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\u00d6ZET<\/span><\/strong><\/p>\n 8-13. y\u00fczy\u0131llar Uygur k\u00fclt\u00fcr tarihinin en parlak d\u00f6nemidir. Ayn\u0131 d\u00f6nemde Uygurlar devlet idaresi, hukuk, askerlik, iktisat, ticaret, fen, bilim, dil, yaz\u0131, e\u011fitim ve sanat sahas\u0131nda gittik\u00e7e geli\u015fme g\u00f6stermi\u015f; \u00f6zellikle 840\u2019dan sonra Uygurlar\u0131n siyasi merkezinin \u0130\u00e7 Asya\u2019ya nakledilmesiyle e\u011fitim ve fen sahas\u0131nda T\u00fcrk k\u00fclt\u00fcr tarihine y\u00f6n veren pek \u00e7ok ba\u015far\u0131 kazanm\u0131\u015flard\u0131r. Bir\u00e7ok yaz\u0131y\u0131 bir arada kullanan Uygurlar k\u00e2\u011f\u0131t ve matbaadan faydalanarak bir\u00e7ok yay\u0131n ortaya koymu\u015f, e\u011fitim-\u00f6\u011fretim kurumlar\u0131n\u0131 g\u00fcn\u00fcm\u00fczdekine yak\u0131n bir d\u00fczeye ula\u015ft\u0131rm\u0131\u015f ve k\u00fct\u00fcphaneleri yayg\u0131nla\u015ft\u0131rm\u0131\u015ft\u0131r. Nitekim bu y\u00fczy\u0131llarda Uygurlar T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fcn ger\u00e7ek m\u00fcmessilleri durumuna gelmi\u015ftir. Uygurlar\u0131n e\u011fitim sahas\u0131nda g\u00f6sterdi\u011fi ba\u015far\u0131lar T\u00fcrklerin d\u00fcnya k\u00fclt\u00fcr\u00fcne yapt\u0131\u011f\u0131 katk\u0131lar aras\u0131nda da gelmektedir. S\u00f6z konusu \u00e7al\u0131\u015fmam\u0131zda \u00e7e\u015fitli malzemelere dayanarak 8-13.y\u00fczy\u0131llardaki Uygur e\u011fitiminin geli\u015fme merhalesinden bahsedilmektedir.<\/p>\n T\u00fcrklerin kutsal merkezi olan \u00d6t\u00fcken da\u011flar\u0131n\u0131 ba\u015fkent yapan Uygurlar, 840 tarihinde taht kavgalar\u0131, do\u011fal afetler, salg\u0131n hastal\u0131klar ve K\u0131rg\u0131zlar\u0131n yapt\u0131\u011f\u0131 sald\u0131r\u0131lardan sonra siyasi merkezini Orhun Vadisi\u2019nden \u0130\u00e7 Asya\u2019ya naklettiler. Uygurlar \u015fimdi \u00c7in\u2019e ba\u011fl\u0131 olan Kansu eyaletinden Aral G\u00f6l\u00fc\u2019ne kadar olan geni\u015f b\u00f6lgelere yay\u0131ld\u0131 ve buralarda Kansu Uygur devleti, Ko\u00e7u Uygur devleti ve Karahanl\u0131lardan ibaret \u00fc\u00e7 devlet kurdu. Bu tarihten sonra Uygurlar tam olarak yerle\u015fik hayata ge\u00e7erek fen ve e\u011fitim sahas\u0131nda da yeni bir merhaleye eri\u015ftiler.<\/p>\n Bilindi\u011fi gibi, e\u011fitim terimi geni\u015f ve dar iki anlamda kullan\u0131l\u0131r. E\u011fitimin geni\u015f anlam\u0131, insanlar\u0131n i\u00e7inde bulundu\u011fu toplumun uygulad\u0131\u011f\u0131 kurallara uyum g\u00f6sterip ya\u015fama yetene\u011fini kazanmas\u0131d\u0131r. Fakat toplumun i\u00e7inde bulundu\u011fu co\u011frafya, \u0131rk, duygu, inan\u00e7lar, ya\u015fam tecr\u00fcbesi ve d\u00fcnya g\u00f6r\u00fc\u015f\u00fc farkl\u0131 oldu\u011fundan \u00e7e\u015fitli kavimlerin hukuk ve e\u011fitim d\u00fc\u015f\u00fcncesi de farkl\u0131 bir mahiyet g\u00f6sterir. Bu sayede e\u011fitimin b\u00fcnyesi milli bir h\u00fcviyet kazan\u0131r ve toplumun t\u00fcm sahas\u0131 bir e\u011fitim meydan\u0131 olur. E\u011fitimin dar anlam ise, insan zek\u00e2s\u0131n\u0131 vas\u0131ta yapmak yoluyla bilim sahas\u0131nda, yani d\u00fc\u015f\u00fcnce, fen, zanaat ve teknik alanlarda \u00e7e\u015fitli mefhum, teori ve ke\u015fifleri v\u00fccuda getirerek do\u011faya h\u00e2kim olmakt\u0131r. Bu, bilimin bir mefhum durumuna gelmesini ve belirli bir uzmanl\u0131k sahas\u0131nda \u00f6zel olarak telkin edilmesini g\u00f6sterir. Okullar\u0131n kurulmas\u0131yla ger\u00e7ekle\u015ftirilen e\u011fitim bu t\u00fcrdendir. Fen ve bilime dayanan ayn\u0131 e\u011fitim sistemi, ancak geni\u015f anlamda d\u00fc\u015f\u00fcn\u00fclen e\u011fitim unsurlar\u0131 ile uyum g\u00f6sterebilirse, yani ya\u015fama yetene\u011fi, milli benlik ve ahlak kurallar\u0131n\u0131 temel yapabilirse, o zaman toplumda bir kalk\u0131nma durumu ortaya \u00e7\u0131kar. Anla\u015f\u0131l\u0131yor ki, e\u011fitim di\u011fer bir manas\u0131 ile, insanlar\u0131n kendi b\u00fcnyesi ve ihtiya\u00e7lar\u0131na g\u00f6re kurdu\u011fu bir kurum ve inki\u015faf vas\u0131tas\u0131d\u0131r.<\/p>\n Gerek geni\u015f anlam\u0131 gerekse dar anlam\u0131 a\u00e7\u0131s\u0131ndan T\u00fcrkler e\u011fitimin de\u011feri ve \u00f6nemini en iyi anlayan ve ona derin bir sayg\u0131 g\u00f6steren bir millettir. Milattan sonra 3.asr\u0131n m\u00fcelliflerinden Avrupal\u0131 Solin Muhtelif Devletler Tarihi adl\u0131 eserinde \u201cSerisler (Tar\u0131m vahalar\u0131nda ya\u015fayan T\u00fcrkler) y\u00fcksek derecede k\u00fclt\u00fcrl\u00fc ve medeni-e\u011fitimci bir kavimdir\u201d1 diye kaydetmekle T\u00fcrk e\u011fitim tarihi hakk\u0131nda ilk bilgiyi vermi\u015ftir. Her \u015feyden \u00f6nemlisi insan sevgisine ve onun ger\u00e7ek hayatta tatbikat sahas\u0131na ge\u00e7mesini \u00f6n planda tutan T\u00fcrk d\u00fc\u015f\u00fcncesi, insan\u0131n do\u011fas\u0131 ve hevesine duyarl\u0131 davranm\u0131\u015ft\u0131r. E\u011fitim sisteminde de ahlak (insan de\u011ferine \u00f6nem vermek, cesaret, kahramanl\u0131k) \u2013 bilim (teknik, yetenek, \u00f6nderlik) ve toplumculuktan (ger\u00e7ek\u00e7ilik) ibaret \u00fc\u00e7 temel etkene sahip olan insanlar\u0131 yeti\u015ftirmeyi gaye edinmi\u015ftir. Adalet anlay\u0131\u015f\u0131 ve insan sevgisinden kaynaklanan bu e\u011fitim d\u00fc\u015f\u00fcncesi, T\u00fcrkleri fiilen ileri g\u00f6r\u00fc\u015fl\u00fc ve ger\u00e7ek\u00e7i insanlar olarak ortaya \u00e7\u0131karm\u0131\u015ft\u0131r.2 Klasik eserlerde, destan ve atas\u00f6zlerinde g\u00f6ze \u00e7arpan pedagojik \u00f6zellikler de ayn\u0131 e\u011fitim d\u00fc\u015f\u00fcncesinden ba\u015fka bir \u015fey de\u011fildir. Dolay\u0131s\u0131yla toplumun mukadderat\u0131n\u0131 bireysel ya\u015fama tercih etmek, hususi hayat\u0131 milli mukadderat i\u00e7in feda etmek gibi erdemli, kahraman ve ger\u00e7ek\u00e7i insanlar\u0131 yeti\u015ftirmek T\u00fcrk e\u011fitiminin en b\u00fcy\u00fck \u00f6zelli\u011fidir. B\u00f6yle bir e\u011fitimin sayesinde T\u00fcrkler, bilhassa Uygurlar samimi bir medeni camia te\u015fkil ediyorlard\u0131.3<\/p>\n E\u011fitimin fen sahas\u0131nda da T\u00fcrkler \u00f6nemli ba\u015far\u0131lar g\u00f6stermi\u015ftir. Yaz\u0131n\u0131n icad\u0131 insanlar\u0131n k\u00fclt\u00fcr alan\u0131nda, \u00f6zellikle e\u011fitim alan\u0131nda yapt\u0131\u011f\u0131 ara\u015ft\u0131rmalar\u0131n\u0131n ilk fethi say\u0131l\u0131r. T\u00fcrklerde yaz\u0131n\u0131n 2500 senelik bir tarihe sahip oldu\u011fu su g\u00f6t\u00fcrmez bir ger\u00e7ektir.4 T\u00fcrklerin e\u011fitim sahas\u0131nda ve medeni ili\u015fkilerde tatbik ettikleri ilkyaz\u0131, onlar\u0131n milli icad\u0131 ve beynelmilel ortamda \u2018\u2018Run yaz\u0131s\u0131\u2019\u2019 ad\u0131 ile maruf olan T\u00fcrk yaz\u0131s\u0131d\u0131r. Orhun ve Selenga nehri dolaylar\u0131nda dikilmi\u015f devlet yaz\u0131tlar\u0131nda milletin ve sonraki nesillerin okuyup ders almas\u0131 i\u00e7in yaz\u0131ld\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde G\u00f6kt\u00fcrk ve Orhun Uygur devletinde b\u00fct\u00fcn toplulu\u011fun okuma ve yazma yetene\u011fine sahip oldu\u011fu anla\u015f\u0131l\u0131r. T\u00fcrklerin d\u00fcnyada ilk olarak k\u00e2\u011f\u0131t ve matbaay\u0131 icat etmesiyle ba\u015flayan yay\u0131nc\u0131l\u0131k, cilt ve tezhip sanat\u0131 faaliyetleri atalar\u0131m\u0131z\u0131n e\u011fitim sahas\u0131nda ne kadar \u00e7aba harcad\u0131\u011f\u0131n\u0131n i\u015faretidir. Bu ke\u015fif T\u00fcrklerde e\u011fitimin daha yayg\u0131n bir duruma gelmesinde \u00f6nemli rol oynam\u0131\u015ft\u0131r. \u0130slam m\u00fcelliflerinden Fahreddin M\u00fcbarek-\u015fah (1148-1215), T\u00fcrklerin (Uygurlar\u0131n) yaz\u0131lar\u0131 ve kitaplar\u0131 oldu\u011funu, bunlar\u0131 \u00e7ocuklar\u0131na \u00f6\u011frettiklerini, alfabelerinden birinin yirmi be\u015f harfli So\u011fd, di\u011ferinin de sa\u011fdan sola yaz\u0131lan ve yirmi sekiz harfi bulunan Dokuz O\u011fuzca (To\u011fuz\u2013guzi, Uygurca) oldu\u011funu ve biti\u015fik yaz\u0131lmad\u0131\u011f\u0131n\u0131 belirtir.5 Bu verilerden ve Turfan\u2019da ele ge\u00e7en vesikalardan anla\u015f\u0131l\u0131yor ki, \u0130\u00e7 Asya\u2019da h\u00fck\u00fcm s\u00fcren Uygurlar e\u011fitim sahas\u0131nda T\u00fcrk ve Uygur yaz\u0131s\u0131 ba\u015fta olmak \u00fczere Mani, S\u00fcryani, Brahmi ve Tibet yaz\u0131s\u0131 gibi bir\u00e7ok alfabe kullanm\u0131\u015ft\u0131r. Yabanc\u0131 k\u00fclt\u00fcr muhitine ait yaz\u0131 sistemlerinin ortaya \u00e7\u0131k\u0131\u015f\u0131nda Uygurlar\u0131n uygulad\u0131\u011f\u0131 d\u0131\u015fa a\u00e7\u0131k politika, dini tolerans, k\u00fclt\u00fcr ili\u015fkileri ba\u015fl\u0131ca etken olmu\u015ftur. Bu yaz\u0131lar aras\u0131nda en ba\u015fta gelen Uygur yaz\u0131s\u0131d\u0131r. Ele ge\u00e7en vesikalar\u0131n \u00e7o\u011fu ayn\u0131 yaz\u0131yla kaleme al\u0131nm\u0131\u015ft\u0131r. Men\u015fe\u2019i So\u011fd yaz\u0131s\u0131na dayanan ve M.S. 5. as\u0131rdan itibaren Uygurlar aras\u0131nda kullanmaya ba\u015flayan bu yaz\u0131 a\u015fa\u011f\u0131 yukar\u0131 1200 y\u0131ldan fazla kullan\u0131lm\u0131\u015f ve G\u00f6kt\u00fcrk yaz\u0131s\u0131ndan sonra t\u00fcm T\u00fcrklerin tek milli yaz\u0131s\u0131 olma \u015fans\u0131n\u0131 kazanm\u0131\u015ft\u0131r.6 A. von Gabain, Uygurlarda okuma yazmay\u0131 \u00f6\u011frenmek i\u00e7in \u00f6zel okullar\u0131n kurulduklar\u0131ndan bahsetmekle birlikte Uygur yaz\u0131s\u0131n\u0131n yaz\u0131m kurallar\u0131n\u0131n da meydana getirilmi\u015f oldu\u011funu bildirmektedir.7 T\u00fcrk yaz\u0131s\u0131 da e\u011fitim sahas\u0131ndaki itibarini uzun y\u0131llar korumu\u015ftur. Bununla ilgili malzeme kaz\u0131larda ele ge\u00e7mi\u015f bir alfabe cetvelidir. Bu, T\u00fcrk yaz\u0131s\u0131n\u0131n Mani alfabesiyle mukayeseli bir cetveli olup b\u00fcy\u00fck ihtimalle bu alfabe ile yaz\u0131lm\u0131\u015f eserlerden istifade etmek amac\u0131yla yap\u0131lm\u0131\u015ft\u0131r.8 Uygurlarda e\u011fitim sahas\u0131nda r\u00fctbe ve unvanlar\u0131 tayin edecek olan bilgeler heyeti (e\u011fitim sever dani\u015fmentler kurulu) toplumun ayd\u0131nlanmas\u0131na k\u0131lavuzluk ediyordu.9 Turfan ve Dun-Huang\u2019da bulunan \u00e7e\u015fitli yaz\u0131larla kaleme al\u0131nan el yazmalar ve basma kitaplardan anla\u015f\u0131ld\u0131\u011f\u0131 \u00fczere Uygurlar birden fazla yabanc\u0131 dille konu\u015fabilen bir k\u00fclt\u00fcr muhitini meydana getirmi\u015f, hademelerin ve k\u00f6lelerin bile g\u00fcn\u00fcm\u00fczdekine benzer hukuki ve antla\u015fma metinleri g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Bu hususta, \u00fcnl\u00fc bilgin Caffar Al-Ahmed, Uygurlarda Hukuk ve Mali \u0130stilahlar\u0131 adl\u0131 yaz\u0131s\u0131nda \u015f\u00f6yle demektedir: \u201c12. ve 13.y\u00fczy\u0131llarda Be\u015fbal\u0131k Uygurlar\u0131n\u0131n ya\u015fam d\u00fczeyi, asr\u0131m\u0131z\u0131n (20.y\u00fczy\u0131l) ba\u015flar\u0131ndaki ayn\u0131 b\u00f6lgenin ya\u015fam d\u00fczeyinden \u00e7ok \u00fcst\u00fcn bir durum arz ediyordu. Ayn\u0131 T\u00fcrkler (Uygurlar), zaman\u0131nda Bat\u0131 Avrupa\u2019n\u0131n derebeyleri ve ha\u00e7l\u0131 ordusunun Kudd\u00fcs\u2019e sefere gitti\u011fi d\u00f6nemlerdeki H\u0131ristiyanlara nazaran teknik ve e\u011fitimde \u00e7ok ileri gitmi\u015ftir.\u201d10 Turfan fresklerinde bu d\u00f6nemdeki Uygur e\u011fitimine ait bir\u00e7ok \u00f6rnek g\u00f6ze \u00e7arpar. A.von. Le Coq Turfan\u2019da ele ge\u00e7en ve ayn\u0131 devrin e\u011fitim d\u00fczeyinden haber veren bir portreyi yay\u0131nlam\u0131\u015ft\u0131r. Bu, alt\u0131 adam\u0131n bir yaz\u0131 masas\u0131nda ders almak veya s\u0131nav vermek veya tez sunmak i\u00e7in haz\u0131rlanan bir durumunu ifade eden bir tasvirin sa\u011flam kalm\u0131\u015f bir par\u00e7as\u0131d\u0131r. Ayn\u0131 portrede, s\u0131rt\u0131na resmi tarzda y\u00fcksek \u00f6\u011fretim formu giymi\u015f \u00fc\u00e7 erke\u011fin yaz\u0131 masas\u0131nda yazmaya haz\u0131rland\u0131\u011f\u0131 tasvir edilmi\u015ftir. Uygur bilgini Abdu\u015f\u00fck\u00fcr Muhemmed Emin, bunun, ayn\u0131 devirdeki Uygur b\u00f6lgesinin muntazam y\u00fcksek \u00f6\u011fretiminden verilen bir bilgi oldu\u011funu bildirmektedir.11 Ayn\u0131 d\u00f6nemin Uygur e\u011fitimi ve okuma yazma ara\u00e7lar\u0131 hakk\u0131nda bilgi veren resimler sadece bununla s\u0131n\u0131rl\u0131 kalmamaktad\u0131r. B. \u00d6gel\u2019in yay\u0131mlad\u0131\u011f\u0131 \u00fc\u00e7 par\u00e7a resim de bu hususta \u00e7ok \u00f6nemli bir kaynak te\u015fkil etmektedir. S\u00f6z konusu resimlerin ilkinde evin \u00fcst kat\u0131nda oturup kitap okumakta olan bir insan tasvir edilmi\u015ftir. B. \u00d6gel, bu ki\u015fiyi \u2018\u2018evin \u00fcst kat\u0131nda okuyan bir Uygur bilgini\u2019\u201912 olarak tarif eder. \u0130kincisinde bah\u00e7ede kemer \u015fekilli bir oyuk i\u00e7indeki sandalyede oturan bir Uygur hocas\u0131n\u0131n, d\u00f6rderli iki gruba ayr\u0131lan ve oyu\u011fun iki taraf\u0131nda ellerinde birer kitap olan sekiz \u00f6\u011frencisine ders anlatmakta oldu\u011fu g\u00f6sterilmi\u015ftir. \u00d6\u011frencilerin ellerinde tuttuklar\u0131 kitaplar\u0131n hepsi ayn\u0131 \u00e7e\u015fitte, katlama yaprakl\u0131, dar, uzun ve sert kapakl\u0131 kitaplardan olu\u015fmaktad\u0131r.13 \u00dc\u00e7\u00fcnc\u00fc resimde de ellerinde kitap tutan \u00fc\u00e7 \u00f6\u011frencinin hocalar\u0131n\u0131n k\u00fcrs\u00fcs\u00fc \u00f6n\u00fcnde ayakta durduklar\u0131 tasvir edilmi\u015ftir. Bu \u00f6\u011frencilerin ellerindeki kitaplar da ikinci resimde g\u00f6sterilen kitaplarla ayn\u0131d\u0131r.14 Bunun d\u0131\u015f\u0131nda duvarlara i\u015flenmi\u015f freskler aras\u0131nda \u00fczerine k\u00e2\u011f\u0131t konulan yaz\u0131 masas\u0131n\u0131n tasvirleri de g\u00f6ze \u00e7arpar. Yaz\u0131 masas\u0131 \u00fczerine kenarlar\u0131 b\u00fckl\u00fcml\u00fc \u00f6rt\u00fcyle s\u00fcslenmi\u015ftir. Di\u011fer bir resimde \u00fczerine k\u00e2\u011f\u0131t konulan bir yaz\u0131 masas\u0131n\u0131n yan\u0131nda bir beyin yazmaya haz\u0131rlanmakta oldu\u011fu g\u00f6sterilmi\u015ftir.15 Turfan kaz\u0131lar\u0131nda ele ge\u00e7en \u00c7ince-Uygurca S\u00f6zl\u00fck ve Sansikrt\u00e7e \u2013 Uygurca S\u00f6zl\u00fck gibi iki dilli s\u00f6zl\u00fckler de Uygur e\u011fitim tarihinin dil ve terc\u00fcme sahas\u0131ndaki geli\u015fme merhalesini g\u00f6stermektedir. Kaz\u0131larda bulunan \u00e7e\u015fitli malzemeler, duvar resimlerinde ge\u00e7en tasvirler, d\u00f6nemindeki Uygur e\u011fitiminin genel durumunu, Uygurlar\u0131n g\u00f6sterdi\u011fi ilgiyi anlamak bak\u0131m\u0131ndan b\u00fcy\u00fck \u00f6neme sahiptir.<\/p>\n 9-13.y\u00fczy\u0131llarda Uygurlar e\u011fitim sahas\u0131nda \u00e7ok ilerlemi\u015f ve b\u00fcy\u00fck n\u00fcfuz kazanan \u00f6\u011fretim kurumlar\u0131n\u0131 meydana getirmi\u015flerdir. \u0130bn-\u00fcl Esir, Karahanl\u0131 h\u00fck\u00fcmdarlar\u0131n\u0131n, bilhassa Togan Han ve S\u00fcleyman Arslan Han\u2019\u0131n fen ve e\u011fitime \u00e7ok \u00f6nem verdiklerinden bahseder.16 Karahanl\u0131lar\u0131n e\u011fitim hayat\u0131 hakk\u0131nda Ka\u015fgarl\u0131 Mahmud\u2019un verdi\u011fi bilgiler de en \u00f6nemli malzemeler aras\u0131ndad\u0131r. Ka\u015fgarl\u0131\u2019ya g\u00f6re, Karahanl\u0131lar muhitinde de Uygur yaz\u0131s\u0131 en itibarl\u0131 yaz\u0131 olarak sarayda, resmi yaz\u0131\u015fmalarda b\u00fcy\u00fck \u00f6l\u00e7\u00fcde kullan\u0131lm\u0131\u015ft\u0131r. Ka\u015fgarl\u0131 sadece Uygur yaz\u0131s\u0131n\u0131n kullan\u0131l\u0131\u015f sahas\u0131n\u0131 Ka\u015fgar\u2019dan Yukar\u0131 \u00c7in\u2019e kadar olan t\u00fcm T\u00fcrk illeri olarak vermi\u015ftir.17 Ancak A. Zeki Velidi Togan ve Osman Turan gibi \u00fcnl\u00fc bilim adamlar\u0131 Karahanl\u0131lar\u0131n Harzem\u015fahlar ve \u00d6n Asya\u2019daki Gazneliler ve Sel\u00e7uk sultanlar\u0131 ile olan haberle\u015fmesini de Uygur yaz\u0131s\u0131yla yap\u0131ld\u0131\u011f\u0131n\u0131 bildirmektedir. Onlara g\u00f6re, Karahanl\u0131lar\u0131n resmi dili Uygur yaz\u0131l\u0131 T\u00fcrk\u00e7e idi.18 Divan\u00fc Lu\u011fat it T\u00fcrk\u2019te Uygur yaz\u0131s\u0131n\u0131n \u2018\u2018T\u00fcrk yaz\u0131s\u0131\u2019\u2019 ad\u0131yla dile getirilmesi ve \u00f6zel bir alfabe listesinin verilmesi, ayn\u0131 yaz\u0131n\u0131n t\u00fcm T\u00fcrklerin m\u00fc\u015fterek olarak kulland\u0131\u011f\u0131 bir yaz\u0131 olmas\u0131ndan ve geni\u015f kitlelerin ayn\u0131 yaz\u0131y\u0131 \u00f6\u011frenme ihtiyac\u0131ndan dolay\u0131d\u0131r. Bundan hareketle Karahanl\u0131lar\u0131n e\u011fitim sahas\u0131nda da T\u00fcrk yaz\u0131s\u0131n\u0131n h\u00e2kim bir yaz\u0131 durumuna ge\u00e7ti\u011fi d\u00fc\u015f\u00fcn\u00fclebilir.<\/p>\n 11.y\u00fczy\u0131l T\u00fcrk d\u00fcnyas\u0131n\u0131n yeti\u015ftirdi\u011fi b\u00fcy\u00fck dilci Ka\u015fgarl\u0131 Mahmud bahsedilen eserinde bilim, kitap, yaz\u0131, bilge, mektup, k\u00e2\u011f\u0131t, kalem, divit, m\u00fcrekkep, hokka, tezhip, istinsah etmek, kitap d\u00fcrmek gibi e\u011fitimle ilgili pek \u00e7ok s\u00f6zc\u00fck, kavram ve atas\u00f6z\u00fcnden bahsetmekle kalmay\u0131p T\u00fcrklerin bilim gelene\u011fi, ailede \u00e7ocuk bak\u0131m\u0131, \u00f6\u011fretmenlerin toplumdaki yeri, \u00f6\u011frencilerin borcu, \u00f6\u011fretmen-\u00f6\u011frenci ili\u015fkileri, ilim dallar\u0131 ve mesleklerden de bahsetmi\u015ftir. Bunun yan\u0131nda e\u011fitim sisteminin amac\u0131 ve yeti\u015ftirilecek insan tipi \u00fczerinde durulmu\u015ftur. Divan\u2019da, o zamanki T\u00fcrkler aras\u0131nda okuma ve yazma faaliyetinin yayg\u0131n oldu\u011funu g\u00f6steren baz\u0131 kay\u0131tlar da vard\u0131r. \u0130slam medeniyeti \u00e7evresine giren Karahanl\u0131lar, \u0130slam e\u011fitim sistemini de kabul etmi\u015ftir. Hem dini ilimlerin hem de di\u011fer ilimlerin okutuldu\u011fu mektep ve medrese sistemine ge\u00e7ilmi\u015ftir. Bu sistem Do\u011fu T\u00fcrkistan\u2019da 20. asra kadar devam etmi\u015ftir. Bu devirde Ka\u015fgar, Balasagun, Semerkant, Buhara, Ta\u015fkent, Yarkent gibi bir\u00e7ok \u015fehir bilim, sanat ve e\u011fitim merkezi haline gelmi\u015ftir. Bu merkezlerde cami, kervansaray, hastane ve benzeri kurumlar yan\u0131nda ilmi faaliyetlerin d\u00fczenli ve planl\u0131 olarak yap\u0131ld\u0131\u011f\u0131 bir \u00f6rg\u00fcn e\u011fitim kurumu olarak da \u00e7ok say\u0131da medrese kurulmu\u015ftur.19 10- 12.y\u00fczy\u0131llarda Buhara, Harezm, Merv, Ni\u015fapur, Belh, Gazne, Huttal gibi T\u00fcrk merkezlerinde i\u00e7inde k\u00fct\u00fcphane de bulunan pek \u00e7ok medrese kurulmu\u015ftur. Abul Fadl Bayhaki\u2019e g\u00f6re eskiden Huttal b\u00f6lgesinde 20\u2019den fazla \u00fczerinde medrese vard\u0131. Bunlardan sadece Sayyad \u015eartuz b\u00f6lgesindeki Hoca Ma\u015fhad medresesi g\u00fcn\u00fcm\u00fcze kadar muhafaza edilmi\u015ftir.20 Satuk Bu\u011fra han\u2019\u0131n Ka\u015fgar\u2019da yapt\u0131rd\u0131\u011f\u0131 ve Ka\u015fgarl\u0131 Mahmud gibi bir\u00e7ok b\u00fcy\u00fck bilginin e\u011fitim g\u00f6rd\u00fc\u011f\u00fc Saciye ve Karahanl\u0131lar\u0131n kurdu\u011fu medreselerde hem e\u011fitim sistemi hem de \u00f6\u011frenci problemlerinin olduk\u00e7a adil bir \u015fekilde \u00e7\u00f6z\u00fcld\u00fc\u011f\u00fc g\u00f6r\u00fclmektedir. Mesela medreselerin gelir kaynaklar\u0131 son derece geni\u015f tutulmu\u015f, m\u00fcderrisler ve \u00f6\u011frenciler ayl\u0131klar\u0131n\u0131 ve burslar\u0131n\u0131 muntazam bir \u015fekilde alm\u0131\u015flard\u0131r. E\u011fitimciler yat\u0131l\u0131 okuma imk\u00e2n\u0131 da sa\u011flam\u0131\u015flard\u0131r. Bu durum o devirler i\u00e7in olduk\u00e7a ileri bir e\u011fitim sistemi olarak kabul edilir. E\u011fitim kurumlar\u0131nda ilmi \u00f6zerkli\u011fin bug\u00fcnk\u00fcne yak\u0131n bir \u015fekilde oldu\u011fu g\u00f6r\u00fclmektedir. \u00d6zetlemek gerekirse Karahanl\u0131lar d\u00f6neminde e\u011fitim kurumlar\u0131 olduk\u00e7a geli\u015fmi\u015ftir.23 Karahanl\u0131lar devrinde fen ve t\u0131p bilimlerinde oldu\u011fu gibi, sosyal bilimler sahas\u0131nda \u00f6zellikle hukuk, T\u00fcrk-\u0130slam k\u00fclt\u00fcr\u00fc ve filoloji alan\u0131nda b\u00fcy\u00fck \u00f6neme sahip eserlerin v\u00fccuda getirilmesi; \u00e7a\u011fda\u015f hukuk d\u00fc\u015f\u00fcncesine \u0131\u015f\u0131k tutacak bir hukuk sisteminin \u015fekillenmesi T\u00fcrk e\u011fitiminin ba\u015far\u0131lar\u0131ndand\u0131r. Bu devirdeki e\u011fitim sistemi, T\u00fcrklerde sosyal e\u015fitlik ve fikir h\u00fcrriyetini doruk noktas\u0131na ula\u015ft\u0131rm\u0131\u015ft\u0131r. T\u00fcrklerin, Saka ve Hunlar devrinden itibaren h\u00e2kimiyet, hukuk, yasa, askerlik, fen, t\u0131p, madencilik, astronomi, takvim, etik, y\u0131lk\u0131c\u0131l\u0131k, hayvanc\u0131l\u0131k, ziraat, sanat, edebiyat ve terc\u00fcme sahalar\u0131nda uygulad\u0131klar\u0131 y\u00f6ntemler ve d\u00fcnya k\u00fclt\u00fcr\u00fcne yapt\u0131klar\u0131 katk\u0131lar, T\u00fcrk e\u011fitimi sayesindedir. Mo\u011fol imparatorlar\u0131 taraf\u0131ndan Uyguristan\u2019dan Harezm\u2019e kadar b\u00fct\u00fcn Orta Asya\u2019da yaln\u0131z M\u00fcsl\u00fcmanlar\u0131n de\u011fil b\u00fct\u00fcn yerle\u015fik halk\u0131n idare sorumlulu\u011funu \u00fcstlenen Mes\u2019ud Beg devrinde Buhara\u2019da in\u015fa edilen Haniyye ve Mesudiyye adl\u0131 iki medresenin her birinin 1000 kadar \u00f6\u011frencisi vard\u0131. Sorkotan\u0131 Bige\u2019nin her medreseye 10.000\u2019 er bali\u015f ba\u011f\u0131\u015flamas\u0131 bilhassa dikkati \u00e7ekmektedir. Haniyye medresesinin m\u00fcderris ve m\u00fctevellisi me\u015fhur Seyfeddin Baherzi idi. Cevheri Lugat\u0131\u2019n\u0131n m\u00fcterciminin(Cemal Kar\u015f\u0131) belirtti\u011fi gibi, Mes\u2019ud Beg, Ka\u015fgar\u2019daki Mes\u2019udiyye medresesinin de kurucusudur.24 1270 tarihinde vuku bulan i\u00e7 harp sonucunda Buhara tahrip olmu\u015ftur. Bu tarih yedi y\u0131l kadar s\u00fcrm\u00fc\u015ft\u00fcr. Bu arada bahsi ge\u00e7en iki medrese ve onlara ba\u011fl\u0131 k\u00fct\u00fcphaneler de hep yak\u0131lm\u0131\u015ft\u0131r.25<\/p>\n T\u00fcrkler aras\u0131nda bin y\u0131ll\u0131k bir ge\u00e7mi\u015fe sahip olan Arap yaz\u0131s\u0131n\u0131n Karahanl\u0131lar\u0131n e\u011fitim sahas\u0131nda ne zamandan beri ra\u011fbet g\u00f6rd\u00fc\u011f\u00fc belli de\u011fildir. Bu yaz\u0131n\u0131n 10. y\u00fczy\u0131lda \u0130slamiyet\u2019in Karahanl\u0131lar sahas\u0131nda yay\u0131lmas\u0131yla Kuran ve Hadisleri \u00f6\u011frenme ihtiyac\u0131ndan kabul edildi\u011fi d\u00fc\u015f\u00fcn\u00fclebilir. Ayn\u0131 y\u00fczy\u0131lda Karahanl\u0131lar\u0131n merkezlerinde fen ve din bilimlerinin bir arada okutuldu\u011fu medreselerde Arap dili ve yaz\u0131s\u0131n\u0131n da \u00f6\u011fretildi\u011fi muhakkakt\u0131r. Kutadgu Bilig\u2019in ithaf edildi\u011fi h\u00fck\u00fcmdar\u0131n devrine ait Yarkent\u2019te tanzim edilmi\u015f mahkeme kararlar\u0131 aras\u0131nda, Uygur harfleri ile yaz\u0131lanlarla birlikte Arap harfleriyle yaz\u0131lan T\u00fcrk\u00e7e vesikalar bulundu\u011fu gibi, Arap alfabesiyle Arap\u00e7a yaz\u0131lan vesikalar da vard\u0131r. Bu vesikalar\u0131n baz\u0131lar\u0131nda \u015fahitlerin imzalar\u0131 Uygur harfleriyledir.26 S\u00f6z konusu vesikalardan 11. y\u00fczy\u0131l\u0131n son yar\u0131s\u0131nda Arap yaz\u0131s\u0131n\u0131n e\u011fitim sahas\u0131nda belirli bir yer tuttu\u011fu anla\u015f\u0131l\u0131r. B\u00f6yle oldu\u011fu halde, Arap yaz\u0131s\u0131n\u0131n ileri bir yaz\u0131 sistemi oldu\u011fu s\u00f6ylenmez. Tarihte Kazvini, Biruni ve Mo\u011fol d\u00f6neminin tarih\u00e7isi Re\u015fideddin Tabib gibi bir\u00e7ok yazar Arap alfabesinin noksanl\u0131 bir yaz\u0131 oldu\u011funu bildirmi\u015ftir.27 T\u00fcrkler, Arap alfabesini hi\u00e7 bir de\u011fi\u015fme yap\u0131lmadan kabul etmi\u015f de\u011fildir. Arap alfabesi, Karahanl\u0131lar d\u00f6neminde k\u00fc\u00e7\u00fck \u00e7apta bir de\u011fi\u015fiklikten sonra yaz\u0131ya ge\u00e7irilmi\u015f; bu y\u00fczden kimi yaz\u0131 uzmanlar\u0131 bu alfabeye \u00f6zel olarak Karahanl\u0131lar yaz\u0131s\u0131 ad\u0131n\u0131 vermeyi yerinde bulmu\u015ftur. \u00c7a\u011fatayl\u0131lar d\u00f6neminde Arap alfabesinde yeniden bir de\u011fi\u015fiklik yap\u0131lm\u0131\u015f ve bu tarihten sonra \u00c7a\u011fatay yaz\u0131s\u0131 ad\u0131yla maruf olmu\u015ftur.28 Arap alfabesi tarihte Uygurlar ve di\u011fer T\u00fcrkler aras\u0131nda \u0131slah edilmesine ra\u011fmen b\u00fcnye bak\u0131m\u0131ndan olgunla\u015fm\u0131\u015f bir yaz\u0131 olmak h\u00fcviyetini kazanmad\u0131\u011f\u0131ndan T\u00fcrk halk\u0131 aras\u0131nda k\u00f6kle\u015fmemi\u015f, sadece ayd\u0131nlar z\u00fcmresi i\u00e7inde n\u00fcfuzunu korumu\u015ftur. Bu y\u00fczden T\u00fcrklerin e\u011fitim sahas\u0131nda ilerlemesi i\u00e7in olumlu bir rol oynamam\u0131\u015f, T\u00fcrk kavminin k\u00fclt\u00fcr ve medeniyette geli\u015fmesine yarayabilecek bir 8-13.y\u00fczy\u0131llarda Uygurlar\u0131n \u00e7e\u015fitli siyasi ve k\u00fclt\u00fcr merkezlerinde \u00e7ok say\u0131da kurduklar\u0131 k\u00fct\u00fcphaneler de Uygurlar\u0131n e\u011fitim sahas\u0131nda ne kadar ba\u015far\u0131 kazand\u0131klar\u0131n\u0131 g\u00f6stermektedir.<\/p>\n T\u00fcrkler, yaln\u0131z yazmalara ve kitaplara ilgi g\u00f6stermekle kalmam\u0131\u015f, ayn\u0131 zamanda \u00e7e\u015fitli eserlerin istinsah\u0131 ve muhafazas\u0131na da \u00e7ok \u00f6nem vermi\u015ftir. Bu, T\u00fcrklerde bilimsel bir gelenektir. Kaz\u0131lar sonucunda eski kurganlar, mezarlar, isk\u00e2n yerleri, ma\u011fara ve tap\u0131naklarda saklanan \u00e7e\u015fitli eserler g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kmaktad\u0131r. Stein, Taklamakan \u00c7\u00f6l\u00fc\u2019n\u00fcn g\u00fcneyinde yer alan Dendan \u00d6yl\u00fck\u2019te tarihi iki bin y\u0131la dayanan bir k\u00fct\u00fcphanenin izlerine rastlam\u0131\u015ft\u0131r.29 G\u00f6kt\u00fcrk ile Uygurlar\u0131n 7-9. y\u00fczy\u0131llarda dikti\u011fi ve say\u0131s\u0131 200\u2019\u00fc ge\u00e7en il yaz\u0131tlar\u0131, ka\u011fanlar, komutanlar ve di\u011fer devlet adamlar\u0131n\u0131n millet ve devlete katk\u0131lar\u0131n\u0131 ifade etmekle birlikte son nesillerin ders almas\u0131 i\u00e7in siyasi ve sosyal \u00f6\u011f\u00fctler vermi\u015ftir. Yaz\u0131tlarda yine milletin tarihi, k\u00fclt\u00fcr\u00fc, milli \u00f6zelliklerinden, milli \u00fclk\u00fclerinden bahsedilmi\u015ftir. T\u00fcrk tarihi ve k\u00fclt\u00fcr ara\u015ft\u0131rmalar\u0131nda b\u00fcy\u00fck \u00f6nem sahip bu yaz\u0131tlara \u201cTa\u015f k\u00fct\u00fcphane\u201d veya \u201cOrhun k\u00fct\u00fcphanesi\u201d ad\u0131n\u0131n verilmesi hakl\u0131 de\u011ferlendirmeler aras\u0131nda gelmektedir.<\/p>\n \u0130dikut Uygurlar\u0131n k\u00fct\u00fcphanecili\u011fi de inki\u015faf etmi\u015ftir. Bu devirde, her bir mabed birer k\u00fct\u00fcphaneye sahiptir. \u00c7in el\u00e7isi Wang-Yen-te\u2019ye g\u00f6re, Turfan\u2019da 50 kadar Budist mabedi vard\u0131, mabetlerin hepsi de de\u011ferli kitaplarla doludur. Turfan \u015fehri yak\u0131nlar\u0131nda yap\u0131lan kaz\u0131larda k\u00fct\u00fcphanelere ve kitaplara ula\u015f\u0131lm\u0131\u015ft\u0131r. \u00c7\u00f6lle\u015fmi\u015f olan bu \u015fehirler, art\u0131k terk edilmi\u015ftir. As\u0131rlarca ya\u011fmur ya\u011fmad\u0131\u011f\u0131 ve rutubet olmad\u0131\u011f\u0131 i\u00e7in kitaplar kumlar aras\u0131nda \u00e7\u00fcr\u00fcmeden g\u00fcn\u00fcm\u00fcze kadar gelmi\u015ftir.30 Bahsedilen k\u00fct\u00fcphanelerin \u00e7o\u011fu Karahanl\u0131lar\u0131n \u0130dikut Uygurlar\u0131na kar\u015f\u0131 yapt\u0131\u011f\u0131 sald\u0131r\u0131lar esnas\u0131nda tahrip edilmi\u015ftir. Budizm muhitinde yeti\u015fmi\u015f ayd\u0131nlar ise \u00e7o\u011funlukla k\u0131l\u0131\u00e7tan ge\u00e7irilmi\u015ftir.31 Ka\u015fgarl\u0131 Mahmud\u2019un dile getirdi\u011fi bir sava\u015f \u015fiirinde Karahanl\u0131lar\u0131n yapt\u0131\u011f\u0131 sava\u015flar b\u00fcy\u00fck bir ba\u015far\u0131 olarak kaydedilmi\u015ftir. \u015eiirde \u015f\u00f6yle denilmi\u015ftir:<\/p>\n Seller gibi akt\u0131k,<\/p>\n \u015eehirler \u00fczerine \u00e7\u0131kt\u0131k,<\/p>\n Put evini y\u0131kt\u0131k,<\/p>\n Putlar \u00fczerine yestehledik.32<\/p>\n \u0130slamiyet u\u011fruna yap\u0131lan kutsal sava\u015flar\u0131n b\u0131rakt\u0131\u011f\u0131 darbe izleri kaz\u0131lar sonucunda da belli olmu\u015ftur. A. von Le Coq\u2019un ba\u015fkanl\u0131\u011f\u0131ndaki Alman hafriyat heyeti, Turfan\u2019da yapt\u0131\u011f\u0131 kaz\u0131larda \u00f6l\u00fclerle dolu mabetlere rastlam\u0131\u015ft\u0131r.33 Tahrip edilen mabetler ile beraber pek \u00e7ok e\u011fitim ve fen kurumu da y\u0131k\u0131lm\u0131\u015ft\u0131r. Kutsal sava\u015flar\u0131n d\u0131\u015f\u0131nda kalan az say\u0131daki mabet ve k\u00fct\u00fcphane ise 20. as\u0131rda yerli k\u00f6yl\u00fclerin elinde harap olmu\u015ftur. A. von Le Coq, Turfan\u2019a geldi\u011fi s\u0131ralarda bir k\u00f6yl\u00fcn\u00fcn Mani dini k\u00fct\u00fcphanesine konan kitap ve malzemelerin hepsini bir arka att\u0131\u011f\u0131n\u0131 duymu\u015ftur. Le Coq, di\u011fer bir Mani dini k\u00fct\u00fcphanesinin su alt\u0131nda kalarak bozuldu\u011funu ke\u015ffetmi\u015ftir.34<\/p>\n Eski T\u00fcrk yurtlar\u0131ndan olan ve T\u00fcrk\u00e7e Kansu ad\u0131 verilen \u00c7in\u2019in Kansu eyaletinde, 5. asr\u0131n ilk yar\u0131s\u0131nda Hun-Kutku devleti kurulmu\u015ftur. Devletin kurucusu Kutku Monsun, hem bir komutan hem de bilgin bir kimseydi. O; tarih, din, sanat ve astronomi, \u00c7in dili ve edebiyat\u0131 bak\u0131m\u0131ndan bilgi sahibiydi. Onun h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc y\u0131llarda (400-433), Kansu\u2019da Buddhizm inki\u015faf etmi\u015f ve DunHuang\u2019da i\u00e7 duvarlar\u0131 g\u00fczel resim ve heykellerle dolu 280 buddhist mabedi ve k\u00fct\u00fcphane yap\u0131lm\u0131\u015ft\u0131r. Monsun\u2019un en zengin k\u00fct\u00fcphanesi, Burhan dininin Mahayna koluna ait yazmalara Karahanl\u0131lar\u0131n Ka\u015fgar, Balasagun, Semerkant, Buhara, Ta\u015fkent, Otrar, Yarkent, Hoten gibi bilim, sanat ve e\u011fitim merkezlerinde kurulan y\u00fcksek e\u011fitim kurumlar\u0131nda k\u00fct\u00fcphanelerin de tesis edildi\u011fini kesin olarak s\u00f6yleyebiliriz. Fakat, Saciye ve Semarkent medresesi hari\u00e7, Karahanl\u0131lar sahas\u0131ndaki di\u011fer k\u00fct\u00fcphanelerin durumu hakk\u0131nda elimizde fazla bir malzeme yoktur. Kutadgu Bilig adl\u0131 siyaset kitab\u0131n\u0131 yazan Yusuf\u2019un, Hint, \u0130ran, Yunanistan ve \u00c7in k\u00fclt\u00fcr\u00fcne ait bilim ve hukuk d\u00fc\u015f\u00fcncesine g\u00f6re Karahanl\u0131lar\u0131n de\u011fi\u015fik k\u00fct\u00fcphanelerine konulan \u00e7e\u015fitli kitaplar aras\u0131nda ayn\u0131 memleketlerden ta\u015f\u0131nan malzemelere de yer verilmi\u015ftir. Karahanl\u0131lar devrinde T\u00fcrklerden, Harezmi, Farabi, \u0130bn Sina, Biruni, H\u00fcseyin \u0130bn Halafe, Abdugaffar al \u2013 Almali, Ka\u015fgarl\u0131 Mahmud, Balasagunlu Yusuf, el-Cevheri, Ka\u015fgarl\u0131 \u0130mam\u00fcdd\u00fcn, Mehmet Ali Mehmet Emin, el \u2013 Katip Semerkandi, \u0130bn Adnani Suzan Semerkandi ve Cemal Kar\u015fi gibi pek \u00e7ok bilginin yeti\u015fmesi, i\u00e7inde ya\u015fad\u0131\u011f\u0131 \u015fehirlerde kurulan k\u00fct\u00fcphanelerin verdi\u011fi bilim imkanlar\u0131ndan ayr\u0131lmaz. \u00d6rne\u011fin, yak\u0131lan Buhara k\u00fct\u00fcphanesinin \u00fcnl\u00fc t\u0131p adam\u0131 \u0130bn Sina\u2019n\u0131n yeti\u015fmesinde bir nevi okul ve medeniyet merkezi rol\u00fcn\u00fc oynamas\u0131 herkes\u00e7e bilinen bir olayd\u0131r. Cemal Kar\u015fi, 1282\u2019de Saciye k\u00fct\u00fcphanesinde 9.y\u00fczy\u0131l\u0131n yeti\u015ftirdi\u011fi T\u00fcrk dilcisi el \u2013Cevheri\u2019nin Ashah fil-Lugat adl\u0131 d\u00f6rt b\u00f6l\u00fcml\u00fc eserini Surah ad\u0131 alt\u0131nda Arap dilinden Fars\u00e7aya \u00e7evirmi\u015ftir.36 Fakat s\u00f6z konusu k\u00fct\u00fcphanenin \u00e7o\u011fu g\u00fcn\u00fcm\u00fcze ula\u015famam\u0131\u015ft\u0131r. Bu k\u00fct\u00fcphaneler yang\u0131n, sel, sava\u015f, i\u00e7 kavgalar, do\u011fal afetler, isyanlar ve istila hareketlerinin neticesinde kaybolmu\u015ftur.<\/p>\n K\u0131saca, T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fcn olu\u015fmas\u0131nda ba\u015fl\u0131ca etkenler aras\u0131nda gelen T\u00fcrk e\u011fitimi, bir\u00e7ok yabanc\u0131 milletin e\u011fitim y\u00f6ntemine bir \u00f6l\u00e7\u00fcde etki etmi\u015ftir. Mesela, Uygurlar, 13.ve 14. as\u0131rlara kadar Naymanlar, Kitanlar, Mo\u011follar\u0131n saraylar\u0131nda h\u00fck\u00fcmdar torunlar\u0131n\u0131n hocalar\u0131 olduklar\u0131 gibi, bunlar\u0131n kurdu\u011fu devletlerde k\u00e2tip, muallim ve bilgin de olmu\u015ftur.37 Bu arada, Uygurlar\u0131n, \u00c7inliler, Tangutlar, Koreler ve Bat\u0131 Asya milletlerinden Farslar ve Araplara yapt\u0131\u011f\u0131 etkileri de dikkat \u00e7ekici bir mahiyet ta\u015f\u0131maktad\u0131r. Uygur e\u011fitiminin sonu\u00e7lar\u0131 ve telkin etti\u011fi tecr\u00fcbelerden bahseden B. \u00d6gel \u015f\u00f6yle diyor: \u201cB\u00fct\u00fcn Asya milletleri ile temas eden ve kar\u015f\u0131s\u0131ndaki rakiplerin kuvvetini \u00f6l\u00e7meyi bilen t\u00fcccar, \u00e2lim ve sanatk\u00e2r Uygurlar, fatihlerine yol g\u00f6steriyorlar ve bunun kar\u015f\u0131l\u0131\u011f\u0131nda b\u00fcy\u00fck devletlerin nimetlerinden bol bol istifade etmeyi biliyordu\u201d38.<\/p>\n Bu de\u011ferlendirmeler, 9-13. y\u00fczy\u0131ldaki T\u00fcrk Uygur e\u011fitim sisteminin amac\u0131 ve rol\u00fcn\u00fc anlamak a\u00e7\u0131s\u0131ndan yeterlidir. Nitekim T\u00fcrklerde e\u011fitim d\u00fc\u015f\u00fcncesi insan\u0131n i\u00e7inde bulundu\u011fu duruma uyum g\u00f6sterebilen, d\u0131\u015fa a\u00e7\u0131k, hayal\u00ee d\u00fc\u015f\u00fcncelere kap\u0131lmayan, ger\u00e7ek\u00e7i ve toplumcu bireyler yeti\u015fmesine olanak sa\u011flamaktayd\u0131. Uygurlarda e\u011fitim anlay\u0131\u015f\u0131 T\u00fcrk milli felsefesinin \u00f6nemli bir dal\u0131 olarak g\u00fcn\u00fcm\u00fcze kadar gelmektedir.<\/p>\n A\u00e7\u0131klamalar:<\/strong><\/span><\/p>\n 1 \u6208\u5cb1\u53f8\u8457\u300a \u5e0c\u814a\u62c9\u4e01\u4f5c\u5bb6\u8fdc\u4e1c\u53e4\u6587\u732e\u8f91\u5f55\u300b, \u7b2c61\u9875, 2001\u5e74, \u5317\u4eac, \u4e2d\u534e\u4e66\u5c40\u51fa\u7248\u793e. 6 Yusufcan Yas\u0131n, \u2018\u2018Uygur Yaz\u0131s\u0131\u2019n\u0131n Tarihi D\u00f6nemleri ve Yay\u0131ld\u0131\u011f\u0131 B\u00f6lgelere Bir Bak\u0131\u015f\u2019\u2019, Dil Ara\u015ft\u0131rmalar\u0131 Dergisi, 15 Bahaeddin \u00d6gel, age, \u2162. s,254. 21 Ahmet Ko\u00e7, \u2018\u2018Divan\u00fc Lugat-\u0131t T\u00fcrk\u2019te e\u011fitimle ilgili temalar\u2019\u2019, Uluslararas\u0131 Ka\u015fgarl\u0131 Mahmud Sempozyumu 26 Re\u015fid Rahmeti Arat, Kutad\u011fu Bilig, \u2160, Metin, T\u00fcrk Dil Kurumu Yay\u0131nlar\u0131, Ankara 1979, s.32. 32 Ka\u015fgarl\u0131 Mahmud, age, \u2160, s. 343, 344. KAYNAKLAR<\/strong><\/span><\/p>\n \uf026 ABDU\u015e\u00dcK\u00dcR Muhemmed Emin, \u2018\u2018Maarip ve Maarip Tarihimizdin Bir Ukur\u2019\u2019, Yipek NURHAC\u0130 Haci, Karahaniylarning Kiski\u00e7e Tarihi, \u015eincan Halk Ne\u015friyati, \u00dcr\u00fcm\u00e7i Prof. Dr. Yusufcan YAS\u0130N \u00d6ZET 8-13. y\u00fczy\u0131llar Uygur k\u00fclt\u00fcr tarihinin en parlak d\u00f6nemidir. Ayn\u0131 d\u00f6nemde Uygurlar devlet idaresi, hukuk, askerlik, iktisat, ticaret, fen, bilim, dil, yaz\u0131, e\u011fitim ve sanat sahas\u0131nda gittik\u00e7e geli\u015fme g\u00f6stermi\u015f; \u00f6zellikle 840\u2019dan sonra Uygurlar\u0131n siyasi merkezinin \u0130\u00e7 Asya\u2019ya nakledilmesiyle e\u011fitim ve fen sahas\u0131nda T\u00fcrk k\u00fclt\u00fcr tarihine y\u00f6n veren pek \u00e7ok ba\u015far\u0131 kazanm\u0131\u015flard\u0131r. […]<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[15],"tags":[],"class_list":["post-3994","post","type-post","status-publish","format-standard","hentry","category-uygur-tarihi-ve-kulturu"],"_links":{"self":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/3994","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=3994"}],"version-history":[{"count":7,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/3994\/revisions"}],"predecessor-version":[{"id":4069,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/3994\/revisions\/4069"}],"wp:attachment":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=3994"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=3994"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=3994"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nHamidiye medreseleri, Tamga\u00e7 Bu\u011fra Kara Han \u0130brahim\u2019in Semerkant\u2019ta yapt\u0131rd\u0131\u011f\u0131 medrese ve Ka\u015fgarl\u0131 Mahmud\u2019un Ba\u011fdat\u2019tan d\u00f6nd\u00fckten sonra Ka\u015fgar Opal\u2019de ad\u0131na izafeten kurdu\u011fu ve \u00f6mr\u00fcn\u00fcn sonuna kadar \u00f6\u011frenci yeti\u015ftirdi\u011fi Mahmudiye medresesi T\u00fcrk e\u011fitim tarihi a\u00e7\u0131s\u0131ndan \u00f6nemli kurumlard\u0131r. Bu kurumlar bir k\u00fclliye niteli\u011finde olup \u00f6\u011fretim kurumu olman\u0131n yan\u0131 s\u0131ra \u00e2limlerin toplanma merkezi de olmu\u015ftur. Kutadgu Bilig\u2019de verilen bilgilerden yola \u00e7\u0131k\u0131ld\u0131\u011f\u0131nda 11. as\u0131r T\u00fcrk d\u00fcnyas\u0131nda tefsir, hadis, f\u0131k\u0131h, kelam gibi dini ilimler ve di\u011fer ilim dallar\u0131 hakk\u0131nda da fikir y\u00fcr\u00fctmek m\u00fcmk\u00fcnd\u00fcr. Bunlar \u015f\u00f6yle s\u0131ralanabilir: n\u00fcc\u00fcm, hendese, hesap, darp, taksim, taz\u2019if ve tasnif, aded cezri, cem, tefrik, mesaha, cebir, mukabele, oklid, heyet, t\u0131p, dil, bela\u011fat, \u015fiir, in\u015fa, hat, yabanc\u0131 diller, r\u00fcya yorumu, hikmet vb. Bu d\u00f6nemde gerek \u00e2lim ve tabipler, gerek hazinedar, k\u00e2tip, tahsildar vb devlet g\u00f6revlileri, gerekse de kad\u0131, m\u00fcft\u00fc, imam, hatip vb din g\u00f6relileri medrese ve benzeri e\u011fitim kurumlar\u0131nda yeti\u015fmektedir. D\u00f6nemin \u015fartlar\u0131 g\u00f6z \u00f6n\u00fcnde bulunduruldu\u011funda, medrese \u00f6\u011freniminin d\u0131\u015f\u0131nda kalemden yeti\u015fenler ile \u00f6zel ders alarak yeti\u015fenlerin olabilece\u011fi de d\u00fc\u015f\u00fcn\u00fclmektedir.21 Cemal Kar\u015fi\u2019de, Karahanl\u0131lar\u0131n \u00fcnl\u00fc bilim yurtlar\u0131ndan olan Saciye medresesinde sosyal ve fen d\u0131\u015f\u0131nda Do\u011fu ve Bat\u0131 felsefecilerinin eserlerine de yer verildi\u011fi ve binlerce yabanc\u0131 \u00f6\u011frenciye e\u011fitim verildi\u011fi kaydedilmi\u015ftir.22<\/p>\n
\nk\u00fclt\u00fcr unsuru olamam\u0131\u015ft\u0131r.<\/p>\n
\nayr\u0131lm\u0131\u015ft\u0131r. Monsun\u2019un o\u011flu M\u2019ao-kian (T\u00fcrk\u00e7e Mokan) devrinde B\u00fct\u00fcn Kansu\u2019da Dun-Huang\u2019da k\u00fct\u00fcphaneler olu\u015ftu. Hind\u2019den gelen ve Burkan dini hakk\u0131nda yazmalar getiren rahipler, y\u0131llarca Dung-Huang manast\u0131r\u0131nda kal\u0131yor ve yazmalar\u0131 \u00c7inceye \u00e7eviriyorlard\u0131.35 1907 tarihinde Stein, Dun-Huang\u2019da Kansu Uygur Devleti devrine ait bir k\u00fct\u00fcphaneyi g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131karm\u0131\u015ft\u0131r. \u0130\u00e7inde asil heykeller, resimler, bayraklar ve binlerce el yazmalar\u0131 yer alan bu k\u00fct\u00fcphane, 1036\u2019de Kansu Uygur Devleti Tangutlar\u0131n istilas\u0131na u\u011frad\u0131\u011f\u0131 s\u0131rada, rahipler taraf\u0131ndan duvarla kapanm\u0131\u015ft\u0131r. Stein ve 1908\u2019de Dun-huang\u2019a giden P. Pelliot, gizli k\u00fct\u00fcphanenin bir\u00e7ok yazmas\u0131n\u0131 ve sanat eserini
\nLondra ve Paris\u2019e ta\u015f\u0131m\u0131\u015ft\u0131r.<\/p>\n
\n2
\n\u201cE\u011fitim\u201d maddesi, T\u00fcrk Ansiklopedisi, C. 14, Milli E\u011fitim Bas\u0131mevi, Ankara 1966, s. 417.
\n3 A. Zeki Velidi Togan, Umumi T\u00fcrk Tarihine Giri\u015f, Enderun Kitabevi, \u0130stanbul 1981, s.100.
\n4 Ayd\u0131n Taneri, T\u00fcrk Devlet Gelene\u011fi (D\u00fcn ve Bug\u00fcn), T\u00f6re Devlet Yay\u0131nlar\u0131, Ankara 1981, s. 11. S.G.Klyashtorny
\n\u2215T.\u0130. Sultanov, T\u00fcrk\u00fcn \u00dc\u00e7 Bin Y\u0131l\u0131, Selenge Yay\u0131nlar\u0131, \u0130stanbul 2004, s. 48.
\n5 Osman Turan, T\u00fcrk Cihan H\u00e2kimiyeti Mefk\u00fbresi Tarihi, \u00d6t\u00fcken Ne\u015friyat, \u0130stanbul 2006, s.64.<\/p>\n
\nSay\u0131 9 G\u00fcz 2011, s. 93.
\n7 A.Von. Gabain, \u2018\u2018Kara Ko\u00e7u Uygur Hanliki\u2019\u2019, \u015eincang \u00dcniversit\u0131ti \u0130lmiy Jurnili, 1980, Say\u0131 3, s. 66.
\n8 Re\u015fid Rahmeti Arat, \u2018\u2018Uygur Alfabesi\u2019\u2019, Makaleler,\u2160, T\u00fcrk K\u00fclt\u00fcr\u00fcn\u00fc Ara\u015ft\u0131rma Enstit\u00fcs\u00fc Yay\u0131nlar\u0131, Ankara 1987, s.
\n678.
\n9 Abdullah Talip, Uygur Maarip Tarihidin O\u00e7\u0131riklar, \u015eincang Halk Ne\u015friyati, \u00dcr\u00fcm\u00e7i 1990, s.25.
\n10 \u3015\u65e5\u3015 \u5b89\u90e8\u5065\u592b\u8457\u300a \u897f\u56de\u9e58\u56fd\u53f2\u7814\u7a76\u300b, \u7b2c429\u9875, 1985\u5e74, \u4e4c\u9c81\u6728\u9f50, \u65b0\u7586\u4eba\u6c11\u51fa\u7248\u793e.
\n11 Abdu\u015f\u00fck\u00fcr Muhemmed Emin, \u2018\u2018Maarip ve Maarip Tarihimizdin Bir Uqur\u2019\u2019, Yipek Yolidiki Tokkuz Hikmet, \u015eincang
\nHalk Ne\u015friyati, \u00dcr\u00fcm\u00e7i 2001, s.238.
\n12 Bahaeddin \u00d6gel, T\u00fcrk K\u00fclt\u00fcr Tarihine Giri\u015f, \u2160, Gaz\u0131 \u00dcniversitesi \u0130leti\u015fim Fak\u00fcltesi Bas\u0131mevi, Ankara 2000, s.280.
\n13 Bahaeddin \u00d6gel, age, \u2162, s.74, 2000, Ankara, Gaz\u0131 \u00dcniversitesi \u0130leti\u015fim Fak\u00fcltesi Bas\u0131mevi.
\n14 Bahaeddin \u00d6gel, age, \u2162. s,258.<\/p>\n
\n16 Wei-Liang-Tao, Karahaniylar Tarihindin Bayan, Ke\u015fker Uygur Ne\u015friyati, Ka\u015fgar 2000, s.138, 166,
\n17 Ka\u015fgarl\u0131 Mahmud, Divan\u00fc Lugat-\u0131t T\u00fcrk\u2160, T\u00fcrk Tarih Kurumu Bas\u0131mevi, Ankara 1985, s.10.
\n18 A.Zeki Velidi Togan, age, s. 81. Osman Turan, age, s.65.
\n19 Saffet Bilhan, Orta Asya Bilgin T\u00fcrk H\u00fck\u00fcmdarlar Devletinde E\u011fitim-Bilim-Sanat, T\u00fcrkiye Diyanet Vakf\u0131
\nYay\u0131nlar\u0131, Ankara 1988, s.13.
\n20 A.K. \u871c\u5c14\u5df4\u5df4\u8036\u592b : \u300a \u6559\u80b2\u7684\u53d1\u5c55: \u79c1\u587e, \u9ed8\u5f97\u513f\u585e, \u79d1\u5b66\u4e0e\u6559\u80b2\u5b66\u300b , \u300a \u4e2d\u4e9a\u6587\u660e\u53f2\u300b, \u7b2c\u56db\u5377(\u4e0b), \u7b2c 12\u9875, 2003\u5e74, \u5317\u4eac,\u4e2d\u56fd\u5bf9\u5916\u7ffb\u8bd1\u51fa\u7248\u516c\u53f8<\/p>\n
\nBildiri Metinleri, Rize17-19.10.2008, s. 447,448.
\n22 Haci Nurhaci, Kedimki Uy\u011furlar ve Karahaniylar, \u015eincang Halk Ne\u015friyat\u0131, \u00dcr\u00fcm\u00e7i 2001, s.394, 395.
\n23 Mehmet Saray, Do\u011fu T\u00fcrkistan T\u00fcrkleri tarihi, Do\u011fu T\u00fcrkistan Vakf\u0131, \u0130stanbul 1998, s.62.
\n24 V.V. Bartold, Mo\u011fol \u0130stilas\u0131na Kadar T\u00fcrkistan, T\u00fcrk Tarih Kurumu Bas\u0131mevi, Ankara 1990, s. 506, 507.
\n25 A. K. \u871c\u5c14\u5df4\u5df4\u8036\u592b : \u300a \u6559\u80b2\u7684\u53d1\u5c55: \u79c1\u587e, \u9ed8\u5f97\u513f\u585e, \u79d1\u5b66\u4e0e\u6559\u80b2\u5b66\u300b , \u300a \u4e2d\u4e9a\u6587\u660e\u53f2\u300b, \u7b2c\u56db\u5377(\u4e0b), \u7b2c 12\u9875<\/p>\n
\n27 Jeon \u2013Paul Roux, T\u00fcrklerin Tarihi ( Pasifik\u2019ten Akdeniz\u2019e 2000 Y\u0131l), Kabalc\u0131 Yay\u0131nevi, \u0130stanbul 2004, s. 38.
\n28 Kurban Veli, Bizning Tarihiy Y\u0131ziklirimiz, \u015eincang Ya\u015f-\u00d6sm\u00fcrler Ne\u015friyati, \u00dcr\u00fcm\u00e7i 1986, s.118, 119.
\n29 Peter Hopkerik, Yipek Yolidiki Ecnebiy Alvastilar, \u015eincang Halk Ne\u015friyati, \u00dcr\u00fcm\u00e7i 1990, s.126.
\n30 Bahaeddin \u00d6gel, T\u00fcrk K\u00fclt\u00fcr\u00fcn\u00fcn Geli\u015fme \u00c7a\u011flar\u0131,\u2160, \u0130stanbul, Milli E\u011fitim Bas\u0131mevi, \u0130stanbul 1971, s.129.
\n31 T\u00fcrk Ansiklopedisi (\u2018\u2018Buddizm\u2019\u2019 maddesi), C 8, Milli E\u011fitim Bas\u0131mevi, \u0130stanbul 1976, s. 302, 1976.<\/p>\n
\n33 \u963f\u5c14\u4f2f\u7279\u3002\u51af\u52d2\u68f5\u53ef\u8457\u300a \u65b0\u7586\u7684\u5730\u4e0b\u6587\u5316\u5b9d\u85cf\u300b , \u7b2c51\u9875, 1999, \u4e4c\u9c81\u6728\u9f50, \u65b0\u7586\u4eba\u6c11\u51fa\u7248\u793e.
\nL. Ligeti, Bilinmeyen \u0130\u00e7 Asya, Ankara \u00dcniversitesi Bas\u0131mevi, Ankara 1998, s. 244. T\u00fcrk Ansiklopedisi (\u201cBuddhsim\u201d
\nmaddesi), C. 8, s.302.
\n34 \u963f\u5c14\u4f2f\u7279\u3002\u51af\u52d2\u68f5\u53ef\u8457\u300a \u65b0\u7586\u7684\u5730\u4e0b\u6587\u5316\u5b9d\u85cf\u300b , \u7b2c47\u9875. Peter Hopkerik,age s.187.
\n35 T\u00fcrk Ansiklopedisi (\u201cTun-Huang\u201d maddesi), Milli E\u011fitim Bas\u0131mevi, Ankara 1981, 30 -31\u2215C 2, s. 503.
\n36 Haci Nurhaci, Karahaniylarning Kiski\u00e7e Tarihi, \u015eincang Halk Ne\u015friyati, \u00dcr\u00fcm\u00e7i 1983, s.125.<\/p>\n
\nYolidiki Tokkuz Hikmet, \u015eincan Halk Ne\u015friyati, \u00dcr\u00fcm\u00e7i 2001.
\n\uf026 ARAT Re\u015fid Rahmeti, \u2018\u2018Uygur Alfabesi\u2019\u2019, Makaleler I, T\u00fcrk K\u00fclt\u00fcr\u00fcn\u00fc Ara\u015ft\u0131rma
\nEnstit\u00fcs\u00fc Yay\u0131nlar\u0131, Ankara 1987.
\n\uf026 ARAT Re\u015fid Rahmeti, Kutad\u011fu Bilig, T\u00fcrk Dil Kurumu Yay\u0131nlar\u0131, Ankara 1979.
\n\uf026 BARTOLD, V. V., Mo\u011fol \u0130stilas\u0131na Kadar T\u00fcrkistan, T\u00fcrk Tarih Kurumu Bas\u0131mevi,
\nAnkara 1990.
\n\uf026 B\u0130LHAN Saffet, Orta Asya Bilgin T\u00fcrk H\u00fck\u00fcmdarlar Devletinde E\u011fitim-Bilim-Sanat,
\nT\u00fcrkiye Diyanet Vakf\u0131 Yay\u0131nlar\u0131, Ankara 1988.
\n\uf026 GABA\u0130N A. Von, \u2018\u2018Kara Ko\u00e7u Uygur Hanliki\u2019\u2019, \u015eincang \u00dcniversit\u0131ti \u0130lmiy Jurnili, S. 3.,
\n\u00dcr\u00fcm\u00e7i 1980.
\n\uf026 HOPKER\u0130K Peter, Yipek Yolidiki Ecnebiy Alvastilar, \u015eincang Halk Ne\u015friyati, \u00dcr\u00fcm\u00e7i
\n1990.
\n\uf026 K, A.. \u871c\u5c14\u5df4\u5df4\u8036\u592b : \u300a\u6559\u80b2\u7684\u53d1\u5c55: \u79c1\u587e, \u9ed8\u5f97\u513f\u585e, \u79d1\u5b66\u4e0e\u6559\u80b2\u5b66\u300b,
\n\u300a\u4e2d\u4e9a\u6587\u660e\u53f2\u300b, \u7b2c\u56db\u5377(\u4e0b), \u7b2c 12\u9875, 2003\u5e74, \u5317\u4eac, \u4e2d\u56fd\u5bf9\u5916\u7ffb\u8bd1\u51fa\u7248\u516c\u53f8.
\n\uf026 K. A., \u871c\u5c14\u5df4\u5df4\u8036\u592b : \u300a\u6559\u80b2\u7684\u53d1\u5c55: \u79c1\u587e, \u9ed8\u5f97\u513f\u585e, \u79d1\u5b66\u4e0e\u6559\u80b2\u5b66\u300b,
\n\u300a\u4e2d\u4e9a\u6587\u660e\u53f2\u300b, \u7b2c\u56db\u5377(\u4e0b), \u7b2c 12\u9875.
\n\uf026 KLYASHTORNY S.G., SULTANOV, T.\u0130., T\u00fcrk\u00fcn \u00dc\u00e7 Bin Y\u0131l\u0131, Selenge Yay\u0131nlar\u0131,
\n\u0130stanbul 2004.
\n\uf026 KO\u00c7 Ahmet, \u2018\u2018Divan\u00fc Lugat-it T\u00fcrk\u2019te E\u011fitimle \u0130lgili Temalar\u2019\u2019, Uluslararas\u0131 Ka\u015fgarl\u0131
\nMahmud Sempozyumu Bildiri Metinleri, Rize17-19.10.2008.
\n\uf026 Ligeti, L., Bilinmeyen \u0130\u00e7 Asya, Ankara \u00dcniversitesi Bas\u0131mevi, Ankara 1988.
\n\uf026 MAHMUD Ka\u015fgarl\u0131, Divan\u00fc Lugat-\u0131t T\u00fcrk, T\u00fcrk Tarih Kurumu Bas\u0131mevi, Ankara 1985.<\/p>\n
\n1983.
\n\uf026 NURHAC\u0130 Haci, Kedimki Uy\u011furlar ve Karahaniylar, \u015eincan Halk Ne\u015friyati, \u00dcr\u00fcm\u00e7i
\n2001.
\n\uf026 \u00d6GEL Bahaeddin, T\u00fcrk K\u00fclt\u00fcr Tarihine Giri\u015f, Gaz\u0131 \u00dcniversitesi \u0130leti\u015fim Fak\u00fcltesi
\nBas\u0131mevi, Ankara 2000.
\n\uf026 \u00d6GEL B., T\u00fcrk K\u00fclt\u00fcr\u00fcn\u00fcn Geli\u015fme \u00c7a\u011flar\u0131 I, Milli E\u011fitim Bas\u0131mevi, \u0130stanbul 1971.
\n\uf026 \u00d6ZTUNA Y\u0131lmaz, B\u00fcy\u00fck T\u00fcrkiye Tarihi I, \u00d6t\u00fcken Ne\u015friyat, \u0130stanbul 1977.
\n\uf026 ROUX Jeon \u2013Paul, T\u00fcrklerin Tarihi (Pasifik\u2019ten Akdeniz\u2019e 2000 Y\u0131l, Kabalc\u0131 Yay\u0131nevi,
\n\u0130stanbul 2004.
\n\uf026 SARAY Mehmet, Do\u011fu T\u00fcrkistan T\u00fcrkleri Tarihi, Do\u011fu T\u00fcrkistan Vakf\u0131, \u0130stanbul
\n1988.
\n\uf026 TAL\u0130P Abdullah, Uygur Maarip Tarihidin O\u00e7\u0131riklar, \u015eincan Halk Ne\u015friyati, \u00dcr\u00fcm\u00e7i
\n1990.
\n\uf026 TANER\u0130 Ayd\u0131n, T\u00fcrk Devlet Gelene\u011fi, T\u00f6re Devlet Yay\u0131nlar\u0131, Ankara 1981.
\n\uf026 TAO, Wei-Liang, Karahaniylar Tarihindin Bayan, Ke\u015fker Uygur Ne\u015friyati, Ka\u015fgar
\n2000.
\n\uf026 TOGAN Zeki Velidi, Umumi T\u00fcrk Tarihine Giri\u015f, Enderun Kitabevi, \u0130stanbul 1981.
\n\uf026 TURAN, Osman, T\u00fcrk Cihan H\u00e2kimiyeti Mefk\u00fbresi Tarihi, \u00d6t\u00fcken Ne\u015friyat, \u0130stanbul
\n2006.
\n\uf026 T\u00fcrk Ansiklopedisi, C 14, Milli E\u011fitim Bas\u0131mevi, Ankara 1966.
\n\uf026 T\u00fcrk Ansiklopedisi, C 30 -31, Milli E\u011fitim Bas\u0131mevi, Ankara 1981.
\n\uf026 T\u00fcrk Ansiklopedisi, C 8, Milli E\u011fitim Bas\u0131mevi, Ankara 1976.
\n\uf026 VEL\u0130 Kurban, Bizning Tarihiy Yiziklirimiz, \u015eincang Ya\u015f-\u00d6sm\u00fcrler Ne\u015friyati, \u00dcr\u00fcm\u00e7i
\n1986.
\n\uf026 YAS\u0130N Yusufcan, \u2018\u2018Uygur Yaz\u0131s\u0131\u2019n\u0131n Tarihi D\u00f6nemleri ve Yay\u0131ld\u0131\u011f\u0131 B\u00f6lgelere Bir
\nBak\u0131\u015f\u2019\u2019, Dil Ara\u015ft\u0131rmalar\u0131 Dergisi, S. 9, 2011.
\n\uf026 \u5b89\u90e8\u5065\u592b \u8457\u300a\u897f\u56de\u9e58\u56fd\u53f2\u7814\u7a76\u300b, \u7b2c429\u9875, 1985\u5e74, \u4e4c\u9c81\u6728\u9f50, \u65b0\u7586\u4eba\u6c11\u51fa\u7248\u793e.
\n\uf026 \u6208\u5cb1\u53f8 \u8457\u300a\u5e0c\u814a\u62c9\u4e01\u4f5c\u5bb6\u8fdc\u4e1c\u53e4\u6587\u732e\u8f91\u5f55\u300b, \u7b2c61\u9875, 2001\u5e74, \u5317\u4eac, \u4e2d\u534e\u4e66\u5c40\u51fa\u7248\u793e.
\n\uf026 \u963f\u5c14\u4f2f\u7279\u3002\u51af\u52d2\u68f5\u53ef \u8457\u300a\u65b0\u7586\u7684\u5730\u4e0b\u6587\u5316\u5b9d\u85cf\u300b, \u7b2c47\u9875.
\n\uf026 \u963f\u5c14\u4f2f\u7279\u3002\u51af\u52d2\u68f5\u53ef \u8457\u300a\u65b0\u7586\u7684\u5730\u4e0b\u6587\u5316\u5b9d\u85cf\u300b, \u7b2c51\u9875, 1999, \u4e4c\u9c81\u6728\u9f50, \u65b0\u7586\u4eba\u6c11\u51fa\u7248\u793e.<\/p>\n","protected":false},"excerpt":{"rendered":"