How the Authority of Caliphate Passed to the Turks and Why the Caliphate Was Abolished in New Turkey
Those who follow my articles remember that I was doing body reading of Ibn Arabi and unity, and in this context, I read Mehmet Ali Ayni. When a symposium of Turkish Hearth came into play, I started to read his political ideas in detail.
Ayni is an important bureaucrat and scholar who has held many important administrative and scientific positions in the last periods of the Ottoman Empire and the first periods of the Turkish Republic, and has ensured the harmony of theory and practice. It examines why the new Turkey adopted the Republican administration, emphasized the principle of secularism, and the importance of the alphabet change by giving importance to Turkish and Turkish.
Historical Analysis
He explains in detail the debates on the deputy that emerged after the death of our Prophet. Hz. Bearing in mind the discussions known as Abu Bakr's "Sakifetu-Benu Saide" meeting in history, he draws attention to the fact that our Prophet could be buried after his election. If we look at how many people attended the burial of our Prophet for the extent of the confusion, it becomes clear how much of a fire the power is.
There were some who called Hazrat Abu Bakr "the caliph of Allah", but he rejected this and said that he was the prophet's deputy. However, it is known that the supporters of Hazrat Ali (Shia) are among those who do not accept this. The group, which claims that they are "Ahl-i Şurat", that is, those who sell their souls in the way of Allah, Hz. After the referee issue in the conflict between Ali and Muawiya, there are those who are described as "external". Their main thesis was, as they proclaimed in "Harura", that anyone who was competent could become the head of state. They were described as external, that is, excluded because of some wrong practices they did; politically, the consistency of his views on the ruler was marred. According to them, they are of the opinion that it is obligatory to choose an imam in Sunni thought and that this proposition "he will be from the Quraysh tribe" has no consistency.
Muslims are not only made up of Arabs, but "why should people created by God in another race and language see a Quraysh as their leader?" Ayni asks, and states that he wants the imam from the Qurayshis to be from the Banu Hashim family. When our Prophet died, his closest relatives, Abbas and Hz. Ali remained, there were also those who wanted the caliphate of Abbas, and the faction/party formed by them is called "Ravendiye". Hz. Although Ali seems to have tacitly accepted, especially Hz. Fatma's overt opposition is well-known.
Hz. Before Abu Bakr died, Hz. Omer suggested. When he was injured, he formed a team and asked them to choose the next manager. Abdurrahman b. They gave it to Avf. He thought for three days and said to Hz. He chose Osman. The confusion also increased and he was eventually martyred. Hz. Ali was appointed by the revolutionaries; but the Damascus governor of the time, Muawiya, did not accept this. There were now two main streams in the struggle for the presidency of the Arabs. First, Mr. After Ali's martyrdom, Hz. Hasan was poisoned, then the "leader of the active opposition" Hz. Hussein was martyred. Already, when Muawiya was alive, Yazid was shown as the heir.
M. Ali Ayni, who gave these summaries, says that a hereditary and tyrannical monarchy had begun at that time. As a matter of fact, the Abbasids who overthrew the Umayyad reign (661-749) Ali and his supporters did not accept. The group described as "Karmati" also did not accept the caliphate of the Abbasids. In short, there were different management/caliphate styles from the earliest times: Abbasids established their own administrations (caliphate) in Baghdad, Fatimids in Egypt, and Umayyads in Spain. Ayni, who gave this information, refers to the work of Egyptian Lawyer Ali Abdürrazık titled Islam and the rules of government (1925) and says that the institution of the caliphate has no religious or rational basis.
It seems that the history of the first period of Islam actually consisted of the power struggle of political factions, namely parties, under the name of sect. It is disguising the power struggle of political forces/groups/tribes presented as caliphate in the name of religion.
The importance of the history of sects in theology faculties is here. This branch of science examines the historical process of Islamic political science in the context of factions, that is, parties. Now, in addition to the effort to abolish philosophy, should we consider the reasons for reducing the hours of sectarian history lessons and for the efforts to be taken under the word that examines the caliphate as a purely religious title?
And Turks Became Muslims
The Egyptian administration, which cut off contact with the Abbasids, soon became the center of the Shiite Fatimid caliphate. Thereupon, the Abbasids began to benefit from the experiences of the Muslim Turkish beys in order to politically resist the Shiite Buveyhi state. Between the years 945-1055, the Abbasids, who were in a very difficult situation against the sons of Buveyhi, survived through the Turkish commanders, but even in the vizier elections, these commanders said what they said.
He continued until he was rescued from the influence of the people. Tuğrul Bey is an extremely important person in terms of Turkish history and the relationship between religion and state, because he took an attitude that reduced the caliph to a spiritual structure. The caliph also minted coins in his name and gave a sermon. Therefore, it is important that the Turkish commanders under the Abbasid rule first came to power, and then Tuğrul bey determined the official status and reduced the caliph to only a spiritual person. In fact, there was a similar situation in Egypt. The Abbasid caliph Mutez sent Tolunoğlu Ahmed Bey to Egypt as governor in 868. When Ahmed Bey got a little stronger, he completely cut off relations with Baghdad during the time of the caliph Muvaffak. Although the name of the caliph was read in the Friday sermon for a while, this was later abolished. Ahşid Bey, who was also a Turk after the Tolun Sons, had dominated Egypt. The Fatimids came to rule after them in 973.
The Arab caliphate experienced its most difficult moments when the Mongols captured Baghdad in 1258. Hulagu destroyed the caliph Mutasim and his family. It is said that only his young son survived the massacre. It is not known, but Sultan Baybars, who is also a Turkish and Egyptian slave, evaluated this situation politically and declared this person named Hakim to be the caliph. Although this was no more than a name, the sermons in Mecca and Medina were read on behalf of the Egyptian sultan. Yavuz Sultan Selim put an end to this situation.
Yavuz Sultan Selim, who organized the Çaldıran Campaign against Shah İsmail in 1516, headed to Egypt after securing the Iranian side. He conquered Egypt in 1517. The keys of Haremeyn, that is, Mecca and Medina, were handed over to him. The Caliph brought the trustee to Istanbul. Istanbul, which has the adjectives of "Dersaadet" and "Deraliyye", is now also called "Darulhilafetilayye".
Brainstorming: Now, let's read the Middle East region and Egypt in the light of this historical information and try to understand our day, let's see what will happen? Let's also point out that with the conquest of Egypt, the Ottoman sultan did not need anyone's approval and blessing in order for the Sunni people of Inner Asia and Iran to recognize him as "Imamu'l-Muslim". So let's expand the contemplation to Eurasia and the Middle East, North Africa!
New Turkey and formal abolition of the caliphate
Islamism, the second stage of the Three Styles of Politics, was implemented for a while by using the spiritual influence of the caliphate. Of course, there was also the effect of Turkey's alliances against the Pan-Slavism doctrine of the period, especially Germany and Austria-Hungary's efforts to create a consciousness against Russia's doctrine.
This policy was effective, albeit partially, for a period, but it had no effect with Mehmed V Reşad. The Arabs did not know him. Emir of Mecca Sharif Husayn b. Ali rebelled against the Ottomans. If I say that when I was in Jordan in 1993, the Hashemite tribe described themselves as the leader of the Arabs and their army as Jaysh al-Muhammad, we can see the effect of this discourse.
Sharif Hussein declared himself the King of Hejaz on March 5, 1917. He then called on Muslims in Turkey and the military to overthrow the Turkish government. If they do not do this, the name of the caliph will not be read in the sermons, he said.
You know next. The Republic of Turkey was established. Turkey, which has been in existence since April 23, 1920, declared its legal form to the world on October 29, 1923 as a republican government, and on March 3, 1924, the caliphate was abolished, and it was announced to the public that no threat to Turkey through religion would be allowed anymore. (Mehmet Ali Ayni, Nationalism, 1943. İsmail Kara, The Thought of Islamism in Turkey, Kitapevi, İstanbul. 1997, c.2, p.86-93)
Suggestion/comment
In this framework, let's think once again about the position and function of the groups that have taken the title of caliph, especially in our south, inside or outside, so that we can see once again how much this decision, taken in time, has strengthened our hands today and in the international arena. Let's think about the fact that the administration is the Republic and the capital is Ankara, in terms of the Ottoman's recent sultan election, fratricide, and the mood of the rulers who spent their whole lives in the Topkapı Palace, so that we can rationally evaluate the consistency of the decisions they made. Only in this way can we make evaluations and enlighten our day without falling into the “glorious history syndrome”.
The final point of this is that the Seljuk Sultan Tuğrul Bey declared war on the Buveyhis as a state and he became the caliph.
