{"id":3367,"date":"2026-01-13T11:45:14","date_gmt":"2026-01-13T08:45:14","guid":{"rendered":"https:\/\/simurgedebiyat.com\/?p=3367"},"modified":"2026-01-13T11:47:41","modified_gmt":"2026-01-13T08:47:41","slug":"hukukun-oksuz-kaldigi-gun-sokratesin-baldiranindan-ebu-hanifenin-zindanina-bir-medeniyetin-trajedisi-mustafa-yeneroglu","status":"publish","type":"post","link":"https:\/\/simurgedebiyat.com\/index.php\/2026\/01\/13\/hukukun-oksuz-kaldigi-gun-sokratesin-baldiranindan-ebu-hanifenin-zindanina-bir-medeniyetin-trajedisi-mustafa-yeneroglu\/","title":{"rendered":"Hukukun \u00f6ks\u00fcz kald\u0131\u011f\u0131 g\u00fcn: Sokrates\u2019in bald\u0131ran\u0131ndan Ebu Hanife\u2019nin zindan\u0131na bir medeniyetin trajedisi-Mustafa YENERO\u011eLU"},"content":{"rendered":"

Tarih M.\u00d6. 399 y\u0131l\u0131nda Atina\u2019da durdu\u011funda, demokrasiyle y\u00f6netilen bir \u015fehir devleti, kendi varl\u0131\u011f\u0131na tehdit olarak g\u00f6rd\u00fc\u011f\u00fc 70 ya\u015f\u0131ndaki bir ihtiyar\u0131, Sokrates\u2019i yarg\u0131l\u0131yordu. \u015eehrin tanr\u0131lar\u0131na inanmamak de\u011fildi su\u00e7u, \u201csormay\u0131, sorgulamay\u0131\u201d gen\u00e7lerin zihnine bir zehir gibi zerk etmekti. Bald\u0131ran zehri i\u00e7ip hayat\u0131na son verince, d\u00fc\u015f\u00fcnce ve duru\u015funun da zihinlerden kaybolup gidece\u011fi d\u00fc\u015f\u00fcn\u00fcld\u00fc. Ancak, Bat\u0131 medeniyeti bu \u00f6l\u00fcm\u00fc unutmad\u0131; aksine onu hukukun, devlet g\u00fcc\u00fc kar\u015f\u0131s\u0131nda hakikati s\u00f6yleme cesaretinin kurucu miti haline getirdi. Bat\u0131, hukuk felsefesini o idam\u0131n vicdan azab\u0131 \u00fczerine kurdu.<\/p>\n

Aradan bin y\u0131ldan fazla bir zaman ge\u00e7ip takvimler Hicri 150\u2019yi (M.S. 767) g\u00f6sterdi\u011finde ise, \u0130slam medeniyetinin ba\u015fkenti Ba\u011fdat\u2019ta, san\u0131k sandalyesinde bu sefer \u0130slam d\u00fcnyas\u0131n\u0131n \u201cSokrates\u201di, \u201c\u0130mam-\u0131 Azam\u201d lakapl\u0131 Numan bin Sabit, yani Ebu Hanife oturuyordu. Ebu Hanife\u2019nin sonu da Sokrates gibi oldu. \u0130ktidar\u0131n sundu\u011fu \u201cyarg\u0131\u00e7l\u0131k\u201d kadehini reddetti\u011fi i\u00e7in zindanda zehirlenerek \u00f6ld\u00fcr\u00fcld\u00fc. Ancak onun neden \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fc umursamayan \u0130slam d\u00fcnyas\u0131n\u0131n trajedisi o g\u00fcn bu g\u00fcn devam ediyor.<\/p>\n

Bat\u0131, Sokrates\u2019in \u00f6l\u00fcm\u00fcnden \u201cdevleti sorgulayan\u201d bir hukuk felsefesi \u00e7\u0131kar\u0131rken; \u0130slam d\u00fcnyas\u0131 kendi Sokrates\u2019ini \u00f6ld\u00fcrm\u00fc\u015f, sonra da onun ismiyle devleti kutsayan, otoriteye boyun e\u011fen devasa bir \u201cresmi ideoloji\u201d in\u015fa etti. Bug\u00fcn \u0130slam co\u011frafyas\u0131ndaki hukuksuzlu\u011fun, otoriterli\u011fe boyun e\u011fi\u015fin ve entelekt\u00fcel kurakl\u0131\u011f\u0131n k\u00f6kleri; Ebu Hanife\u2019nin f\u0131kh\u0131n\u0131 (kurallar\u0131n\u0131) al\u0131p onun ruhunu (duru\u015funu) o zindanda b\u0131rakm\u0131\u015f olman\u0131n bedelidir.<\/p>\n

\u0130PEK, SERVET VE \u00d6ZG\u00dcRL\u00dcK<\/strong><\/h3>\n

Ebu Hanife\u2019yi anlamak i\u00e7in, onu klasik \u201culema\u201d \u015fablonundan tamamen s\u0131y\u0131rmak gerekir. O, \u0130pek Yolu\u2019nun en stratejik kav\u015fa\u011f\u0131 olan K\u00fbfe\u2019de, d\u00f6nemin en l\u00fcks tekstil \u00fcr\u00fcn\u00fc olan \u201cHazz\u201d (ipek ve y\u00fcn kar\u0131\u015f\u0131m\u0131 kuma\u015f) ticareti yapan uluslararas\u0131 bir t\u00fcccard\u0131. Bu ticari a\u011f, ona hem entelekt\u00fcel otonomi hem de g\u00fc\u00e7l\u00fc bir haber ve ileti\u015fim a\u011f\u0131 sa\u011fl\u0131yordu.<\/p>\n

Devlet hazinesinden (Beyt\u00fclmal) gelen tek bir kuru\u015fa bile tenezz\u00fcl etmedi. Ebu Hanife\u2019nin f\u0131kh\u0131nda \u201cBeyt\u00fclmal\u201d sultan\u0131n \u015fahsi kasas\u0131 de\u011fil, hesab\u0131 sorulmas\u0131 gereken bir kamu emanetiydi. Halife Mansur\u2019un ona g\u00f6nderdi\u011fi 30.000 dirhemlik \u201chediyeyi\u201d (asl\u0131nda sus pay\u0131n\u0131) reddederken verdi\u011fi cevap bir manifesto niteli\u011findeydi:<\/p>\n

\u201cBu para kimin? E\u011fer Halife\u2019nin kendi al\u0131n teri ve \u015fahsi kazanc\u0131ysa, ben bir sultandan sadaka kabul etmem. Yok e\u011fer bu halk\u0131n paras\u0131 (vergi\/hara\u00e7) ise, ben o halk\u0131n bir ferdiyim ve benim pay\u0131ma d\u00fc\u015fen bu kadar b\u00fcy\u00fck bir mebla\u011f olamaz. Halka ait olan\u0131 bana veremezsiniz.\u201d<\/em><\/strong><\/p>\n

O biliyordu ki; \u201cC\u00fczdan\u0131 halifenin elinde olan\u0131n, akl\u0131 h\u00fcr olamaz.\u201d<\/p>\n

\u0130mam\u2019\u0131n ya\u015fad\u0131\u011f\u0131 K\u00fbfe; Medine gibi homojen, i\u00e7ine kapal\u0131 ve tar\u0131m endeksli bir Arap \u015fehri de\u011fildi. Oras\u0131 T\u00fcrkler, Farslar, Nebatiler, Hintliler, H\u0131ristiyanlar ve Yahudilerin bir arada ya\u015fad\u0131\u011f\u0131 kozmopolit bir \u201cMev\u00e2li\u201d kentiydi. Medine\u2019de hayat \u00f6ng\u00f6r\u00fclebilirdi; ancak K\u00fbfe\u2019de her g\u00fcn enflasyon, kambiyo, \u015firketler hukuku gibi karma\u015f\u0131k problemler ortaya \u00e7\u0131k\u0131yordu. O d\u00f6nemin hakim usul\u00fc, bir sorunla kar\u015f\u0131la\u015f\u0131ld\u0131\u011f\u0131nda \u201cPeygamber \u015f\u00f6yle yapt\u0131\u201d diyerek bir hadis rivayet etmek ve meseleyi o rivayetin lafz\u0131na hapsetmekti.<\/p>\n

Ebu Hanife, bu literal (laf\u0131zc\u0131) y\u00f6ntemin yetersiz kald\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fc. Sadece \u201cge\u00e7mi\u015fte ne yap\u0131ld\u0131\u011f\u0131n\u0131\u201d (taklit) de\u011fil, \u201cbug\u00fcn ne yap\u0131lmas\u0131 gerekti\u011fini\u201d (i\u00e7tihat) merkeze ald\u0131. Burada devrimci bir ad\u0131m atarak \u201cEhl-i Rey\u201d (Ak\u0131l Ekol\u00fc) metodunu zirveye ta\u015f\u0131d\u0131. Naslar\u0131, arkas\u0131nda bir \u201cillet\u201d (rasyonel gerek\u00e7e) ve bir \u201cmaslahat\u201d (hukuki gaye) bar\u0131nd\u0131ran ilkeler b\u00fct\u00fcn\u00fc olarak okudu. \u201cE\u011fer Peygamber bunu yasaklad\u0131ysa, bundaki hukuki gaye nedir?\u201d<\/em> <\/strong>sorusunu sordu. Bu y\u00f6ntem, hukuku k\u00f6r bir \u201citaat k\u00fclt\u00fcr\u00fc\u201dnden \u00e7\u0131kar\u0131p, sofistike bir \u201cak\u0131l y\u00fcr\u00fctme sanat\u0131na\u201d d\u00f6n\u00fc\u015ft\u00fcrd\u00fc. Ebu Hanife\u2019ye g\u00f6re otorite, \u201cBen b\u00f6yle emrettim\u201d diyemezdi; \u00e7\u00fcnk\u00fc her emrin \u201crasyonel, adil ve kamu yarar\u0131na uygun\u201d bir gerek\u00e7esi olmak zorundayd\u0131.<\/p>\n

Emevi ve Abbasi iktidarlar\u0131, me\u015fruiyet krizlerini a\u015fmak i\u00e7in \u201cPeygamber dedi ki…\u201d<\/em> diye ba\u015flayan uydurma rivayetleri \u201cdin\u201d haline getiriyordu. Ebu Hanife, bu \u201crivayet enflasyonu\u201d ortam\u0131nda Kur\u2019an-\u0131 Kerim\u2019i \u201cfiltre\u201d ve \u201ckalkan\u201d olarak esas ald\u0131. \u0130lkesi \u015fuydu: \u201cE\u011fer bir rivayet, Kur\u2019an\u2019\u0131n genel ilkelerine, akla ve \u00fczerinde ittifak edilen s\u00fcnnete ayk\u0131r\u0131ysa; senet zinciri ne kadar sa\u011flam g\u00f6r\u00fcn\u00fcrse g\u00f6r\u00fcns\u00fcn, o rivayeti Peygamber s\u00f6ylemi\u015f olamaz. Onu reddederim.\u201d<\/em><\/p>\n

Bu tavizsiz duru\u015fu nedeniyle, d\u00f6nemin laf\u0131zc\u0131 ulemas\u0131 (Ehl-i Hadis) taraf\u0131ndan \u201cdini akl\u0131yla bozan adam\u201d, \u201cbidat\u00e7i\u201d ve \u201cdeccal\u201d olmakla su\u00e7land\u0131. Oysa Ebu Hanife hadisi inkar etmiyor, hadisin, Kur\u2019an\u2019\u0131n evrensel adalet ilkesini g\u00f6lgeleyecek \u015fekilde \u201csiyasal bir sopa\u201d olarak kullan\u0131lmas\u0131na itiraz ediyordu. Emeviler, devleti M\u00fcsl\u00fcmanlar\u0131n evrensel imparatorlu\u011fu olarak de\u011fil, bir \u201cArap Krall\u0131\u011f\u0131\u201d olarak y\u00f6netiyordu. Arap olmayan M\u00fcsl\u00fcmanlara (Mev\u00e2li) ikinci s\u0131n\u0131f muamelesi yap\u0131l\u0131yor, haks\u0131z vergiler al\u0131n\u0131yordu. Kendisi de aslen Fars (veya T\u00fcrk) k\u00f6kenli bir aileden gelen Ebu Hanife, bu ayr\u0131mc\u0131l\u0131\u011f\u0131n yaratt\u0131\u011f\u0131 \u00f6fkeyi bizzat derinden hissediyordu.<\/p>\n

Hicri 122 y\u0131l\u0131nda, Hz. H\u00fcseyin\u2019in torunu \u0130mam Zeyd b. Ali, Emevi zulm\u00fcne kar\u015f\u0131 isyan bayra\u011f\u0131n\u0131 a\u00e7t\u0131\u011f\u0131nda, Ebu Hanife ne kay\u0131st\u0131z kald\u0131 ne de postunda oturup \u00f6\u011f\u00fctler veren bir m\u00fcr\u015fid gibi davrand\u0131. Zeyd\u2019e gizlice 10.000 dirhem g\u00f6nderdi ve \u015fu tarihi fetvay\u0131 verdi: \u201cZeyd\u2019in bu \u00e7\u0131k\u0131\u015f\u0131, dedesi Hz. Peygamber\u2019in Bedir sava\u015f\u0131ndaki \u00e7\u0131k\u0131\u015f\u0131na benzer.\u201d<\/em><\/p>\n

\u0130syan kanl\u0131 bir \u015fekilde bast\u0131r\u0131ld\u0131. Zeyd\u2019in ba\u015f\u0131 kesildi, cesedi \u00e7\u0131r\u0131l\u00e7\u0131plak soyularak K\u00fbfe \u00e7\u00f6pl\u00fc\u011f\u00fcnde \u00e7arm\u0131ha gerildi ve y\u0131llarca orada as\u0131l\u0131 b\u0131rak\u0131ld\u0131. Ebu Hanife, her g\u00fcn d\u00fckkan\u0131na giderken o cesedin \u00f6n\u00fcnden ge\u00e7iyor ve devletin \u201ckutsal\u201d de\u011fil ama \u201ckatil\u201d olabilece\u011fini haf\u0131zas\u0131na kaz\u0131yordu. Bu travma, onun zorba devlet anlay\u0131\u015f\u0131 ile asla bar\u0131\u015fmayacak olan bilincini in\u015fa etti.<\/p>\n

Emevi Valisi \u0130bn H\u00fcbeyre, onu yan\u0131na \u00e7ekmek i\u00e7in Hazine m\u00fch\u00fcrdarl\u0131\u011f\u0131n\u0131 teklif etti\u011finde cevab\u0131 netti: \u201cBana Vas\u0131t Mescidi\u2019nin kap\u0131lar\u0131n\u0131 veya tu\u011flalar\u0131n\u0131 saymam\u0131 emretseydiniz yapard\u0131m; \u00e7\u00fcnk\u00fc bu angaryad\u0131r. Fakat benden, haks\u0131z yere idam edilecek bir adam\u0131n ferman\u0131n\u0131 m\u00fch\u00fcrlememi, \u2018\u015feriata uygundur\u2019 dememi istiyorsunuz. Vallahi, bana d\u00fcnyan\u0131n t\u00fcm servetini verseniz, zalimin su\u00e7una ortak olmam.\u201d<\/em> Bu ret cevab\u0131 \u00fczerine hapse at\u0131ld\u0131 ve g\u00fcnlerce k\u0131rba\u00e7land\u0131. Ba\u015f\u0131 \u015fi\u015fti, y\u00fcz\u00fc tan\u0131nmaz hale geldi. Ancak \u0130bn H\u00fcbeyre g\u00f6rd\u00fc ki, bu adam\u0131n iradesini k\u0131rmak, bedenini k\u0131rmaktan zordu. Halk\u0131n ayaklanmas\u0131ndan korkarak onu serbest b\u0131rakmak zorunda kald\u0131 ve Ebu Hanife Mekke\u2019ye s\u00fcrg\u00fcne gitti.
\nHicri 132 (M.S. 750) y\u0131l\u0131nda Abbasiler, \u201cEhl-i Beyt\u2019in R\u0131zas\u0131\u201d ve \u201cAdalet\u201d sloganlar\u0131yla Emevileri y\u0131kt\u0131\u011f\u0131nda, Ebu Hanife de pek \u00e7oklar\u0131 gibi umutlanm\u0131\u015ft\u0131. Ancak Abbasi y\u00f6netimi k\u0131sa s\u00fcrede Emevileri aratan bir despotizme d\u00f6n\u00fc\u015ft\u00fc. Halife Mansur, iktidar\u0131n\u0131 sa\u011flamla\u015ft\u0131rmak i\u00e7in Peygamber soyunu katletmeye ba\u015flay\u0131nca, Ebu Hanife ya\u015fl\u0131l\u0131\u011f\u0131na ra\u011fmen yine en kararl\u0131 duru\u015fu sergiledi. Mansur\u2019un ordusuna kat\u0131lman\u0131n haram oldu\u011funu, bask\u0131 alt\u0131nda edilen yeminin h\u00fck\u00fcms\u00fcz oldu\u011funu hayk\u0131rd\u0131.<\/p>\n

Bu fetva sonras\u0131 Mansur i\u00e7in Ebu Hanife art\u0131k sayg\u0131 duyulacak bir alim de\u011fil, \u201cdevletin bekas\u0131na\u201d tehdit olu\u015fturan bir \u201cnifak ve fitne\u201d unsuruydu. Ancak o, Ebu Hanife\u2019yi do\u011frudan \u00f6ld\u00fcrmenin, onu halk\u0131n g\u00f6z\u00fcnde bir \u201c\u015fehit\u201d mertebesine y\u00fckseltece\u011fini ve K\u00fbfe ile Horasan\u2019\u0131 ayakland\u0131rabilece\u011fini biliyordu. Bu y\u00fczden, onu \u201citibars\u0131zla\u015ft\u0131rarak\u201d yok etme plan\u0131n\u0131, yani \u201cKad\u0131l\u0131k Teklifi\u201dni devreye soktu. Mansur, Ebu Hanife\u2019ye \u201cKad\u0131\u2019l-Kud\u00e2t\u201d (Ba\u015f Yarg\u0131\u00e7l\u0131k) teklif etti. Ebu Hanife ile Mansur aras\u0131ndaki o tarihi diyalog, bir manifesto niteli\u011findedir:<\/p>\n

Mansur: \u201cSeni Kad\u0131\u2019l-Kud\u00e2t olarak at\u0131yorum. Adaleti sen tesis et.\u201d<\/em><\/p>\n

Ebu Hanife: \u201cBen bu g\u00f6reve ehil de\u011filim.\u201d<\/em><\/p>\n

Mansur: \u201cYalan s\u00f6yl\u00fcyorsun! Sen bu i\u015fe en lay\u0131k olan sensin.\u201d<\/em><\/p>\n

Ebu Hanife: \u201cH\u00fckm\u00fc kendiniz verdiniz ey Emir. E\u011fer ben yalan s\u00f6yl\u00fcyorsam, bir yalanc\u0131dan kad\u0131 olmaz. E\u011fer do\u011fru s\u00f6yl\u00fcyorsam, zaten ehil olmad\u0131\u011f\u0131m\u0131 beyan ettim. Her iki durumda da ben bu g\u00f6revi yapamam.\u201d<\/em><\/strong><\/p>\n

Bu ret \u00fczerine 70 ya\u015f\u0131ndaki \u0130mam zindana at\u0131ld\u0131, her g\u00fcn pazar yerinde halka te\u015fhir edilerek k\u0131rba\u00e7land\u0131. Ancak o, \u201cSultan\u0131n ekme\u011fini yiyen, sultan\u0131n k\u0131l\u0131c\u0131n\u0131 \u00e7alar\u201d diyerek direnmeye devam etti. Nihayetinde Hicri 150 y\u0131l\u0131nda zorla zehirli bir \u015ferbet i\u00e7irilerek \u015fehit edildi. Vasiyeti ise t\u00fcm hayat\u0131n\u0131n \u00f6zeti gibiydi:<\/p>\n

\u201cBeni, gasp edilmemi\u015f, halifenin elinin de\u011fmedi\u011fi temiz bir topra\u011fa g\u00f6m\u00fcn<\/strong>.\u201d<\/em> Vasiyeti \u00fczerine \u015fehir merkezine 4-5 kilometre uzak devlet elinin de\u011fmedi\u011fi bir kam\u0131\u015fl\u0131\u011fa defnedildi.<\/p>\n

\"Hz.<\/p>\n

B\u00dcY\u00dcK D\u00d6N\u00dc\u015e\u00dcM \u2013 DEVLETLE\u015eEN MEZHEP<\/strong><\/h3>\n

Ebu Hanife\u2019nin hikayesi zindanda biterken, \u201cHanefilik\u201din ve bug\u00fcnk\u00fc \u0130slam d\u00fcnyas\u0131n\u0131n hikayesi tam bu noktada, onun \u00f6\u011frencisi \u0130mam Ebu Yusuf ile ba\u015flar. Ebu Yusuf, hocas\u0131n\u0131n aksine \u00e7ok fakir bir aileden geliyordu ve sivil kalman\u0131n \u201cyok olmak\u201d anlam\u0131na geldi\u011fini ac\u0131 bir tecr\u00fcbe ile g\u00f6rm\u00fc\u015ft\u00fc. Mezhebin ya\u015famas\u0131 i\u00e7in devlet taraf\u0131ndan himaye edilmesi gerekti\u011fine inan\u0131yordu.<\/p>\n

Halife Harun Re\u015fid, Ebu Yusuf\u2019a Ba\u015f Kad\u0131l\u0131k teklif etti\u011finde, o hocas\u0131n\u0131n can\u0131 pahas\u0131na reddetti\u011fi c\u00fcbbeyi giydi. Yazd\u0131\u011f\u0131 \u201cKitabu\u2019l-Harac\u201d ile yeni d\u00f6nemin anayasas\u0131n\u0131 olu\u015fturdu. Ebu Hanife\u2019nin \u201cZalim sultana isyan hakt\u0131r\u201d ilkesi, Ebu Yusuf\u2019un kaleminde \u201cFitne, zul\u00fcmden beterdir; itaat esast\u0131r\u201d doktrinine evrildi.<\/p>\n

B\u00f6ylece Hanefilik, sivil bir i\u00e7tihat okulu olmaktan \u00e7\u0131k\u0131p, Abbasilerin ve daha sonra Osmanl\u0131lar\u0131n \u201cResmi Devlet Mezhebi\u201dne d\u00f6n\u00fc\u015ft\u00fc.<\/p>\n

Ancak Ebu Yusuf\u2019un kurgulad\u0131\u011f\u0131 ve \u0130slam tarihine miras b\u0131rakt\u0131\u011f\u0131 bu sistemde, yarg\u0131 ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 ve sivil alim tipolojisini neredeyse imkans\u0131z hale getiren iki temel yap\u0131sal sorun vard\u0131:<\/p>\n

Birincisi, Hazine\u2019nin nitelik de\u011fi\u015ftirmesiydi. \u0130slam\u2019\u0131n ilk d\u00f6nemindeki \u201cHalk\u0131n Mal\u0131\u201d (Beyt\u00fclmal) anlay\u0131\u015f\u0131, fiilen \u201cSultan\u2019\u0131n \u015eahsi M\u00fclk\u00fc\u201dne d\u00f6n\u00fc\u015ft\u00fc. Kad\u0131, maa\u015f\u0131n\u0131 halk\u0131n hazinesinden de\u011fil, pratik olarak Sultan\u2019\u0131n \u201cl\u00fctfundan\u201d almaya ba\u015flad\u0131. Hocas\u0131n\u0131n o me\u015fhur uyar\u0131s\u0131 (\u201cSultan\u0131n k\u0131l\u0131c\u0131n\u0131 \u00e7alar\u201d) ger\u00e7ekle\u015fmi\u015fti.<\/p>\n

\u0130kincisi, geleneksel siyaset teorisinde Halife hem y\u00fcr\u00fctmenin hem yarg\u0131n\u0131n ba\u015f\u0131yd\u0131. Ebu Yusuf\u2019un sisteminde Kad\u0131, ba\u011f\u0131ms\u0131z bir denetleyici de\u011fil, Halife\u2019nin yetkisini kullanan bir \u201cNaib\u201d (Vekil) stat\u00fcs\u00fcne indi. Hukuken vekil, asile kar\u015f\u0131 karar veremezdi. B\u00f6ylece yarg\u0131 idarenin me\u015frula\u015ft\u0131r\u0131c\u0131 bir alt \u015fubesi haline geldi.<\/p>\n

Bu yap\u0131sal bozukluk, \u0130slam d\u00fcnyas\u0131nda Bat\u0131\u2019dakine benzer \u201cba\u011f\u0131ms\u0131z entelekt\u00fcel\u201d s\u0131n\u0131f\u0131n\u0131n do\u011fmas\u0131n\u0131 da engelledi. Bat\u0131\u2019da Kilise, Aristokrasi ve Burjuvazi, Kral\u2019a kar\u015f\u0131 g\u00fc\u00e7 odaklar\u0131 olu\u015fturarak ba\u011f\u0131ms\u0131z d\u00fc\u015f\u00fcn\u00fcrleri finanse edebilirken, \u0130slam d\u00fcnyas\u0131nda Devlet sivil alan\u0131 tamamen yuttu. Vak\u0131flar ve medreseler, resmi ideolojiyi \u00fcreten b\u00fcrokrat (ulema-i rus\u00fbm) yeti\u015ftirme merkezlerine d\u00f6n\u00fc\u015ft\u00fc. Ebu Hanife gibi \u201c\u00f6zg\u00fcr orta s\u0131n\u0131f ayd\u0131n\u0131\u201d modeli tarih sahnesinden adeta silindi.<\/p>\n

Bug\u00fcn geriye d\u00f6n\u00fcp bakt\u0131\u011f\u0131m\u0131zda, \u0130slam d\u00fcnyas\u0131n\u0131n neden bir \u201chukuk devleti\u201d in\u015fa edemedi\u011finin cevab\u0131, 1250 y\u0131l \u00f6nce at\u0131lan bu yanl\u0131\u015f d\u00fc\u011f\u00fcmde gizli. Bat\u0131\u2019da \u00fcniversiteler ve loncalar \u201ct\u00fczel ki\u015filik\u201d kazanarak devlete kar\u015f\u0131 kurumsal diren\u00e7 olu\u015ftururken; \u0130slam d\u00fcnyas\u0131nda yarg\u0131 erki, y\u00fcr\u00fctme kar\u015f\u0131s\u0131nda kurumsal bir rakip olamad\u0131, \u201ciktidar\u0131n muhaf\u0131z\u0131\u201d konumuna indirgendi.<\/p>\n

Bu tarihsel miras, modern d\u00f6nemde \u201cmodern sultan\u201d paradoksuyla daha vahim bir hal ald\u0131. Bat\u0131\u2019daki \u201ckuvvetler ayr\u0131l\u0131\u011f\u0131\u201d prensibini almadan, sadece merkeziyet\u00e7i b\u00fcrokratik ayg\u0131t\u0131 ithal eden modern \u201c\u0130slam\u201d \u00fclkelerinde; devlet ba\u015fkanlar\u0131, tarihteki Abbasi halifelerinin hayal bile edemeyece\u011fi mutlak bir g\u00fcce (Leviathan) kavu\u015ftu. Yarg\u0131\u00e7lar ise kendilerini hukukun ba\u011f\u0131ms\u0131z temsilcisi de\u011fil, devletin memuru olarak g\u00f6rmeye devam etti.<\/p>\n

Bu s\u00fcrecin toplumsal haf\u0131zadaki yans\u0131mas\u0131 tam bir \u201chaf\u0131za k\u0131r\u0131m\u0131\u201dd\u0131r. Bug\u00fcn halk\u0131n %90\u2019\u0131 \u201cHanefiyim\u201d der ama Ebu Hanife\u2019yi tan\u0131maz. Bilenlerin ekseriyeti de onu sadece bir \u201cilmihal hocas\u0131\u201d zanneder. Bu tesad\u00fcfi de\u011fil, bilakis iktidarlar\u0131n bilin\u00e7li ehlile\u015ftirme operasyonunun ba\u015far\u0131s\u0131d\u0131r.<\/p>\n

Y\u00fczy\u0131llar boyunca medreselerde toplumun enerjisi \u201cb\u00fcy\u00fck siyaset\u201dten (adalet, kamu mal\u0131, y\u00f6netim ahlak\u0131) uzakla\u015ft\u0131r\u0131l\u0131p, \u201ck\u00fc\u00e7\u00fck siyaset\u201de (beden, rit\u00fcel detaylar\u0131) hapsedildi. Bu y\u00fczden bug\u00fcn \u0130slam toplumlar\u0131, inanc\u0131 ve dindarl\u0131\u011f\u0131 \u015fekli \u015fartlar\u0131yla tan\u0131mlanan ibadetlerle \u00f6l\u00e7erken, namaz k\u0131ld\u0131\u011f\u0131 caminin \u00f6n\u00fcnde haks\u0131zl\u0131k yapan\u0131, kamu mal\u0131n\u0131 \u00e7alan\u0131 veya zulmedeni dinin asli konusu de\u011filmi\u015f\u00e7esine g\u00f6rmezden gelirler. \u00c7\u00fcnk\u00fc aln\u0131 secdeye giderken, vicdan\u0131 aya\u011fa kalkamayan bir dindarl\u0131k yerle\u015fti. Rit\u00fcelleri kusursuz, ama ahlak\u0131 fel\u00e7li bir toplum olu\u015ftu.<\/p>\n

Bu, Ebu Hanife\u2019nin de\u011fil, onun mezhebinin bedenini kurtar\u0131p, ruhunu devlete rehin veren, yani hukuk okulunu ehlile\u015ftiren devlet\u00e7i uleman\u0131n zaferidir.<\/p>\n

\"\u0130mam-\u0131<\/p>\n

Z\u0130NDANDAK\u0130 MESAJ<\/strong><\/h3>\n

Ba\u011fdat\u2019ta \u0130mam-\u0131 Azam\u2019\u0131n devasa bir t\u00fcrbesi vard\u0131r. Sultanlar y\u00fczy\u0131llard\u0131r oraya gidip dua ederler. Ne b\u00fcy\u00fck ironidir ki; o t\u00fcrbede yatan adam, o sultanlar\u0131n atalar\u0131n\u0131n adaletsizliklerine boyun e\u011fmedi\u011fi i\u00e7in \u00f6ld\u00fcr\u00fclm\u00fc\u015ft\u00fcr. \u0130slam d\u00fcnyas\u0131, Ebu Hanife\u2019nin \u201ccesedini\u201d kutsad\u0131 ama \u201cfikrini\u201d g\u00f6md\u00fc. Bunun sonucu olarak \u0130slam d\u00fcnyas\u0131nda adaletin, devletin l\u00fctfu de\u011fil, bedel \u00f6demeyi g\u00f6ze alanlar\u0131n s\u00f6ke s\u00f6ke ald\u0131\u011f\u0131 bir hak oldu\u011fu bilinci yerle\u015femedi.<\/p>\n

Bug\u00fcn \u0130slam d\u00fcnyas\u0131n\u0131n kurtulu\u015fu; yeniden Ebu Hanife\u2019nin zindandaki o y\u0131rt\u0131k g\u00f6mle\u011fini giymekle; yani \u201csivil, ba\u011f\u0131ms\u0131z ve sorgulayan akl\u0131\u201d yeniden ku\u015fanmakla m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

Sokrates hala konu\u015fmaya devam ediyor; \u00e7\u00fcnk\u00fc Bat\u0131 ona kulak veriyor. Ebu Hanife\u2019nin sesi ise k\u0131s\u0131ld\u0131; \u00e7\u00fcnk\u00fc biz onu dinlemedik, duymad\u0131k, anlamad\u0131k; sadece t\u00fcrbesini ziyaret ettik. O sesi yeniden a\u00e7mak, \u0130slam d\u00fcnyas\u0131n\u0131n 21. y\u00fczy\u0131ldaki varolu\u015fsal \u00f6devidir.<\/p>\n

Bu yaz\u0131 Mustafa YENERO\u011eLU taraf\u0131ndan yaz\u0131lm\u0131\u015f olup, karar Gazetesi’nden al\u0131nm\u0131\u015ft\u0131r.<\/em><\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Tarih M.\u00d6. 399 y\u0131l\u0131nda Atina\u2019da durdu\u011funda, demokrasiyle y\u00f6netilen bir \u015fehir devleti, kendi varl\u0131\u011f\u0131na tehdit olarak…<\/p>\n","protected":false},"author":22,"featured_media":3368,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"om_disable_all_campaigns":false,"_uag_custom_page_level_css":"","ngg_post_thumbnail":0,"footnotes":""},"categories":[22],"tags":[],"ppma_author":[416],"class_list":["post-3367","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-elestiri"],"yoast_head":"\nHukukun \u00f6ks\u00fcz kald\u0131\u011f\u0131 g\u00fcn: Sokrates\u2019in bald\u0131ran\u0131ndan Ebu Hanife\u2019nin zindan\u0131na bir 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