KLASİK HİLAFET TEORİSİNİN GELİŞTİĞİ SİYASAL VE SOSYAL YAPI
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Dosyalar
Tarih
2018
Yazarlar
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Cilt Başlığı
Yayıncı
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
Öz: Hilafet, İslam tarihinde ilk tartışılan konudur. Bu alandaki görüşler kelam ilminde tartışılmıştır. Ancak hilafet esasında hukuki bir konudur. Bu tespit, klasik hilafet teorisinin en önemli teorisyeni olan Mâverdî’nin konu üzerindeki müstakil eseriyle somutlaşmıştır. Diğer müelliflerin katkısıyla bir literatür haline gelmiştir. Devletin anayasal ve idari yapısını inceleyen bu literatür, oluştuğu döneminin sosyal ve siyasal şartlarını en geniş ölçüde dikkate almıştır. Klasik hilafet teorisi, Abbasilerin kuruluşu ile birlikte toplumun halife-seçkinler-halk şeklindeki üçlü bir taksime tabi tutulduğu bir sosyal ve siyasal yapıda geliştirildi. Aslında bu teori I. Abbasi çağının ürettiği dönüşümün sonucuydu. Çünkü Abbasî devrimini gerçekleştiren muhalefetin etnik ve kültürel yapısı Emevîlerin kabile ve kabile şefi ilişkisi üzerine kurulu modelinden farklı bir modeli gerekli kılıyordu. Klasik hilafet teorisine göre, bütün idari görevler halifenin atamasıyla onun adına yürütülür. Ancak klasik hilafet teorisi, sahip oldukları askeri güç ile belirli bölgelerde hakimiyet kuran emirlikleri “imâratu’l-istila” olarak adlandırıp halifeye bağlı olmak ve şer’î hükümleri tatbik etmeleri şartıyla meşru gördüler. Klasik hilafet teorisi, müstakil hilafetlerin ortaya çıkmasına, Bağdâdî’nin istisnaî görüşü bir yana bırakılırsa, olumlu yaklaşmamıştır. Mâverdî, Ebu Ya’lâ, Gazâlî ve İbn Cemâa gibi hukukçular tarafından sistemleştirilen klasik hilafet teorisi, İslam toplumunun birliği ve sürekliliğini korumayı amaçlamış ve bunun Raşit halifeler, Emeviler ve Abbasiler yoluyla süren toplumsal ve siyasal varlığın meşruiyeti ve korunmasıyla mümkün olacağını düşünmüşlerdir. Bu teoride hilafet, bu birliğin sembolü ve koruyucusudur. Araştırmada klasik hilafet teorisinin geliştiği sosyal ve siyasal yapı, Abbasî ve Fatımî Hilafetleri ile Büveyhi ve Selçuklu Emirlikleri bağlamında incelenmiştir. Ayrıca bu yapının klasik hilafet teorisi üzerindeki etkisi gösterilmeye çalışılmıştır.
Abstract: The Caliphate is the first issue discussed in the history of Islam. The views in this area are discussed in Islamic theology. This demonstration is embodied in the Mawardi's works, who is one of the most important scholars writes on the theoretical aspect of the caliphate. This approach, which has become a genre of literature with the contribution of many other writers, has taken into account the social and political phenomenon at its widest. Classical Caliphate theory was developed in a social and political structure in which society was subjected to a tripartite form of Caliph-elite-folk with the establishment of Abbasids. In fact, this theory was the result of the transformation of the Abbasid era. Because the ethnic and cultural structure of the opposition, which achieved the Abbasid revolution, necessitated a different model from the Umayyad model based on the relationship between the tribal and tribal leader. This need was met with the quotation of the main forms of Iranian state traditions. According to the classical Caliphate theory, all administrative functions are carried out in the name of the caliph. However, the classical succession theory legitimized the princes who dominated certain areas with provided they were linked to the caliph and applied the provisions of legitimacy. Regardless of al-Baghdadi's exceptional point of view, the classical caliphate theory did not look positive in the emergence of detached caliphates. The classical caliphate theory organized by scholars such as Mawardi, Abu Yaqla, Ghazali, and Ibn Jamiah, aimed at preserving the unity and continuity of the Islamic community, dictated that this would only be possible with the acceptance of the legitimacy and protection of the social and political entity being carried out by the adult caliphs, Umayyad and Abbasids. In this study, we examined the social and political structure in which the classical theory of caliphate was developed in the context of the Abbasîds and Fatımîds Caliphate, as well as the Buveyhids and Seljuks. In addition, the effect of this structure on the classical Caliphate theory has been tried to show.
Abstract: The Caliphate is the first issue discussed in the history of Islam. The views in this area are discussed in Islamic theology. This demonstration is embodied in the Mawardi's works, who is one of the most important scholars writes on the theoretical aspect of the caliphate. This approach, which has become a genre of literature with the contribution of many other writers, has taken into account the social and political phenomenon at its widest. Classical Caliphate theory was developed in a social and political structure in which society was subjected to a tripartite form of Caliph-elite-folk with the establishment of Abbasids. In fact, this theory was the result of the transformation of the Abbasid era. Because the ethnic and cultural structure of the opposition, which achieved the Abbasid revolution, necessitated a different model from the Umayyad model based on the relationship between the tribal and tribal leader. This need was met with the quotation of the main forms of Iranian state traditions. According to the classical Caliphate theory, all administrative functions are carried out in the name of the caliph. However, the classical succession theory legitimized the princes who dominated certain areas with provided they were linked to the caliph and applied the provisions of legitimacy. Regardless of al-Baghdadi's exceptional point of view, the classical caliphate theory did not look positive in the emergence of detached caliphates. The classical caliphate theory organized by scholars such as Mawardi, Abu Yaqla, Ghazali, and Ibn Jamiah, aimed at preserving the unity and continuity of the Islamic community, dictated that this would only be possible with the acceptance of the legitimacy and protection of the social and political entity being carried out by the adult caliphs, Umayyad and Abbasids. In this study, we examined the social and political structure in which the classical theory of caliphate was developed in the context of the Abbasîds and Fatımîds Caliphate, as well as the Buveyhids and Seljuks. In addition, the effect of this structure on the classical Caliphate theory has been tried to show.
Açıklama
Anahtar Kelimeler
Kaynak
Turkish Studies (Elektronik)
WoS Q Değeri
Scopus Q Değeri
Cilt
13
Sayı
25
Künye
BİRSİN M (2018). KLASİK HİLAFET TEORİSİNİN GELİŞTİĞİ SİYASAL VE SOSYAL YAPI. Turkish Studies (Elektronik), 13(25), 79 - 106. Doi: 10.7827/TurkishStudies.14494
