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Musa Carullah Bigiyef (1875-1949) Kazan’ın Rostov şehrinde doğmuş Buhara, Mısır, Hicaz ve Hindistan’da tahsil görmüş hayatını İslami ilimlere ve Müslümanların çeşitli dini, siyasi, sosyal ve kültürel meselelerine adamış bir ilim adamıdır. O Kur’ân ilimleri, Tefsir, Hadis, Kelam, Fıkıh, Fıkıh Usulü, Siyer ve İslam Tarihi, Arap dili ve edebiyatı gibi pek çok alanda eserler yazmış içinde yaşadığı toplumun ve İslam dünyasının çeşitli düşünsel ve siyasal sorunları hakkında birtakım milli ve milletlerarası toplantılara katılmıştır. Elinizdeki makalede Musa Carullah’ın 1926-1931 yılları arasında toplanan İslam kongreleriyle ilişkisi ele alınacaktır. Bu kongrelerden birincisi Türkiye Büyük Millet Meclisi’nin 3 Mart 1340 (1924) tarih ve 431 sayılı kanunla hilafeti lağvetmesi üzerine, bu karara tepki olarak başta el-Ezher yöneticileri olmak üzere Mısır dinî eğitim kurumları temsilcileri tarafından önerilen ve 13-19 Mayıs 1926 tarihleri arasında Kahire’de toplanan Hilafet Kongresi’dir (el-Mu’temerü’l-İslâmiyyü’l-Âmm li’l-Hilâfeti). Musa Carullah, Mısırlı kongre tertip heyeti tarafından bu toplantıya davet edilmiş, ancak yine Mısırlı yetkililer tarafından ülkeye giriş vizesi verilmediği için söz konusu toplantıya katılamamıştır. Bazı kişiler Musa Carullah’ın Rusya’daki Bolşevik yönetime muhalif olduğunu, ona Mısır’a giriş vizesi vermenin ise Mısır’ın Rusya’yı karşısına alması demek olacağını, Mısırlı yetkililerin de bu durumdan kaçınmak için Musa Carullah’a vize vermediklerini ileri sürmüşlerdir. Biz bu makalede söz konusu iddianın gerçeği tam yansıtmadığını, Musa Carullah’a vize verilmemesinin asıl sebebini Mısır’ın Rusya’dan çekinmesinde değil onun İngiliz gölgesindeki Mısır yönetimine, Mısır Kralı Fuâd’ın (1868-1936) “Yeni İslam Halifesi” seçilmesi ihtimaline ve el-Ezher ulemasının hilafet hakkındaki genel yaklaşımlarına karşı olmasında aramak gerektiğini ileri sürdük ve Musa Carullah’in genel olarak İslam hilafeti, özel olarak Osmanlı hilafeti hakkındaki görüşleri ile bu toplantıyı düzenleyen Ezher uleması ve Mısırlı yetkililerin hilafete yaklaşımları hakkındaki değerlendirmelerini incelemeye çalıştık. Burada ele alınan ikinci kongre 7 Haziran-5 Temmuz 1926 tarihlerinde Mekke’de toplanan Dünya Müslüman Kongresi’dir (Mu’temeru’l-âlemi’l-İslami). Dönemin ulaşım imkânları dikkate alındığında Mısır’da düzenlenen Hilafet Kongresi ile zaman bakımından çatışacak tarzda organize edilen bu kongre, kendisini Hicaz Kralı olarak ilan eden Abdülaziz İbnü’s-Suûd’un (1880-1953) İslam dünyasındaki meşruiyetini pekiştirmek amacıyla gerçekleştirdiği bir toplantıdır. Bu kongrede başta Mekke ve Medine olmak üzere Hicaz bölgesinin imarı ve hac organizasyonunun iyileştirilmesi gibi kamu düzeniyle ilgili pratik ve dâhili birtakım konular tartışılmıştır. Musa Carullah vize sorunları sebebiyle biraz geç kalmış olsa da bu kongreye katılmış ve çeşitli defalar söz alarak bazı konular hakkındaki görüşlerini dile getirmiştir. Makalede incelenecek son kongre ise 7-17 Aralık 1931 tarihlerinde Kudüs’te toplanan Genel İslam Kongresi’dir (el-Mu’temeru’l-İslâmiyyü’l-Âmm). Kudüs Müftüsü Hacı Emin el-Hüseynî (1897-1974) tarafından Müslümanlar arasında birlik ve kardeşlik duygularını geliştirmek, dış göçlerle günden güne sayıları artan Yahudilere karşı Filistin topraklarını savunmak, Kudüs’te bir İslam üniversitesi kurmak ve Hicaz demiryolunu tamir etmek gibi İslam dünyasını ilgilendiren bazı siyasi ve ekonomik konuları tartışmak amacıyla düzenlenen bu kongreye Musa Carullah Çin Türkistan’ı ve Finlandiya Müslümanları temsilcisi olarak katılmıştır. Elinizdeki makalede Musa Carullah Bigiyef’in yukarıda zikredilen kongrelere katılımı, bu kongrelerdeki müzakereleri ve onlar hakkındaki değerlendirmeleri ayrıntılı bir şekilde incelenmeye ve bu konularla ilgili bazı yanlışlar düzeltilmeye çalışılacaktır.
Musa Carullah Bigiyef (1875-1949) was a scientist who dedicated his life to Islamic sciences and Muslims' various religious, political, social and cultural issues. He participated in a number of national and international meetings on the various mental and political issues of the society and the Islamic world in which he lived, writing works in many fields such as the science of the Qur’an, the interpretation, Hadis, Kelam, Fıkıh, Fıkıh, Fıkıh Usulü, Syer and Islamic History, Arabic Language and Literature. In your article we will discuss the relationship of Musa Carullah with the Islamic congresses held between 1926 and 1931. The first of these congresses is the Greater National Assembly of Turkey on the date of 3 March 1340 (1924) and the Hilafeti with the Law No. 431 as a response to this decision, proposed by representatives of Egyptian religious educational institutions, including the rulers of al-Ezher, and held in Cairo between 13-19 May 1926 (al-Mu'temerü'l-Islâmiyyü'l-Âmm li'l-Hilafeti). Musa Carullah was invited to the meeting by the Egyptian Congress Committee, but was not allowed to attend the meeting because the Egyptian authorities did not give a visa for entry to the country. Some people have claimed that Moses Carullah is opposed to the Bolshevik government in Russia, that giving him an entry visa to Egypt would mean that Egypt would take against Russia, and that Egyptian officials did not give a visa to Moses Carullah to avoid this situation. We pointed out in this article that the truth of the claim is not fully reflected, that the main reason for the non-visum to Moses Carullah is not the fear of Egypt from Russia, but the Egyptian government in his British shadow, the possibility of the election of the King Fuad (1868-1936) "New Islamic Khalifa" and the general approach of the al-Ezher Ulema to the Hilafate, and that Moses Carullah should not work to evaluate the rights of the Hilafate approaches of the Egyptian authorities who organize this meeting with his opinions on the Islamic Khalifa, especially the Ottoman Khalifa. The second congress discussed here is the World Muslim Congress (Mu'temeru'l-Allemi'l-Islamic) held in Mecca on 7 June - 5 July 1926. Given the transport possibilities of the period, this congress, which is organized in a way that will conflict with the Hilafet Congress held in Egypt in terms of time, is a meeting held by Abdelaziz Ibn’s-Suud (1880-1953) who declared himself the King of Hicaz in order to strengthen its legitimacy in the Islamic world. This congress discussed a number of practical and intrinsic issues related to public order, such as the construction of the Hicaz region, including Mecca and Medina and the improvement of the Hicaz organization. Although Musa Carullah was a little late because of the visa issues, he attended this congress and repeatedly spoke his views on some issues. The last congress to be discussed in this article is the General Islamic Congress held in Jerusalem on 7-17 December 1931 (el-Mu'temeru'l-Islamiyu'l-Âmm). This congress was held by the Jewish Mufti Hacı Emin al-Husseinî (1897-1974) with the aim of developing the feelings of unity and brotherhood among Muslims, defending Palestinian territory against increasing numbers of Jews from day to day with foreign migrations, establishing an Islamic university in Jerusalem and repairing the Hicaz railway, with the aim of discussing some political and economic issues of the Islamic world, Musa Carullah participated as representative of China Turkistan and the Muslims of Finland. In your article, the participation of Musa Carullah Bigiyef in the above congresses, the negotiations in these congresses and their evaluations will be tried to examine in detail and to correct some errors on these topics.
Musa Jarullah Bigiyev (1875-1949) was born in Rostov city of Kazan. He studied in Bukhara, Egypt, Hijaz, and India. He is a scholar that devoted his life to Islamic sciences and various religious, political, social, and cultural issues of Muslims. He wrote works in many fields such as Qur'anic sciences, Tafsīr, Ḥadīth, Kalām, Fiqh, Usūl al-Fiqh, Sīrah, Islamic History, and Arabic language, and literature. He participated in several national and international meetings on various intellectual and political problems of the society that he lived in and the Islamic world. The first of these congresses, which took place between May 13-19.1926 following the Turkish Grand National Assembly abolished the caliphate with the Law No. 431 dated March 3, 1340 (1924), was the Caliphate Congress convened in Cairo (al-Muʿtamar al-İslāmī al-ʿĀmm li al-Khilāfa). It was proposed by the representatives of Egyptian religious education institutions -especially the administrators of al-Azhar- in response to this decision. Musa Jarullah was invited to this meeting by the Egyptian congress organization committee, but he was not able to attend the meeting, as he was not given an entry visa, again, by the Egyptian authorities. Some people claimed that Musa Jarullah was an opponent of the Bolshevik administration in Russia and giving him an entry visa to Egypt could have potentially put Egypt in a collision course with Russia. In an effort to avoid such a situation, the Egyptian authorities, it is further claimed, did not issue a visa to Musa Jarullah. In this article, we demostrate that the claim in question does not fully reflect the truth, and that the primary reason why Musa Jarullah was not given a visa was not because Egypt was afraid of Russia; but rather, the primary reason behind this should be sought, we argue, in his opposition to the Egyptian administration under the British shadow, the possibility of the election of the Egyptian King Fuad (1868-1936) as the "New Islamic Caliph", and the general approach of the scholars of al-Azhar to the caliphate. We tried to analyze Musa Jarullah Bigiyef's views on the Islamic caliphate in general and the Ottoman caliphate in particular as well as the approaches the scholars of al-Azhar and Egyptian officials who organized this meeting adopted towards the caliphate. The second congress discussed here is the World Muslim Congress (al-Muʿtamar al-ʿālam al-Islamī), which was held in Mecca between June 7 - July 5, 1926. Considering the transportation possibilities of the time period, this congress, which was organized in a way that conflicted with the Caliphate Congress held in Egypt in terms of time, was a meeting held by ʿAbd al-ʿAzīz Ibn Saʿūd (1880-1953), who declared himself as the King of Hejaz, in an effort to consolidate his legitimacy in the Islamic world. In this congress, some practical and domestic issues related to public order such as the reconstruction of the Hejaz region, especially Mecca and Medina, and the improvement of the pilgrimage organization were discussed. Musa Jarullah Bigiyef attended this congress, albeit somewhat late due to visa problems, he and expressed his views on some issues by taking the floor several times. The last congress to be examined in the article is the General Islamic Congress ((al-Muʿtamar al-ʿālam al-Islamī al-ʿĀmm), which was held in Jerusalem between December 7-17, 1931. The Mufti of Jerusalem, al-Ḥājj Amīn al-Ḥusaynī (1897-1974) organized this congress in an effort to discuss some of the political and economic issues the Islamic world was facing such as developing the feelings of unity and brotherhood among Muslims, defending the Palestinian lands against the Jews, whose numbers were increasing day by day through emigration, establishing an Islamic university in Jerusalem and repairing the Hejaz railway. Musa Jarullah attended this congress as the representative of Chinese Turkistan and Finnish Muslims. The present work provides with a detailed analysis of Musa Jarullah Bigiyef's participation in the aforementioned congresses, his negotiations in these congresses, and his evaluations about them, and it also makes an effort to correct some of the misconceptions regarding these issues.
Alan : İlahiyat
Dergi Türü : Uluslararası
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