DR. CEMÝL PASLI

-YENÝ- MEÞRUÝYETÝN OLMAZSA OLMAZ 3’LÜSÜ

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MEÞRUÝYETÝN OLMAZSA OLMAZ 3’LÜSÜ

Birey ve devletlerin mutluluk ve baþarýlarýnda “olmazsa olmaz 3’lü” þu ilkelerdir:

1.Adalet

2.Düþünce Özgürlüðü

3.Þura (danýþma)

Bu üç ilke ayný zamanda bir Mümin/Müslüman’ýn iman/akaidin zaruri bir yansýmasý olarak; hasenat (kiþisel ibadetler) ile baþladýðý salihat (ikinci þahýslara dokunan, toplumsal ibadetler) ile tamamlanan “salih amel” yolculuðunda da sürekli riayet etmek zorunda kaldýðý ilkelerdir.

Bu 3 ilke olmadan bireysel hayatýmýzda salih amelden söz edemeyeceðimiz gibi; kurumlarda ve devlette de baþarý ve huzurdan bahsedemeyiz.

Adalet ve devlet yönetiminde tarihin en güzel örneklerini sergilemiþ Hz. Ömer (r.a.) dönemine baktýðýmýzda Adalet, düþünce özgürlüðü ve þura’nýn mükemmel uygulamalarýný görürüz.

Oðlu Abdullah bin Ömer’in devesi üzerinde hukuk konusunda ortaya koyduðu “Nüfuz Ticareti Haramdýr” yaklaþýmý hukuk literatürüne girmiþ ve Almanya Hukuk Fakülteleri’nde ders olarak okutulmaktadýr.

Cuma hutbesinde mehir ile ilgili yaptýðý açýklamaya ayet okuyarak itiraz eden kadýn karþýsýnda bütün ashabýn huzurunda, “kadýn isabet etti, Ömer hata etti” diyecek kadar düþünce özgürlüðü taraftarýdýr.

Yine baþka bir Cuma hutbesinde;

“Dinleyiniz itaat ediniz” sözüne bir sahabe ayaða kalkar ve;

“Üzerindeki gömleðin hesabýný vermedikçe dinlemiyoruz ve itaat etmiyoruz. Harp ganimetinden daðýtýlan kumaþtan sana göre daha küçük bir bedenim olduðu halde bana gömlek çýkmadýðý halde sana nasýl gömlek çýktý?” der.

Bu sözün ne manaya geldiðini anlayan Hz. Ömer (r.a.) 7 Abdullah’tan birisi olan oðluna “kalk Abdullah cevap ver” der.

Abdullah bin Ömer (r.a.) durumu þu sözlerle izah eder:

“Harp ganimetinden ayný kumaþtan bana düþen hissemi babama hediye ettim, iki hisseyi birleþtirdi ve üzerindeki gömleði diktirdi” der.

Bunun üzerine sahabe;

“Þimdi dinliyoruz ve itaat ediyoruz” der.

Yine Hz. Ömer (r.a.) su-i kastla yaralanýp ölüm döþeðinde iken halife seçimini isimlerini bizzat vererek bir þuraya havale etmesi “olmazsa olmaz 3’lü” konusunda ne kadar hassas olduðunu göstermiþtir.

“Olmazsa olmaz 3’lü” nün kiþisel ve kurumsal huzur, baþarý ve mutluluk için ne kadar gerekli olduðuna dair ciltler dolusu bilgiler sýralanabilir.

“Arife iþaret yeter” kabilinden ve “yerimiz dar” olduðundan çaðdaþýmýz bir mütefekkir ile konuyu baðlayalým.

1999 yýlýnda “olmazsa olmaz 3’lü” nün hayata geçirilmediði “kapalý devre bir sistem”in bir ülkeyi nasýl, neden ve niçin geri býraktýðýný Aliya Ýzzetbegoviç bakýn ne kadar mükemmel izah; hatta ispat ediyor:

“Bu rejimler özgürlükleri baský altýnda tutarak, saðlýklý uzlaþmalarý engelleyerek, ideolojik ölçütler koyarak, bunlara karþý durabilecek yetenekli insanlarý toplumsal çalýþmalardan alýkoyup ikinci plana iterler ve her þeyin vasat bir seviyeye indirgenmesini saðlarlar. Sonuç ise özgür ülkelere karþý kaybetmek þeklinde ortaya çýkar.”

The Trio of Legitimacy

he three indispensable principles for the happiness and success of individuals and states are:

1. Justice

2. Freedom of Thought

3. Consultation (Shura)

These three principles are also the principles that a believer/Muslim must constantly adhere to on their journey of "righteous deeds," which begins with good deeds (personal acts of worship) and ends with good deeds (communal acts of worship that affect others), as a necessary reflection of their faith/beliefs. Without these three principles, we cannot speak of righteous deeds in our individual lives, nor can we speak of success and peace in institutions and the state. When we look at the era of Caliph Umar (r.a.), who displayed the most beautiful examples of justice and state administration in history, we see the perfect applications of justice, freedom of thought, and consultation.

His son Abdullah ibn Omar's legal opinion, expressed on the subject of his camel, that "Trading in Influence is Forbidden," has entered legal literature and is taught as a course in German law schools.

He was such a staunch supporter of freedom of thought that when a woman objected to his explanation about dowry in a Friday sermon by quoting a verse from the Quran, he said in front of all the Companions, "The woman was right, Omar was wrong." Again, in another Friday sermon, when he said, "Listen and obey," a Companion stood up and said, "We will not listen or obey until you account for the shirt you are wearing. How did you get a shirt from the war spoils, when I, being smaller than you, did not?" Understanding the meaning of this statement, Omar (may Allah be pleased with him) told his son, one of the seven Abdullahs, "Stand up, Abdullah, and answer."

Abdullah ibn Omar (may Allah be pleased with him) explained the situation with these words:

“I gifted my father my share of the war spoils, made from the same cloth; he combined the two shares and had a shirt made from it,” he said. Upon hearing this, the Companions said, “Now we listen and obey.” Similarly, when Caliph Umar (may Allah be pleased with him) was wounded in an assassination attempt and on his deathbed, entrusting the selection of the Caliph to a council, personally naming members, he demonstrated his sensitivity regarding the “indispensable three.” Volumes could be filled with information on how essential the “indispensable three” are for personal and institutional peace, success, and happiness.

As the saying goes, "A hint is enough for the wise," and since "we have limited space," let's conclude the topic with a contemporary thinker. In 1999, Alija Izetbegović perfectly explained, even proved, how and why a "closed-circuit system," where the "indispensable trio" was not implemented, held a country back:

"These regimes suppress freedoms, prevent healthy compromises, set ideological criteria, and sideline talented individuals who could oppose them, thus reducing everything to a mediocre level. The result is losing to free countries."