{"id":3955,"date":"2020-06-22T12:24:23","date_gmt":"2020-06-22T09:24:23","guid":{"rendered":"https:\/\/tr.uyghuracademy.org\/?p=3955"},"modified":"2020-06-22T12:25:14","modified_gmt":"2020-06-22T09:25:14","slug":"x-xiii-yuzyillarda-orta-asyada-turkler-ve-islam-numizmatik-veriler-ve-islam-kaynaklarina-gore","status":"publish","type":"post","link":"https:\/\/tr.uyghuracademy.org\/?p=3955","title":{"rendered":"X-x\u0131\u0131\u0131. Y\u00fczy\u0131llarda orta Asya\u2019da T\u00fcrkler ve \u0130slam (N\u00fcmizmatik veriler ve \u0130slam kaynaklar\u0131na g\u00f6re)"},"content":{"rendered":"
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\"\"<\/h3>\n

Prof. Dr. \u00d6mer Soner HUNKAN<\/h3>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n

\u00d6ZET<\/p>\n

T\u00fcrklerin nas\u0131l M\u00fcsl\u00fcman oldu\u011fu konusu, pop\u00fcler tarzda yaz\u0131lan baz\u0131 eserler ve ideolojik kal\u0131plara dayal\u0131 tart\u0131\u015fmalar\u0131n d\u0131\u015f\u0131nda ne yeterince irdelenmi\u015f, ne de buna dair zihinlerde olu\u015fan sorulara tatmin edici cevaplar bulunabilmi\u015ftir. \u015e\u00fcphesiz ki bunun temel sebebi, X-XIII. y\u00fczy\u0131llarda T\u00fcrklerin \u0130slamla\u015fma s\u00fcrecinin yo\u011fun bir \u015fekilde ya\u015fand\u0131\u011f\u0131 Orta Asya\u2019da b\u00f6lgenin siyasi birli\u011fini temsil eden T\u00fcrk Hakanl\u0131\u011f\u0131 (Karahanl\u0131lar) tarihinin bir b\u00fct\u00fcn olarak ortaya konmas\u0131ndaki akademik \u00e7al\u0131\u015fmalar\u0131n azl\u0131\u011f\u0131d\u0131r. Bilhassa, T\u00fcrklerin \u0130slam\u2019\u0131 ni\u00e7in ve nas\u0131l kabul etti\u011fi, alg\u0131lad\u0131\u011f\u0131, yorumlad\u0131\u011f\u0131, piramidin en \u00fcst\u00fcnden en a\u015fa\u011f\u0131ya kadar devlette ve toplumda nas\u0131l k\u00f6kl\u00fc de\u011fi\u015fimlere yol a\u00e7t\u0131\u011f\u0131 vb. konularda devrin mevcut \u00e7ok say\u0131daki n\u00fcmizmatik verilerine yans\u0131yan ve \u00f6nemli ipu\u00e7lar\u0131 veren bilgiler, bu \u00e7er\u00e7evede pek de\u011ferlendirilmi\u015f de\u011fildir. Ayr\u0131ca, X-XIII. y\u00fczy\u0131l \u0130slam kaynaklar\u0131nda b\u00f6lgenin siyasi tarihini anlatan metinlerde, T\u00fcrkler ve \u0130slam konusunda aralara s\u0131k\u0131\u015fm\u0131\u015f \u00f6nemli b\u00f6l\u00fck p\u00f6r\u00e7\u00fck bilgileri de buna katmak gerekir. \u0130\u015fte benim bu bildiride yapmak istedi\u011fim, tarihe konu olanlar\u0131n do\u011frudan kendilerini ifade edebildikleri daha \u00f6nemli bir kaynak durumundaki yeni n\u00fcmizmatik veriler ile \u0130slam kaynaklar\u0131ndaki bilgilerin izin verdi\u011fi \u00f6l\u00e7\u00fcde X-XIII. y\u00fczy\u0131llarda Orta Asya\u2019da T\u00fcrklerin \u0130slam\u2019a giri\u015f s\u00fcrecini ve bunun etkilerini, T\u00fcrk Hakanl\u0131\u011f\u0131\u2019n\u0131n b\u00fct\u00fcnc\u00fcl tarih\u00ee merkezinde, yeniden sorgulamaya \u00e7al\u0131\u015fmaktan ibarettir.<\/p>\n

G\u0130R\u0130\u015e<\/p>\n

Orta Asya\u2019da X-XIII. as\u0131rlar, T\u00fcrk Hakanl\u0131\u011f\u0131\u2019n\u0131n da etnik yap\u0131s\u0131n\u0131 olu\u015fturanKarluk, \u00c7i\u011fil, Ezgi\u015f, Ya\u011fma ve O\u011fuz gibi T\u00fcrk boylar\u0131 aras\u0131nda \u0130slamiyet\u2019in h\u0131zla yay\u0131ld\u0131\u011f\u0131 ve geni\u015f bir kabul g\u00f6rd\u00fc\u011f\u00fc d\u00f6nemi yans\u0131tmaktad\u0131r. \u00d6zellikle X. asr\u0131n ikinci yar\u0131s\u0131ndan itibaren Seyhun boylar\u0131ndan M\u00e2ver\u00e2\u00fcnnehr\u2019e ve oradan da Horasan ve Anadolu\u2019ya do\u011fru g\u00f6\u00e7 eden ve genel olarak T\u00fcrkiye T\u00fcrkl\u00fc\u011f\u00fc\u2019n\u00fc te\u015fkil eden T\u00fcrk boylar\u0131n\u0131n M\u00fcsl\u00fcmanl\u0131\u011f\u0131, bu as\u0131rlarda Orta Asya\u2019daki ya\u015fam ve ya\u015fananlarla yak\u0131ndan ilgilidir.<\/p>\n

1. \u0130slam\u2019a Ge\u00e7i\u015f S\u00fcrecinde Atl\u0131 \u00c7oban Unsurlar\u0131n Sosyal ve Din\u00ee Yap\u0131s\u0131<\/strong><\/p>\n

Seyhun boylar\u0131nda ve bu nehrin \u00f6tesinde Iss\u0131k G\u00f6l\u2019\u00fcn do\u011fu k\u0131y\u0131lar\u0131na kadar uzanan sahada ya\u015fayan T\u00fcrk kitleleri, X.as\u0131r \u0130slam co\u011frafyac\u0131lar\u0131n\u0131n eserlerinde kaydettiklerine g\u00f6re, genel anlamda hayvanc\u0131l\u0131kla u\u011fra\u015fan, kurulup s\u00f6k\u00fclmesi kolay olan ke\u00e7e \u00e7ad\u0131rlarda zor iklim \u015fartlar\u0131na adapte olmu\u015f ve asker\u00ee anlamda etkin topluluklar olarak tarif edilir. Yine bu kaynaklarda T\u00fcrklerin meskun oldu\u011fu bu \u00e7evrede ad\u0131 ge\u00e7en ve bug\u00fcn yeri tespit edilemeyenler de d\u00e2hil olmak \u00fczere k\u00fc\u00e7\u00fckl\u00fc b\u00fcy\u00fckl\u00fc pek \u00e7ok \u015fehir, devasa yap\u0131lar\u0131n ve tap\u0131naklar\u0131n olmad\u0131\u011f\u0131 sade ve basit yap\u0131lardan olu\u015fan \u015fehirler olarak anlat\u0131lmaktad\u0131r. Bu paralelde inan\u00e7lar\u0131 da \u201cTengri\u201d kavram\u0131 alt\u0131nda b\u00fct\u00fcn yetkilerin birle\u015fti\u011fi bir T\u00fcrk inan\u00e7 sistemi yerine, yaz\u0131l\u0131 metinlere dayanmayan daha basit ve i\u00e7inde bulunduklar\u0131 par\u00e7alanm\u0131\u015fl\u0131\u011f\u0131 yans\u0131tan halka daha yak\u0131n, daha alt d\u00fczeydeki ilah\u00ee kudretler yani \u201c\u0131duk yer-sub (kutsal yer-su)\u201d k\u00fcltleri \u00e7er\u00e7evesinde tasvir edilmektedir.1 Bununla birlikte bu dairedeki T\u00fcrklerin, K\u00e2\u015fgar\u00ee\u2019nin ve \u0130bn\u00fc\u2019l-Fakih\u2019in rivayetlerine g\u00f6re T\u00fcrk\u00e7e \u201cKam\u201d denilen \u015eaman etraf\u0131nda ortak bir halk inanc\u0131 ve k\u00fclt\u00fcr\u00fcn\u00fc ta\u015f\u0131d\u0131klar\u0131n\u0131 s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

2. \u0130slam ile Tan\u0131\u015fma S\u00fcreci<\/strong><\/p>\n

VIII. Asr\u0131n ortalar\u0131nda Arap-\u0130slam ordular\u0131n\u0131n M\u00e2ver\u00e2\u00fcnnehr\u2019i ele ge\u00e7irmesi ve \u00c7in\u2019in Orta Asya\u2019daki n\u00fcfuzunun zay\u0131flamas\u0131 ile birlikte Seyh\u00fbn boylar\u0131 ve \u00f6tesindeki T\u00fcrk boylar\u0131 ve y\u00f6neticilerinin \u0130slam ile tan\u0131\u015f\u0131kl\u0131\u011f\u0131 b\u00fcy\u00fck bir ivme kazanm\u0131\u015ft\u0131r. Bu \u00e7er\u00e7evede \u0130slam kaynaklar\u0131 da baz\u0131 T\u00fcrk y\u00f6neticilerin ve boylar\u0131n \u0130slam\u2019\u0131 kabul ettiklerine dair haberler vermeye ba\u015flam\u0131\u015flard\u0131r. Nitekim, do\u011frulu\u011fu \u015f\u00fcpheli olmakla birlikte, Hal\u00eefe Mehd\u00ee (158-169 \/775-785) vas\u0131tas\u0131 ile Karluk yabgusu M\u00fcsl\u00fcman olmu\u015ftur (Yak\u00fbb\u00ee, II 1995: 435). Yine, ayn\u0131 Hal\u00eefe zaman\u0131nda O\u011fuz T\u00fcrkleri \u0130li ve \u00c7u havzalar\u0131ndan M\u00e2ver\u00e2\u00fcnnehr taraf\u0131na gelmi\u015fler ve M\u00fcsl\u00fcman olmu\u015flard\u0131r (\u0130bn\u00fc\u2019l-Es\u00eer, XI: 155). Bu arada, Abb\u00e2s\u00ee halifelerinin T\u00fcrk y\u00f6neticilere el\u00e7iler g\u00f6ndermesi, onlar\u0131 \u0130slam\u2019a davet etmesi ve bu ama\u00e7la isteyen y\u00f6neticilerin \u00e7ocuklar\u0131na maa\u015f tahsis edilmesi gibi birtak\u0131m te\u015fvik tedbirleri \u00e2det halini alm\u0131\u015ft\u0131r (Yak\u00fbb\u00ee, II 1995: 397: Bel\u00e2zur\u00ee, 2002: 628). T\u00fcrk y\u00f6neticilerinin hemen \u00f6nlerindeki \u0130slam co\u011frafyas\u0131n\u0131n cezbeden zenginliklerini elde etme arzusuna kar\u015f\u0131l\u0131k, de\u011fi\u015fimin yarataca\u011f\u0131 etkilerin b\u00fcy\u00fckl\u00fc\u011f\u00fc kar\u015f\u0131s\u0131nda \u00e7ekingen ve \u00e7eli\u015fkili bir tav\u0131r geli\u015ftirdikleri kaynaklara yans\u0131m\u0131\u015ft\u0131r. c\u00e2hiz\u2019in nakletti\u011fi bir\u00a0anekdotta T\u00fcrk hakan\u0131, \u0130slam hukukunu kendi t\u00f6resi ile mukayese etmektedir (c\u00e2hiz, 1988: 86-88). \u0130bn\u00fc\u2019l-Fakih ve Yak\u00fbt\u2019un rivayetinde ge\u00e7en T\u00fcrk hakan\u0131 ise, hayvanc\u0131l\u0131k ve yerle\u015fiklerden al\u0131nan hara\u00e7 ile ge\u00e7inen sava\u015f\u00e7\u0131 halk\u0131n\u0131n sosyal ihtiya\u00e7lar\u0131n\u0131 dikkate alarak, \u0130slam\u2019\u0131n \u00f6ng\u00f6rd\u00fc\u011f\u00fc \u015fehirle\u015fme d\u00fcsturu kar\u015f\u0131s\u0131nda, bu hayata ayak uyduramayacaklar\u0131n\u0131 ileri s\u00fcrmektedir (\u0130bn\u00fc\u2019l-Fakih, 1996: 634-635; Yak\u00fbt, II: 28).<\/p>\n

X.asra do\u011fru gelindi\u011finde, Seyhun boylar\u0131ndan Iss\u0131k G\u00f6l\u2019\u00fcn do\u011fu k\u0131y\u0131lar\u0131na kadar uzanan sahada siyasi birlikteli\u011fi temsil etmeye ba\u015flayan T\u00fcrk hakanl\u0131\u011f\u0131, tarih\u00ee ipek yolunun b\u00fct\u00fcn kollar\u0131n\u0131 b\u00fcnyesinde ta\u015f\u0131yordu. Bu durum, M\u00fcsl\u00fcman t\u00fcccarlar\u0131n \u0130slam inanc\u0131 ve k\u00fclt\u00fcr\u00fcn\u00fc bu \u00fclkede bar\u0131\u015f ortam\u0131nda yaymalar\u0131na f\u0131rsat vermekte idi. X. As\u0131r \u0130slam co\u011frafyac\u0131lar\u0131n\u0131n kay\u0131tlar\u0131na g\u00f6re, So\u011fd ticaret kolonileri \u00fclkenin en do\u011fusunda Toguzguz \u00fclkesine kadar ula\u015fm\u0131\u015ft\u0131 (Hudud\u00fc\u2019l- \u00c2lem, <\/strong>1983: 77, 84). T\u00fcrkler sadece M\u00fcsl\u00fcman t\u00fcccarlar\u0131n kendi yanlar\u0131na kadar gelmesini beklemiyorlard\u0131. S\u00fcr\u00fclerini ve hayvanc\u0131l\u0131ktan elde ettikleri \u00fcr\u00fcnlerini s\u0131n\u0131r ticaret \u015fehirlerine getirerek, buralarda pazarl\u0131yorlard\u0131 (Barthold 1975: 94-95). Zamanla bu \u015fehirlerde farkl\u0131 dinlere mensup insanlar, en az\u0131ndan, ortak bir menfaat etraf\u0131nda birlikte ya\u015famaya al\u0131\u015ft\u0131lar. \u015ea\u015f, Bilge N. \u00e7or Kad\u0131r Han devrinde M\u00fcsl\u00fcman olmu\u015ftu (Kar\u015f\u00ee 1898: 132) A\u015fa\u011f\u0131 Seyh\u00fbn\u2019da S\u00fctkend\u2019de eski zamanda M\u00fcsl\u00fcman olan O\u011fuzlar otururdu (\u0130dr\u00ees\u00ee, II 1989: 705). \u00c7o\u011funlukla zengin M\u00fcsl\u00fcman t\u00fcccarlar taraf\u0131ndan s\u0131n\u0131r boylar\u0131nda ve bozk\u0131rlarda in\u015fa ettirilen r\u0131b\u00e2tlar, gazilerin s\u0131\u011f\u0131na\u011f\u0131 olarak asker\u00ee oldu\u011fu kadar, ayn\u0131 zamanda \u0130slam misyonerli\u011finin de karargahlar\u0131 idi. \u0130bn Hallik\u00e2n M\u00e2ver\u00e2\u00fcnnehr\u2019de on bin r\u0131b\u00e2t\u0131n bulundu\u011funu belirtir (K\u00f6pr\u00fcl\u00fc, 1942: 268) ki, mesela, sadece T\u00fcrklere s\u0131n\u0131r olan vilayetlerinden \u0130sf\u00eec\u00e2b\u2019da bin yedi y\u00fcz r\u0131b\u00e2t\u0131n bulundu\u011funu Makdis\u00ee kaydetmi\u015ftir (Makdis\u00ee, 1987: 219). Bu r\u0131b\u00e2tlarda aktar\u0131lan din\u00ee \u00f6\u011freti, \u015eeyh Ebu\u2019l- Mans\u00fbr M\u00e2tur\u00eed\u00ee ve Ebu\u2019l-K\u00e2s\u0131m Hek\u00eem Semerkand\u00ee gibi ileri gelen \u015fahsiyetlerin \u00f6nderli\u011finde ehl-i s\u00fcnnet ve\u2019l-cemaat \u00e7er\u00e7evesinde idi.2<\/p>\n

\u0130slam co\u011frafyas\u0131na yap\u0131lan ak\u0131nlar, T\u00fcrklerin \u0130slam \u00fclkesinin zenginliklerini daha iyi g\u00f6zlemlemesine f\u0131rsat vermekte idi ki, bu durum, Seyh\u00fbn do\u011fusundaki T\u00fcrk \u00fclkesinde g\u00f6n\u00fcllere hitap eden \u0130slam s\u00fbf\u00ee vaizlerinin, Allah\u2019\u0131n birli\u011fine inanma kar\u015f\u0131l\u0131\u011f\u0131nda vaat ettikleri cennet ve cehennemi anlamay\u0131 kolayla\u015ft\u0131ran somut bir model te\u015fkil etmekte idi. T\u00fcrk \u00fclkesinde Hristiyan, Budist, Maniheist vs. misyonerler de g\u00f6n\u00fcllere hitap etmekte idi. Ancak, onlar yeterince ba\u015far\u0131l\u0131 olamad\u0131lar, belki de, b\u00f6yle zengin somut bir vizyon sunamam\u0131\u015flard\u0131.<\/p>\n

\u0130slam ile tan\u0131\u015f\u0131kl\u0131\u011f\u0131 artt\u0131ran \u00f6nemli bir di\u011fer unsur, Abb\u00e2s\u00eelerde merkez\u00ee otoritenin zay\u0131flamas\u0131 ile h\u0131z kazanan asker\u00ee ama\u00e7l\u0131 esir (belki de g\u00f6n\u00fcll\u00fc) T\u00fcrk k\u00f6le ticaretidir. Bu, S\u00e2m\u00e2n\u00eelerin T\u00fcrk \u00fclkesine y\u00f6nelik seferlerde elde ettikleri esirleri kendi \u00fclkesi i\u00e7inde veya di\u011fer \u00fclkelere pazarlamas\u0131 \u015feklinde oldu\u011fu gibi, T\u00fcrk boylar\u0131n\u0131n kendi aralar\u0131nda yapt\u0131klar\u0131 sava\u015flarda al\u0131nan esirlerin \u0130slam \u00fclkelerine ihra\u00e7 edilmesi \u015feklinde de cereyan etmekte idi (\u0130stahr\u00ee, 1927: 288). Herhalde \u0130slam \u00fclkelerine giden bu T\u00fcrklerin en az\u0131ndan bir b\u00f6l\u00fcm\u00fc, memleketleri ile ba\u011flar\u0131n\u0131 tamamen kesmiyorlard\u0131. \u015e\u00fcphesiz ki, de\u011fi\u015fimi kabullenemeyen ve korkular\u0131ndan M\u00fcsl\u00fcman olan T\u00fcrkmenler de vard\u0131. Bunlar Seyh\u00fbn boyunda Ber\u00fbket ve Bal\u00e2c gibi \u015fehirlere kom\u015fu, s\u0131n\u0131rlarda ya\u015fayan (ihtimal, \u015fehirli) T\u00fcrkler idi (Makdis\u00ee, 1987: 219).<\/p>\n

Buraya kadar sonu\u00e7 olarak <\/strong>diyebiliriz ki, atl\u0131 \u00e7oban T\u00fcrk boylar\u0131, gerek bozk\u0131rlarda gerekse sade ve basit yap\u0131l\u0131 \u015fehirlerde, herhangi bir din aray\u0131\u015f\u0131nda de\u011fil, daha iyi bir ya\u015fam alan\u0131 ve siyasi idealleri paralelinde daha iyi bir gelecek aray\u0131\u015f\u0131 i\u00e7inde idiler. Genel olarak, yaz\u0131l\u0131 metinleri ve kurallar\u0131 olan, belli bir tap\u0131nak etraf\u0131nda ekonomik rant\u0131 ve \u00f6\u011freti kurumlar\u0131 olu\u015fmu\u015f yerle\u015fik bir din\u00ee inanca sahip olmad\u0131klar\u0131 i\u00e7in, \u0130slam sufi vaizlerince y\u00fcr\u00fct\u00fclen \u0130slam\u2019a davet \u00e7al\u0131\u015fmalar\u0131nda kendilerine vaat edilen ya\u015fam modelinin cazibesi, bu T\u00fcrk boylar\u0131 aras\u0131nda k\u00fc\u00e7\u00fck ya da b\u00fcy\u00fck topluluklar h\u00e2linde g\u00f6n\u00fcll\u00fc olarak \u0130slam\u2019\u0131 kabul etmelerinde \u00f6nemli bir rol oynam\u0131\u015ft\u0131r. Kendilerini belirli bir topra\u011fa ya da bir tap\u0131nak etraf\u0131ndaki ekonomik ranta ba\u011fl\u0131 b\u0131rakmayan sosyal yap\u0131lar\u0131ndan dolay\u0131, bu T\u00fcrk boylar\u0131na y\u00f6nelik zora dayal\u0131 asker\u00ee bir \u0130slamla\u015ft\u0131rma hareketinden sonu\u00e7 al\u0131namayaca\u011f\u0131n\u0131n fark\u0131nda olan \u0130slam \u00fclkeleri, daha \u00e7ok savunma konumunda tedbirler alarak s\u00fcrece ba\u011fl\u0131 olarak geli\u015ftirdikleri politikalarla T\u00fcrkleri \u0130slam dairesi i\u00e7ine \u00e7ekmeye \u00e7al\u0131\u015fm\u0131\u015flard\u0131r.<\/p>\n

3. \u0130slam\u2019\u0131 Kabul\u00fcn Siyasi Boyutu<\/strong><\/p>\n

\u0130slam \u00fclkeleri ile kom\u015fuluk, her iki tarafta cereyan eden siyasi olaylara kar\u015f\u0131l\u0131kl\u0131 m\u00fcdahil olmay\u0131 da beraberinde getirebilmekte idi. Bu \u00e7er\u00e7evede siyasi menfaatlere dayal\u0131 m\u00fcnferit\u00a0 veya\u00a0 toplu\u00a0 iltica\u00a0 ve\u00a0 ittifak\u00a0 aray\u0131\u015flar\u0131,\u00a0 X.\u00a0 as\u0131rda i\u00e7 siyasi \u00e7eki\u015fmelerin yo\u011fun oldu\u011fu T\u00fcrk \u00fclkelerinde asker\u00ee deste\u011fe\u00a0 ihtiyac\u0131 olan T\u00fcrk hanedan mensubu veya ileri gelen T\u00fcrk beylerinin ve yanda\u015flar\u0131n\u0131n ihtidas\u0131 ile sonu\u00e7lanmakta idi. Nitekim, bir taraftan \u0130slam\u2019\u0131n do\u011fu s\u0131n\u0131r\u0131n\u0131 T\u00fcrk Hakanl\u0131\u011f\u0131\u2019ndan koruma g\u00f6revini yerine getiren S\u00e2m\u00e2n\u00eelerin muhalif prenslerinden biri olan Eb\u00fb Nasr b. Mans\u00fbr\u2019un, di\u011fer taraftan da T\u00fcrk Hakanl\u0131\u011f\u0131\u2019n\u0131n merkezi Balasagun taht\u0131ndan haklar\u0131 gasp edilmi\u015f olan hakanl\u0131\u011f\u0131n prenslerinden Satuk b.Bazir\u2019in T\u00fcrk Hakanl\u0131\u011f\u0131\u2019n\u0131n bat\u0131s\u0131n\u0131 y\u00f6neten O\u011fulcak Kad\u0131r Han\u2019a s\u0131\u011f\u0131nm\u0131\u015f olmalar\u0131, T\u00fcrk tarihi a\u00e7\u0131s\u0131ndan bir d\u00f6n\u00fcm noktas\u0131 olmu\u015ftur.<\/p>\n

S\u00e2m\u00e2n\u00ee Eb\u00fb Nasr, T\u00fcrkler taraf\u0131ndan eskiden beri \u00e7ok ra\u011fbet edildi\u011fini bildi\u011fi \u0130slam \u00fclkelerinden gelen mallar ve kuma\u015flardan O\u011fulcak Kadir Han\u2019a hediyeler (hara\u00e7) g\u00f6ndererek, onunla yak\u0131n bir dostluk kurdu. Bu dostlu\u011fa binaen kendi \u0130slam inanc\u0131n\u0131n mabedini yapmak \u00fczere, ondan, (bilindik bir hile olan bir \u00f6k\u00fcz derisinin kaplayaca\u011f\u0131 kadar) bir yer istedi ve buraya bir cami in\u015fa ettirdi. Satuk b.Bazir, cami etraf\u0131nda olu\u015fan bu k\u00fc\u00e7\u00fck ticaret \u015fehrinden vergisini tahsil etmek i\u00e7in geldi\u011finde burada namaz k\u0131lanlar\u0131 g\u00f6rd\u00fc ve \u0130slam hakk\u0131nda ilk bilgiler ile ilk telkinleri do\u011frudan S\u00e2m\u00e2n\u00ee prens Eb\u00fb Nasr\u2019dan almaya ba\u015flad\u0131 (Kar\u015f\u00ee, 1898: 131). Sonraki geli\u015fmelerden anla\u015f\u0131l\u0131yor ki, aralar\u0131nda sadece \u0130slam\u00ee konular konu\u015fulmad\u0131. Her iki prens kendi \u00fclkelerinin siyasi durumunu ve meselelerini de ele ald\u0131lar. Bu g\u00f6r\u00fc\u015fmelerde M\u00fcsl\u00fcman olmas\u0131n\u0131n kendi siyasi kimli\u011fine sa\u011flayaca\u011f\u0131 menfaatleri g\u00f6rmekte gecikmeyen on iki ya\u015f\u0131ndaki Satuk, S\u00e2m\u00e2n\u00ee Eb\u00fb Nasr\u2019\u0131n telkinleri sonucunda, r\u00fcyas\u0131nda g\u00f6kten inen bir ki\u015finin kendisine T\u00fcrk\u00e7e \u201cM\u00fcsl\u00fcman ol ki, d\u00fcnyada ve ahrette esenlik bulas\u0131n\u201d dedi\u011fini g\u00f6rd\u00fc ve uykuda iken M\u00fcsl\u00fcman oldu (\u0130bn\u00fc\u2019l-Es\u00eer, XI: 81). Abd\u00fc\u2019l-Ker\u00eem \u0130slam\u00ee ad\u0131n\u0131 alan Satuk b. Bazir, Ferg\u00e2na gazilerinin ve kendisi gibi M\u00fcsl\u00fcman olan baz\u0131 hanedan mensuplar\u0131n\u0131n deste\u011fi ile, \u00f6nce Tabg\u00e2\u00e7 Bal\u0131k ve Atba\u015f\u0131\u2019n\u0131 ard\u0131ndan, K\u00e2\u015fgar\u2019\u0131 \u0130slam ad\u0131na ele ge\u00e7irdi ve amcas\u0131n\u0131 bertaraf ederek \u201cBu\u011fra Han\u201d unvan\u0131 ile T\u00fcrk Hakanl\u0131\u011f\u0131\u2019n\u0131n bat\u0131s\u0131nda y\u00f6netimi ele ge\u00e7irdi (K\u00e2r\u015f\u00ee, 1898: 132). Balasagun taht\u0131n\u0131n ele ge\u00e7irilerek T\u00fcrk Hakanl\u0131\u011f\u0131\u2019n\u0131n b\u00fct\u00fcn\u00fcnde \u0130slam\u2019\u0131n resm\u00ee din olarak kabul edilmesi o\u011flu Bayta\u015f Arslan Han Mus\u00e2 d\u00f6neminde oldu. \u0130bn\u00fc\u2019l- Esir\u2019in 349 \/960-961 y\u0131l\u0131 olaylar\u0131nda kaydetti\u011fi, \u201cBu y\u0131lda T\u00fcrklerden yakla\u015f\u0131k iki y\u00fcz bin oba (h\u0131rk\u00e2h) \u0130slam dinine girdi (\u0130bn\u00fc\u2019l-Es\u00eer, VIII: 460).\u201d haberini verdi\u011fi olay, Hanlar Han\u0131 Bayta\u015f Arslan Han\u2019n\u0131n huzurunda, f\u0131k\u0131h ve kel\u00e2m\u0131n \u00f6nde gelen simas\u0131 Ebu\u2019l-Hasan Muhammed Kelem\u00e2t\u00ee\u2019nin bulundu\u011fu bir s\u0131rada ger\u00e7ekle\u015fmi\u015ftir (Sem\u2019\u00e2n\u00ee X 1981: 458-459). Bu \u00f6nemli olaydan yakla\u015f\u0131k iki as\u0131r sonra eserini yazan \u0130bn\u00fc\u2019l-Es\u00eer\u2019den ba\u015fka hi\u00e7bir \u0130slam kayna\u011f\u0131n\u0131n bu duruma i\u015faret etmemi\u015f olmas\u0131 ve Orta \u00c7a\u011f \u0130slam d\u00fcnyas\u0131n\u0131n buna ilgisiz kalmas\u0131, bu toplu ihtida hareketinin ya da resm\u00ee kabul\u00fcn, hakanl\u0131\u011f\u0131n do\u011fu taraf\u0131nda ger\u00e7ekle\u015fmi\u015f bir vaka olmas\u0131 ile izah etmek m\u00fcmk\u00fcnd\u00fcr (Pritsak, 1951: 296). \u0130bn\u00fc\u2019l-Es\u00eer\u2019in verdi\u011fi rakam hayli abart\u0131l\u0131 olmakla birlikte, bu k\u0131sa bilgiden \u00e7\u0131kar\u0131labilecek sonu\u00e7, en az\u0131ndan \u00fclkenin tamam\u0131nda \u0130slam\u2019\u0131n resm\u00ee din olarak kabul edildi\u011fini, atl\u0131 \u00e7oban T\u00fcrk boylar\u0131n\u0131n b\u00fcy\u00fck kitleler h\u00e2linde ihtida ederek \u0130slam\u2019a girmesinin h\u0131zland\u0131\u011f\u0131n\u0131 ve bunun bir sonucu olarak, arz-talep do\u011frultusunda (bilhassa, M\u00e2ver\u00e2\u00fcnnehr\u2019in fethinden sonra), fakihlerin ve eserlerinin say\u0131s\u0131n\u0131n g\u00f6r\u00fclmedik bir \u015fekilde artmaya3 ba\u015flad\u0131\u011f\u0131n\u0131 (Togan, 1966-1967: 110), s\u0131n\u0131rlarda ve bozk\u0131rlarda in\u015fa edilen r\u0131batlar merkezinde \u0130slam suf\u00ee vaizlerince y\u00fcr\u00fct\u00fclen \u0130slam\u2019a davet \u00e7al\u0131\u015fmalar\u0131ndan ba\u015far\u0131l\u0131 sonu\u00e7lar al\u0131nd\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmek m\u00fcmk\u00fcnd\u00fcr. Nitekim, eserini 375 \/985-986 y\u0131llar\u0131nda tamamlayan \u0130slam co\u011frafyac\u0131s\u0131 Makdis\u00ee, art\u0131k Seyh\u00fbn \u00f6tesindeki \u015fehirleri, merkezinde camiler bulunan \u015fehirler olarak tasvir etmeye ba\u015flam\u0131\u015ft\u0131r. Tar\u00e2z, biraz ileride \u00c7i\u011fil, biraz daha ileride Barshan, \u00c7i\u011fil\u2019in yar\u0131m fersah kadar sa\u011f\u0131nda Behl\u00fb, b\u00fcy\u00fck \u015fehirlerden biri Otl\u00fbh, Cem\u00fbket, k\u00fc\u00e7\u00fck bir \u015fehir \u015eelc\u00ee, K\u00fblan, Karluklar\u0131n meskun oldu\u011fu Mirk\u00ee, Bal\u00e2s\u00e2gun yak\u0131n\u0131ndaki ve T\u00fcrkmen (Karluk) y\u00f6neticisi olan Ordu, halk\u0131 kafir ama h\u00fck\u00fcmdar\u0131 M\u00fcsl\u00fcman olan Har\u00e2n, bu \u015fehirler aras\u0131ndad\u0131r (Makdis\u00ee, 1987: 220). Ne\u015fr\u00ee\u2019ye g\u00f6re, Salih ve adil bir hakan olan Mus\u00e2, \u00fclkede mescid, medrese ve zaviyeler in\u015fa ettirmi\u015ftir (Ne\u015fr\u00ee, I 1995: 17). Art\u0131k, \u00fclkeye gelen fakih say\u0131s\u0131 da artmaya ba\u015flam\u0131\u015ft\u0131r. T\u00fcrk hakanl\u0131\u011f\u0131na S\u00e2m\u00e2n\u00eelerin s\u0131n\u0131r vilayeti \u0130sf\u00eec\u00e2b\u2019a ba\u011fl\u0131 \u00dcsb\u00e2n\u00eekes\u2019ten fakih Ebu\u2019l- Hasan Sa\u00eed b. H\u00e2tim, Semerkand\u2019da bir s\u00fcre ikamet ettikten sonra T\u00fcrk \u00fclkesine gitti ve 380 \/990-991 y\u0131l\u0131ndan \u00f6nce oradan tekrar \u00dcsb\u00e2n\u00eekes\u2019e d\u00f6nd\u00fc (Sem\u2019\u00e2n\u00ee,\u00a0 I 1980: 210). Eb\u00fb Zer Amm\u00e2r b. Hamd et-Tem\u00eem\u00ee el-Ba\u011fd\u00e2d\u00ee 346 \/957-958\u2019den \u00f6nce yapt\u0131\u011f\u0131 seyahatinde M\u00e2ver\u00e2\u00fcnnehr, \u0130sf\u00eec\u00e2b, Ferg\u00e2na ve T\u00fcrk \u00fclkesine de geldi. T\u00fcrk \u00fclkesinden Nesef\u2019e d\u00f6nd\u00fckten sonra Buhar\u00e2\u2019da 387 \/997 y\u0131l\u0131nda \u00f6ld\u00fc (Nesef\u00ee, 1991: 475). IX. asr\u0131n ikinci yar\u0131s\u0131ndan itibaren S\u00e2m\u00e2n\u00ee \u00fclkesinde Fars\u00e7a ve T\u00fcrk\u00e7e ilk Kur\u2019an <\/strong>terc\u00fcmelerinin yap\u0131lmas\u0131 i\u00e7in heyetler te\u015fkil edilmeye ba\u015fland\u0131 (Togan, 1971: 19).<\/p>\n

Siyasi kom\u015fuluk ili\u015fkilerine ba\u011fl\u0131 olarak toplu ihtida ile sonu\u00e7lanan di\u011fer bir \u00f6nemli hadise, Sel\u00e7uk\u2019a ba\u011fl\u0131 O\u011fuzlar\u0131n, O\u011fuz Yabgulu\u011fu ile ihtilafa d\u00fc\u015ferek, 375 \/985-986 y\u0131l\u0131nda (Kazv\u00een\u00ee, 1364: 426-427) T\u00fcrkist\u00e2n\u2019dan M\u00e2ver\u00e2\u00fcnnehr\u2019e g\u00f6\u00e7 etmeleridir. K\u0131\u015f\u0131n N\u00fbr-u Buh\u00e2r\u00e2\u2019da, yaz\u0131n So\u011fd-u Semerkand\u2019da oturmaya ba\u015flayan (Re\u015fideddin, II\/5 1999: 5; Ravend\u00ee, I 1999: 85) ve Buh\u00e2r\u00e2 ile H\u00e2rizm aras\u0131nda yer alan \u00e7\u00f6l m\u0131nt\u0131kas\u0131nda hayvanlar\u0131n\u0131 otlatan O\u011fuzlar, \u0130slam\u2019a girmenin kendilerine sa\u011flayaca\u011f\u0131 menfaatleri k\u0131sa s\u00fcrede anlad\u0131lar ve yak\u0131nlardaki Zandak \u015fehri valisinden \u0130slam\u2019\u0131 \u00f6\u011fretecek din adamlar\u0131 istediler (Ebu\u2019l-Ferec, I 1987:\u00a0 292-293). M\u00fcsl\u00fcman olmakla mevkii ve itibar\u0131 artan Sel\u00e7uk Bey, maiyeti ile cend taraf\u0131na giderek oraya yerle\u015fti ve M\u00fcsl\u00fcman olmayan Yabgu\u2019ya hara\u00e7 vermeyi kabul etmeyerek kendini cihada hasretti (\u0130bn\u00fc\u2019l-Es\u00eer, IX: 361-362; Mirhond,\u00a0\u00a0 IV: 653; Ahmed b. Mahm\u00fbd, I 1977: 5). cahen\u2019in s\u00f6yledi\u011fi gibi, T\u00fcrkler, \u0130slam dininin siyasi g\u00fc\u00e7 ve birle\u015ftirme etkeni olarak ne kadar \u00f6nemli olabilece\u011finin\u00a0 her h\u00e2lde bilincindeydiler. \u0130slamiyet manev\u00ee g\u00fc\u00e7 olarak, sapk\u0131n ak\u0131mlara kar\u015f\u0131 S\u00fcnn\u00ee bir tepkinin savunmaya ge\u00e7ti\u011fi yerlerde etkin oldu, sonunda da \u201cgazilerin\u201d anlad\u0131\u011f\u0131 tarzda basit ve sava\u015f\u00e7\u0131 \u015feklini ald\u0131. Bu gazilerin ya\u015fam tarz\u0131, T\u00fcrk atl\u0131 \u00e7oban kavimlerin sava\u015f\u00e7\u0131l\u0131k al\u0131\u015fkanl\u0131klar\u0131na uyuyordu; T\u00fcrkler M\u00fcsl\u00fcmanl\u0131\u011f\u0131 kabul ettikten sonra \u00e7o\u011funlukla gazi oluyor ve kendi \u201cputatapar\u201d soyda\u015flar\u0131na kar\u015f\u0131 sava\u015f\u0131yorlard\u0131 (cahen, 1990: 233). B\u00f6ylece, Sel\u00e7uklular\u0131n, \u015fayet al\u0131n\u0131yor idiyse, bir taraftan S\u00e2m\u00e2n\u00eelere cizye vergisi, di\u011fer taraftan da hen\u00fcz M\u00fcsl\u00fcman olmam\u0131\u015f O\u011fuz Yabgu\u2019suna hara\u00e7 vermemek i\u00e7in yeterli sebepleri oluyordu. Bundan ba\u015fka, M\u00e2ver\u00e2\u00fcnnehr gazilerinden cihat ad\u0131na ald\u0131klar\u0131 deste\u011fin, onlar\u0131n mevki ve itibarlar\u0131n\u0131 artt\u0131rmas\u0131 da tabii idi (Agacanov, 2002: 264).<\/p>\n

O\u011fuz Yabgulu\u011fu\u2019nda O\u011fuz yabgusunun, Satuk\u00a0 Bu\u011fra\u00a0 Han,\u00a0 \u0130lteber Alm\u0131\u015f ve Sel\u00e7uk Bey\u2019in \u0130slam\u2019\u0131 kabul etmelerindeki benzer siyasi \u015fartlar\u0131n bir sonucu olarak, 1003 y\u0131l\u0131nda M\u00fcsl\u00fcman olmas\u0131 Orta Asya\u2019da T\u00fcrklerin toplu olarak ihtida\u00a0hareketlerinde yeni bir halka olu\u015fturmu\u015ftur. Daha d\u00fcne kadar M\u00fcsl\u00fcmanlardan hara\u00e7 almak i\u00e7in sava\u015flar yapan O\u011fuz yabgusu, Gerd\u00eez\u00ee\u2019ye g\u00f6re, M\u00fcsl\u00fcman\u00a0 oldu ve S\u00e2m\u00e2n\u00ee Muntas\u0131r ile s\u0131hr\u00ee akrabal\u0131k tesis etti (Gerd\u00eez\u00ee, 1363: 383). O\u011fuz Yabgusu M\u00fcsl\u00fcman olmakla, Sel\u00e7uklulara kar\u015f\u0131\u00a0 cend,\u00a0 havalisinde\u00a0 \u00fcst\u00fcnl\u00fc\u011f\u00fc ele ge\u00e7irdi ve bu \u015fehri, \u201cH\u00fcs\u00e2m\u00fc\u2019d-Devle ve Niz\u00e2m\u00fc\u2019l-Mille\u201d unvan\u0131 ta\u015f\u0131yan o\u011flu Ebu\u2019l-Fev\u00e2ris \u015e\u00e2h Melik b. Ali el-Ber\u00e2n\u00ee\u2019ye verdi (\u0130bn Funduk, 1361: 51; Pritsak, 1996: 100-101). \u015e\u00fcphesiz bu ihtida hareketi, H\u00e2rizm \u00e7evresinde ya\u015fayan O\u011fuzlarda tesirli olmu\u015ftur. O\u011fuz yabgusu \u0130slam kaynaklar\u0131nda Ber\u00e2n\u00ee nisbesi\u00a0 ile kay\u0131tl\u0131 idi ki, Z. V. Togan\u2019a g\u00f6re el-Ber\u00e2n\u00ee nisbeti, Karakoyunlu hanedan\u0131n\u0131n mensup oldu\u011fu Baranl\u0131 boyu ile ilgili olup, terim olarak koyun anlam\u0131 ta\u015f\u0131makta idi (Togan, 1981: 189-190, 459 Nitekim, Osman Turan, O\u011fuzlar\u0131n Yaz\u0131r boyunun esas\u0131n\u0131 te\u015fkil etti\u011fi Do\u011fu Anadolu ve el-cezire\u2019de Karakoyunlu devletini kuran Beranl\u0131 hanedan\u0131n\u0131n bu Yabgu o\u011fullar\u0131ndan geldi\u011fini ileri s\u00fcrm\u00fc\u015ft\u00fcr (Turan, 1993: 76-77, 83).<\/p>\n

4. \u0130slam\u2019\u0131 Alg\u0131lay\u0131\u015f ve Yorumlama \u015eekli<\/strong><\/p>\n

T\u00fcrk Hakanl\u0131\u011f\u0131\u2019n\u0131 te\u015fkil eden T\u00fcrk boylar\u0131n\u0131n \u0130slam\u2019\u0131 nas\u0131l alg\u0131lad\u0131\u011f\u0131 ve yorumlad\u0131\u011f\u0131 konusu, onlar\u0131n kendilerine \u00f6zg\u00fc k\u00fclt\u00fcr ve inan\u00e7 birikimleri ile onlar\u0131 \u0130slam\u2019a davet edenlerin inan\u00e7 yap\u0131lar\u0131 aras\u0131ndaki ili\u015fki ile yak\u0131ndan ilgilidir. Bu \u00e7er\u00e7evede \u0130slam\u2019a davet \u00e7al\u0131\u015fmalar\u0131n\u0131 y\u00fcr\u00fcten mutasavv\u0131f \u015fahsiyetler, hem boylar aras\u0131nda hem de bu boylar\u0131n \u00f6nderleri \u00fczerinde \u00f6nemli tesirler icra etmi\u015flerdir. Satuk Bu\u011fra Han\u2019\u0131n, Tezkire-i Bu\u011fra Han<\/strong>\u2019da ilm\u00ee y\u00f6n\u00fc kuvvetli oldu\u011fu kadar, manev\u00ee y\u00f6n\u00fc ile de ruhlar \u00e2leminde Hz. Peygamberin ir\u015fad etti\u011fi bir \u00dcveys ve Kutb olarak zikredilen (Tezkire<\/strong>, 1988: 30-31).4 Sam\u00e2n\u00ee Eb\u00fb Nasr vas\u0131tas\u0131yla M\u00fcsl\u00fcman olmas\u0131 nedeni ile, T\u00fcrk hakanl\u0131\u011f\u0131 hakan ailesi manev\u00ee olarak Mutasavv\u0131f S\u00e2m\u00e2n\u00ee ailesine ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 sonuna kadar devam ettirmi\u015ftir.5 Bu durum, \u00fclkenin tamam\u0131nda tasavvufun alabildi\u011fine geli\u015fmesine zemin haz\u0131rlam\u0131\u015ft\u0131r. XII. y\u00fczy\u0131la gelindi\u011finde S\u00e2m\u00e2n\u00ee silsilesinin bir kolu olan Yesev\u00eelik, A\u015fa\u011f\u0131 Seyh\u00fbn boylar\u0131, Buh\u00e2r\u00e2 ve Semerkand \u00e7evresinde meskun olan O\u011fuzlar aras\u0131nda h\u0131zla yay\u0131larak, siyasi \u015fartlar paralelinde ve O\u011fuzlar\u0131n ta\u015f\u0131y\u0131c\u0131l\u0131\u011f\u0131nda Horas\u00e2n, Anadolu ve Balkanlara kadar uzanarak, bug\u00fcne kadar ula\u015fan \u00f6nemli etkilerin sahibi olmu\u015ftur. Ayr\u0131ca, ba\u015flang\u0131\u00e7ta muhtemelen Abb\u00e2s\u00ee hilafeti ile\u00a0 ili\u015fkileri\u00a0 S\u00e2m\u00e2n\u00ee\u00a0 devleti\u00a0 arac\u0131l\u0131\u011f\u0131 ile y\u00fcr\u00fcten T\u00fcrk Hakanl\u0131\u011f\u0131, yine bu devletin tesiri ile \u0130slam\u2019\u0131n Sunn\u00ee ve Hanef\u00ee doktrinini benimsemi\u015ftir. Bu nedenle devrin \u00e7a\u011fda\u015f\u0131 kaynaklar, T\u00fcrk hakanl\u0131\u011f\u0131n\u0131n inanc\u0131n\u0131n \u2018do\u011fru ve iyi\u2019, yani S\u00fcnn\u00ee ve Hanefi oldu\u011funu kaydetmektedirler. (\u0130bn Miskeveyh, IV: 373-374; Niz\u00e2m\u00ee Ar\u00fbz\u00ee, 1982: 73-75).<\/p>\n

Tamamen \u0130slam co\u011frafyas\u0131n\u0131n d\u0131\u015f\u0131nda \u0130slam\u2019\u0131 kabul eden T\u00fcrk Hakanl\u0131\u011f\u0131\u2019n\u0131n \u0130slam\u2019\u0131 alg\u0131lamas\u0131 ve yorumlamas\u0131 pek tabi olarak\u00a0 \u00f6zg\u00fcn\u00a0 olacakt\u0131r.\u00a0 Onlar,\u00a0 daha \u00e7ok Allah\u2019\u0131n varl\u0131\u011f\u0131n\u0131 ve birli\u011fini kabul eden, ancak eski inan\u00e7 sistemleri paralelinde sosyal ya\u015fant\u0131 ve d\u00fc\u015f\u00fcn\u00fc\u015flerine uygun baz\u0131 de\u011fer\u00a0 ve\u00a0 sembolleri yeni dinle b\u00fct\u00fcnle\u015ftiren bir alg\u0131 ve yoruma sahiptiler. Nitekim, hakanl\u0131\u011fa ait n\u00fcmizmatik verilerde Allah\u2019\u0131n birli\u011fine i\u015faret eden yaz\u0131lar\u0131n yan\u0131nda ba\u015fta, at, fil, arslan, pars, muhtelif ku\u015flar, geyik gibi sosyal ya\u015fant\u0131lar\u0131nda her birinin ayr\u0131 bir de\u011feri olan hayvan resimlerini g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Tabiat g\u00fc\u00e7lerine kutsiyet atfetme hemen her toplumda g\u00f6r\u00fclebilen bir durumdur. Ancak bunlara y\u00fcklenen anlam ve sembolik de\u011ferler milletlere g\u00f6re de\u011fi\u015fmektedir. \u0130slam \u00f6ncesi T\u00fcrklerde hilal ve ayy\u0131ld\u0131z, \u201ckut\u201du temsil eden bir h\u00e2kimiyet sembol\u00fc idi. Mesela, Bat\u0131-K\u00f6k T\u00fcrklerin varislerinin paralar\u0131na bast\u0131rd\u0131klar\u0131 hilal ve ayy\u0131ld\u0131z motifleri, ayn\u0131 anlam ve sembolik de\u011ferle bir h\u00e2kimiyet sembol\u00fc olarak, \u0130slam\u2019a giren T\u00fcrk Hakanl\u0131\u011f\u0131 paralar\u0131nda \u0130slam\u00ee yaz\u0131lar\u0131n yan\u0131nda d\u00f6rt tarafa da h\u00e2kim oldu\u011funu sembolize eden motifler olarak varl\u0131\u011f\u0131n\u0131 devam ettirmi\u015ftir (\u015eekil 1-5, Bkz.: <\/strong>s. 2109-2110). T\u00fcrk Hakanl\u0131\u011f\u0131 taraf\u0131ndan \u0130slam\u00ee d\u00f6neme ta\u015f\u0131nan hilal ve ayy\u0131ld\u0131z sembolleri, Sel\u00e7uklu ve Osmanl\u0131lar taraf\u0131ndan da benimsenmi\u015f ve g\u00fcn\u00fcm\u00fcze kadar ula\u015farak, bug\u00fcnk\u00fc T\u00fcrk Bayra\u011f\u0131\u2019na ba\u011f\u0131ms\u0131zl\u0131k sembol\u00fc olarak \u015fekil vermi\u015ftir.<\/p>\n

5. \u0130slamla\u015ft\u0131rma Politikas\u0131<\/strong><\/p>\n

    \n
  • a.Hakanl\u0131\u011f\u0131n Do\u011fu Politikas\u0131nda \u0130slam<\/strong><\/li>\n<\/ul>\n

    T\u00fcrk Hakanl\u0131\u011f\u0131\u2019n\u0131n \u0130slam\u2019a giri\u015fi T\u00fcrklerin do\u011fudan bat\u0131ya do\u011fru olan ilerleyi\u015flerinde bir de\u011fi\u015fiklik yapmam\u0131\u015ft\u0131r. Bu nedenle, \u0130slam\u2019\u0131n en do\u011fusundaki bir devlet olarak, \u0130slam co\u011frafyas\u0131n\u0131 M\u00fcsl\u00fcman olmayan unsurlardan koruma g\u00f6revini \u00fcstlenen T\u00fcrk Hakanl\u0131\u011f\u0131\u2019n\u0131n do\u011fuya y\u00f6nelik \u0130slam politikas\u0131 iki ana esasa dayan\u0131yordu: Birincisi, hen\u00fcz M\u00fcsl\u00fcman olmam\u0131\u015f T\u00fcrk-Mo\u011fol unsurlara kar\u015f\u0131 savunmaya y\u00f6nelik asker\u00ee m\u00fccadele vermekti. Nitekim, \u00fclkenin do\u011fusunda hanedan mensuplar\u0131n\u0131n paralar\u0131nda g\u00f6r\u00fclen \u201cGazi\u201d unvan\u0131, hakanl\u0131\u011f\u0131n bu taraf\u0131nda olaylar\u0131n hangi tarzda cereyan etti\u011fini g\u00f6stermesi a\u00e7\u0131s\u0131ndan \u00f6nemlidir.<\/p>\n

    Utb\u00ee\u2019nin y\u00fcz bin oba (h\u0131rk\u00e2h), \u0130bn\u00fc\u2019l-Es\u00eer\u2019in \u00fc\u00e7 y\u00fcz bin oba halk\u0131 diye kaydetti\u011fi kalabal\u0131k bir H\u0131t\u00e2y ordusu, ad\u0131na bas\u0131lan paralarda \u201cG\u00e2z\u00ee\u201d unvan\u0131 (Ko\u00e7nev, 1988: 196-197) ile zikredilen Togan Han Ahmed taraf\u0131ndan bertaraf edilmi\u015ftir (408\/1017- 1018). Para verileri, do\u011fuda M\u00fcsl\u00fcman olmayan unsurlarla sava\u015farak cihat eden \u201cG\u00e2z\u00ee\u201d unvan\u0131 alm\u0131\u015f hanedan\u0131n ba\u015fka \u00fcyelerinin de bulundu\u011funu g\u00f6stermektedir. 445 \/1053-1054 tarihli U\u00e7 sikkelerinde \u201cMu\u2019izz\u00fc\u2019l-Mille N\u00e2s\u0131ru\u2019d-Devle\u201d Ya\u011f\u00e2n Tegin, \u201cG\u00e2z\u00ee\u201d unvan\u0131 ta\u015f\u0131maktad\u0131r (Ko\u00e7nev, 1997: 281, n.1231-2). Ya\u011fan Tegin G\u00e2z\u00ee\u2019nin ad\u0131na 446? \/1054-1055 ve 448? \/1055-1056 Barshan sikkelerinde rastlamak m\u00fcmk\u00fcnd\u00fcr (Ko\u00e7nev, 1997: 281, n.1240; 282, n. 1251). \u00dclkenin bu taraf\u0131nda m\u00fccadele eden hanedan mensuplar\u0131n\u0131n \u201cG\u00e2z\u00ee\u201d unvan\u0131n\u0131n yan\u0131 s\u0131ra, \u201cM\u00fccahid\u201d ve \u201c\u015eeh\u00eed\u201d unvanlar\u0131 ile kaydettiklerini de g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

    Do\u011fu\u2019ya y\u00f6nelik \u0130slam politikas\u0131n\u0131n ikincisi esas\u0131 ise, hayvanlar\u0131n\u0131 otlatabilecek yeni yurt aray\u0131\u015f\u0131 i\u00e7inde olan bu atl\u0131 \u00e7oban unsurlar\u0131n, \u00fclkenin belirli b\u00f6lgelerine yerle\u015fmelerine m\u00fcsaade ederek, mutasavv\u0131f \u015fahsiyetler arac\u0131l\u0131\u011f\u0131 ile zamanla onlar\u0131 M\u00fcsl\u00fcmanla\u015ft\u0131rmak idi. Bu \u015fekilde etkisiz hale getirilen bu unsurlardan asker\u00ee g\u00fc\u00e7 olarak \u00fclkenin savunulmas\u0131nda yararlan\u0131labilmekte idi. Nitekim, \u0130bn\u00fc\u2019l-Es\u00eer\u2019in rivayetine g\u00f6re, Yaz mevsimini Bulgar \u00fclkesinde k\u0131\u015f\u0131 da Bal\u00e2s\u00e2g\u00fbn\u2019da ge\u00e7iren, Bal\u00e2s\u00e2g\u00fbn ve K\u00e2\u015fgar taraflar\u0131nda ise ya\u011fmac\u0131l\u0131k yapmakta olan hen\u00fcz M\u00fcsl\u00fcman olmayan on bin \u00e7ad\u0131r halk\u0131 Safer 435\/1043-1044 tarihinde M\u00fcsl\u00fcman olmu\u015ftu. Hayvanc\u0131l\u0131kla ge\u00e7indi\u011fi bilinen bu \u00e7ad\u0131r halk\u0131, bu y\u0131lda, yirmi bin ba\u015f koyun keserek kurban bayram\u0131n\u0131 ge\u00e7irmi\u015flerdi. Temel sorunlar\u0131 hayvanlar\u0131n\u0131 otlatacak yurtlar bulmak olan bu yeni M\u00fcsl\u00fcman T\u00fcrk boylar\u0131 biner \u00e7ad\u0131r halk\u0131 h\u00e2linde \u00fclke topraklar\u0131na da\u011f\u0131t\u0131larak isk\u00e2n edildiler. Zira, M\u00fcsl\u00fcman olmalar\u0131 ile art\u0131k, onlar\u0131n bir araya gelmesini gerektirecek bir g\u00fcvenlik sorunu kalmam\u0131\u015ft\u0131 (\u0130bn\u00fc\u2019l-Es\u00eer IX: 396-397).<\/p>\n

      \n
    • b. Hakanl\u0131\u011f\u0131n Bat\u0131 Politikas\u0131nda \u0130slam<\/strong><\/li>\n<\/ul>\n

      T\u00fcrklerin \u0130slam\u2019\u0131 kabul\u00fcnde bir hayli tesirli olan \u0130slam \u00fclkelerinin zenginli\u011fini elde etme arzusunu fiiliyata ge\u00e7irmede nas\u0131l bir me\u015fruiyet zemini bulduklar\u0131, hakanl\u0131\u011f\u0131n n\u00fcmizmatik verilerine yans\u0131m\u0131\u015ft\u0131r. Kendilerine g\u00f6re \u0130slam\u00ee de\u011ferlerden uzakla\u015fm\u0131\u015f olan muhteris Sam\u00e2n\u00ee devletine son vermek \u00fczere \u00fclkenin bat\u0131s\u0131ndaki M\u00e2ver\u00e2\u00fcnnehr\u2019e giren Bu\u011fra Han H\u00e2r\u00fbn, 381 \/991-992 Fergana paras\u0131nda halife taraf\u0131ndan de\u011fil de kendi kendine verdi\u011fi lakaplardan biri olan \u201cZah\u00eer\u00fc\u2019d-Da\u2019ve\u201d (davetin yani, tebli\u011f yard\u0131mc\u0131s\u0131) (\u0130\u015fanhanov ve Ko\u00e7nev, 1979: 146) unvan\u0131 kullanarak, davet \u015fiar\u0131 ve \u0130sl\u00e2m ad\u0131na S\u00e2m\u00e2ni devletine son verece\u011fini ima ile, politik hedeflerine \u0130slam\u00ee zeminde me\u015fruiyet kazand\u0131rmak istemi\u015ftir. Ayr\u0131ca, S\u00e2m\u00e2n\u00eelerin merkezi Buh\u00e2r\u00e2\u2019y\u0131 ele ge\u00e7irerek burada ad\u0131na kestirdi\u011fi 382\/992 Buhara dinar\u0131nda, daha \u00f6nce olmad\u0131k bir \u015fekilde \u00fc\u00e7 Kuran suresine birden yer vermesi, onun, Buhara din adamlar\u0131n\u0131 ve M\u00e2ver\u00e2\u00fcnnehr halk\u0131n\u0131 etkilemekten daha ziyade, \u0130sl\u00e2m d\u00fcnyas\u0131na yeni g\u00fc\u00e7l\u00fc h\u00fck\u00fcmdar\u0131 hakik\u00ee M\u00fcsl\u00fcman olarak tan\u0131tmay\u0131 hedeflemi\u015ftir (\u0130\u015fanhanov ve Ko\u00e7nev, 1979: 149-150).<\/p>\n

      Gerek Bu\u011fra Han Harun\u2019un paralara yans\u0131yan propaganda faaliyetleri, gerekse tasavvuf silsilesine ba\u011fl\u0131 hakanl\u0131k hanedan\u0131n\u0131n mutasavv\u0131f din adamlar\u0131 ile olan yak\u0131n ili\u015fkileri, M\u00e2ver\u00e2\u00fcnnehr\u2019deki gayri resm\u00ee denebilecek bu din adamlar\u0131n\u0131n ve bunlar\u0131n n\u00fcfuzu alt\u0131ndaki M\u00e2ver\u00e2\u00fcnnehr ahalisinin tercihini T\u00fcrk Hakanl\u0131\u011f\u0131\u2019ndan yana kullanmas\u0131na neden olmu\u015ftur. B\u00f6lgenin fethi arifesinde S\u00e2m\u00e2n\u00ee hatiplerinin camilerin minberine \u00e7\u0131karak cihad\u0131n farz oldu\u011funu bildirmelerine kar\u015f\u0131n, halk, onlar\u0131n s\u00f6ylediklerine itimat etmeyip yak\u0131nlar\u0131ndaki fakihlere (yani mutasavv\u0131f din adamlar\u0131na) m\u00fcracaat ile sava\u015f i\u00e7in fetva istediler. Onlar da halk\u0131 bundan men ederek, T\u00fcrk hakanl\u0131\u011f\u0131n\u0131n dine kar\u015f\u0131 de\u011fil, d\u00fcnyev\u00ee h\u00fck\u00fcmranl\u0131k i\u00e7in m\u00fccadele ettiklerini, bu nedenle bo\u015f yere kan ak\u0131tman\u0131n yersiz olaca\u011f\u0131n\u0131, \u00fcstelik onlar\u0131n iyi bir M\u00fcsl\u00fcman kavim oldu\u011funu, S\u00e2m\u00e2n\u00eelerin ortadan kald\u0131r\u0131lmas\u0131n\u0131n daha do\u011fru olaca\u011f\u0131n\u0131 s\u00f6ylemi\u015flerdir (\u0130bn Miskeveyh, IV: 373-374). \u015eu h\u00e2lde, S\u00e2m\u00e2n\u00eelerin M\u00e2ver\u00e2\u00fcnnehr gazilerini kutsal sava\u015fa (gazveye) sokma imk\u00e2n\u0131 da kalmam\u0131\u015ft\u0131r (cahen, 1990: 197) Ancak, bu ili\u015fki tarz\u0131, b\u00f6lgenin fethinden sonra T\u00fcrk hakanl\u0131\u011f\u0131 hanedan\u0131 ile resm\u00ee din adamlar\u0131 aras\u0131nda uzun s\u00fcre devam edecek olan \u00e7at\u0131\u015fman\u0131n ba\u015fl\u0131ca sebebi ve ba\u015flang\u0131c\u0131 olmu\u015ftur.<\/p>\n

      6. \u0130slam\u2019\u0131 kabul\u00fcn Hakan\u0131n stat\u00fcs\u00fcndeki De\u011fi\u015fim ve Etkileri<\/strong><\/p>\n

      T\u00fcrk Hakanl\u0131\u011f\u0131\u2019n\u0131n \u0130slam\u2019\u0131 resm\u00ee olarak kabul etmesi, Hilafeti de tan\u0131ma zorunlulu\u011funu beraberinde getirmekteydi. Tarih\u00ee veri olarak en ge\u00e7 381\/991- 992\u2019de H\u00e2r\u00fbn Bu\u011fra Han\u2019\u0131n tek tarafl\u0131 da olsa Abb\u00e2s\u00ee halifesi et-T\u00e2\u00ee Lillah\u2019\u0131 tan\u0131d\u0131\u011f\u0131n\u0131 biliyoruz.6 Burada H\u00e2r\u00fbn Bu\u011fra Han, halifeye \u201cMevl\u00e2 Em\u00eer\u00fc\u2019l-M\u00fcmin\u00een (yani halifenin k\u00f6lesi)\u201d \u015feklinde hitap etmektedir. \u015eu halde, eski T\u00fcrk inanc\u0131na g\u00f6re g\u00fcc\u00fcn\u00fc Tanr\u0131\u2019dan alan ve Tanr\u0131\u2019n\u0131n kendine ba\u011f\u0131\u015flad\u0131\u011f\u0131 \u201ckut\u201d ile, siyasi iktidar\u0131na me\u015fru\u00eeyet kazand\u0131ran T\u00fcrk hakan\u0131 \u015fimdi, sadece hukuk\u00ee alanda da olsa, me\u015fruiyetini Tanr\u0131 ile hakan aras\u0131ndaki hilafet makam\u0131ndan almaktad\u0131r. Bu da onun halk \u00fczerindeki mutlak otoritesinin sars\u0131lmas\u0131 anlam\u0131na gelmektedir. Zira, \u0130slam hukukuna g\u00f6re devlet i\u015flerini y\u00fcr\u00fcten ve bir anlamda hilafetin temsilcileri konumundaki b\u00fcrokrat-ulema ile \u00e7at\u0131\u015fma ka\u00e7\u0131n\u0131lmaz olmu\u015ftur.<\/p>\n

      7. Devletin Hukuk\u00ee Yap\u0131s\u0131ndaki De\u011fi\u015fiklikler<\/strong><\/p>\n

      T\u00fcrk Hakanl\u0131\u011f\u0131 devrinde M\u00e2ver\u00e2\u00fcnnehr, S\u00fcnn\u00ee Hanef\u00ee mezhebinin kalesi durumundaidi.Abb\u00e2s\u00ee halifesi H\u00e2r\u00fbn er-Re\u015f\u00eed (786-809)\u2019den itibarenk\u00e2d\u0131lkud\u00e2tl\u0131k makam\u0131 olu\u015fturulup, bu makama Hanef\u00ee mezhebine mensup kad\u0131lar\u0131n tayin edilmesi, Abb\u00e2s\u00ee hilafetinin tan\u0131nd\u0131\u011f\u0131 co\u011frafyada, bilhassa hilafetin do\u011fusunda Horas\u00e2n ve M\u00e2ver\u00e2\u00fcnnehr\u2019de bu mezhebin tan\u0131n\u0131p yay\u0131lmas\u0131nda \u00f6nemli bir rol\u00fc oldu (Bardako\u011flu, D\u0130A, <\/strong>XVI: 5). co\u011fraf\u00ee ve i\u00e7tima\u00ee \u015fartlara uygun geni\u015f bir tolerans\u0131 temsil eden Hanef\u00ee mezhebi, \u0130slam\u2019\u0131 S\u00e2m\u00e2n\u00eeler vas\u0131tas\u0131 ile kabul eden T\u00fcrk hakanl\u0131\u011f\u0131 taraf\u0131ndan da benimsendi (Togan, 1966-1967: 111; Kavak\u00e7\u0131, 1976: 15).<\/p>\n

      \u0130slam hukukuna g\u00f6re i\u015fleyen devlet mekanizmas\u0131n\u0131n istikrar\u0131, birli\u011fi ve b\u00fct\u00fcnl\u00fc\u011f\u00fc a\u00e7\u0131s\u0131ndan tek bir mezhebin ge\u00e7erlili\u011fi b\u00fcy\u00fck \u00f6nem arz etmekte idi. Bu nedenle devlet, resm\u00ee mezhep olarak Hanefi mezhebine dayanm\u0131\u015f, bu mezhebe mensup fakih ve \u00f6\u011frencileri desteklemi\u015fti. B\u00f6ylece, yarg\u0131, e\u011fitim, mal\u00ee, sosyal vs. alanlarda Hanefi fakihleri \u00f6nemli bir rol \u00fcstlenmi\u015fti. Bu \u00e7er\u00e7evede farkl\u0131 mezhepler ve bilhassa, r\u00e2fiz\u00ee ak\u0131mlar pek itibar g\u00f6rmedi\u011fi gibi, bunlar\u0131n mensuplar\u0131 devlet taraf\u0131ndan takibe al\u0131narak yok edilmi\u015flerdi7. Nitekim, \u0130bn\u00fc\u2019l-Es\u00eer\u2019in, \u201cBu\u011fra Han\u201d unvan\u0131 ile kaydetti\u011fi Tamga\u00e7 Han \u0130brahim\u2019in, M\u0131s\u0131r \u015ei\u00ee F\u00e2t\u0131m\u00ee halifesi el-Mustans\u0131r Billah ad\u0131na propaganda yapmak \u00fczere M\u00e2ver\u00e2\u00fcnnehr\u2019e gelen bir grup \u0130sm\u00e2\u00eel\u00ee\u2019yi ve taraftarlar\u0131n\u0131 nas\u0131l takip ederek yok etti\u011fine \u015fahit olunmaktad\u0131r. Ancak, hakanl\u0131\u011f\u0131n bu \u00e7er\u00e7evede Hanef\u00ee doktrini alternatifsiz ve ko\u015fulsuz olarak desteklemesinin Buh\u00e2ra\u2019da Hanefi ulemas\u0131n\u0131n teokratik bir h\u00e2kimiyet kurmas\u0131na kadar varacak sonu\u00e7lar\u0131 olmu\u015ftur.<\/p>\n

      T\u00fcrk Hakanl\u0131\u011f\u0131\u2019n\u0131n idari yap\u0131s\u0131ndan kaynaklanan i\u00e7 siyasi \u00e7eki\u015fmeler\u00a0 ve buna ba\u011fl\u0131 y\u00f6netim de\u011fi\u015fiklikleri, hanedan mensuplar\u0131 gibi, ileri gelen zengin ki\u015fileri vak\u0131flar kurmaya te\u015fvik etmi\u015ftir. Bu paralelde medreseler, hastaneler vs. sosyal tesislere tahsis edilen vak\u0131flar, meden\u00ee sahada \u00f6nemli geli\u015fmelere \u00f6nc\u00fcl\u00fck ederken, vak\u0131flar\u0131n hukuk\u00ee mahiyetini ihtiva eden vak\u0131fnameler, yine Sel\u00e7uklu\u00a0 ve Osmanl\u0131 gibi \u00e7a\u011fda\u015f\u0131 ve muahhar\u0131 T\u00fcrk devletleri taraf\u0131ndan \u00f6rnek al\u0131nm\u0131\u015ft\u0131r. Vak\u0131fnamelerin yan\u0131 s\u0131ra, arz ve talep do\u011frultusunda Hanef\u00ee f\u0131kh\u0131na dair yaz\u0131lan eserler ve \u00f6zellikle fetva kitaplar\u0131, sonraki devirlerde de en \u00f6nemli m\u00fcracaat kaynaklar\u0131 olmu\u015ftur. Bu y\u00f6n\u00fc ile T\u00fcrk hakanl\u0131\u011f\u0131n\u0131n toplum yap\u0131s\u0131, yak\u0131n zamana kadar, di\u011fer T\u00fcrk devletleri toplum yap\u0131lar\u0131n\u0131n temel modeli olmu\u015ftur.<\/p>\n

      SONU\u00c7<\/strong><\/p>\n

      X-XIII. y\u00fczy\u0131llarda Orta Asya\u2019da T\u00fcrk boylar\u0131n\u0131n \u0130slam\u2019\u0131 kabullerinde, onlar\u0131n yeni bir din aray\u0131\u015f\u0131 de\u011fil, kendi sosyal ya\u015fant\u0131lar\u0131 ve siyasi ideallerine uygun daha iyi bir ya\u015fam ve istikbal aray\u0131\u015f\u0131 etkili olmu\u015ftur. Bu de\u011fi\u015fimi kolayla\u015ft\u0131ran en \u00f6nemli husus, yaz\u0131l\u0131 metinlere ve kurallara dayal\u0131 olmayan ve etraf\u0131nda ekonomik bir yap\u0131lanman\u0131n olmad\u0131\u011f\u0131 ki\u015fiyi ve toplumu menfaatler etraf\u0131nda s\u0131k\u0131ca ba\u011flayan bir dini inanca sahip olmamalar\u0131d\u0131r. Dolay\u0131s\u0131 ile, Allah\u2019\u0131n birli\u011fine inanma kar\u015f\u0131l\u0131\u011f\u0131nda \u0130slam co\u011frafyas\u0131n\u0131n cezbeden zenginliklerini hat\u0131rlatan \u0130slam suf\u00ee vaizlerinin \u00e7al\u0131\u015fmalar\u0131 ba\u015far\u0131l\u0131 sonu\u00e7lar vermi\u015ftir. \u0130slam \u00fclkeleri ile kom\u015fuluk, her iki tarafta cereyan eden siyasi olaylara kar\u015f\u0131l\u0131kl\u0131 m\u00fcd\u00e2hil olmay\u0131 da beraberinde getirebilmekte idi. Bu \u00e7er\u00e7evede siyasi menfaatlere dayal\u0131 m\u00fcnferit veya toplu iltica ve ittifak aray\u0131\u015flar\u0131, X. as\u0131rda i\u00e7 siyasi \u00e7eki\u015fmelerin yo\u011fun oldu\u011fu T\u00fcrk \u00fclkelerinde asker\u00ee deste\u011fe ihtiyac\u0131 olan T\u00fcrk hanedan mensubu veya ileri gelen T\u00fcrk beylerinin ve yanda\u015flar\u0131n\u0131n ihtidas\u0131 ile sonu\u00e7lanmakta idi. Ancak, \u0130slam\u2019a giri\u015f, T\u00fcrklerin Do\u011fu\u2019dan Bat\u0131\u2019ya do\u011fru olan hareketine engel te\u015fkil etmedi\u011fi gibi, yeni M\u00fcsl\u00fcman kimlikleri bu hareketi daha da kolayla\u015ft\u0131rm\u0131\u015ft\u0131r. N\u00fcmizmatik verilere yans\u0131d\u0131\u011f\u0131 gibi daha hakiki M\u00fcsl\u00fcman olduklar\u0131n\u0131 propaganda ederek, \u0130slam co\u011frafyas\u0131na h\u00e2kim olmalar\u0131na me\u015fru bir zemin olu\u015fturmu\u015flard\u0131r. B\u00f6ylece, bir ka\u00e7 as\u0131r \u00f6nce M\u00fcsl\u00fcman Araplara kaybedilen M\u00e2ver\u00e2\u00fcnnehr gibi b\u00f6lgeler yeniden T\u00fcrklerin h\u00e2kimiyetine girerken, Araplar\u0131n Talas Sava\u015f\u0131\u2019ndan sonra ba\u015flayan Orta Asya\u2019daki n\u00fcfuzlar\u0131 tamamen ortadan kalkm\u0131\u015ft\u0131r. \u0130slamiyet\u2019in resm\u00ee din olarak kabul\u00fc ayn\u0131 zamanda me\u015fru\u00eeyetini do\u011frudan Tanr\u0131\u2019dan alan Hakan\u2019\u0131n stat\u00fcs\u00fcnde yani, kut anlam\u0131nda da de\u011fi\u015fikli\u011fe neden olmu\u015ftur. Tanr\u0131 ile hakan aras\u0131na hil\u00e2fet makam\u0131 girerek, hakan\u0131n halk \u00fczerindeki mutlak otoritesi sars\u0131lm\u0131\u015ft\u0131r. Bu durum, halk \u00fczerinde tesirli olan ve g\u00fcc\u00fcn\u00fcn kayna\u011f\u0131n\u0131 \u0130slam hukukundan alan b\u00fcrokrat-ulema ile hakan ailesi aras\u0131nda ba\u015flayan ve b\u00fcrokrat- ulema ihtilaline kadar varan \u00e7at\u0131\u015fmalara neden olmu\u015ftur. Devlet, resm\u00ee mezhep olarak Hanefi Mezhebi\u2019ne dayanm\u0131\u015f, bu mezhebe mensup fakih ve \u00f6\u011frencileri alternatifsiz olarak desteklemi\u015ftir. Bu durum, Hanef\u00ee mezhebi ve ulemas\u0131n\u0131n b\u00f6lgede devletten ayr\u0131 teokratik bir h\u00e2kimiyet kurmas\u0131 ile sonu\u00e7lanm\u0131\u015ft\u0131r. T\u00fcrk Hakanl\u0131\u011f\u0131\u2019n\u0131n \u0130slam co\u011frafyas\u0131n\u0131n d\u0131\u015f\u0131nda \u0130slam\u2019\u0131 kabul etmesi nedeni ile, onlar\u0131n \u0130slam\u2019\u0131 alg\u0131lamas\u0131 ve yorumlamas\u0131 di\u011fer Orta \u00c7a\u011f T\u00fcrk devletlerinden farkl\u0131 bir \u00f6zg\u00fcnl\u00fc\u011fe sahipti. Onlar, daha \u00e7ok Allah\u2019\u0131n varl\u0131\u011f\u0131n\u0131 ve birli\u011fini kabul eden, ancak eski inan\u00e7 sistemleri paralelinde sosyal ya\u015fant\u0131 ve d\u00fc\u015f\u00fcn\u00fc\u015flerine uygun baz\u0131 de\u011fer ve sembolleri yeni dinle b\u00fct\u00fcnle\u015ftiren bir alg\u0131 ve yoruma sahiptiler. Ayr\u0131ca, T\u00fcrk hakanl\u0131\u011f\u0131 hakan ailesinin manev\u00ee olarak Mutasavv\u0131f S\u00e2m\u00e2n\u00ee ailesine ba\u011fl\u0131 olmas\u0131, \u00fclkenin tamam\u0131nda tasavvufun alabildi\u011fine geli\u015fmesine zemin haz\u0131rlam\u0131\u015ft\u0131r. XII. y\u00fczy\u0131la gelindi\u011finde S\u00e2m\u00e2n\u00ee silsilesinin bir kolu olan Yesev\u00eelik, A\u015fa\u011f\u0131 Seyh\u00fbn boylar\u0131, Buh\u00e2r\u00e2 ve Semerkand \u00e7evresinde mesk\u00fbn olan O\u011fuzlar aras\u0131nda h\u0131zla yay\u0131larak, siyasi \u015fartlar paralelinde ve O\u011fuzlar\u0131n ta\u015f\u0131y\u0131c\u0131l\u0131\u011f\u0131nda Horas\u00e2n, Anadolu ve Balkanlara kadar uzanarak bug\u00fcne kadar ula\u015fan \u00f6nemli etkilerin sahibi olmu\u015ftur.<\/p>\n

      A\u00e7\u0131klamalar:<\/strong><\/p>\n

      1 Bu dairedeki Orta Asya T\u00fcrk boylar\u0131n\u0131n inan\u00e7lar\u0131 X. as\u0131r \u0130slam kaynaklar\u0131nda \u00f6zetle \u015f\u00f6yle tasvir edilmektedir: O\u011fuzlar ba\u015f\u0131n\u0131 g\u00f6\u011fe kald\u0131rarak Tanr\u0131\u2019ya \u2018Bir Tengri\u2019 derler, hi\u00e7bir dine inan\u0131p ib\u00e2det etmezler (\u0130bn Fadlan, 1975: 30-31). \u00c7i\u011filler, Mecus\u00ee de\u011fillerdir. S\u00fcheyl, Z\u00fchal, \u0130kizler, B\u00fcy\u00fckay, K\u00fc\u00e7\u00fckay ve O\u011flak Burcu y\u0131ld\u0131zlar\u0131na taparlar. \u00c7oban y\u0131ld\u0131z\u0131na \u2018tanr\u0131lar tanr\u0131s\u0131\u2019 derler. Aralar\u0131nda az miktarda Hristiyan mevcuttur. Karluklar\u0131n, duvarlar\u0131nda ileri gelen h\u00fck\u00fcmdarlar\u0131n\u0131n resimleri bulunan bir mabetleri, \u00fclkelerinde mukaddes tan\u0131d\u0131klar\u0131, dibinde anla\u015fmazl\u0131klar\u0131n\u0131 hallettikleri ve kurban kestikleri bir ta\u015f, ipekli elbise giydikleri bir bayramlar\u0131 vard\u0131r (Ebu D\u00fclef, 1975: 84, 90). Ezgi\u015fler ate\u015fe ve ayd\u0131nl\u0131klara tapmaktad\u0131rlar (\u0130dris\u00ee, II 1989: 847). T\u00fcrgi\u015flerin bakiyeleri Ulu\u011fda\u011f\u2019a biti\u015fik bir da\u011fa taparak, bu da\u011f ad\u0131na yemin etmekteler ve buran\u0131n Tanr\u0131\u2019n\u0131n ikametgah\u0131 oldu\u011funu s\u00f6ylemektedirler (Gerd\u00eez\u00ee, 1363: 596). Tuhs\u00eeler puperest idiler (Pendn\u00e2me<\/strong>, <\/em>\u201cMer\u00e7il trc.\u201d 1975: 227). K\u00e2\u015fgar\u00ee daha genel bir tan\u0131mlama ile Tengri \u00fczerinde durmu\u015ftur; \u201cAllah kahretsin, kafirler g\u00f6\u011fe Tanr\u0131 derler. Yine, b\u00fcy\u00fck bir kaya ve a\u011fa\u00e7 gibi g\u00f6zlerine b\u00fcy\u00fck g\u00f6r\u00fcnen her \u015feye Tengri derler. Bunun i\u00e7in b\u00f6yle \u015feylere secde ederler. Yine ayn\u0131 sebepten bilgin birine Tengri-kan derler (K\u00e2\u015fgar\u00ee, III 1992: 377).\u201d Toguzguzlar Mec\u00fbs\u00ee ve Mani (Zen\u00e2daka) idiler (\u0130dr\u00ees\u00ee, I 1989: 511; Yak\u00fbt, II: 29). Tibet halk\u0131, Mani dininde fakat hakanlar\u0131, \u015eamanist idi (Hudud\u00fc\u2019l-\u00c2lem, <\/strong>1970: 84).<\/p>\n

      2 Bu konuda Nesef\u00ee\u2019nin menk\u0131be ile kar\u0131\u015f\u0131k bir kayd\u0131 baz\u0131 ip u\u00e7lar\u0131 vermektedir. M\u00e2ver\u00e2\u00fcnnehr\u2019de 339\/944 y\u0131l\u0131nda vefat eden kelamda ehli s\u00fcnnet ve cemaatin \u00f6nderi \u201c\u015eeyh Ebu\u2019l-Mans\u00fbr M\u00e2tur\u00eed\u00ee ve Ebu\u2019l-K\u00e2s\u0131m Hek\u00eem Semerkand\u00ee, R\u0131b\u00e2t-\u0131 G\u00e2ziy\u00e2n (Gaziler R\u0131b\u00e2t\u0131)\u2019nda ilm-i hikmet (kelam) okutuyorlard\u0131. \u015e\u00ee\u2019a ehli, onlarla mezhep hakk\u0131nda tart\u0131\u015f\u0131yor ve bu k\u00f6t\u00fc mezhepler galip geliyordu. O zamanda Semerkand\u2019da ders okuttuklar\u0131 on yedi Mutezile ve Kerr\u00e2miye medresesi vard\u0131. \u015eeyh Ebu\u2019l-Mans\u00fbr M\u00e2tur\u00eed\u00ee mezkur r\u0131b\u00e2tta H\u0131z\u0131r (a.s.)\u2019\u0131 g\u00f6rd\u00fc ve ondan bu konuda yard\u0131m istedi. Hak Te\u00e2l\u00e2, H\u0131z\u0131r\u2019\u0131n duas\u0131 \u00fczerine ilm-i hikmeti ile onlar\u0131 ayd\u0131nl\u0131\u011fa kavu\u015fturdu. Bu k\u00f6t\u00fc mezhepler yenildi. Ehli s\u00fcnnet ve\u2019l- cemaat kuvvet kazand\u0131 (Nesef\u00ee, 1898: 50).\u201d<\/p>\n

      3 Bu art\u0131\u015fa paralel olarak, \u00f6nemli merkezlerde kayrak denilen mezar ta\u015flar\u0131nda \u015feyh, fakih, m\u00fcft\u00fc, kad\u0131, \u201cM\u00fcftiyy\u00fc\u2019\u015f-\u015eark ve\u2019s-S\u00een (Do\u011fu\u2019nun ve \u00c7in\u2019in m\u00fcft\u00fcs\u00fc)\u201d ve \u201c\u015eeyh\u00fc\u2019l-\u0130slam\u201d gibi din\u00ee unvanlar\u0131n\u0131n s\u0131k\u00e7a g\u00f6r\u00fcnmeye ba\u015flamas\u0131, dikkat \u00e7ekicidir (Dodhudoyeva, 1992: 79-80; Nasti\u00e7, 1983: 226)<\/p>\n

      4 \u00dcveys\u00eelik, normal tarikat \u00e7evreleri ile pek kayna\u015famayan veya kendilerine oralarda hareket alan\u0131 olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnen mistik \u015fahsiyeti kuvvetli baz\u0131 s\u00fbf\u00eelerin, do\u011frudan Hz. Peygamber, H\u0131z\u0131r ya\u00a0\u00a0 da herhangi b\u00fcy\u00fck bir s\u00fbf\u00eenin ruhaniyeti arac\u0131l\u0131\u011f\u0131 ile ir\u015fad edildiklerini bildirerek bir s\u00fcr\u00fc tarikat aras\u0131nda kendilerine sanki bir me\u015fruiyet alan\u0131 yaratan ki\u015filer olarak alg\u0131lanabilir (Ocak 2002: 100). Kutb, tasavvuf velayet teorisine g\u00f6re, kainat\u0131n y\u00f6netiminden sorumlu olup a\u015fa\u011f\u0131dan yukar\u0131ya do\u011fru, say\u0131lar\u0131 giderek azalmak suretiyle bir mertebeler silsilesi meydana getiren \u2018veliler piramidi\u2019nin en tepesindeki ki\u015fidir (Ocak 2002: 104).<\/p>\n

      5 Nitekim, Bat\u0131 T\u00fcrk hakanl\u0131\u011f\u0131 hakan\u0131 Arslan Han Muhammed b. S\u00fcleym\u00e2n (495-524 \/1102-1130), bu silsileden gelen S\u00e2m\u00e2n\u00ee Nemedp\u00fb\u015f lakapl\u0131 mutasavv\u0131f \u015eeyh Hasan b. Y\u00fbsuf el-Buh\u00e2r\u00ee\u2019ye manen ba\u011fl\u0131 olup, ona \u201cbaba\u201d diye hitap ederdi (Mu\u2019\u00een\u00fc\u2019l-Fukar\u00e2<\/strong>, 1339: 60).<\/p>\n

      6 (Arka Y\u00fcz: lillah Muhammed Res\u00fblullah et-T\u00e2i\u201b lillah el-Hal\u00eefe Melik\u00fc\u2019l-Ma\u015fr\u0131k \u015eeh\u00e2b\u00fc\u2019d-Devle ve Zah\u00eer\u00fc\u2019d-Da\u201bve Eb\u00fb Mus\u00e2 T\u00fcrk <\/strong>Hakan Mevl\u00e2 Em\u00eer\u00fc\u2019l-M\u00fc\u2019min\u00een El-Hal\u00eefe Arslan Tegin b. Ulu\u011f Tegin) (\u0130\u015fanhanov ve Ko\u00e7nev, 1979: 146).<\/p>\n

      7 Tamga\u00e7 Han \u0130br\u00e2h\u00eem\u2019in hastane vakfiyesinde \u015funlar yaz\u0131l\u0131d\u0131r: \u201c\u2026 (Tamga\u00e7 Han \u0130br\u00e2h\u00eem) Tanr\u0131 d\u00fc\u015fmanlar\u0131na kar\u015f\u0131 ise kalbi kat\u0131 idi. \u2018Onlar ki, \u00fclkede azg\u0131nl\u0131k yaparak, fesat \u00e7\u0131kar\u0131rlar.\u2019 Onlar\u0131 (m\u00fcminlerin) s\u0131rt\u0131ndan s\u00f6k\u00fcp att\u0131, bid\u2019at ve bo\u015f hevesler pe\u015finde olan s\u00fcnnet ve icm\u00e2 (uleman\u0131n birle\u015fti\u011fi g\u00f6r\u00fc\u015fler) d\u00fc\u015fmanlar\u0131n\u0131 yenerek Tanr\u0131 inanc\u0131n\u0131 egemen k\u0131ld\u0131 ve onu pislikten ve b\u00f6l\u00fcc\u00fcl\u00fckten ar\u0131nd\u0131rd\u0131 (Khadr, 1967: 315; Bilhan, 1982: 125).\u201d<\/p>\n

      KAYNAK\u00c7A<\/strong><\/p>\n

      Agacanov, O\u011fuzlar<\/strong>, (2002), (Terc.:<\/strong> E. N. Necef ve A. Annaberdiyev), \u0130stanbul, Selenge Yay\u0131nlar\u0131.<\/p>\n

      Ahmed B. Mahm\u00fbd, (1977), Sel\u00e7uk-N\u00e2me<\/strong>, (Haz.: <\/strong>E. Mer\u00e7il), I-II, \u0130stanbul, Terc\u00fcman Yay\u0131nlar\u0131.<\/p>\n

      Bardako\u011flu, Ali, (1997), \u201cHanef\u00ee Mezhebi\u201d, D\u0130A<\/strong>, XVI, \u0130stanbul, 1-21. Barthold, V. V., (1975), Orta Asya T\u00fcrk Tarihi Hakk\u0131nda Dersler<\/strong>, (Haz.: <\/strong>K.Y.Kopraman ve A. \u0130. Aka), Ankara: KB Yay\u0131nlar\u0131.<\/p>\n

      Bel\u00e2zur\u00ee, Ahmed b. Yahya, (2002), F\u00fct\u00fbhu\u2019l-B\u00fcld\u00e2n<\/strong>, (Terc.: <\/strong>M. Fayda), Ankara, KB Yay\u0131nlar\u0131.<\/p>\n

      Bilhan, Saffet, (1982), \u201c900 Y\u0131ll\u0131k Bir T\u00fcrk \u00d6\u011fretim Kurumu Bu\u011fra Han Tamga\u00e7 Medresesi Vak\u0131f Belgesi\u201d, A\u00dcEBFD<\/strong>, XV, Sa. 2, Ankara, ss.: 117-124.<\/p>\n

      —–, (1982), \u201cT\u0131p Okulu Niteli\u011finde, 10 Y\u00fczy\u0131ll\u0131k T\u00fcrk Hastanesi Vak\u0131f Belgesi\u201d, A\u00dcEBFD<\/strong>, XV, Say\u0131: 2, Ankara, ss. 125.<\/p>\n

      cahen, claude, (1990), Do\u011fu\u015fundan Osmanl\u0131 Devleti\u2019nin Kurulu\u015funa Kadar \u0130slamiyet<\/strong>, (E. N. Erendor), \u0130stanbul, Bilgi Yay\u0131nevi.<\/p>\n

      c\u00e2hiz, Ebu Osman, (1988), Fez\u00e2il\u00fc\u2019l-Etr\u00e2k<\/strong>, (Terc.: <\/strong>R. \u015ee\u015fen), TKAE, Ankara, 61-93.<\/p>\n

      Dodhudoyeva, L. N., (1992), Epigrafi\u00e7eskiye Pamyatnik Samarkanda XI- XIVvv<\/strong>, I, Du\u015fanbe.<\/p>\n

      Eb\u00fb D\u00fclef, Misar b. M\u00fchelhil, (1975), Ris\u00e2le, (Terc.: <\/strong>R. \u015ee\u015fen), \u0130bn Fazlan Seyahatn\u00e2mesi<\/strong>, \u0130stanbul, Bedir Yay\u0131nevi, 82-92.<\/p>\n

      Gerd\u00eez\u00ee, Eb\u00fb Sa\u00eed Abd\u00fc\u2019l-Hay, (1363), T\u00e2r\u00eeh-i Gerd\u00eez\u00ee<\/strong>, (Ne\u015fr.: <\/strong>Abd\u00fc\u2019l-Hay Hab\u00eeb\u00ee), Tahran, D\u00fcny\u00e2-y\u0131 Kit\u00e2b, 1363.<\/p>\n

      Hudud\u00fc\u2019l-\u00c2lem mine\u2019l-Ma\u015fr\u0131k ile\u2019l-Magrib<\/strong>, (1983), (Ne\u015fr.: <\/strong>Men\u00fb\u00e7ehr Sutudeh), Tahran, Kit\u00e2bh\u00e2ne-i Tah\u00fbr\u00ee.<\/p>\n

      \u0130bn Fadlan, Ahmed b. Fadl\u00e2n, (1975), \u0130bn Fadlan Seyahatn\u00e2mesi<\/strong>, (Terc.: <\/strong>R. \u015ee\u015fen), \u0130stanbul, Bedir Yay\u0131nevi.<\/p>\n

      \u0130bn Funduk, Ebu\u2019l-Hasan Beyhak\u00ee, (1361), T\u00e2r\u00eeh-i Beyhak<\/strong>, (Ne\u015fr.: <\/strong>A. Behmeny\u00e2r ve Mukd. Mirza Muhammed Kazv\u00een\u00ee), Kit\u00e2bfuru\u015f\u00ee Furug\u00ee.<\/p>\n

      \u0130bn Miskeveyh, Eb\u00ee Ali Ahmed, Kit\u00e2b\u00fc Tec\u00e2ribi\u2019l-\u00dcmem<\/strong>, (H. F. Amedroz), I-II, (Zah\u00eer\u00fc\u2019d-D\u00een Ruzr\u00e2ver\u00ee) Zeyl\u00fc Kit\u00e2bi Tec\u00e2ribi\u2019l-\u00dcmem, III, K\u0131t\u2019at\u00fc min T\u00e2r\u00eehi Ebi\u2019l H\u00fcseyn Hil\u00e2l b. el-Muhsin b. \u0130br\u00e2h\u00eem es-S\u00e2b\u00ee el-K\u00e2t\u00eeb, IV, Kahire, D\u00e2r\u00fc\u2019l-Kit\u00e2bi\u2019l-\u0130sl\u00e2m\u00ee.<\/p>\n

      \u0130bn\u00fc\u2019l-Es\u00eer, (1991), El-K\u00e2mil fi\u2019t-T\u00e2r\u00eeh Terc\u00fcmesi<\/strong>, (Ed.: <\/strong>M. Tulum), I-XII, \u0130stanbul, Bahar Yay\u0131nlar\u0131, (Ofset).<\/p>\n

      \u0130bn\u00fc\u2019l-Fakih, (1996), Eb\u00ee Abdullah Ahmed. Kit\u00e2b\u00fc\u2019l-Buld\u00e2n<\/strong>, (Ne\u015fr.: Y. El- H\u00e2d\u00ee), Beyrut, D\u00e2r\u00fc \u00c2lemi\u2019l-K\u00fct\u00fcb,.<\/p>\n

      \u0130dr\u00ees\u00ee, Eb\u00ee Abdullah E\u015f-\u015eer\u00eef, (1989), Kit\u00e2b\u00fc N\u00fczheti\u2019l-M\u00fc\u015ft\u00e2k f\u00ee \u0130htir\u00e2ki\u2019l- \u00c2f\u00e2k<\/strong>, I-II, Beyrut, D\u00e2r\u00fc \u00c2lemi\u2019l-K\u00fct\u00fcb.<\/p>\n

      \u0130stahr\u00ee, Eb\u00ee \u0130shak, ( Mes\u00e2lik\u00fc\u2019l-Mem\u00e2lik<\/strong>, (Ed. <\/strong>M. J. Goeje), Lugduni- Batavorum E. J. Brill, Beyrut, D\u00e2r\u00fc S\u00e2d\u0131r.<\/p>\n

      \u0130\u015fanhanov, c. ve Ko\u00e7nev, B., (1979), \u201cDrevney\u015fie Karahanidskie Monety\u201d,<\/p>\n

      \u0130MKU<\/strong>, V\u0131pusk 15, Ta\u015fkent, ss. 142-152.<\/p>\n

      Kar\u015f\u00ee, cemal, (1898), M\u00fclhak\u00e2t\u00fc\u2019s-Sur\u00e2h<\/strong>, (Ne\u015fr.: <\/strong>V. Barthold), Turkestan,\u00a0 I, Petersburg.<\/p>\n

      K\u00e2\u015fgar\u00ee, Mahm\u00fbd, (1992), Div\u00e2n\u00fc L\u00fcg\u00e2ti\u2019t-T\u00fcrk<\/strong>, (Terc.: <\/strong>B. Atalay), I-IV, Ankara, TDK Yay\u0131nlar\u0131.<\/p>\n

      Kavak\u00e7\u0131, Y. Z., (1976) XI ve XII. As\u0131rlarda Karahanl\u0131lar Devrinde M\u00e2ver\u00e2\u00fcnnehr \u0130sl\u00e2m Hukuk\u00e7ular\u0131<\/strong>, Ankara, Atat\u00fcrk \u00dcniversitesi Yay\u0131nlar\u0131.<\/p>\n

      Kazv\u00een\u00ee, Hamdullah Mustevf\u00ee, T\u00e2r\u00eeh-i G\u00fcz\u00eede, Tahran<\/strong>, \u0130nti\u015f\u00e2r\u00e2t-\u0131 Em\u00eer-i Keb\u00eer, 1364.<\/p>\n

      Khadr, Mohamed, \u201cDeux Actes De Waqf D\u2019un Qarah\u00e2nide D\u2019asie centale\u201d,<\/p>\n

      JA<\/strong>, ccLV, Say\u0131: 3-4, 1967: 304-334.<\/p>\n

      Ko\u00e7nev, B. D., (1997), \u201cSvod Nadpisey na Karahanidskih Monetah: Antroponimy i Titulatura (\u00c7ast 2)\u201d, vosto\u00e7noe \u0130stori\u00e7eskoe \u0130stori\u00e7nikovedenne i Spetsialnie Distsipliny V\u0131pusk 5<\/strong>, Moskova, ss. 245-314.<\/p>\n

      —–, (1988), \u201cZametki po Srednevekovoy Numizmatike credney Azii, \u00c7ast 9 (Samanidy, Karahanidy, Anu\u015fteginidi)\u201d, \u0130MKU<\/strong>, Say\u0131: 222, 1988: 191-204.<\/p>\n

      K\u00f6pr\u00fcl\u00fc, F. \u201cRib\u00e2t\u201d, VD<\/strong>, II, 1942: 267-278.<\/p>\n

      Makdis\u00ee, el-Be\u015f\u015f\u00e2r\u00ee, (1987), Ahsen\u00fc\u2019t-Tek\u00e2s\u00eem f\u00ee Marifeti\u2019l-Ek\u00e2l\u00eem<\/strong>, Beyrut, D\u00e2r\u00fc\u2019l-Hay\u00e2i\u2019t-T\u00fcr\u00e2si\u2019l-Arab\u00ee.<\/p>\n

      Mirhond, Muhammed b. Hond\u015f\u00e2h Belh\u00ee, Ravzat\u00fc\u2019s-Saf\u00e2<\/strong>, (Ne\u015fr. ve Telhis.: A. Zery\u00e2b), I- VI, Tahran, \u0130nti\u015f\u00e2r\u00e2t-\u0131 \u0130lm\u00ee.<\/p>\n

      Molla H\u00e2c\u0131, (1988), Bu\u011fra Hanlar Tezkiresi<\/strong>, (Ne\u015fr.: Abdurrahim Sabit), Ka\u015fgar, Ka\u015fgar Uygur Ne\u015friyat\u0131.<\/p>\n

      Mu\u2019\u00een\u00fc\u2019l-Fukar\u00e2, <\/strong>(1982), T\u00e2r\u00eeh-i Moll\u00e2z\u00e2de der Zikr-i Mez\u00e2r\u00e2t-\u0131 Buh\u00e2r\u00e2<\/strong>, (Ne\u015fr.: A. G. Me\u2019\u00e2n\u00ee), Tahran, \u0130nti\u015f\u00e2r\u00e2t-\u0131 Kit\u00e2bh\u00e2ne-i \u0130bn S\u00een\u00e2, 1339 Niz\u00e2m\u00ee Ar\u00fbz\u00ee, Semerkand\u00ee. \u00c7eh\u00e2r Mak\u00e2le (Erbaa Mak\u00e2l\u00e2t), (Frs.<\/strong> N\u015fer. <\/strong>ve Arp. Terc. <\/strong>Muhammed b.T\u00e2v\u00eet), Rab\u00e2t, K\u00fclliyet\u00fc\u2019l-\u00c2d\u00e2b ve\u2019l-Ul\u00fbmu\u2019l-\u0130ns\u00e2niyye bi\u2019r-Rab\u00e2t.<\/p>\n

      Nasti\u00e7, V. N. (1983), \u201cArabskiye i Persidskiye Nadpisi na Kayrak s Goradi\u015fa Buhara\u201d, (Ed. E. A. Davidovi\u00e7), Kirgiziya Pri Karahanidah<\/strong>, Frunze, 221-234.<\/p>\n

      Nesef\u00ee, Eb\u00fb Hafz Necm\u00fc\u2019d-D\u00een \u00d6mer, (1991) El-Kand f\u00ee Zikri Ulem\u00e2i Semerkand<\/strong>, (Ne\u015fr.: M. F\u00e2ry\u00e2b\u00ee), es-Suudiyye, Mektebet\u00fc\u2019l-Kevser.<\/p>\n

      Nesef\u00ee, Eb\u00fb Hafz Necm\u00fc\u2019d-D\u00een \u00d6mer, (1898) Kit\u00e2b\u00fc\u2019l-Kand f\u00ee T\u00e2r\u00eehi Semerkand<\/strong>, (1898), (Ne\u015fr.: <\/strong>V. Barthold), Turkestan, I, Petersburg.<\/p>\n

      Ne\u015fr\u00ee, Mehmed, (1995), Kit\u00e2b-\u0131 Cihan-N\u00fcm\u00e2 Ne\u015fr\u00ee Tarihi<\/strong>, (Yay.:<\/strong> F. R. Unat ve M. A. K\u00f6ymen), I-II, Ankara, TTK Yay\u0131nlar\u0131, 1995.<\/p>\n

      Ocak, Ahmet Ya\u015far, (1898) Veysel Karen\u00ee ve \u00dcveys\u00eelik<\/strong>, Ankara, Derg\u00e2h Yay\u0131nlar\u0131, 2002.<\/p>\n

      Pendn\u00e2me<\/strong>, (1975), (Ne\u015fr. <\/strong>ve Terc.: <\/strong>E. Mer\u00e7il), \u0130TED, V, c\u00fcz: 1-2, \u0130stanbul , ss.<\/p>\n

      203-232.<\/p>\n

      Pritsak, Omeljan. (1996) \u201cO\u011fuz Yabgu Devletinin Y\u0131k\u0131l\u0131\u015f\u0131\u201d, (Terc.: <\/strong>E. B. \u00d6zbilen), TDA<\/strong>, Say\u0131: 104, 1996: 93-102.<\/p>\n

      —–, Omeljan, (1951) Von den Karluk zu den Karachaniden<\/strong>, ZDMG, <\/strong>ss.<\/p>\n

      270-300.<\/p>\n

      R\u00e2vend\u00ee, Muhammed b. Ali, (1999), R\u00e2hat\u00fc\u2019s-Sud\u00fbr ve \u00c2yet\u00fc\u2019s-S\u00fcr\u00fbr<\/strong>, (Terc.: <\/strong>A. Ate\u015f), I-II, Ankara, TTK Yay\u0131nlar\u0131.<\/p>\n

      Re\u015f\u00eed\u00fc\u2019d-D\u00een,\u00a0 Fazlullah \u00a0Hemed\u00e2n\u00ee, \u00a0(1999) C\u00e2mi\u00fc\u2019t-Tev\u00e2r\u00eeh<\/strong>, (Ne\u015fr.: <\/strong>A. Ate\u015f), Sel\u00e7uklular Tarihi, II \/5, Ankara, TTK Yay\u0131nlar\u0131.<\/p>\n

      Sem\u2019\u00e2n\u00ee, Ebi Sa\u2019d Abd\u00fc\u2019l-Ker\u00eem, (1980-1984), El-Ens\u00e2b<\/strong>, (Ne\u015fr.: <\/strong>M. E. Demec), I-XII, Beyrut, (VII: 1976).<\/p>\n

      Togan, A. Z. V., Karahanl\u0131lar (840-1212) 1966-1967 Ders Notlar\u0131<\/strong>, \u0130SAM Ktp.<\/p>\n

      —–, (1981) Umumi T\u00fcrk Tarihine Giri\u015f<\/strong>, \u0130stanbul, Enderun Kitabevi. Turan, Osman, (1993), Sel\u00e7uklular Tarihi ve T\u00fcrk \u0130slam Medeniyeti<\/strong>,<\/p>\n

      \u0130stanbul, Bo\u011fazi\u00e7i Yay\u0131nlar\u0131.<\/p>\n

      Yak\u00fbb\u00ee, Ahmed b. Eb\u00ee Yak\u00fbb el-K\u00e2t\u00eeb, (1995), T\u00e2r\u00eeh\u00fc\u2019l-Yak\u00fbb\u00ee<\/strong>, I-II, Beyrut, D\u00e2r\u00fc S\u00e2d\u0131r.<\/p>\n

      —–, (1988), Kit\u00e2b\u00fc\u2019l-Buld\u00e2n<\/strong>, Beyrut, D\u00e2r\u00fc Hay\u00e2i\u2019t-T\u00fcr\u00e2si\u2019l-Arab\u00ee.<\/p>\n

      Yak\u00fbt, el-Hamev\u00ee, Mucem\u00fc\u2019l-Buld\u00e2n<\/strong>, (Ne\u015fr.: <\/strong>F. A. el-cund\u00ee), I-V, ayr\u0131ca fihrist I-II, Beyrut, D\u00e2r\u00fc\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye.<\/p>\n","protected":false},"excerpt":{"rendered":"

      Prof. Dr. \u00d6mer Soner HUNKAN \u00d6ZET T\u00fcrklerin nas\u0131l M\u00fcsl\u00fcman oldu\u011fu konusu, pop\u00fcler tarzda yaz\u0131lan baz\u0131 eserler ve ideolojik kal\u0131plara dayal\u0131 tart\u0131\u015fmalar\u0131n d\u0131\u015f\u0131nda ne yeterince irdelenmi\u015f, ne de buna dair zihinlerde olu\u015fan sorulara tatmin edici cevaplar bulunabilmi\u015ftir. \u015e\u00fcphesiz ki bunun temel sebebi, X-XIII. y\u00fczy\u0131llarda T\u00fcrklerin \u0130slamla\u015fma s\u00fcrecinin yo\u011fun bir \u015fekilde ya\u015fand\u0131\u011f\u0131 Orta Asya\u2019da b\u00f6lgenin siyasi birli\u011fini […]<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[24],"tags":[],"class_list":["post-3955","post","type-post","status-publish","format-standard","hentry","category-turk-dunyasi"],"_links":{"self":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/3955","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=3955"}],"version-history":[{"count":1,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/3955\/revisions"}],"predecessor-version":[{"id":3957,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/3955\/revisions\/3957"}],"wp:attachment":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=3955"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=3955"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=3955"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}