{"id":32117,"date":"2026-03-03T22:15:20","date_gmt":"2026-03-03T21:15:20","guid":{"rendered":"https:\/\/prizrenpost.com\/tr\/fatmir-baci-hilafetin-kaldirilmasi-dunya-icin-de-felakettir\/"},"modified":"2026-03-03T22:15:21","modified_gmt":"2026-03-03T21:15:21","slug":"fatmir-baci-hilafetin-kaldirilmasi-dunya-icin-de-felakettir","status":"publish","type":"post","link":"https:\/\/prizrenpost.com\/tr\/fatmir-baci-hilafetin-kaldirilmasi-dunya-icin-de-felakettir\/","title":{"rendered":"Fatmir Ba\u00e7i: Hilafetin kald\u0131r\u0131lmas\u0131 d\u00fcnya i\u00e7in de felakettir"},"content":{"rendered":"

<\/p>\n

1924 y\u0131l\u0131nda Hilafetin kald\u0131r\u0131lmas\u0131, \u0130slam d\u00fcnyas\u0131n\u0131n siyasi tarihindeki en derin d\u00f6n\u00fcm noktalar\u0131ndan birini olu\u015fturmaktad\u0131r. \u00c7\u00fcnk\u00fc bu hamleyle \u00fcmmetin evrensel siyasi otoritesi fikrinin y\u00fczy\u0131llard\u0131r s\u00fcren devaml\u0131l\u0131\u011f\u0131 kesintiye u\u011fram\u0131\u015f, egemenli\u011fin, me\u015fruiyetin ve kimli\u011fin ba\u015fka destekler ald\u0131\u011f\u0131 yeni bir d\u00f6nem a\u00e7\u0131lm\u0131\u015ft\u0131r. Bu geli\u015fme, siyasi tahayy\u00fcl\u00fcn kendisinin d\u00f6n\u00fc\u015f\u00fcm\u00fcne ve din, g\u00fc\u00e7 ve toplum aras\u0131ndaki ili\u015fkinin anla\u015f\u0131lma bi\u00e7imindeki de\u011fi\u015fikli\u011fe i\u015faret ediyordu. Bununla birlikte y\u00fczy\u0131llar boyunca M\u00fcsl\u00fcmanlar\u0131n genel d\u00fcnya g\u00fcc\u00fcn\u00fc simgeleyen ve yerel s\u0131n\u0131rlar\u0131 a\u015fan bir d\u00fczen i\u00e7erisinde g\u00fcvenlik ve koruma duygusu yaratan kurumsal \u00e7er\u00e7eve ortadan kalkt\u0131.<\/p>\n

Klasik \u0130slam siyasi d\u00fc\u015f\u00fcncesinde iktidar, vahyin normatif ufku alt\u0131nda uygulanan bir g\u00fcven, bir g\u00fcven niteli\u011fine sahipti. Egemenlik ilahi hukukla ili\u015fkili olarak anla\u015f\u0131l\u0131rken, siyasi otorite me\u015fruiyetini adaleti, d\u00fczeni ve topluluk birli\u011fini s\u00fcrd\u00fcrme yetene\u011finden elde ediyordu. Bu ba\u011flamda hilafet, farkl\u0131 halklar\u0131 ve mekanlar\u0131 ortak bir kader bilinciyle birbirine ba\u011flayan sembolik ve hukuki merkezi temsil ediyordu. Tarih zay\u0131fl\u0131klar\u0131 ve dalgalanmalar\u0131 kabul etse de, merkezi sorumluluk fikri asgari bir birlik ve s\u00fcreklilik duygusunu korudu ve ayn\u0131 zamanda temel de\u011ferlerin en y\u00fcksek otoritenin korumas\u0131ndan yararland\u0131\u011f\u0131 bir \u00e7er\u00e7eve sa\u011flad\u0131.<\/p>\n

Hilafetin temel i\u015flevi, klasik hukuk teorisinin siyasi d\u00fczenin temel hedefleri olarak kabul etti\u011fi, insan varl\u0131\u011f\u0131n\u0131n be\u015f vazge\u00e7ilmez alan\u0131n\u0131n korunmas\u0131na yans\u0131d\u0131. Birincisi can\u0131n korunmas\u0131d\u0131r. Her insan hayat\u0131 kutsald\u0131 ve siyasi iktidar\u0131n g\u00fcvenli\u011fi sa\u011flama, \u015fiddeti \u00f6nleme ve sald\u0131rganl\u0131\u011f\u0131 cezaland\u0131rma y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fc vard\u0131. \u0130kinci alan ise dinin korunmas\u0131d\u0131r. \u0130nan\u00e7 \u00f6zg\u00fcrl\u00fc\u011f\u00fc ve Bildirge’nin normatif \u00e7er\u00e7evesinin korunmas\u0131, toplumun ahlaki d\u00fczeninin temeli olarak kabul ediliyordu. \u00dc\u00e7\u00fcnc\u00fc alan ise haysiyetin, \u015ferefin ve ki\u015fisel b\u00fct\u00fcnl\u00fc\u011f\u00fcn korunmas\u0131, toplumun ahlaki yap\u0131s\u0131n\u0131n korunmas\u0131 ve insan\u0131n bozulmas\u0131n\u0131n \u00f6nlenmesidir. D\u00f6rd\u00fcnc\u00fc alan servetin korunmas\u0131d\u0131r; \u00e7\u00fcnk\u00fc ekonomik hayat\u0131n istikrar\u0131 ve m\u00fclkiyet g\u00fcvenli\u011fi ailenin ve toplumun varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmesini sa\u011flar. Be\u015finci alan, ailenin bak\u0131m\u0131n\u0131, neslin ve nesillerin devaml\u0131l\u0131\u011f\u0131n\u0131 i\u00e7eren nesillerin korunmas\u0131d\u0131r.<\/p>\n

Bu be\u015f alan, kurumsal koruma gerektiren insan ihtiya\u00e7lar\u0131n\u0131n toplam\u0131n\u0131 \u00f6zetlemektedir. Hayat, din, haysiyet, zenginlik ve nesiller, insan varl\u0131\u011f\u0131n\u0131n ger\u00e7ekle\u015fti\u011fi \u00e7er\u00e7eveyi olu\u015fturur. Bu be\u015fi d\u0131\u015f\u0131nda hi\u00e7bir alt\u0131nc\u0131 alemin \u00f6zel korumaya ihtiya\u00e7 duyaca\u011f\u0131 insan zihni taraf\u0131ndan hayal edilemez. Di\u011fer her de\u011fer, ilgi veya istek bu temel kategorilerden birine d\u00f6ner ve deste\u011fini orada bulur.<\/p>\n

Hilafet’in ortadan kalkmas\u0131yla, bu merkezi koruyucu yap\u0131n\u0131n k\u00fcresel d\u00fczeyde varl\u0131\u011f\u0131 da sona erdi. Egemenlik b\u00f6lgesel devletler aras\u0131nda da\u011f\u0131t\u0131l\u0131rken, \u00fcmmetin tamam\u0131na g\u00f6sterilen ilgiyi simgeleyen evrensel \u00f6rnek, ger\u00e7ek iktidar d\u00fczeninden ortaya \u00e7\u0131kt\u0131. Sonu\u00e7 olarak, sorumlulu\u011fun da\u011f\u0131t\u0131lmas\u0131 ve farkl\u0131 siyasi \u00e7\u0131karlara ve b\u00f6lgesel ko\u015fullara ba\u011fl\u0131 hale gelmesi nedeniyle ad\u0131 ge\u00e7en be\u015f alanda kolektif savunma yetene\u011fi de par\u00e7aland\u0131.<\/p>\n

Bu tarihi an\u0131n yorumlanmas\u0131, nedenlerin, s\u00fcre\u00e7lerin ve sonu\u00e7lar\u0131n derinlemesine analizini gerektiriyor. Basit a\u00e7\u0131klamalar, kayb\u0131 ve ard\u0131ndan gelen siyasi de\u011fi\u015fikliklerin karma\u015f\u0131kl\u0131\u011f\u0131n\u0131 anlama ufkunu daralt\u0131yor. Kurumsal haf\u0131zan\u0131n kesintiye u\u011framas\u0131, y\u00fczy\u0131llar boyunca M\u00fcsl\u00fcman d\u00fcnyas\u0131n\u0131n siyasi prati\u011fini \u015fekillendiren benzersiz bir koruma modelinin fark\u0131ndal\u0131\u011f\u0131n\u0131 zay\u0131flatt\u0131.<\/p>\n

Bu nedenle Hilafet meselesi bug\u00fcn g\u00fc\u00e7l\u00fc bir normatif boyut ta\u015f\u0131yor. Amac\u0131, insan\u0131n be\u015f temel varolu\u015f alan\u0131nda korunmas\u0131n\u0131 ama\u00e7layan bir siyasi \u00f6rg\u00fctlenme modelini hat\u0131rlat\u0131yor. Hilafetin kald\u0131r\u0131lmas\u0131, nerede olursa olsun, resmi s\u0131n\u0131rlar i\u00e7inde her insan\u0131n can\u0131n\u0131, dinini, onurunu, m\u00fclkiyetini ve \u00e7ocu\u011funu koruma kapasitesine sahip olan, yani dini ba\u011fl\u0131l\u0131\u011f\u0131n \u00f6tesinde koruma anlam\u0131na gelen evrensel d\u00fcnya g\u00fcc\u00fcn\u00fcn kayb\u0131na i\u015faret ediyordu. Kolektif bilince derinden kaz\u0131nm\u0131\u015f olan ve \u00e7a\u011fda\u015f \u00fcmmetin siyasi emellerini \u015fekillendirmeye devam eden de bu kay\u0131pt\u0131r.<\/p>\n

Tecr\u00fcbeyi geli\u015ftirmek ve reklamlar\u0131 g\u00f6r\u00fcnt\u00fclemek i\u00e7in \u00e7erezleri kullan\u0131r\u0131z (Google AdSense).
\n “Kabul Et” se\u00e7ene\u011fine t\u0131klayarak \u00e7erezlerin a\u015fa\u011f\u0131daki \u015fartlara g\u00f6re kullan\u0131lmas\u0131n\u0131 kabul etmi\u015f olursunuz.
\n Gizlilik Politikas\u0131
\n ve
\n \u00c7erez Politikas\u0131.
\n “Reddet”i t\u0131klayarak gerekli olmayan \u00e7erezleri reddedebilirsiniz.<\/p>\n

\n

Kaynak: prizrenpost<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

1924 y\u0131l\u0131nda Hilafetin kald\u0131r\u0131lmas\u0131, \u0130slam d\u00fcnyas\u0131n\u0131n siyasi tarihindeki en derin d\u00f6n\u00fcm noktalar\u0131ndan birini olu\u015fturmaktad\u0131r. \u00c7\u00fcnk\u00fc bu hamleyle \u00fcmmetin evrensel siyasi otoritesi fikrinin y\u00fczy\u0131llard\u0131r s\u00fcren devaml\u0131l\u0131\u011f\u0131 kesintiye u\u011fram\u0131\u015f, egemenli\u011fin, me\u015fruiyetin ve kimli\u011fin ba\u015fka destekler ald\u0131\u011f\u0131 yeni bir d\u00f6nem a\u00e7\u0131lm\u0131\u015ft\u0131r. Bu geli\u015fme, siyasi tahayy\u00fcl\u00fcn kendisinin d\u00f6n\u00fc\u015f\u00fcm\u00fcne ve din, g\u00fc\u00e7 ve toplum aras\u0131ndaki ili\u015fkinin anla\u015f\u0131lma bi\u00e7imindeki de\u011fi\u015fikli\u011fe i\u015faret […]<\/p>\n","protected":false},"author":1,"featured_media":32118,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[8],"tags":[],"class_list":["post-32117","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kose-yazilari"],"views":41,"_links":{"self":[{"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/posts\/32117","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/comments?post=32117"}],"version-history":[{"count":1,"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/posts\/32117\/revisions"}],"predecessor-version":[{"id":32119,"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/posts\/32117\/revisions\/32119"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/media\/32118"}],"wp:attachment":[{"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/media?parent=32117"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/categories?post=32117"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/tags?post=32117"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}