bu iki s\u0131n\u0131f ev\u00e2mir, yekdi\u011ferinden ayr\u0131lmaz ve birbirine merbut ve gayr-i m\u00fcnfek bir haldedir.\u201d [9]<\/p>\n

B\u00fct\u00fcn bu izahlara g\u00f6re, Hz. Peygamber, y\u00fcr\u00fctme, yasama ve yarg\u0131n\u0131n ba\u015f\u0131d\u0131r. Bu \u00f6zellik, di\u011fer Halifelere tam olarak intikal etmemi\u015ftir.<\/p>\n

 <\/p>\n

2.2 D\u00f6rt Halife ve Di\u011fer Halifelerin Stat\u00fcleri ve Ba\u015fkanl\u0131k Sistemiyle K\u0131yaslanmas\u0131<\/strong><\/h2>\n

Hz. Peygamber\u2019den sonra gelen devlet ba\u015fkanlar\u0131na halife denmektedir. Devletin \u00fc\u00e7 erkinden sadece y\u00fcr\u00fctme g\u00fcc\u00fcne sahiptirler. Sadece \u0130slamiyet, m\u00fc\u00e7tehid olmak \u015fart\u0131yla, devlet ba\u015fkanlar\u0131na belli davalarda yarg\u0131 yetkisi de vermi\u015ftir. D\u00f6rt halife bu yetkilere sahiptirler. Ancak yasama yetkileri asla bulunmamaktad\u0131r.<\/p>\n

\u0130slam\u2019\u0131n tavsiye etti\u011fi belirli bir devlet \u015fekli\u00a0yoktur. Devletin i\u015flerinin y\u00fcr\u00fct\u00fclebilmesi i\u00e7in \u00f6ng\u00f6rd\u00fc\u011f\u00fc bir \u201c\u015f\u00fbr\u00e2<\/em>\u00a0meclisi\u201d <\/em>vard\u0131r. Devlete ait \u00f6nemli i\u015flerin bir dan\u0131\u015fma meclisinde karara ba\u011fland\u0131ktan sonra y\u00fcr\u00fct\u00fclmesini emreden Kur\u2019an \u00e2yetleri ve hadisler, gayet kesin ve a\u00e7\u0131kt\u0131r. Hz. Peygamber ve r\u00e2\u015fid halifeler devrinde bu esas uygulanm\u0131\u015ft\u0131r. \u0130sl\u00e2m\u00a0hukuk\u00e7ular\u0131, \u201c\u015f\u00fbr\u00e2 meclisinin\u201d kurulmas\u0131n\u0131n devlet ba\u015fkan\u0131 i\u00e7in kesin bir g\u00f6rev mi yoksa tavsiye edilen bir esas m\u0131 oldu\u011funda fikir ayr\u0131l\u0131\u011f\u0131 i\u00e7indedirler. Tarih\u00a0i\u00e7inde baz\u0131 sultan ve halifelerin bu esasa uymad\u0131\u011f\u0131 g\u00f6z \u00f6n\u00fcne al\u0131narak, kesin din\u00ee bir g\u00f6rev olmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesi yerle\u015fmi\u015ftir. Ancak Kur\u2019an\u2019\u0131n bu m\u00fcesseseye verdi\u011fi \u00f6nem ortadad\u0131r.[10]<\/p>\n

\u201c\u015e\u00fbr\u00e2<\/strong>\u00a0meclisi\u201dnin \u00fcyeleri (ehl-i hall ve\u2019l akd)<\/em> nas\u0131l te\u015fkil edilecektir?<\/strong><\/p>\n

Bu konu zamana ve zemine terkedilmi\u015ftir. \u0130lk d\u00f6nemlerde \u201cahlak, fazilet<\/em>, ilim<\/em>\u00a0ve tecr\u00fcbe\u201d<\/em> gibi vas\u0131flarla tem\u00e2y\u00fcz etmi\u015f bulunan \u015fah\u0131slar, \u015f\u00fbr\u00e2\u00a0meclisinin tabi\u00ee \u00fcyesi kabul edilmi\u015ftir. Sahabe ve tabi\u00eeler devrinde hep bu esasa uyulmu\u015ftur. Abbasiler\u2019de, Sel\u00e7uklular\u2019da devletin \u00fcst y\u00f6neticilerinden te\u015fekk\u00fcl eden Div\u00e2n<\/em>\u2019lar bu g\u00f6revi ifa etmi\u015ftirler. Osmanl\u0131 devletinin Tanzimat\u2019a kadarki d\u00f6neminde ise, Div\u00e2n-\u0131 H\u00fcm\u00e2y\u00fbn<\/em>\u00a0bir \u015f\u00fbr\u00e2 meclisi olarak devletin \u00f6nemli i\u015flerini y\u00fcr\u00fctm\u00fc\u015ft\u00fcr. \u015e\u00fbr\u00e2 meclisi \u00fcyelerinin en az\u0131ndan \u015fu vas\u0131flar\u0131 ta\u015f\u0131mas\u0131 gerekti\u011fi belirtilmektedir: Tam ehliyetli olmak, h\u00fcr\u00a0olmak, ilim sahibi bulunmak, dindar, g\u00fcvenilir ve d\u00fcr\u00fcst olmak (\u00e2dil olmak)<\/em> devletin vatanda\u015f\u0131 bulunmak.[11]<\/p>\n

Sosyal m\u00fcnasebetlerin \u00e7o\u011falmas\u0131, devlet i\u015flerinin artmas\u0131 ve her sahada m\u00fctehass\u0131s kimselere ihtiya\u00e7 duyulmas\u0131 sebebiyle \u201c\u015f\u00fbr\u00e2<\/em>\u201d<\/em> g\u00f6revinin, bran\u015f\u0131nda uzman olanlardan se\u00e7ilmi\u015f \u00fcyelerden meydana gelen milletin kalbi h\u00fckm\u00fcndeki bir meclis taraf\u0131ndan ifa edilebilece\u011fi g\u00f6r\u00fc\u015f\u00fc, Tanzimat\u00a0sonras\u0131nda a\u011f\u0131r basm\u0131\u015f ve Osmanl\u0131 Meclis-i Mebusan\u0131n\u0131n kurulmas\u0131 ve Me\u015fr\u00fbtiyetin ilan\u0131nda bu g\u00f6r\u00fc\u015f \u015fer\u2019\u00ee bir dayanak te\u015fkil etmi\u015ftir. Ba\u015fbakanl\u0131k Osmanl\u0131 Ar\u015fivinde konuyla ilgili \u00e7ok k\u0131ymetli vesikalar bulunmaktad\u0131r.[12]<\/a> Konuya yasama\u00a0organ\u0131 bahsinde tekrar d\u00f6nece\u011fiz.<\/p>\n

\u015e\u00fbr\u00e2<\/strong>\u00a0meclisinin kararlar\u0131<\/strong>\u00a0nas\u0131l bir hukuk\u00ee mahiyet arz etmektedir<\/strong>?<\/em><\/p>\n

Kitap\u00a0ve S\u00fcnnetin a\u00e7\u0131k\u00e7a h\u00fck\u00fcm vaz \u2018etti\u011fi konularda, \u015f\u00fbr\u00e2, mevcut h\u00fck\u00fcmleri icra i\u00e7in kararlar alabilir. Hakk\u0131nda a\u00e7\u0131k bir h\u00fck\u00fcm bulunmayan meselelerde ise, \u015f\u00fbr\u00e2 meclisi, birinci derecede rol sahibidir; meseleler m\u00fcz\u00e2kere edilir ve ortak i\u00e7tihad\u00a0karara ba\u011flan\u0131r. Kararda ittifak \u015fart de\u011fildir, \u00e7o\u011funluk yeterlidir. \u0130lk devir uygulamalar\u0131 ve konuyla ilgili din\u00ee emirler, cemaate yani \u00e7o\u011funlu\u011fa uyulmas\u0131n\u0131 emretmektedir. Kesin nass (din\u00ee metin) bulunmayan meselelerde, i\u00e7tihad\u00ee kaynaklar\u0131n \u00fcr\u00fcn\u00fc olan \u00f6rf\u00ee hukuk\u00a0esas al\u0131nacakt\u0131r. Ancak burada bir problem daha vard\u0131r: Devlet\u00a0ba\u015fkan\u0131 (halife, sultan veya padi\u015fah) ile \u015f\u00fbr\u00e2 \u00fcyeleri farkl\u0131 g\u00f6r\u00fc\u015fleri ileri s\u00fcrerlerse, devlet ba\u015fkan\u0131na ait g\u00f6r\u00fc\u015f\u00fcn a\u011f\u0131rl\u0131k kazan\u0131p kazanmayaca\u011f\u0131 meselesi tart\u0131\u015fmal\u0131d\u0131r. T\u00fcrk\u00a0hukuk tarihinde, T\u00fcrklerin kendilerine mahsus devlet anlay\u0131\u015f\u0131n\u0131n da tesiriyle, devlet ba\u015fkan\u0131n\u0131n (sultan\u0131n) g\u00f6r\u00fc\u015f\u00fcne a\u011f\u0131rl\u0131k verilece\u011fi esas\u0131 benimsenmi\u015f ve uygulanm\u0131\u015ft\u0131r. Div\u00e2n-\u0131 H\u00fcm\u00e2y\u00fbn\u00a0veya Meclis-i Mebusan\u2019\u0131n kararlar\u0131na ra\u011fmen Padi\u015fah\u2019\u0131n g\u00f6r\u00fc\u015f\u00fcn\u00fcn tercih edildi\u011fi hadiseler ar\u015fivimizde numuneleri \u00e7ok olan durumlard\u0131r.[13] Hz. Peygamber, Uhud sava\u015f\u0131ndan \u00f6nceki \u015f\u00fbr\u00e2da kendi fikrini de\u011fil \u015f\u00fbr\u00e2 meclisinin fikrini tercih etmi\u015ftir.[14]<\/p>\n

\u0130sl\u00e2m<\/strong>\u00a0hukukunda ve eski T\u00fcrk<\/strong>\u00a0devletlerinde \u201c\u015f\u00fbr\u00e2<\/strong>\u201d meclisinin vasf\u0131 yani devletin \u015fekli<\/strong>\u00a0nedir? Cumhuriyet var m\u0131yd\u0131?<\/strong><\/p>\n

Yap\u0131lan ara\u015ft\u0131rmalar, mevcut devlet \u015fekillerinden hi\u00e7birinin \u0130slam\u2019\u0131n \u00f6ng\u00f6rd\u00fc\u011f\u00fc devlete tam olarak uymad\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Monar\u015fik devlet \u015fekillerinde h\u00e2kimiyet\u00a0tek \u015fah\u0131sda, cumhuriyet\u00a0idarelerinde bir heyette kendini g\u00f6stermektedir. \u0130slam\u2019da ise h\u00e2kimiyet sadece Allah\u2019a aittir. Ancak, Halife\u00a0veya Sultan, Allah\u2019tan ald\u0131\u011f\u0131 h\u00e2kimiyetin temsilcisi de\u011fildir; belki \u0130sl\u00e2m milletinin vekili durumundad\u0131r. H\u00e2kimiyetin kayna\u011f\u0131 ilah\u00ee ir\u00e2de oldu\u011fundan, sultan \u015fer\u2019\u00ee hukuka ayk\u0131r\u0131 hareket edemeyecektir. Etti\u011fi takdirde kendisine temsil yetkisi veren M\u00fcsl\u00fcmanlar\u00a0onu g\u00f6revden alabilecektir. Osmanl\u0131 Padi\u015fahlar\u0131n\u0131n hal\u2019\u0131nda mutlaka fetvaya ba\u015fvurulmas\u0131n\u0131n sebebi budur. Halife veya sultan\u0131n, h\u00e2kimiyeti Allah\u2019tan do\u011frudan de\u011fil halk vas\u0131tas\u0131yla alm\u0131\u015f say\u0131ld\u0131klar\u0131 i\u00e7in, \u0130sl\u00e2m\u00ee devlet<\/em>e bat\u0131daki anlam\u0131yla teokratik<\/em>\u00a0bir devlet nazar\u0131yla bak\u0131lamaz.<\/em> \u0130slam\u2019da halk\u0131n \u0130r\u00e2desinin \u00fcst\u00fcnde ilah\u00ee \u0130r\u00e2de bulundu\u011fundan, halk\u0131n kendi ir\u00e2desi ile kendisini y\u00f6netti\u011fi cumhur\u00ee devlet \u015fekli\u00a0de buna tam uymamaktad\u0131r. \u0130sl\u00e2m hukukunda me\u015fr\u00fb\u2019iyet \u00f6nemlidir. E\u011fer halk\u0131n \u0130r\u00e2desi me\u015fr\u00fb\u2019 ise, o zaman \u0130sl\u00e2m\u00ee devlet s\u00f6z konusudur. Yap\u0131lan izahlar kar\u015f\u0131s\u0131nda, \u0130sl\u00e2m hukukunun belli bir devlet \u015feklini \u00f6ng\u00f6rmedi\u011fini, ancak koydu\u011fu prensipler ve h\u00e2kimiyet anlay\u0131\u015f\u0131n\u0131n dindar bir cumhuriyet oldu\u011funu s\u00f6yleyebiliriz. Ger\u00e7ekten r\u00e2\u015fid halifeler, hem bir halife hem de dindar bir cumhur reisi idiler.[15]<\/p>\n

\u0130sl\u00e2m\u00a0hukukunun anlad\u0131\u011f\u0131 manada ideal devlet, sadece r\u00e2\u015fid halifeler zaman\u0131nda g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Daha sonra zikredilen vas\u0131flar\u0131 ta\u015f\u0131yan ideal bir devlet gelmemi\u015ftir. Ancak ideal olmasa da Abbasiler, Sel\u00e7uklular\u00a0ve Osmanl\u0131lar\u00a0da birer \u0130sl\u00e2m\u00ee devlettirler. Hem Sel\u00e7uklu hem de Osmanl\u0131 devlet idaresini (Me\u015fr\u00fbtiyetin il\u00e2n\u0131na kadar) kay\u0131ts\u0131z \u015farts\u0131z mutlak bir monar\u015fi\u00a0olarak vas\u0131fland\u0131rmak m\u00fcmk\u00fcn de\u011fildir. Zira mutlak monar\u015fide h\u00e2kimiyet\u00a0h\u00fck\u00fcmdardad\u0131r ve h\u00fck\u00fcmdar ise mutlak monar\u015fide hi\u00e7bir ba\u011flay\u0131c\u0131 kurala ba\u011fl\u0131 de\u011fildir. H\u00e2lbuki ba\u015fta Osmanl\u0131 Padi\u015fahlar\u0131\u00a0olmak \u00fczere, b\u00fct\u00fcn M\u00fcsl\u00fcman\u00a0T\u00fcrk\u00a0sultanlar\u0131, \u015fer\u2019\u00ee \u015ferif denilen hukuk ile kay\u0131tl\u0131d\u0131r ve as\u0131l h\u00e2kimiyet sahibi olan Allah\u2019a ve onun kanunlar\u0131na kar\u015f\u0131 manen de olsa sorumludur.[16] Son d\u00f6nemdeki Osmanl\u0131 idaresi dindar bir me\u015fr\u00fbt\u00ee rejim olarak vas\u0131fland\u0131r\u0131lmaktad\u0131r.<\/p>\n

Bedi\u00fczzaman\u2019\u0131n \u015fu tesbiti manidard\u0131r:<\/p>\n

\u201cHulefa-i Ra\u015fid\u00een hem halife hem reis-i cumhur idiler. S\u0131dd\u0131k-\u0131 Ekber (R.A.) A\u015fere-i M\u00fcbe\u015f\u015fere’ye ve Sahabe-i Kiram’a elbette reis-i cumhur h\u00fckm\u00fcnde idi. Fakat manas\u0131z isim ve resim de\u011fil, belki hakikat-\u0131 adaleti ve h\u00fcrriyet-i \u015fer’iyeyi ta\u015f\u0131yan mana-y\u0131 dindar cumhuriyetin reisleri idiler.\u201d[17]<\/p>\n

\u015eu tesbitleri de unutmamal\u0131y\u0131z.<\/p>\n

\u201c\u0130slamiyet, D\u00een\u2019i devletten ay\u0131rmad\u0131ktan ba\u015fka, ayr\u0131lmas\u0131n\u0131 bile yasaklam\u0131\u015f oldu\u011fundan, hem ak\u00e2id-i diniyye ve ib\u00e2d\u00e2t ve ta\u00e2ta m\u00fcte\u2018\u00e2llik ve hem de a\u2018m\u00e2l ve harek\u00e2t ve kisb ve vasiyet m\u0131sill\u00fc um\u00fbr-\u0131 d\u00fcnyev\u00eeye \u00e2it ahk\u00e2m\u0131 cami\u2018dir.<\/p>\n

Padi\u015fah<\/em> olan z\u00e2t, devletin hem h\u00e2kim-i mutlak\u0131, hem kuvve-i askeriyesinin em\u00eer ve kumandan-\u0131 a\u2019zam\u0131, hem de birinci imam\u0131d\u0131r. H\u00fck\u00fbmet,<\/em> hud\u00fbd-\u0131 \u015fer\u2018iyeyi icra ve vergi tarh ve tahsiline nas\u0131l me\u2019mur ise, ah\u00e2linin ib\u00e2d\u00e2t ve ta\u00e2t\u0131n\u0131 ve ald\u0131klar\u0131 abdestin us\u00fbl ve erk\u00e2n\u0131 \u00fczere almalar\u0131n\u0131 tefti\u015f ve tetkik etmeye mecbur ve me\u2019m\u00fbrdur. Bir de k\u00e2firlere h\u00fcrriyet ve m\u00fcsa\u00e2d\u00e2t<\/em> verir. L\u00e2kin h\u00fbk\u00fbmet k\u00e2firleri ehl-i \u0130sl\u00e2m \u00fczerine emir ve h\u00fck\u00fcm ve tasallutlar\u0131n\u0131 m\u00fbcip olacak me\u2019muriyetlere nasb edemez ise de kendi dinda\u015flar\u0131 \u00fczerine tahakk\u00fcm etmelerini m\u00fbcip me\u2019muriyetlere tayin (9) edebilir. Bundan ba\u015fka mec\u00e2lis-i m\u00fclkiye ve hatta men\u00e2s\u0131b-\u0131 devletin en y\u00fckseklerine ve h\u0131ristiyan devletleri nezdinde sef\u00e2ret-i seniyye silkine dahil olabilir. L\u00e2kin hi\u00e7bir vakit v\u00e2li yahut k\u00e2d\u0131 veya kaymakam olamaz. Zira m\u00e2dem ki, devletin maks\u00e2d-\u0131 asl\u00ee, ih\u00e2k-\u0131 h\u00e2k ve ev\u00e2mir-i il\u00e2hiyeyi tenfiz ve icr\u00e2 etmektir. Ve bu ev\u00e2miri cel\u00eele ise, ya Kur\u2019an-\u0131 Azim\u00fc\u015f\u015fan yahut s\u00fcnnet-i seniyyenin ahk\u00e2m-\u0131 k\u00e2t\u0131as\u0131ndan ib\u00e2rettir. Ve m\u00e2dem ki, k\u00fcff\u00e2r, i\u015fbu ahk\u00e2m-\u0131 cel\u00eelenin mefr\u00fbziyetini m\u00fcnkirdir, bu sebepden padi\u015fah-\u0131 \u0130sl\u00e2m\u0131n tebe\u2019a ve ra\u2019iyyesi bulunan k\u00fcffar um\u00fbr-\u0131 \u015fer\u2018iyeye m\u00fcte\u2019all\u0131k i\u015flere kar\u0131\u015ft\u0131r\u0131lmaz.\u201d [18]<\/p>\n

O halde d\u00f6rt halife, hem ordunun komutan\u0131, hem icr\u00e2 g\u00fcc\u00fcn\u00fcn ba\u015f\u0131 ve hem de k\u0131smen de olsa baz\u0131 yarg\u0131 yetkileri bulunan \u015fahsiyetlerdir. Yasama yetkileri yoktur. \u0130\u00e7tihad haklar\u0131 vard\u0131r.<\/p>\n

 <\/p>\n

2.3 Hil\u00e2fetin Manas\u0131 ve Halifelerin Yetki ve Sorumluluklar\u0131<\/strong><\/h2>\n

\u0130sl\u00e2ma g\u00f6re, devletin ve onun ba\u015f\u0131 olan organ\u0131n en \u00f6nemli fonksiyonu icra edilen y\u00fcr\u00fctme\u00a0erkinde kendini g\u00f6sterir. Bir ba\u015fka ifadeyle, devlet ve onun y\u00fcksek otoriteyi temsil eden y\u00fcr\u00fctme organ\u0131, Allah\u2019\u0131n kendilerine tan\u0131d\u0131\u011f\u0131 yetkiler \u00e7er\u00e7evesinde, \u015fer\u2019\u00ee h\u00fck\u00fcmleri icraya memurdurlar. G\u00fcn\u00fcm\u00fczde devlet ba\u015fkanl\u0131\u011f\u0131, h\u00fck\u00fcmet veya benzeri tabirlerle ifade edilen ve y\u00fcksek otoriteyi temsil eden organ veya organlara eski hukukumuzda \u00fcl\u00fcl-emr<\/em>\u00a0denmektedir. Eski\u00a0hukukumuzda y\u00fcr\u00fctme organ\u0131 demek olan \u00fcl\u00fcl-emrin, g\u00fcn\u00fcm\u00fczdekinden farkl\u0131 baz\u0131 \u00f6nemli \u00f6zellikleri vard\u0131r. Bunlardan birincisi,<\/em> yasama\u00a0organ\u0131 bahsinde de g\u00f6rd\u00fc\u011f\u00fcm\u00fcz gibi, \u00fcl\u00fcl-emrin, b\u00fct\u00fcn tasarruflar\u0131nda (s\u0131n\u0131rl\u0131 yasama tasarrufu da d\u00e2hil) Kur\u2019an ve s\u00fcnnetten kaynaklanan kesin \u015fer\u2019\u00ee h\u00fck\u00fcmlere ayk\u0131r\u0131 davranamayacak. 1293\/1876 tarihli Kanun-\u0131 Es\u00e2s\u00ee\u2019de bile bu h\u00fck\u00fcm a\u00e7\u0131k\u00e7a yer alm\u0131\u015ft\u0131r.[19] \u0130kincisi, devleti<\/em> temsil eden ve icran\u0131n ba\u015f\u0131 olan makam (sultan, halife veya benzeri), b\u00fct\u00fcn tasarruflar\u0131nda \u015f\u00fbr\u00e2 <\/em>(ilgili ve yetkili \u015fah\u0131slara dan\u0131\u015fma) esas\u0131na ri\u00e2yet etmelidir. Bu dan\u0131\u015fma organ\u0131n\u0131n \u015fekli ise m\u00fchim de\u011fildir. M\u00fcsl\u00fcman T\u00fcrk devletlerinde bu prensibe, Div\u00e2n<\/em>\u00a0usul\u00fcyle ri\u00e2yet edilmi\u015ftir. Div\u00e2n-\u0131 H\u00fcm\u00e2y\u00fbn<\/em>\u00a0devletin en y\u00fcksek dan\u0131\u015fma organ\u0131d\u0131r.[20] \u00dc\u00e7\u00fcnc\u00fcs\u00fc<\/em> ise, eski hukukumuzda devletin ve onun ba\u015f\u0131n\u0131n halife \u00f6zelli\u011fine sahip olu\u015fudur. Asl\u0131nda b\u00fct\u00fcn insanlar, Allah\u2019\u0131n emirlerini ya\u015fama ve ya\u015fatma yetkisine sahiptir ve bu cihette Allah\u2019\u0131n halifesidirler (umum\u00ee hil\u00e2fet).<\/em> Ancak bu umum\u00ee hil\u00e2fetin kamu idaresi ve devletle ilgili alanda M\u00fcsl\u00fcmanlar\u0131 temsil etmek \u00fczere se\u00e7ilen \u015fah\u0131sta kendini g\u00f6stermesi demek olan husus\u00ee hil\u00e2fet, \u015fer\u2019\u00ee h\u00fck\u00fcmlerin icras\u0131ndan sorumlu almay\u0131 ifade eder.[21]<\/p>\n

O halde R\u00e2\u015fid Halifeler d\u0131\u015f\u0131ndaki b\u00fct\u00fcn halifeler, sadece y\u00fcr\u00fctmek erkinin ba\u015f\u0131d\u0131rlar. Yasama ve yarg\u0131da yetkileri bulunmamaktad\u0131r.<\/p>\n

 <\/p>\n

<\/a>1.1.1<\/em>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0130cr\u00e2<\/em>\u00a0Organ\u0131n\u0131n Ba\u015f\u0131: Halife Veya Sultan\u00a0(Hil\u00e2fet\u00a0Veya Saltanat)<\/em><\/h3>\n

\u0130sl\u00e2m\u00a0hukukunda icran\u0131n ba\u015f\u0131 olan \u015fah\u0131s i\u00e7in \u00fc\u00e7 unvan zikredilmektedir; Halife<\/em>, em\u00eer\u2019\u00fcl-m\u00fc\u2019minin<\/em> ve \u0130mam<\/em>. Hil\u00e2fet, asl\u0131nda bir kimseye halef olmak, onu temsil etmek demektir. M\u00fcsl\u00fcmanlar\u0131n lideri olan \u015fah\u0131s da \u015fer\u2019\u00ee h\u00fck\u00fcmlerin icras\u0131nda Hz. Peygamber\u2019e halef oldu\u011fu i\u00e7in kendisine halife denmi\u015ftir. Bu \u00fcnvanl\u0131 ta\u015f\u0131yan \u00e2mme m\u00fcessesesi yani hil\u00e2fet ise, de\u011fi\u015fik \u015fekillerde tarif edilmi\u015ftir. Bunlardan ikisini zikredelim: \u201cHz. Peygamberin halefi olarak din\u00ee ve d\u00fcnyev\u00ee meselelerde b\u00fct\u00fcn M\u00fcsl\u00fcmanlar\u0131 temsil etmek\u2019; \u201cM\u00fcsl\u00fcmanlar<\/em>\u00a0\u00fczerinde umum\u00ee tasarruf hakk\u0131na sahip olmak yetkisi.\u201d <\/em>Yani k\u0131saca M\u00fcsl\u00fcmanlar\u0131n devlet reisli\u011fi demektir. Hil\u00e2fete im\u00e2met\u00a0de denir ve namazdaki \u0130maml\u0131k g\u00f6revinden ay\u0131rmak i\u00e7in buna \u201cim\u00e2met-i k\u00fcbr\u00e2\u201d<\/em> ad\u0131 verilir. \u0130mamet, asl\u0131nda \u00f6ne ge\u00e7mek ve lider olmak demektir. Halifeye \u201c\u0130mam\u201d<\/em> veya \u201c\u0130mam-\u00fcl-M\u00fcslimin\u201d<\/em> denmesi de bundan kaynaklanmaktad\u0131r. Emir\u2019\u00fcl-m\u00fc\u2019minin<\/em> \u00fcnvanl\u0131n\u0131 ise ilk kullanan Hz. \u00d6mer\u00a0olmu\u015f ve daha sonraki devlet reisleri bu \u00fcnvanl\u0131 \u201cinsanlar\u0131n em\u00eeri\u201d manas\u0131nda halifenin e\u015f anlaml\u0131s\u0131 olarak kullanm\u0131\u015flard\u0131r.[22]<\/p>\n

\u0130sl\u00e2m\u00a0dini, hem diyaneti hem de siy\u00e2seti kendinde birle\u015ftiren bir dindir. Hz. Peygamber, sadece bir hukuk sistemi (\u015feriat\u0131) vaz \u2018etmekle yetinmemi\u015ftir. Bir taraftan \u015fer\u2019\u00ee kanunlar\u0131 vaz \u2019ederken, di\u011fer taraftan da o \u015fer\u2019\u00ee kanunlar\u0131n tenfiz ve icras\u0131n\u0131 bizzat \u00fcstlenmi\u015ftir. Kamu hizmetlerinin y\u00fcr\u00fct\u00fclmesini temin etti ve \u00fclkenin \u00e7e\u015fitli yerlerine, valiler, kad\u0131lar\u00a0g\u00f6nderdi\u011fi gibi, vatan\u0131n korunmas\u0131nda da bizzat ve bilfiil ba\u015fkumandanl\u0131k vazifesini ifa etmi\u015ftir. \u0130\u015fte bu manada hil\u00e2fet m\u00fcessesesinin din\u00ee a\u00e7\u0131dan l\u00fczumlu ve sosyal bir zaruret oldu\u011funu,<\/p>\n

B\u00fct\u00fcn d\u00fcnya M\u00fcsl\u00fcmanlar\u0131n\u0131n bir tek devlet olmas\u0131n\u0131n zarur\u00ee olmad\u0131\u011f\u0131, belki m\u00fcstakil devlet ba\u015fkanlar\u0131 bulunan birden fazla M\u00fcsl\u00fcman\u00a0devletin ayn\u0131 anda yery\u00fcz\u00fcnde bulunabilece\u011fi, \u0130sl\u00e2m hukuk\u00e7ular\u0131n\u0131n b\u00fcy\u00fck ekseriyeti taraf\u0131ndan kabul edilmemi\u015fse de, hem v\u00e2k\u0131an\u0131n hem de az\u0131nl\u0131kta kalan bir k\u0131s\u0131m hukuk\u00e7ular\u0131n aksi g\u00f6r\u00fc\u015f\u00fc te\u2019yit etti\u011fini m\u00fc\u015f\u00e2hede ediyoruz.[23]<\/p>\n

 <\/p>\n

<\/a>1.1.2<\/em>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Halifenin G\u00f6rev Ve Yetkileri<\/em><\/h3>\n

Bu ba\u015fkanl\u0131k sistemiyle hil\u00e2fet yahut saltanat\u0131 a\u00e7\u0131klamas\u0131 a\u00e7\u0131s\u0131ndan \u00e7ok \u00f6nemli bir konudur. Hil\u00e2fetten gaye, adaletin tevzii, haklar\u0131n korunmas\u0131, M\u00fcsl\u00fcman\u00a0halk\u0131n saadetinin te\u2019mini ve \u015fer\u2019\u00ee h\u00fck\u00fcmlerin icras\u0131d\u0131r. Halifenin \u015fah\u0131s olarak di\u011fer M\u00fcsl\u00fcmanlardan fark\u0131 yoktur. Ancak kendisine y\u00fcklenen a\u011f\u0131r g\u00f6revler kar\u015f\u0131l\u0131\u011f\u0131nda sahip oldu\u011fu baz\u0131 hak ve yetkileri de vard\u0131r. Bunlar\u0131 k\u0131saca g\u00f6relim.<\/p>\n

Halifenin g\u00f6revleri hususunda klasik \u0130sl\u00e2m<\/strong>\u00a0hukuku kitaplar\u0131nda on g\u00f6rev<\/strong> zikredilmektedir. Bunlar:<\/p>\n

    \n
  1. aa)<\/em> \u0130sl\u00e2mDinini, ilk devirde tesbit edilen esaslara uygun olarak muhafaza etmek, dine y\u00f6nelen \u015f\u00fcpheleri bertaraf etmek; bunun i\u00e7in haklar\u0131 korumak ve cezalar\u0131 uygulamak.<\/li>\n
  2. bb)<\/em> \u00c7eki\u015fmeli taraflar aras\u0131nda \u015fer\u2019\u00ee h\u00fck\u00fcmleri uygulamak, adaleti tevzi etmek, yani yarg\u0131lama hukukunu tatbik etmek.<\/li>\n
  3. cc) <\/em>Emniyet, huzur ve \u00e2s\u00e2yi\u015fi sa\u011flamak.<\/li>\n
  4. dd)<\/em> Cezalar\u0131 infaz etmek ve insan haklar\u0131n\u0131 korumak.<\/li>\n
  5. ee)<\/em> \u00dclkenin s\u0131n\u0131rlar\u0131n\u0131 korumak ve d\u0131\u015f tehlikelere kar\u015f\u0131 gereken tedbirleri almak.<\/li>\n
  6. ff)<\/em> \u0130sl\u00e2miyet\u2019i yaymak ve gerekirse bu u\u011furda cihad(sava\u015f) yapmak.<\/li>\n
  7. gg)<\/em> Devletin gelirlerini me\u015fr\u00fb\u2019 yollar ve \u00f6l\u00e7\u00fcler i\u00e7inde kimseye haks\u0131zl\u0131k etmeden tahsil etmek.<\/li>\n
  8. hh)<\/em> Devlethazinesinden (beyt\u00fclmaldan) yap\u0131lan harcamalar\u0131, ba\u015fta devlet memurlar\u0131n\u0131n maa\u015flar\u0131 olmak \u00fczere, adalet \u00f6l\u00e7\u00fcleri i\u00e7inde yapmak.<\/li>\n
  9. ii)<\/em> Kamu hizmetlerinin eksiksiz y\u00fcr\u00fct\u00fclmesi i\u00e7in, lay\u0131k olanlar aras\u0131nda kamu g\u00f6revlilerini tayin etmek.<\/li>\n
  10. jj)<\/em> M\u00fcsl\u00fcmanhalk\u0131n idaresini, yapaca\u011f\u0131 tetkik ve ara\u015ft\u0131rmalarla bizzat kontrol etmek; zevk ve e\u011flenceye dalarak idareyi yeteneksiz ki\u015filere terk etmemek.[24]<\/li>\n<\/ol>\n

    Bu zikredilen g\u00f6revlerden ayn\u0131 zamanda halifenin sadece y\u00fcr\u00fctme yetkisi oldu\u011funu anl\u0131yoruz. Ancak g\u00fcn\u00fcm\u00fczdeki anlay\u0131\u015fa uygun olarak \u00fc\u00e7 kuvvet a\u00e7\u0131s\u0131ndan halifenin yetkileri \u015f\u00f6yle \u00f6zetlenebilir.<\/p>\n

    Yasama Yetkisi<\/strong>:<\/strong> \u0130slam hukukunda kanun\u00a0koyucu Allah\u00a0ve onun Peygamberi oldu\u011fu i\u00e7in halifenin yasama\u00a0yetkisi bunlar\u0131n verdi\u011fi \u00f6l\u00e7\u00fcde ve s\u0131n\u0131rl\u0131d\u0131r.<\/p>\n

    Y\u00fcr\u00fctme Yetkisi<\/strong>:<\/strong> \u0130sl\u00e2m\u00a0hukukunda y\u00fcr\u00fctmenin ba\u015f\u0131 halifedir; zaten yukar\u0131daki g\u00f6revlerin \u00e7o\u011funlu\u011fu y\u00fcr\u00fctmenin g\u00f6rev alan\u0131na girer.<\/p>\n

    Yarg\u0131 Yetkisi<\/strong>:<\/strong> Adaletin tevzii halifenin \u00f6nemli g\u00f6revlerinden birisidir. Bu suretle yarg\u0131lama i\u015finin y\u00fcr\u00fct\u00fclmesi de halifeye aittir.[25]<\/p>\n

    Halife, hukuken sorumsuz de\u011fildir. Halifenin manevi ve uhrev\u00ee sorumlulu\u011fu yan\u0131nda, madd\u00ee ve d\u00fcnyev\u00ee sorumlulu\u011fu da vard\u0131r. Halife, di\u011fer fertler gibi, fiil ve hareketlerinden hem hukuken hem de cez\u00e2en sorumludur. Sorguya \u00e7ekmek i\u00e7in m\u00fcb\u00e2\u015fir vas\u0131tas\u0131yla bir gebe kad\u0131n\u0131 huzura celp ettirmek isteyen Hz. \u00d6mer\u2019in, kad\u0131n\u0131n m\u00fcb\u00e2\u015firi g\u00f6r\u00fcnce korkudan \u00e7ocu\u011funu d\u00fc\u015f\u00fcrmesi \u00fczerine, durumu b\u00fcy\u00fck sahabe hukuk\u00e7ular\u0131na sormas\u0131 ve Hz. Ali\u2019nin \u201cdiyetini=kanl\u0131\u011f\u0131n\u0131 vermeniz gerekir\u201d g\u00f6r\u00fc\u015f\u00fcn\u00fc benimsemesi konuyu ayd\u0131nlat\u0131r kanaatindeyiz[26]. Bu konunun di\u011fer ayr\u0131nt\u0131lar\u0131na ilgili hukuk dallar\u0131nda de\u011finece\u011fiz.<\/p>\n

     <\/p>\n

    3.\u00a0\u00a0\u00a0 T\u00fcrk\u00a0Hukuk\u00a0Tarihindeki Geli\u015fmeler ve Ba\u015fkanl\u0131k Sistemiyle Mukayese<\/h1>\n

    <\/a>3.1 Hil\u00e2fetin Mana Ve Fonksiyon \u0130tibariyle \u0130kiye Ayr\u0131lmas\u0131<\/strong><\/h2>\n

    Her konuda Hz. Peygamber\u2019in izinden y\u00fcr\u00fcyecek ve onu temsil edecek makam demek olan hil\u00e2fet makam\u0131, maalesef bu mana ve fonksiyonunu her zaman devam ettirememi\u015ftir. Bu sebeple baz\u0131 ara\u015ft\u0131rmac\u0131lar hil\u00e2feti iki k\u0131sma ay\u0131rmaktad\u0131rlar:<\/p>\n

    Birincisi<\/em>; ger\u00e7ek hil\u00e2fet (hil\u00e2fet-i k\u00e2mile<\/em>\u00a0veya hil\u00e2fet-i hakikiye<\/em>)\u2019<\/em>dir ki, yukar\u0131da zikredilen \u015fartlar\u0131 haiz ve M\u00fcsl\u00fcmanlar\u0131n r\u0131zas\u0131 ile yap\u0131lan se\u00e7im ve biat sonucu elde edilen hil\u00e2fettir. B\u00fcy\u00fck T\u00fcrk\u00a0hukuk\u00e7usu Sadr\u00fc\u015f\u015feria, buna hil\u00e2fet-i n\u00fcb\u00fcvvet<\/em> de demektedir.<\/p>\n

    \u0130kincisi<\/em>; \u015fekl\u00ee hil\u00e2fet<\/em>\u00a0(hil\u00e2fet-i s\u00fbriye)<\/em>\u2019dir ki, gerekli \u015fartlar\u0131 h\u00e2iz olmayan veya milletin se\u00e7im ve biat\u0131yla de\u011fil de, cebir ve istil\u00e2 suretiyle elde edilen im\u00e2mettir. Bunda saltanat\u00a0ve h\u00fck\u00fcmdarl\u0131k manas\u0131 a\u011f\u0131r basmaktad\u0131r. Hz. Peygamber\u2019in \u201cBenden sonra hil\u00e2fet otuz senedir; ondan sonra saltanata ink\u0131lab eder\u201d <\/em>hadisinin i\u015fareti ve b\u00fct\u00fcn \u0130sl\u00e2m\u00a0hukuk\u00e7ular\u0131n\u0131n ittifak\u0131yla ger\u00e7ek manada halife h\u00fclef\u00e2-i r\u00e2\u015fidin\u2019dir. Halife\u00a0\u00d6mer\u00a0bin Abd\u00fclaziz\u00a0bir tarafa b\u0131rak\u0131l\u0131rsa, Emevi ve Abbasi halifeleri hep ikinci grupta kalm\u0131\u015flar, bir ba\u015fka ifadeyle \u015feklen ve h\u00fckm\u00fc halifeler olarak kabul edilmi\u015flerdir. Hz. Peygamber\u2019in bahsetti\u011fi 30 sene, Hz. Ebubekir\u2019den itibaren Hz. Hasan\u2019\u0131n alt\u0131 aydan ibaret bulunan hil\u00e2fet s\u00fcresiyle sona ermektedir.[27]<\/p>\n

    Yukar\u0131daki izahlardan anla\u015f\u0131laca\u011f\u0131 gibi \u015fekl\u00ee hil\u00e2fet<\/em> de iki k\u0131s\u0131md\u0131r:<\/p>\n

    Birincisi;<\/strong> hil\u00e2fet makam\u0131n\u0131 i\u015fgal eden \u015fahs\u0131n gerekli vas\u0131flar\u0131 h\u00e2iz olmamas\u0131 ve tayin usul\u00fcn\u00fcn \u0130slam\u2019\u0131n tavsiye etti\u011fi \u015fekilde bulunmamas\u0131 manas\u0131nda \u015fekl\u00eeliktir. Bu manada halife, daha \u00f6nceki bahislerde zikredilen halifenin hak ve yetkilerine (vel\u00e2yet-i \u00e2mmeye) fazlas\u0131yla sahiptir.<\/p>\n

    \u0130kincisi <\/strong>ise,<\/strong> gerekli vas\u0131flar mevcut olmas\u0131na ve tayin usul\u00fcn\u00fcn me\u015fr\u00fb bulunmas\u0131na ra\u011fmen, halifeye tan\u0131nan hak ve yetkileri kullanamayan hil\u00e2fet makam\u0131d\u0131r. Bu k\u0131s\u0131mda halife \u00fcnvanl\u0131 sadece manev\u00ee reislikten ve madd\u00ee alanda ise bir formaliteden ibarettir. Emev\u00ee halifeleri ve ilk Abbasi halifeleri birinciye, Fat\u0131m\u00eeler ve Meml\u00fbkl\u00fcler zaman\u0131na rastlayan son Abbasi halifeleri ise ikinciye misal te\u015fkil eder. Osmanl\u0131 Padi\u015fahlar\u0131, birinciye misaldirler.<\/p>\n

    Bilindi\u011fi gibi Osmanl\u0131 Padi\u015fahlar\u0131, 923\/1517 tarihinde Yavuz\u00a0Sultan\u00a0Selim\u2019in Ayasofya Camiinde son Abbas\u00ee halifesi taraf\u0131ndan halife ilan edilmesiyle, sultan \u00fcnvan\u0131n\u0131n yan\u0131nda halife ve halife-i Res\u00fbl\u00fcllah \u00fcnvanlar\u0131n\u0131 da kullanm\u0131\u015flard\u0131r.[28]<\/p>\n

    Osmanl\u0131 padi\u015fahlar\u0131n\u0131n saltanat<\/strong>\u00a0usul\u00fc hakk\u0131nda \u015funlar\u0131 s\u00f6yleyebiliriz<\/strong>:<\/p>\n

    F\u00e2tih\u00a0devrine kadar ehl-i hall ve\u2019l akd denen beyler taraf\u0131ndan sultan tayin edildi\u011finden veliahdl\u0131k s\u00f6z konusu de\u011fildir. Sadece \u00c7elebi Mehmed\u2019in saltanat\u0131, o\u011flu Murad\u2019a vasiyet etmesi bunun istisnas\u0131n\u0131 te\u015fkil eder. F\u00e2tih Sultan\u00a0Mehmed\u00a0ise, do\u011frulu\u011fu tart\u0131\u015fmal\u0131 olan \u015fu kanun\u00a0maddesi ile saltanat\u0131n evlad\u0131na intikalini, ancak bunun i\u00e7in ya\u015fa itibar edilmemesini prensip haline getirmi\u015f; fakat saltanata ge\u00e7en h\u00fck\u00fcmdarlar\u0131n kamu d\u00fczeni (niz\u00e2m-\u0131 \u00e2lem) i\u00e7in karde\u015flerini bile \u00f6ld\u00fcrmelerine m\u00fcsaade etmi\u015ftir; \u201cHer kimesneye evlad\u0131mdan saltanat<\/em>\u00a0m\u00fcyesser ola, karde\u015flerin niz\u00e2m-\u0131 \u00e2lem i\u00e7in katletmek m\u00fcnasiptir ekser ulem\u00e2 dahi tecv\u00eez etmi\u015ftir; onunla \u00e2mil olalar\u201d.<\/em>[29] Kamu d\u00fczeni i\u00e7in ba\u011fy (isyan) cezas\u0131 olarak idam verilece\u011fini Hanefi hukuk\u00e7ular\u0131n\u0131n \u00e7o\u011funlu\u011funun c\u00e2iz g\u00f6rd\u00fc\u011f\u00fc do\u011frudur; ancak Osmanl\u0131 uygulamas\u0131ndaki geli\u015fmelerin hepsinin bu hukuki g\u00f6r\u00fc\u015fe uygun olarak cereyan etti\u011fini s\u00f6ylemek de m\u00fcmk\u00fcn de\u011fildir.[30]<\/p>\n

     <\/p>\n

    <\/a>3.2<\/strong> Osmanl\u0131 Padi\u015fahlar\u0131<\/strong>n\u0131n Hak ve Yetkileri<\/strong><\/h2>\n

    Osmanl\u0131 Devlet\u00a0\u015feklini tam anlam\u0131yla Bat\u0131daki monar\u015fik devlet<\/em> \u015fekillerine benzetmek m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 gibi, Osmanl\u0131 padi\u015fahlar\u0131n\u0131 da bat\u0131l\u0131 kral veya diktat\u00f6r h\u00fck\u00fcmdarlar gibi g\u00f6rmek m\u00fcmk\u00fcn de\u011fildir. Zira Osmanl\u0131 padi\u015fahlar\u0131 sadece icr\u00e2 konusunda \u00e2mme maslahat\u0131\u00a0ile kay\u0131tl\u0131 ve s\u0131n\u0131rl\u0131 geni\u015f yetkilere sahiptirler. Yasama yetkileri yine \u015fer\u2019\u00ee hukukun tan\u0131d\u0131\u011f\u0131 \u00f6l\u00e7\u00fcde mevcuttur. Devletin, padi\u015fahdan ve padi\u015fah\u00a0ailesinden ayr\u0131 hukuk\u00ee bir varl\u0131\u011f\u0131 vard\u0131r.[31]<\/p>\n

    Osmanl\u0131 padi\u015fahlar\u0131, Yavuz\u00a0Selim\u2019den itibaren hem sultan ve hem de halifedirler, yani \u0130sl\u00e2m\u00a0\u00e2leminin reisidirler. Saltanat\u00a0itibar\u0131yla otuz milyonu idare ediyorsa, hil\u00e2fet itibar\u0131yla 300 milyona ba\u015fkanl\u0131k etmektedir. Saltanat kanad\u0131n\u0131 sad\u00e2ret, hilafet kanad\u0131n\u0131 ise \u015feyh\u00fclislaml\u0131k temsil etmektedir. Padi\u015fahlar, halife olmalar\u0131 hasebiyle, halifelere tan\u0131nan hak ve yetkilere de sahiptirler. Osmanl\u0131 padi\u015fahlar\u0131n\u0131n yasama, y\u00fcr\u00fctme\u00a0ve yarg\u0131\u00a0yetkilerini daha yak\u0131ndan g\u00f6relim:<\/p>\n

    Yasama yetkisi a\u00e7\u0131s\u0131ndan;<\/strong> Osmanl\u0131 padi\u015fahlar\u0131n\u0131n s\u0131n\u0131rs\u0131z bir yasama\u00a0yetkisi yoktur. Sadece mevcut \u015fer\u2019\u00ee h\u00fck\u00fcmleri kanun\u00a0haline getirebilir. Mesel\u00e2 Girit Kanunn\u00e2mesi gibi… Herhangi bir meselede mevcut i\u00e7tihad\u00ee g\u00f6r\u00fc\u015flerden birini tercih edebilir. M\u00fcruru zaman ve nakit para vakf\u0131n\u0131n cevaz\u0131 ile alakal\u0131 emirleri gibi… Yahut da \u0130sl\u00e2m\u00a0hukukunun kendisine tan\u0131d\u0131\u011f\u0131 s\u0131n\u0131rl\u0131 yasama yetkisini kullan\u0131r. Mesel\u00e2, buna dayanarak asker\u00ee ve idar\u00ee d\u00fczenlemeler yapabilir, ta\u2019zir cezalar\u0131\u00a0koyabilir. (Osmanl\u0131 hukukunda c\u00fcrm-\u00fc cinayet cezalar\u0131 denmektedir) ve toprak rejimi ile ilgili kanunlar yapabilir. K\u0131saca \u00f6rf\u00ee hukukun s\u0131n\u0131rlar\u0131, padi\u015fah\u0131n yasama yetkisinin de s\u0131n\u0131rlar\u0131d\u0131r.[32] F\u00e2tih\u00a0Sultan\u00a0Mehmed\u2019in devlet te\u015fkil\u00e2t\u0131na dair kanununun ba\u015f\u0131na \u201cBu kanun atam dedem kanunudur ve benim dahi kanunumdur Evl\u00e2d-\u0131 kir\u00e2m\u0131m neslen ba\u2019de neslin bununla \u00e2mil olalar\u201d<\/em> ifadelerini bu manada anlamak gerekir. Zaten Kanunn\u00e2menin muhtevas\u0131n\u0131 tetkik edince durum kendili\u011finden ortaya \u00e7\u0131kar.[33]<\/p>\n

    Y\u00fcr\u00fctme yetkisi a\u00e7\u0131s\u0131ndan;<\/strong> Padi\u015fah\u00a0y\u00fcr\u00fctmenin ba\u015f\u0131d\u0131r. Her \u00e7e\u015fit idar\u00ee karar ve tanzim\u00ee tasarruflar onun tasdikinden ge\u00e7er. F\u00e2tih\u00a0devrine kadar, padi\u015fahlar devletin en \u00f6nemli icra organ\u0131 olan Div\u00e2n\u2019\u0131n ba\u015fkanl\u0131\u011f\u0131n\u0131 bizzat y\u00fcr\u00fctm\u00fc\u015flerdi. Halifelerin onuncu vazifesine uygun olan bu durum, yani padi\u015fahlar\u0131n devlet i\u015fleri ile bizzat ilgilenmeleri usul\u00fc, F\u00e2tih\u2019in Kanunn\u00e2mesi ile k\u0131smen de olsa de\u011fi\u015ftirilmi\u015ftir. Div\u00e2n-\u0131 H\u00fcm\u00e2y\u00fbn\u2019un ba\u015fkanl\u0131\u011f\u0131n\u0131 art\u0131k vezir-i a\u2019zamlar yapacak ve Div\u00e2n\u2019\u0131n ald\u0131\u011f\u0131 kararlar telhis veya takrir ad\u0131yla padi\u015faha arz edilecekti. Padi\u015fah\u2019\u0131n tasdikinden ge\u00e7en Div\u00e2n kararlar\u0131na h\u00fck\u00fcm denmekteydi. Padi\u015fahdan s\u00e2d\u0131r olan yaz\u0131l\u0131 emirlere ise muhtevalar\u0131na g\u00f6re, ilk d\u00f6nemlerde, biti, men\u015f\u00fbr, yarl\u0131\u011f, ber\u00e2t, ferm\u00e2n veya h\u00fckm-i \u015ferif ad\u0131 verilirdi. Osmanl\u0131 padi\u015fahlar\u0131, 1248\/1832 (II. Mahmut zaman\u0131) y\u0131l\u0131n ortalar\u0131na kadar, Div\u00e2n kararlar\u0131nda tasdik ettiklerinin \u00fcst\u00fcne \u201cmanz\u00fbrum olmu\u015ftur\u201d<\/em> \u015feklinde kendi elleriyle not d\u00fc\u015ft\u00fcklerinden bu \u00e7e\u015fit yaz\u0131l\u0131 emirlere Hatt-\u0131 h\u00fcm\u00e2y\u00fbn ad\u0131 verilmi\u015ftir. 1832 y\u0131l\u0131nda ise, Div\u00e2n\u2019\u0131n veya heyet-i v\u00fckel\u00e2n\u0131n ald\u0131\u011f\u0131 kararlar, sadrazam taraf\u0131ndan padi\u015faha arz edilir ve Padi\u015fah kendi tasdikini \u00f6zel k\u00e2tibinin kaleme ald\u0131\u011f\u0131 ve \u0130r\u00e2de-i seniyye denilen bir yaz\u0131l\u0131 emirle sadrazama iade ederdi.[34]<\/a> Ba\u015fta sadrazam ve vezirler olmak \u00fczere, biraz sonra g\u00f6rece\u011fimiz idar\u00ee te\u015fkil\u00e2tta yer alan y\u00fcksek devlet memurlar\u0131n\u0131n tayin yetkisi de padi\u015faha aitti.<\/p>\n

    Yarg\u0131 g\u00fcc\u00fcne gelince;<\/strong> Halife yahut Padi\u015fah\u0131n yarg\u0131 yetkisi yoktur. \u0130cr\u00e2 g\u00fcc\u00fc a\u00e7\u0131s\u0131ndan, Halifenin yetkilerinden birinin de yarg\u0131\u00a0g\u00fcc\u00fcn\u00fc kullanmak veya kulland\u0131rmak oldu\u011funu g\u00f6rm\u00fc\u015ft\u00fck. Osmanl\u0131 padi\u015fahlar\u0131 i\u00e7inde ayn\u0131 \u015fey ge\u00e7erlidir. Padi\u015fah\u00a0yarg\u0131n\u0131n ba\u015f\u0131d\u0131r ve b\u00fct\u00fcn kad\u0131lara yarg\u0131lama yetkisini padi\u015fah\u00a0tevzi eder. Ayr\u0131ca bir \u00e7e\u015fit y\u00fcksek mahkeme gibi \u00e7al\u0131\u015fan Div\u00e2n-\u0131 H\u00fcm\u00e2y\u00fbn\u2019da da, F\u00e2tih\u00a0devrine kadar Padi\u015fah bizzat bu mahkemenin ba\u015fkan\u0131d\u0131r; ondan sonra ise Div\u00e2n\u0131n verdi\u011fi kararlar\u0131 \u015feyh\u00fclislama dan\u0131\u015farak infaz eder ve ilgililere h\u00fck\u00fcm g\u00f6nderir. Siyaseten katl\u00a0denilen ve padi\u015fahlar\u0131n istedikleri \u015fahs\u0131 diledikleri \u015fekilde idam ettirmeleri \u015feklinde -baz\u0131 yazarlarca- a\u00e7\u0131klanan durumlarda da padi\u015fah\u0131n \u015feyh\u00fclislamdan fetva almadan b\u00f6yle bir \u015feye giri\u015femedi\u011fini, giri\u015fti\u011fi takdirde sorumlu tutuldu\u011funu tarih\u00e7iler ifade etmektedir. F\u00e2tih\u2019in haks\u0131z yere elini kestirdi\u011fi gayr-i M\u00fcslim\u00a0usta ile yarg\u0131lan\u0131p elinin kesilmesine h\u00fckmedildi\u011fini ve Yavuz\u2019un sorumsuz baz\u0131 Davran\u0131\u015flar\u0131ndan dolay\u0131 Zembilli Ali Efendi taraf\u0131ndan uyar\u0131ld\u0131\u011f\u0131n\u0131 tarih kaydetmektedir.[35]<\/p>\n

     <\/p>\n

    <\/a>3.3<\/strong> 1293\/1876 Kanun<\/strong>-\u0131 Es\u00e2s\u00eesine G\u00f6re Padi\u015fah\u2019\u0131n Yetkileri ve Sorumlulu\u011fu<\/strong><\/h2>\n

    1293\/1876 tarihli Kanun-\u0131 Es\u00e2s\u00ee, Osmanl\u0131 Devletindeki saltanat\u00a0usul\u00fc ve padi\u015fahlar\u0131n yetki ve haklar\u0131 konusunda mevcut h\u00fck\u00fcmleri sadece yaz\u0131l\u0131 hale getirmi\u015ftir. Buna g\u00f6re:<\/p>\n

    Osmanl\u0131 Saltanat\u0131, \u0130sl\u00e2m\u00a0halifeli\u011fi \u00fcnvan\u0131n\u0131 h\u00e2iz olup, Osmanl\u0131 h\u00e2nedan\u0131ndan eski usul \u00fczere en b\u00fcy\u00fck erkek evlada aittir (md. 3). Padi\u015fah\u00a0\u0130sl\u00e2m Dininin h\u00e2misi ve Osmanl\u0131 teb\u2019as\u0131n\u0131n h\u00fck\u00fcmdar\u0131d\u0131r (md. 4).<\/p>\n

    Padi\u015fah\u0131n yetkilerine gelince;<\/strong> Vekillerin (bakanlar\u0131n) azli ve tayini, devlet memurlar\u0131n\u0131n tayini, ni\u015fan verilmesi, ad\u0131na hutbe okunmas\u0131 ve para bas\u0131lmas\u0131, yabanc\u0131 devletlerle antla\u015fma akdi, harp ve sulh ilan\u0131, silahl\u0131 k\u00fcvetler kumandanl\u0131\u011f\u0131, asker\u00ee nizamlar, \u015fer\u2019\u00ee h\u00fck\u00fcmler ve kanun\u00ee kaidelerin icras\u0131, idar\u00ee d\u00fczenlemeler yap\u0131lmas\u0131, kanun\u00ee cezalar\u0131n tahfifi ve afv\u0131 ve meclisin feshi, tatili ve benzeri yetkiler padi\u015faha aittir (md. 7) Bu yetkiler, halifenin yetkileriyle kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131rsa, fazla bir fark olmad\u0131\u011f\u0131 g\u00f6r\u00fclecektir.<\/p>\n

    Padi\u015faha verilen y\u00fcr\u00fctme yetkilerinde en \u00f6nemlisi, Ba\u015fbakan demek olan Sadrazamlar\u0131 ve bakanlar demek olan vezirleri atama yetkisidir.<\/p>\n

     <\/p>\n

    <\/a>3.4 Vezir\u2019i A\u2019zam (Sadrazam<\/strong>) ve Yetkileri<\/strong><\/h2>\n

    Osmanl\u0131 Devletinde sonradan halife \u00fcnvan\u0131n\u0131 da alan sultanlar\u0131n vekili, tam yetkili temsilcisi ve icran\u0131n ikinci reisi vezir-i a\u2019zam\u2019<\/em>d\u0131r. Sultan\u00a0Orhan\u00a0zaman\u0131ndan beri var olan bu makam\u0131 i\u015fgal eden \u015fahsa, di\u011fer vezirliklere olan \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc belirtmek ve devlet te\u015fkil\u00e2t\u0131nda hiyerar\u015fiyi sa\u011flamak i\u00e7in \u00f6nceleri vezir-i evvel ve vezir-i a\u2019zam denilirken, Kanuni\u2019den itibaren Sadr-\u0131 A\u2019zam \u00fcnvan\u0131 kullan\u0131lmaya ba\u015flanm\u0131\u015ft\u0131r. Sadr-\u0131 \u00e2li<\/em>, sahib-i devlet, zat-\u0131 \u00e2saf\u00ee<\/em> ve vekil-i mutlak <\/em>tabirleri de bu makam\u0131 ifade etmek i\u00e7in kullan\u0131l\u0131r. Sad\u00e2ret\u00a0m\u00fchr\u00fcnde bu makam\u0131n ilga edili\u015fine kadar vezir-i a\u2019zam kli\u015fesi muhafaza edilmi\u015ftir.[36] \u0130sl\u00e2m\u00a0anayasa\u00a0hukukunda g\u00f6r\u00fclen vez\u00e2ret-i tefv\u00eezin kar\u015f\u0131l\u0131\u011f\u0131d\u0131r.<\/p>\n

    Padi\u015fah\u0131n mutlak vekili olan vezir-i a\u2019zam, padi\u015fah\u0131n ferman\u0131yla atan\u0131r ve di\u011fer vezirlerden farkl\u0131 olarak kendisine m\u00fchr-i h\u00fcm\u00e2y\u00fbn, yani padi\u015fah\u0131n m\u00fchr\u00fc verilir. F\u00e2tih\u00a0kanunn\u00e2mesindeki ifadesiyle \u201cvezir-i a\u2019zam vezirlerin ve beylerin ba\u015f\u0131d\u0131r; c\u00fcmlenin ulusudur; c\u00fcmle devlet i\u015flerinin mutlak vekilidir; devlet mallar\u0131n\u0131n vekili defterdar, n\u00e2z\u0131r\u0131 ise vezir i a\u2019zamd\u0131r. Oturmada, durmada mallar\u0131n\u0131n vekili defterdar n\u00e2z ve mertebede vezir-i a\u2019zam hepsine takdim edilir\u201d<\/em>.[37] Osmanl\u0131 Te\u015fkil\u00e2t Kanunn\u00e2melerine g\u00f6re, vezir-i a\u2019zam\u2019\u0131n idar\u00ee yetkilerini \u015f\u00f6ylece \u00f6zetleyebiliriz:<\/p>\n

    aa)<\/em>; Din, devlet ve saltanata dair b\u00fct\u00fcn hizmetlerin ifas\u0131n\u0131 temin;<\/p>\n

      \n
    1. bb)<\/em> Had, k\u0131sas, hapis, s\u00fcrg\u00fcn, b\u00fct\u00fcn \u00e7e\u015fitleriyle ta\u2019zir ve siyasetcezalar\u0131n\u0131 infaz;<\/li>\n
    2. cc)<\/em> \u0130cap etti\u011fi takdirde husus\u00ee davalar\u0131 dinleme, \u015eer\u00ee\u2019at\u0131n h\u00fck\u00fcmlerini icra ve yap\u0131lan haks\u0131zl\u0131klar\u0131 \u00f6nleme;<\/li>\n
    3. dd)<\/em> Memleketin idar\u00ee yap\u0131s\u0131n\u0131 tanzim, t\u0131mar, zeamet ve ul\u00fbfeleri tesbit;<\/li>\n
    4. ee)<\/em> Ba\u015fta beylerbeylik, sancak beyli\u011fi, m\u00fctevellilik, \u0130maml\u0131k, kad\u0131l\u0131k ve benzeri memuriyetler olmak \u00fczere b\u00fct\u00fcn asker\u00ee ve ilmiye s\u0131n\u0131f\u0131na mensup memurlar\u0131 tayin ve azl;<\/li>\n
    5. ff)<\/em> K\u0131saca b\u00fct\u00fcn \u015fer\u2019\u00ee ve \u00f6rf\u00ee meselelerin halli ve icras\u0131 i\u00e7in padi\u015fah\u0131n mutlak vekili ve Osmanl\u0131 tebeas\u0131 \u00fczerinde s\u00f6z\u00fc ve yaz\u0131s\u0131, padi\u015fah\u0131n \u0130r\u00e2desi ve ferman\u0131 gibidir.[38] Sadrazam\u0131n yaz\u0131l\u0131 emrine buyruldu denir.<\/li>\n<\/ol>\n

      Sadrazam\u00a0kendisine tan\u0131nan bu yetkileri kullan\u0131rken iki kay\u0131tla ba\u011fl\u0131d\u0131r. Birincisi; <\/em>\u00f6nemli tayin i\u015flemlerini ve devlet meselelerini padi\u015faha telhis suretiyle<\/em> arz etmekle g\u00f6revlidir. Di\u011fer devlet memurlar\u0131 ise, meselelerini ve kararlar\u0131n\u0131 sadrazama arz edeceklerdir. Padi\u015fah\u00a0bulunmad\u0131\u011f\u0131 zamanlarda, telhis ve arz bulunmasa da yetkilerini onun vekili olarak kullanabilir. E\u011fer vezirlerden ve di\u011fer y\u00fcksek memurlardan padi\u015faha arzda bulunmak isteyenler olursa, bu arz hususu sadrazam\u0131n arac\u0131l\u0131\u011f\u0131yla olacakt\u0131r. \u0130kincisi; b\u00fct\u00fcn<\/em> bu yetkilerini kullan\u0131rken \u015fer\u2019\u00ee h\u00fck\u00fcmlere ve \u00f6rf\u00ee kanunlara uymak zorundad\u0131r. Sadrazam\u0131n arz\u0131na ra\u011fmen, \u015eeyh\u00fclislam\u0131n c\u00e2izdir diye fetva vermemesinden dolay\u0131 reddedilen meseleler, Osmanl\u0131 Ar\u015fivinde \u00f6nemli bir yek\u00fbn te\u015fkil etmektedir.[39]<\/p>\n

      4.\u00a0\u00a0\u00a0 \u0130SLAM\u0130YET VE HUKUK TAR\u0130H\u0130M\u0130Z A\u00c7ISINDAN BA\u015eKANLIK S\u0130STEM\u0130 MAKUL VE ME\u015eRU\u2019DUR<\/h1>\n

      E\u011fer, yukar\u0131daki verilen bilgiler incelenirse, zikredilen s\u0131n\u0131rlar\u0131 a\u015fmamak \u015fart\u0131yla, ba\u015fkanl\u0131k sistemi, hem \u0130slam\u2019\u0131n y\u00fcce prensiplerine ve hem de tarihimiz boyunca uygulanan devlet ba\u015fkanl\u0131\u011f\u0131 sistemine uygundur. \u00d6zellikle belirtelim ki, Hz. Peygamber ve d\u00f6rt halife hari\u00e7, tarihimiz boyunca, hi\u00e7bir devlet ba\u015fkan\u0131, yasama, yarg\u0131 ve y\u00fcr\u00fctmeyi \u00fcstlenmeyi ne kastetmi\u015f ve ne de \u0130slamiyet\u2019te ve hukuk tarihimizde buna m\u00fcsaade edilmi\u015ftir. \u0130ster halifenin on temel g\u00f6revi ve isterse Osmanl\u0131 ve Sel\u00e7uklu devlet ba\u015fkanlar\u0131n\u0131n yetkileri ile alakal\u0131 a\u00e7\u0131klamalar, dediklerimizi tasdik eylemektedir.<\/p>\n

      \u015eu anda d\u00fcnyada uygulanan devlet ba\u015fkanl\u0131\u011f\u0131 sistemleri de benzer \u00f6zellikler arz etmektedirler. Fransa\u2019da Cumhurba\u015fkan\u0131 konseylerin ald\u0131\u011f\u0131 kararlar\u0131 durdurma, yasalar\u0131 kabul etme, anla\u015fmalar\u0131 imzalama kendisine sunulan \u00f6nerileri kabul etme ya da reddetme hakk\u0131na sahiptir. Fransa anayasas\u0131na g\u00f6re cumhurba\u015fkan\u0131 ba\u015fbakan\u0131 atama yetkisine sahipken, onu azletme yetkisine sahip de\u011fildir. Cumhurba\u015fkan\u0131 yaln\u0131zca ba\u015fbakan\u0131n kendisine istifas\u0131n\u0131 sunmas\u0131 halinde onu g\u00f6revden alabilmektedir. Bakanlar\u0131n durumu ise daha farkl\u0131d\u0131r. Bakanlar, cumhurba\u015fkan\u0131 taraf\u0131ndan g\u00f6revden al\u0131nabilir, ancak bunun i\u00e7in ba\u015fbakan\u0131n cumhurba\u015fkan\u0131na \u00f6neride bulunmas\u0131 gerekmektedir. Frans\u0131z Anayasas\u0131n\u0131n 12. maddesine g\u00f6re ise cumhurba\u015fkan\u0131 Millet Meclisi\u2019ni feshetme yetkisine tek ba\u015f\u0131na sahiptir. Ancak bu yetki ola\u011fan\u00fcst\u00fc hal durumlar\u0131nda kullan\u0131lamaz. \u00d6te yandan cumhurba\u015fkan\u0131, Anayasa Mahkemesi\u2019nin \u00fc\u00e7 \u00fcyesini ve Anayasa Mahkemesi ba\u015fkan\u0131n\u0131 atayabilir. Kriz zamanlar\u0131nda ba\u011f\u0131ms\u0131zl\u0131k ve b\u00fct\u00fcnl\u00fc\u011fe y\u00f6nelik tehditlere kar\u015f\u0131 t\u00fcm yetkileri kendinde toplayabilir. Bu durum \u0130slam tarihindeki halifelerin ve nihayet Sel\u00e7uklu\u2019dan itibaren devlet ba\u015fkanlar\u0131n\u0131n yetkilerinde, baz\u0131 istisnalar d\u0131\u015f\u0131nda, farkl\u0131 de\u011fildir.<\/strong><\/p>\n

      Amerika\u2019da ise, Anayasan\u0131n, ba\u015fkan\u0131n yetkilerini tan\u0131mlayan 2. maddesinde, “\u0130cra <\/strong>yetkisi, ABD ba\u015fkan\u0131na emanet edilir” yaz\u0131yor. Ba\u015fkan, ayn\u0131 zamanda silahl\u0131 kuvvetlerin ba\u015fkomutan\u0131; af ve tecil yetkilerine sahip olan ba\u015fkan, Senatonun fikrini sormak ve mevcut senat\u00f6rlerin \u00fc\u00e7te ikisinin onay\u0131n\u0131 almak kayd\u0131yla anla\u015fmalar imzalayabilir. B\u00fcy\u00fckel\u00e7ileri ve y\u00fcksek mahkeme h\u00e2kimlerini atayan ba\u015fkan, bunu yaparken de Senatonun \u00e7o\u011funlu\u011funun onay\u0131n\u0131 almak zorundad\u0131r.<\/p>\n

      ABD Anayasaya g\u00f6re, “birli\u011fin durumu hakk\u0131nda Kongreye bilgi vermek zorunda olan ba\u015fkan, gerekli ve uygun g\u00f6rd\u00fc\u011f\u00fc, \u00f6nem arz eden her t\u00fcrl\u00fc \u00f6nlemi Kongrenin bilgisine sunmak durumundad\u0131r. Ba\u015fkan, ayr\u0131ca Kongre taraf\u0131ndan kabul edilen kanun metinlerini veto hakk\u0131na da sahiptir. Ba\u015fkan, ihanet, yolsuzluk ya da herhangi ba\u015fka bir su\u00e7 y\u00fcz\u00fcnden azledilebilir.”<\/p>\n

      Sonu\u00e7 olarak, e\u011fer ba\u015fkanl\u0131k sistemi \u0130slamiyet\u2019e ve tarihteki devlet ba\u015fkanl\u0131\u011f\u0131 sistemlerimize uygun ise; benzerleri ABD ve Fransa gibi \u00fclkelerde de uygulan\u0131yorsa, T\u00fcrkiye Cumhuriyetinin bunu uygulamas\u0131 yerindedir ve daha da istikrar getirecektir. Tarih b\u00f6yle konu\u015furken ve D\u00fcnya devletleri bunu uygularken, hala ba\u015fkanl\u0131k sistemini despotluk yahut ba\u015fka vas\u0131flarla k\u00f6t\u00fcleyenler, tarihimizi ve dinimizin esaslar\u0131n\u0131 da ink\u00e2r ettiklerinin fark\u0131nda de\u011fildirler.<\/p>\n

      Daha fazla ayr\u0131nt\u0131 karde\u015fim Prof. Dr. Burhan Kuzu\u2019nun y\u00fczlerce sayfal\u0131k eserinde bulunabilir.<\/p>\n

       <\/p>\n

      [1] \u00a0\u00a0 Kur an, AI-i \u0130mr\u00e2n, 189; M\u00e2ide, 17-40; Yusuf, 40; Nis\u00e2, 65; Ebu F\u00e2ris, Muhammed\u00a0Abd\u00fclkadir, En-Niz\u00e2m\u2019\u00fcs-Siy\u00e2s\u00ee Fi\u2019l-\u0130sl\u00e2m<\/em>, Beyrut 1984, sh. 17-40.<\/p>\n

      [2] \u00a0\u00a0 Kur\u2019an, Hucur\u00e2t, 13; Bakara, 213, 216, Nis\u00e2, 58 Ebu F\u00e2ris, 40-66; Al\u00fbsi, Ruh<\/em>\u2019ul-Ma\u00e2n\u00ee<\/em>, c. 26, sh. 164; Karaman, Anahatlar\u0131yla…<\/em> 1\/176.<\/p>\n

      [3] \u00a0\u00a0 Kur\u2019an, Nis\u00e2, 59, Al-i \u0130mran, 32; Ebu F\u00e2ris, 67-77; Karaman, Anahatlar\u0131yla…<\/em> 1\/176.<\/p>\n

      [4] \u00a0\u00a0 Kur\u2019an, \u015e\u00fbr\u00e2, 38, Al-i \u0130mran, 159; Nebhan, 15 vd.; Ebu F\u00e2ris, 67-77; Karaman, Anahatlar\u0131yla…<\/em> l\/177, 202 vd.<\/p>\n

      [5] \u00a0\u00a0 Kur\u2019an, Bakara, 236.<\/p>\n

      [6] \u00a0\u00a0 Kur\u2019an, Al-i \u0130mran, 104.<\/p>\n

      [7] \u00a0\u00a0 Karaman, Anahatlar\u0131yla…<\/em> 176-178.<\/p>\n

      [8] \u00a0\u00a0 Ahmed Akg\u00fcnd\u00fcz, Osmanl\u0131 Kanunn\u00e2meleri ve Hukuk\u00ee Tahlilleri, <\/em>\u0130stanbul, OSAV, 2006, sh. 41 vd.<\/p>\n

      [9] \u00a0\u00a0 Ahmed Akg\u00fcnd\u00fcz, Osmanl\u0131 Kanunn\u00e2meleri ve Hukuk\u00ee Tahlilleri, <\/em>\u0130stanbul, OSAV, 2006, sh. 265 vd.<\/p>\n

      [10] Kur\u2019an, Al-i \u0130mran, 159; \u015e\u00fbr\u00e2, 38; Nebhan, 161-162; Ebu F\u00e2ris, 79-92.<\/p>\n

      [11] Ebu F\u00e2ris, 112-125; Nebhan, 162-164; Karaman, Anahattar\u0131yla…<\/em> 1\/202; MTM<\/em>. 1.<\/p>\n

      [12] Ba\u015fbakanl\u0131k Osmanl\u0131 Ar\u015fivi, Y\u0131ld\u0131z Evrak\u0131 Tasnifi, No: 23-1516, 1515; 14-1610; 14-154; Al\u00fbs\u00ee, Ruh<\/em>\u2019ul-Ma\u00e2n\u00ee<\/em>, c. 28, sh. 20-22; \u0130bn\u2019\u00fcl-Kayy\u0131m, \u0130\u2019l\u00e2m\u2019\u00fcl-Muvakk\u0131\u00een<\/em>, 4\/373 vd.<\/p>\n

      [13] Ebu F\u00e2ris, 93\/105; Karaman, Anahatlar\u0131yla…<\/em> 1\/203-204.<\/p>\n

      [14] Kur\u2019an, Al-i imran, 159; Ebu F\u00e2ris, 94-96; \u0130bn-i Hi\u015fam, Es-Siret\u2019\u00fcn Nebeviyye<\/em>, M\u0131s\u0131r, c. 2, sh. 223 vd.<\/p>\n

      [15] Ebu F\u00e2ris, 18 vd.; Nebhan, Anahatlar\u0131yla…<\/em> 1\/179-181; Seyy\u0131d Bey, Hil\u00e2fet<\/em>\u00a0ve H\u00e2kimiyet<\/em>-i Milliye<\/em>, 36 vd.; Bu risale isimsizdir ve Cumhuriyet\u00a0d\u00f6neminde tarihsiz olarak devlet\u00e7e bast\u0131r\u0131lm\u0131\u015ft\u0131r. Seyyid Bey\u2019in olsa gerektir.<\/p>\n

      [16] \u00d6zellikle Osmanl\u0131 Devletinin y\u00fckselme devirlerinde bu denge daima korunmu\u015ftur. F\u00e2tih\u2019in bir Rum\u00a0ile beraber yarg\u0131lanmas\u0131, Zenbili\u2019nin Yavuz\u2019u azarlamas\u0131 ve benzeri h\u00e2diseler bunu te\u2019yit etmektedir. Bkz. \u0130lmiye Salnamesi<\/em>, \u0130stanbul: MTM<\/em>, I\/498-500.<\/p>\n

      [17] Bedi\u00fczzaman, \u015eu\u2019alar<\/em>, sh. 363<\/p>\n

      [18] Ahmed Akg\u00fcnd\u00fcz, Osmanl\u0131 Kanunn\u00e2meleri ve Hukuk\u00ee Tahlilleri, <\/em>\u0130stanbul, OSAV, 2006, sh. 267 vd.<\/p>\n

      [19] Madde, 64 \u201c… e\u011fer bunlarda esasen um\u00fbr-\u0131 diniyeye… halel verir bir \u015fey g\u00f6r\u00fcr ise..\u201d D\u00fcstur<\/em>, I. Ter. 4\/12.<\/p>\n

      [20] F\u00e2tih\u00a0Kanunn\u00e2mesi, TOEM<\/em>, \u0130l\u00e2ve, sh. 10 vd.; Akg\u00fcnd\u00fcz, Osmanl\u0131 Kanunn\u00e2meleri<\/em>, <\/em>c. I.<\/p>\n

      [21] Karaman, Anahatlar\u0131yla…<\/em> I\/190-192.<\/p>\n

      [22] El-Ferr\u00e2, 14-15; El-M\u00e2verd\u00ee, 11; Nebhan, 38-383; Seyyid Bey, Hil\u00e2fet<\/em>\u00a0ve H\u00e2kimiyet<\/em>-i Milliye<\/em>, 6 vd.; Ebu F\u00e2ris, 174-178.<\/p>\n

      [23] Ebu F\u00e2ris, 164-174; El-M\u00e2verd\u00ee, 7-8; Seyyid Bey, 6-12.<\/p>\n

      [24] El-M\u00e2verd\u00ee\u00a015-16; El-Ferr\u00e2, 11-12; Nebhan 458-465; Ebu F\u00e2ris, 197-201; Babanz\u00e2de, \u0130.H., Hukuk<\/em>-u Esasiye<\/em>, \u0130stanbul\u00a01329, sh. 87-88.<\/p>\n

      [25] Nebhan, 465-467.<\/p>\n

      [26] Seyyid Bey, 33-35; El-M\u00e2verd\u00ee, 15-16.<\/p>\n

      [27] Baz\u0131 yorumlar\u0131na kat\u0131lmamam\u0131zla beraber bkz. Seyyid Bey, 13-17.<\/p>\n

      [28] Seyyid Bey, 23 vd.<\/p>\n

      [29] F\u00e2tih\u00a0Kanunn\u00e2mesi sh. 27; Hezarfen, Telhis\u2019\u00fcl-Beyan Fi-Kavanin-i Al-i Osman<\/em>, Vrk., 195-8; \u00d6zcan, Abd\u00fclkadir, F\u00e2tih\u2019in Te\u015fkil\u00e2t Kanunn\u00e2mesi ve Nizam-\u0131 Alem \u0130\u00e7in Karde\u015f Katli Meselesi<\/em>, \u0130\u00dcEF, Tarih\u00a0Dergisi, \u0130stanbul, 1982, sy. 33, sh. 7-57.<\/p>\n

      [30] \u0130bn-i N\u00fcceym, El-Bahr\u2019ur-R\u00e2ik<\/em>, 5\/45 vd.; Udeh, Abd\u00fclkadir, Et-Te\u015fri\u2019\u00fcl Cin\u00e2iyy\u2019\u00fcl-\u0130sl\u00e2m\u00ee<\/em>, 1\/23-24; Seyyid Bey, 28 vd.<\/p>\n

      [31] Mecelle<\/em>, md. 58-59; Kr\u015f. Okandan, 1\/23 vd.<\/p>\n

      [32] Hazarfen, Telhis<\/em>\u2019\u00fcl-Beyan<\/em>, Vrk. 1-B; Kanunn\u00e2me, \u00dcn. K\u00fctp. TY, No: 1408, Vrk. 1-2; Okandan, l\/24 vd.<\/p>\n

      [33] F\u00e2tih\u00a0Kanunn\u00e2mesi, TOEM<\/em>, sh. 9 vd.<\/p>\n

      [34] F\u00e2tih\u00a0Kanunn\u00e2mesi, 23 vd.; 10 vd.; Tevkii Abdurrahman Pa\u015fa\u00a0Kanunn\u00e2n\u0131esi, MTM<\/em>, 1\/498 vd.; Okandan, 1\/27-30; Uzun\u00e7ar\u015f\u0131l\u0131, Saray Te\u015fkil\u00e2t\u0131<\/em>, 50\/79.<\/p>\n

      [35] Kr\u015f. Tevki\u00ee\u00a0Abdurrahman Pa\u015fa\u00a0Kanunn\u00e2mesi, MTM<\/em>, 1\/498-5O5, 506-512, 538-542; Uzun\u00e7ar\u015f\u0131l\u0131, Saray Te\u015fkil\u00e2t\u0131<\/em>, 66.<\/p>\n

      [36] Hezarfen, Telhis<\/em>\u00a0\u00fcl-Beyan<\/em>, Vrk. 32\/B vd.; Tevki\u00ee\u00a0Kanunn\u00e2mesi, MTM<\/em>, 1\/498 vd.; F\u00e2tih\u00a0Kanunn\u00e2mesi, 10 vd.; Uzun\u00e7ar\u015f\u0131l\u0131, Merkez Te\u015fkil\u00e2t\u0131<\/em>, 111 vd.<\/p>\n

      [37] F\u00e2tih\u00a0Kanunn\u00e2\u0131nesi, 10.<\/p>\n

      [38] Tevkii Kanunn\u00e2mesi, MTM<\/em>, 1\/498; Hezarfen, Telhis<\/em>\u2019\u00fcl-Beyan<\/em>, Vrk. 33\/B vd.; Uzun\u00e7ar\u015f\u0131l\u0131, Merkez Te\u015fkil\u00e2t\u0131<\/em>, 112vd.<\/p>\n

      [39] Tevkii Kanunn\u00e2mesi, MTM<\/em>, 1\/498-499; Hezarfen, Telhis<\/em>\u2019\u00fcl-Beyan<\/em>, Vrk. 32\/B vd.<\/p>\n","protected":false},"excerpt":{"rendered":"

      1.\u00a0\u00a0\u00a0 KUVVETLER AYRILI\u011eI VE BA\u015eKANLIK S\u0130STEM\u0130 G\u00fcn\u00fcm\u00fczde ba\u015fkanl\u0131k sistemi deyince, ba\u015fkan olacak \u015fahs\u0131n, devletin \u00fc\u00e7 erkini yani y\u00fcr\u00fctmek, yasama ve yarg\u0131 erklerini tek ba\u015f\u0131na \u00fcstlenece\u011fi manas\u0131 verilmektedir. Bu anlay\u0131\u015f tamamen yanl\u0131\u015ft\u0131r. Devletin \u00fc\u00e7 temel fonksiyonu olan yasama\u00a0(te\u015fr\u00ee\u2019), y\u00fcr\u00fctme\u00a0(icr\u00e2) ve yarg\u0131\u00a0(kaz\u00e2) g\u00f6revini hangi organlarla ve nas\u0131l y\u00fcr\u00fctece\u011fi, kuvvetler ayr\u0131l\u0131\u011f\u0131 prensibi gere\u011fi,\u2026<\/p>\n

      Continue reading<\/span><\/i><\/a> <\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9,5],"tags":[],"class_list":["post-332","post","type-post","status-publish","format-standard","hentry","category-articles-turkish","category-news-turkish"],"_links":{"self":[{"href":"https:\/\/ahmedakgunduz.com\/index.php?rest_route=\/wp\/v2\/posts\/332","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ahmedakgunduz.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ahmedakgunduz.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ahmedakgunduz.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ahmedakgunduz.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=332"}],"version-history":[{"count":5,"href":"https:\/\/ahmedakgunduz.com\/index.php?rest_route=\/wp\/v2\/posts\/332\/revisions"}],"predecessor-version":[{"id":338,"href":"https:\/\/ahmedakgunduz.com\/index.php?rest_route=\/wp\/v2\/posts\/332\/revisions\/338"}],"wp:attachment":[{"href":"https:\/\/ahmedakgunduz.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=332"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ahmedakgunduz.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=332"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ahmedakgunduz.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=332"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}