Anayasa Hukuku Profes\u00f6r\u00fc Kemal G\u00f6zler hoca, -baz\u0131 noktalarda hakl\u0131l\u0131k paylar\u0131 bulunsa da- belli ki ideolojik k\u00f6rle\u015fmelerinden dolay\u0131 hakikatleri \u00f6rtbas etme giri\u015fiminde bulundu\u011fu “\u0130slam Hukuku, Bat\u0131 Hukukuna Alternatif Olabilir mi?” ba\u015fl\u0131kl\u0131 bir yaz\u0131 yay\u0131nlam\u0131\u015f. Bu yaz\u0131mda Kemal Hoca’n\u0131n bu makalesindeki g\u00f6r\u00fc\u015flerini ele alaca\u011f\u0131m.<\/p>\n
Kendisi bu yaz\u0131s\u0131nda, “\u0130sl\u00e2m hukukunun Bat\u0131 hukukundan ileri seviyede olmas\u0131na ra\u011fmen, \u0130sl\u00e2m \u00fclkeleri ni\u00e7in adalet, can ve mal g\u00fcvenli\u011finin olmad\u0131\u011f\u0131”n\u0131 sorarken pratik-sistem z\u0131tl\u0131\u011f\u0131 \u00fczerinden \u0130sl\u00e2m hukukunun “uygulanamaz olu\u015fu”ndan bahsetmi\u015f. Fakat g\u00fcn\u00fcm\u00fczdeki \u0130sl\u00e2m \u00fclkelerinin \u00e7o\u011funun ya sava\u015f yahut darbe gibi d\u0131\u015f m\u00fcdahaleler ile mevcut sistemin istikrars\u0131zla\u015ft\u0131r\u0131ld\u0131\u011f\u0131 ya da \u0130sl\u00e2m’\u0131, mevcut kitleleri uyu\u015fturmak ad\u0131na bir k\u0131l\u0131f olarak kulland\u0131\u011f\u0131n\u0131 g\u00f6rmezden gelmelerini yukar\u0131da da bahsetti\u011fim \u00fczere “ideolojik bir k\u00f6rl\u00fck” olarak nitelendirmeyi yerinde g\u00f6r\u00fcyorum. Nitekim \u0130sl\u00e2m \u00fclkelerinde ya\u015fanan tezatlar\u0131 teori-pratik uyu\u015fmazl\u0131\u011f\u0131 olarak ele al\u0131rsak; M\u00fctefekkir Salih Mirzabeyo\u011flu’nun da ifade etti\u011fi \u00fczere, “Bir sistemin uygulamaya ge\u00e7irili\u015finde, \u015f\u00fcphesiz o sistem ad\u0131na yap\u0131lan yanl\u0131\u015f uygulama, o sistemin yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 ortaya koymaz. Ancak hayat\u0131n \u00e7ok y\u00f6nl\u00fcl\u00fc\u011f\u00fc y\u00fcz\u00fcnden, prati\u011fin teorinin d\u0131\u015f\u0131nda g\u00f6r\u00fcnt\u00fcler vermesi ve tecr\u00fcbe, m\u00fc\u015fahade, vesair verilerle, neticede sa\u011flanaca\u011f\u0131 s\u00f6ylenen yap\u0131n\u0131n sa\u011flanabilir olmad\u0131\u011f\u0131 g\u00f6sterilebilir.”(1) h\u00fckm\u00fc gere\u011fince tarihte y\u00fczy\u0131llar boyunca ba\u015far\u0131yla tatbik edilmi\u015f, adaletiyle d\u00fcnyay\u0131 kendine hayran b\u0131rakm\u0131\u015f bir sistemi; bug\u00fcn, pratikteki yanl\u0131\u015f uygulamalar\u0131 nedeniyle \u00e2deme mahk\u00fbm etmek, hakkaniyete zerrece uymaz.<\/p>\n
Bir di\u011fer mesele olarak “Bat\u0131’da kuvvetler ayr\u0131l\u0131\u011f\u0131 ilkesi uyar\u0131nca iktidar\u0131n s\u0131n\u0131rland\u0131r\u0131ld\u0131\u011f\u0131; fakat \u0130sl\u00e2m hukukunda iktidar\u0131n s\u0131n\u0131rland\u0131r\u0131lamayaca\u011f\u0131” g\u00f6r\u00fc\u015f\u00fcn\u00fc ileri s\u00fcrm\u00fc\u015fler. Fakat kuvvetler ayr\u0131l\u0131\u011f\u0131 ilkesi, Bat\u0131’da ekonomik \u00e7\u0131karlar\u0131n\u0131 korumak isteyen burjuvazi kesiminin, s\u0131n\u0131rs\u0131z yetkiye sahip olan kral\u0131n otoritesini anayasa ile s\u0131n\u0131rlamas\u0131 sonucu ortaya \u00e7\u0131kan tarih\u00ee bir olguyken, \u0130sl\u00e2m’da bir yanda “Ey iman edenler! Allah\u2019a, Rasul’\u00fcne ve ulu-l’ emre itaat ediniz!”(2) ayeti gere\u011fince y\u00f6neticiye itaat emredilirken, di\u011fer bir yanda ise “Allah’a isyan olan yerde kula itaat olmaz.”(3) h\u00fckm\u00fc gere\u011fince \u0130sl\u00e2m \u00fclkelerinde tarih boyunca \u0130mam Ebu Hanife, \u0130mam Ahmed bin Hanbel gibi b\u00fcy\u00fck imamlar\u0131n, zalim y\u00f6neticilere kar\u015f\u0131 itaati reddettikleri ve onlara \u00f6l\u00fcm pahas\u0131na ba\u015f kald\u0131rd\u0131klar\u0131 g\u00f6r\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n
Kemal Hoca’ya \u015fu konuda hak vermek gerekir ki; “\u0130\u00e7tima\u00ee sistem i\u00e7indeki unsurlar\u0131 belirten mevzular, onun alt sistemleridir; ve bu alt sistemler, ‘B\u00fct\u00fcn’deki ipu\u00e7lar\u0131ndan hareket etmediklerinde tek tek sistem belirtse bile yan yana getirildiklerinde, bir i\u00e7tima\u00ee k\u0131vam ve terkibi meydana getirmezler.”(4) \u00f6l\u00e7\u00fcs\u00fc gere\u011fince yukar\u0131da belirtti\u011fim ve daha nice muhte\u015fem \u00f6l\u00e7\u00fcleri; g\u00fcn\u00fcm\u00fczdeki ihtiya\u00e7lara cevap verebilir nitelikte, tezats\u0131z bir b\u00fct\u00fcn te\u015fkil edecek \u015fekilde bir araya getirmedik\u00e7e \u0130sl\u00e2m\u00ee bir rejim kurma iddias\u0131nda bulunmak, ge\u00e7mi\u015fteki baz\u0131 \u00f6rneklerde g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere h\u00fcsranla sonu\u00e7lanabilmektedir. Konuyu bir \u00f6rnekle daha somutla\u015ft\u0131racak olursak; mesela yukar\u0131da \u201c\u0130sl\u00e2m’da kuvvetler ayr\u0131l\u0131\u011f\u0131\u201d ilkesiyle al\u00e2kal\u0131 olarak belirtti\u011fim \u00f6l\u00e7\u00fcy\u00fc -\u00dcstad Necip Faz\u0131l’\u0131n Ba\u015fy\u00fccelik Devleti idealindeki devlet ba\u015fkan\u0131 olan- Ba\u015fy\u00fcce\u2019nin ola\u011fan\u00fcst\u00fc durumlarda\u00a0 ayd\u0131nlar aristokrasisinden olu\u015fan meclisin bir k\u0131sm\u0131n\u0131 ve halk\u0131 arkas\u0131na alarak meclisi ilga edebilmesi, meclisin de menf\u00ee bir durumda Ba\u015fy\u00fcce\u2019yi g\u00f6revden alabilmesi h\u00fckm\u00fcyle ve daha nice \u00f6l\u00e7\u00fcleri b\u00fct\u00fcnc\u00fcl bir sistemle m\u00fc\u015fahhasla\u015ft\u0131rmad\u0131k\u00e7a, bu \u00f6l\u00e7\u00fcleri papa\u011fanv\u00e2ri bir \u015fekilde tekrarlaman\u0131n hi\u00e7bir m\u00e2n\u00e2s\u0131 olmayacakt\u0131r.<\/p>\n
Son tahlilde elimizin alt\u0131ndaki cevheri yeniden meydana \u00e7\u0131karacak olan, Bat\u0131’s\u0131ndan Do\u011fu’suna t\u00fcm insanl\u0131k tarihini hesaba \u00e7eken ve 15. \u0130sl\u00e2m asr\u0131n\u0131n ihtiya\u00e7lar\u0131n\u0131 ku\u015fat\u0131c\u0131 “\u0130slam’a Muhatap Anlay\u0131\u015f” zaruretini i\u015faretleyen ve bu anlay\u0131\u015f\u0131 ba\u015ftan sona tezats\u0131z bir b\u00fct\u00fcn h\u00e2linde in\u015fa edici olan B\u00fcy\u00fck Do\u011fu-\u0130BDA fikir sisteminin zarureti anla\u015f\u0131l\u0131yor.<\/p>\n
<\/p>\n
1-B\u00fct\u00fcn Fikrin Gereklili\u011fi, sf 25-26<\/p>\n
2-Nisa S\u00fcresi, 59. Ayet<\/p>\n
3-M\u00fcslim, \u0130taat; Buhari, Ahkam<\/p>\n
4-\u0130deolocya ve \u0130htilal, sf 53<\/p>\n
Yazar: Z. Ko\u00e7<\/p>\n
Ayl\u0131k Dergisi 184. Say\u0131, Ocak 2020<\/p>\n","protected":false},"excerpt":{"rendered":"
Anayasa Hukuku Profes\u00f6r\u00fc Kemal G\u00f6zler hoca, -baz\u0131 noktalarda hakl\u0131l\u0131k paylar\u0131 bulunsa da- belli ki ideolojik k\u00f6rle\u015fmelerinden dolay\u0131 hakikatleri \u00f6rtbas etme giri\u015fiminde bulundu\u011fu “\u0130slam Hukuku, Bat\u0131 Hukukuna Alternatif Olabilir mi?” ba\u015fl\u0131kl\u0131…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"ppma_author":[14],"class_list":["post-842","post","type-post","status-publish","format-standard","hentry","category-fikir","author-admin","no-post-thumbnail"],"yoast_head":"\n