{"id":2916,"date":"2017-06-23T18:14:05","date_gmt":"2017-06-23T15:14:05","guid":{"rendered":"http:\/\/www.libridergi.org\/2015-en\/trans-2015-en\/lbr-0103"},"modified":"2017-07-10T14:22:37","modified_gmt":"2017-07-10T11:22:37","slug":"lbr-0103","status":"publish","type":"post","link":"http:\/\/www.libridergi.org\/en\/2017-en\/lbr-0103","title":{"rendered":"Ota\u011f I: B\u00fcy\u00fck Do\u011fu\u015f – T\u00fcrklerin \u0130slamiyeti Kab\u00fcl\u00fc"},"content":{"rendered":"
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Ota\u011f I: B\u00fcy\u00fck Do\u011fu\u015f – T\u00fcrklerin \u0130slamiyeti Kab\u00fcl\u00fc<\/em><\/h2>\n

Ahmet \u015e\u0130M\u015e\u0130RG\u0130L<\/h3>\n
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ISBN: <\/strong>9786050825312
\nPage:<\/strong>\u00a0193
\nPublication Date:<\/strong>\u00a02017
\nLocation:<\/strong>\u00a0\u0130stanbul
\nPublisher:<\/strong> Tima\u015f Yay\u0131nlar\u0131<\/p><\/div>

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<\/div>\nLIBRI<\/em> III (2017) 197-200<\/strong>
\nDOI<\/strong>:\u00a010.20480\/lbr.2017021
\nReceived Date<\/strong>: 08.06.2017 | Acceptance Date<\/strong>: 16.06.2017
\nOnline Publication Date<\/strong>: 23.06.2017
\nCopyright \u00a9 Journal of Book Notices, Reviews and Translations, 2017<\/p>\n

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\"references\"\u00a0<\/strong> View PDF<\/strong><\/a><\/p>\n

\"info\"\u00a0 <\/a>Citation<\/a>
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A. \u015e\u0130M\u015e\u0130RG\u0130L, Ota\u011f I: B\u00fcy\u00fck Do\u011fu\u015f – T\u00fcrklerin \u0130slamiyeti Kab\u00fcl\u00fc.\u0130stanbul 2017. Tima\u015f Yay\u0131nlar\u0131, 193 sayfa (4 resim ile birlikte). ISBN: 9786050825312<\/strong><\/p>\n

\u0130slamiyet\u2019in Do\u011fu\u015fu ve T\u00fcrklerin \u0130slamiyet\u2019e hizmetlerini irdeleyen T\u00fcrklerin \u0130slamiyet\u2019i Kabul\u00fc B\u00fcy\u00fck Do\u011fu\u015f Ota\u011f I adl\u0131 bu kitap, Prof. Dr. Ahmet \u015eim\u015firgil ta\u00adraf\u0131ndan kaleme al\u0131nm\u0131\u015ft\u0131r. Kitapta yazar\u0131n \u00f6zge\u00e7mi\u015fi ve \u0130slam\u2019a olan sevgisi an\u00adlat\u0131ld\u0131ktan sonra Takdim (9-10) ve \u00d6ns\u00f6z (11-12) k\u0131s\u0131mlar\u0131 okuyucuya su\u00adnul\u00admaktad\u0131r. Kitap, \u0130slam Devleti\u2019nin Do\u011fu\u015fu ve T\u00fcrkler (7-37), T\u00fcrkler ve \u0130s\u00adla\u00admiyet (39-83), T\u00fcrkler ve \u0130slamla\u015fma (85-139), \u0130dil Bulgar Hanl\u0131\u011f\u0131 (141-185) ad\u0131 alt\u0131nda d\u00f6rt ana b\u00f6l\u00fcmden olu\u015fmakta, Sons\u00f6z (184-185), Bibliyografya (187-192) ve k\u0131s\u0131mlar\u0131 \u0130ndeks (193-204) ile tamamlanmaktad\u0131r. Bu kitap, 2017 y\u0131\u00adl\u0131nda Tima\u015f Yay\u0131nlar\u0131 taraf\u0131ndan bas\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Yazar, kitab\u0131n \u00d6ns\u00f6z k\u0131sm\u0131nda (11-12) T\u00fcrklerin \u0130slamiyet\u2019i kabul\u00fcn\u00fcn d\u00fcnya tarihinde \u00f6nemli bir yeri oldu\u011funu, \u0130slamiyet\u2019in kabul\u00fcnden \u00f6nce bile T\u00fcrkle\u00adrin kurdu\u011fu imparatorluklarla d\u00fcnya tarihine \u00f6nemli tesirlerinin bulun\u00addu\u00ad\u011fu\u00adnu, Hz. Peygamber\u2019den sonra \u0130slamiyet\u2019in k\u0131talara yay\u0131ld\u0131\u011f\u0131n\u0131 detayl\u0131ca belirt\u00admi\u015f, \u00f6te yandan T\u00fcrklerin \u0130slamiyet\u2019i kabul\u00fc ve ilk M\u00fcsl\u00fcman – T\u00fcrk dev\u00adletinin kimler oldu\u011fu gibi konulardaki g\u00f6r\u00fc\u015flerini okuyucular\u0131n bilgisine sun\u00admu\u015ftur.<\/p>\n

Kitab\u0131n birinci ana b\u00f6l\u00fcm\u00fc \u0130slam Devleti\u2019nin Do\u011fu\u015fu ve T\u00fcrkler (7-37) ba\u015f\u00adl\u0131\u011f\u0131\u00adn\u0131 ta\u015f\u0131maktad\u0131r. Ba\u015fl\u0131k alt\u0131nda ise Hz. Muhammed\u2019in 571 y\u0131l\u0131nda Mekke\u2019de d\u00fcn\u00adyaya gelmesi, Mekke\u2019nin b\u00fcy\u00fck ailelerinden Kurey\u015f kabilesinin kollar\u0131n\u00addan biri olan Ha\u015fimo\u011fullar\u0131na mensup olmas\u0131, Hz. Muhammed\u2019in \u201cMuham\u00adme\u00add\u00fc\u2019l Emin<\/em>\u201d (G\u00fcvenilir Muhammed) lakab\u0131yla \u00e7a\u011fr\u0131lmas\u0131, 610 y\u0131l\u0131nda \u0130slami\u00adyet\u2019in yay\u0131lmaya ba\u015flamas\u0131ndan sonra Mekke b\u00f6lgesindeki m\u00fc\u015friklerin M\u00fcs\u00adl\u00fc\u00admanl\u0131\u011f\u0131 kabul eden ilk M\u00fcsl\u00fcmanlara bask\u0131 ve i\u015fkence yapmalar\u0131 gibi konu\u00adlardan s\u00f6z edilmektedir. Daha sonra Hz. Muhammed\u2019in miladi 622 senesinde Mekke\u2019den Medine\u2019ye hicret etmesiyle ba\u015flayan on y\u0131ll\u0131k Medine devri ayr\u0131n\u00adt\u0131l\u0131 bir \u015fekilde ele al\u0131nmaktad\u0131r. Bu d\u00f6nemde Hz. Muhammed\u2019in M\u00fcsl\u00fcmanla\u00adr\u0131n ba\u015f\u0131 olarak hem devlet reisi hem kad\u0131 hem de ordu kumandan\u0131 olmas\u0131 ayr\u0131ca d\u00fcnyadaki baz\u0131 kom\u015fu imparatorluklar\u0131 ve krall\u0131klar\u0131 M\u00fcsl\u00fcmanl\u0131\u011fa da\u00advet etmesi, 630 y\u0131l\u0131nda Mekke\u2019nin fethinin Arap Yar\u0131madas\u0131\u2019n\u0131n fethine or\u00adtam haz\u0131rlamas\u0131, 631 y\u0131l\u0131nda ger\u00e7ekle\u015fen Teb\u00fck Seferi\u2019nin Hz. Muhammed\u2019in son seferi olmas\u0131 ve Hz. Muhammed\u2019in 8 Haziran 632 tarihinde 63 ya\u015f\u0131nda vefat etmesi gibi olaylar kronolojik bir b\u00fct\u00fcnl\u00fck halinde i\u015flenmektedir. Hz. Muhammed\u2019in T\u00fcrkler hakk\u0131nda s\u00f6yledi\u011fi hadislerde bulunan T\u00fcrklerin sa\u00adva\u015f\u00ad\u00e7\u0131 olduklar\u0131 ve onlarla iyi ge\u00e7inilmesi gerekti\u011fi \u015feklindeki ifadeleri yazar ta\u00adra\u00adf\u0131ndan \u00f6zellikle vurgulanmaktad\u0131r. \u00d6te yandan Eski T\u00fcrklerin dininin ise \u015eamanizm oldu\u011fu ve bu dinin din adam\u0131 durumunda bulunan Kamlar\u0131n \u0130sla\u00admiyet\u2019teki Evliyalara benzedi\u011fi ifade edilmektedir. Ayr\u0131ca Eski T\u00fcrklerin kur\u00adban kesme rit\u00fcellerinden, VI- IX. As\u0131rlarda yabanc\u0131 dinlerin etkisi alt\u0131nda kal\u00add\u0131k\u00adla\u00adr\u0131ndan, baz\u0131 T\u00fcrk topluluklar\u0131n\u0131n H\u0131ristiyan, Yahudi, Maniheizm, Zerd\u00fc\u015ft\u00adl\u00fck gibi dinleri benimseyerek benliklerini kaybettiklerinden bahsedilmekte\u00addir. T\u00fcrklerin \u0130slamiyet\u2019i tan\u0131mas\u0131n\u0131n ise M\u00fcsl\u00fcman ordular\u0131yla yap\u0131lan sava\u015f\u00adlar, M\u00fcsl\u00fcmanlarla olan ticaret ve mutasavv\u0131flar\u0131n faaliyetleri sonucunda ger\u00ad\u00e7ekle\u015fti\u011fi belirtilmektedir.<\/p>\n

Kitab\u0131n ikinci ana b\u00f6l\u00fcm\u00fc olan T\u00fcrkler ve \u0130slamiyet (39-83)\u2019de ise ilk T\u00fcrk-Arap m\u00fcnasebetlerinin do\u011frudan Sasani \u0130mparatorlu\u011fu d\u00f6neminde ba\u015flad\u0131\u011f\u0131 vurgulanmaktad\u0131r. Ayr\u0131ca Cahiliye devrinde Arap \u015fairlerin T\u00fcrklerin kahra\u00adman\u00adl\u0131k\u00adla\u00adr\u0131ndan bahsetti\u011fi \u00f6zellikle belirtilmektedir. M\u00fcsl\u00fcman Araplar\u0131n do\u00ad\u011fu\u00adya ilk ak\u0131nlar\u0131n\u0131n Hire\u2019nin fethiyle ba\u015flamas\u0131 ve sonras\u0131nda do\u011fu ve kuzey b\u00f6l\u00adgelerine ilerlemeleri, Hz. Osman\u2019\u0131n \u015fehit edilmesi ve Hz. Ali\u2019nin hilafeti d\u00f6\u00adne\u00admindeki kar\u0131\u015f\u0131kl\u0131klar, Emevi Hilafeti\u2019nin kurulmas\u0131 gibi detaylar okuyucu\u00adnun bilgisine sunulmaktad\u0131r. Bu bilgilerin ard\u0131ndan Emevilerin \u00fcnl\u00fc komutan\u0131 Kuteybe bin M\u00fcslim\u2019in dikkat \u00e7ekici faaliyetlerinden, Emevilerden sonra Asya b\u00f6lgesinde T\u00fcrklerin ve Araplar\u0131n durumundan, Talas Sava\u015f\u0131\u2019nda T\u00fcrklerin Arap\u00adlara yard\u0131m etmesinden, bu sava\u015f neticesinde Bat\u0131 T\u00fcrkistan\u2019\u0131n \u00c7in ege\u00admen\u00adli\u011finden kurtuldu\u011fundan ve ilerleyen s\u00fcre\u00e7te T\u00fcrklerin \u0130slamiyet\u2019i yava\u015f yava\u015f benimsemesinden bahsedilmektedir. Daha sonra ise Araplar\u0131n Hz. Osman d\u00f6neminde Hazarlar ile kar\u015f\u0131la\u015f\u0131p sava\u015fmalar\u0131 ve Hazar T\u00fcrklerinin aras\u0131nda bu sava\u015flar dolay\u0131s\u0131yla \u0130slamiyet\u2019in yay\u0131lamamas\u0131 ele al\u0131nmaktad\u0131r. Emeviler d\u00f6neminde ya\u015fanan T\u00fcrk-Arap \u00e7at\u0131\u015fmalar\u0131n\u0131n Abbasiler d\u00f6nemin\u00adde ya\u015fanmamas\u0131 ve Abbasilerin T\u00fcrklere kar\u015f\u0131 bar\u0131\u015f\u00e7\u0131l politika izlemesi vurgu\u00adlanan di\u011fer mevzular aras\u0131ndad\u0131r.<\/p>\n

Kitab\u0131n \u00fc\u00e7\u00fcnc\u00fc b\u00f6l\u00fcm\u00fc olan T\u00fcrkler ve \u0130slamla\u015fma (85-139) ba\u015fl\u0131\u011f\u0131 alt\u0131nda ise T\u00fcrklere Emeviler d\u00f6neminde devlet kademelerinde fazla g\u00f6rev verilme\u00adme\u00adsi, buna kar\u015f\u0131l\u0131k Araplara devlet kademelerinde daha fazla g\u00f6rev verilme\u00adsi, Emeviler d\u00f6neminde yap\u0131lan uygulamalar y\u00fcz\u00fcnden T\u00fcrklerin \u0130slamiyet\u2019i daha yava\u015f benimsemesi, \u0130slam Devleti\u2019nin, Emeviler d\u00f6neminde geni\u015f s\u0131n\u0131r\u00adla\u00adra ula\u015fmas\u0131, Emevilerin Arap milliyet\u00e7ili\u011fi politikas\u0131, Emevi Hanedanl\u0131\u011f\u0131 sona erdikten sonra \u0130slam Devleti\u2019nin h\u00e2kimiyetinin Abbasilerin eline ge\u00e7mesi gibi olaylar s\u0131rayla ele al\u0131nmaktad\u0131r. Abbasilerin Emevilerin aksine devlet kade\u00adme\u00adlerinde Arap olmayan di\u011fer unsurlara ve T\u00fcrklere g\u00f6rev vermesinin T\u00fcrk\u00adlerin \u0130slamiyet\u2019e ge\u00e7i\u015flerini h\u0131zland\u0131rmas\u0131 \u00f6zellikle vurgulanmaktad\u0131r. Ayr\u0131ca T\u00fcrk\u00adlerin sahip olduklar\u0131 k\u00fclt\u00fcr ve \u00f6zelliklerin Abbasi ordusunda g\u00f6rev alma\u00adlar\u0131n\u0131 sa\u011flad\u0131\u011f\u0131 ger\u00e7e\u011fine dikkat \u00e7ekilmektedir. Halife Mutas\u0131m d\u00f6neminde ise T\u00fcrkler \u00fcst komutanl\u0131klara getirilerek y\u00f6netimde s\u00f6z sahibi olmu\u015flard\u0131r. Ba\u015fl\u0131k alt\u0131nda T\u00fcrklerin k\u0131l\u0131\u00e7 zoruyla M\u00fcsl\u00fcman olup olmad\u0131\u011f\u0131 tart\u0131\u015fmas\u0131, Emeviler d\u00f6nemindeki sahabelerin T\u00fcrk \u00fclkelerinde \u0130slamiyet\u2019i yayma \u00e7aba\u00adlar\u0131, M\u00fcsl\u00fcmanlar\u0131n T\u00fcrk \u00fclkelerine \u0130slamiyet\u2019i yayarken ger\u00e7ekle\u015ftirdi\u011fi ticari faaliyetler, \u0130slamiyet\u2019i yaymak i\u00e7in ribat, tekke, zaviyelerden yararlan\u0131lmas\u0131, T\u00fcrk\u00adler aras\u0131nda \u0130slamiyet\u2019in h\u0131zla benimsenmesinde tasavvufi faaliyetlerinin etkisi gibi konular hakk\u0131nda da de\u011ferlendirmeler mevcuttur. Ayr\u0131ca \u0130brahim Bin Edhem, \u015eakik-i Belhi, Hallac-\u0131 Mansur, Fudayl Bin Iyad, Bi\u015fr-i Hafi, Hatim-i Esam gibi mutasavv\u0131flar\u0131n T\u00fcrklerin M\u00fcsl\u00fcmanla\u015fmas\u0131ndaki rolleri ortaya kon\u00admaktad\u0131r. Yine bu ba\u015fl\u0131k alt\u0131nda \u0130brahim Bin Edhem\u2019in hayat\u0131ndan d\u00fcnya ma\u00adl\u0131na ehemniyet vermemesi, kalbinin Allah u Teala<\/em> ile me\u015fgul olmas\u0131, T\u00fcrkler aras\u0131nda fazla sevilmesi, t\u00f6vbe etmesine bir putperestin sebep ol\u00admas\u0131, sonraki zamanlarda insanlar\u0131n onun sohbetlerinden etkilenmeleri ve onun etraf\u0131nda toplanmalar\u0131 gibi ayr\u0131nt\u0131lar da okuyucunun bilgisine sunul\u00admak\u00adtad\u0131r. Ba\u015fl\u0131k alt\u0131nda T\u00fcrklerin M\u00fcsl\u00fcmanla\u015fmas\u0131nda b\u00fcy\u00fck rol\u00fc olan \u015ea\u00adkik-i Belhi hakk\u0131nda da bilgiler verilmektedir. Yazara g\u00f6re \u015eakik-i Belhi T\u00fcrk\u00adlere \u0130slamiyet\u2019i yaymaya \u00e7al\u0131\u015f\u0131rken bile bu u\u011furda sava\u015flara kat\u0131lm\u0131\u015f, \u00f6te yan\u00addan Hallac-\u0131 Mansur da kendisi gibi T\u00fcrkistan b\u00f6lgesindeki gezilerinde T\u00fcrk\u00adleri M\u00fcsl\u00fcmanla\u015ft\u0131rmaya ba\u015flam\u0131\u015ft\u0131r. Hatta pek \u00e7ok insan\u0131 M\u00fcsl\u00fcman yap\u00admas\u0131 ve taraftarlar\u0131n\u0131n fazla olmas\u0131 Abbasileri tela\u015fland\u0131rm\u0131\u015f bu ise kendisinin idam\u0131na neden olmu\u015ftur. Hallac-\u0131 Mansur duru\u015fuyla ve \u00fcslubuyla Necip Faz\u0131l K\u0131sak\u00fcrek gibi bir\u00e7ok T\u00fcrk \u015fairini etkilemi\u015ftir. Di\u011fer bir isim olan Fudayl Bin Iyad\u2019\u0131n ise lider bir ki\u015fili\u011fe sahip oldu\u011fu, bazen e\u015fk\u0131yal\u0131k yapt\u0131\u011f\u0131, Abbasi hali\u00adfesi Harun Re\u015fid\u2019in Fudayl Bin Iyad ile hep g\u00f6r\u00fc\u015fmek istedi\u011fini fakat kendisi\u00adnin Harun Re\u015fid\u2019den uzak durdu\u011fu nakledilmektedir. Bi\u015fr-i Hafi\u2019nin ise gen\u00e7li\u00ad\u011finde i\u00e7kiye d\u00fc\u015fk\u00fcn oldu\u011fu, meyhanede ya\u015fad\u0131\u011f\u0131 bir olaydan sonra ilim yolu\u00adnu tuttu\u011fu, bundan sonra da ilim \u00f6\u011frenmekle ve ilim \u00f6\u011fretmekle me\u015fgul ol\u00addu\u00ad\u011fu vurgulanmaktad\u0131r.<\/p>\n

Kitab\u0131n d\u00f6rd\u00fcnc\u00fc b\u00f6l\u00fcm\u00fc olan \u0130dil – Bulgar Hanl\u0131\u011f\u0131 (141-185) ba\u015fl\u0131\u011f\u0131 alt\u0131n\u00adda ise Bulgarlar\u0131n soyunun nereden geldi\u011fi, \u0130dil Bulgarlar\u0131n\u0131n h\u00e2kimiyet saha\u00adla\u00adr\u0131n\u0131n nereler oldu\u011fu, \u0130slamiyet\u2019in \u0130dil Bulgarlar\u0131n\u0131n \u00fczerindeki etkisi ve \u0130dil Bul\u00adgarlar\u0131n\u0131n \u0130slamiyet\u2019i kabul etmeleri, ilk T\u00fcrk M\u00fcsl\u00fcman h\u00fck\u00fcmdar\u0131 Alm\u0131\u015f Han, Alm\u0131\u015f Han\u2019\u0131n halifeye duydu\u011fu sayg\u0131, Alm\u0131\u015f Han\u2019\u0131n halife ad\u0131na hutbe okut\u00admas\u0131, Hazarlar\u0131n h\u00e2kimiyetlerini kaybettikten sonra o b\u00f6lgede \u0130dil Bul\u00adgarlar\u0131 ile Kiev Rus Knezli\u011fi aras\u0131ndaki m\u00fccadele, Kiev Rus Knezli\u011fi\u2019nin siyasi s\u00fcreci Kiev knezi Vlademir\u2019in faaliyetleri ve \u0130dil Bulgarlar\u0131 ile m\u00fccadelesi, Kiev Knezi Vlademir\u2019in \u0130slamiyet\u2019i se\u00e7meme s\u00fcrecindeki olaylar, \u0130bn Fadlan\u2019\u0131n Rus\u00adlar hakk\u0131ndaki olumsuz g\u00f6r\u00fc\u015fleri, Vlademir\u2019in Do\u011fu Roma \u0130mparatorlu\u011fu ile siyasi m\u00fcnasebetinden dolay\u0131 vaftiz edilerek H\u0131ristiyan olmas\u0131, \u0130dil Bulgarlar\u0131\u00adn\u0131n Rus knezli\u011fiyle Asya b\u00f6lgesindeki m\u00fccadeleleri, Mo\u011follar\u0131n Orta Asya\u2019daki sava\u015f\u00e7\u0131 politikalar\u0131, \u0130dil Bulgarlar\u0131n\u0131n ve Rus Knezli\u011finin Mo\u011follara kar\u015f\u0131 dire\u00adni\u015fi, \u0130dil Bulgar Hanl\u0131\u011f\u0131\u2019n\u0131n son y\u0131llar\u0131 ve Mo\u011follar taraf\u0131ndan y\u0131k\u0131lmas\u0131 gibi ko\u00adnular ayr\u0131nt\u0131l\u0131 olarak ele al\u0131nmaktad\u0131r.<\/p>\n

Kitab\u0131n Sons\u00f6z k\u0131sm\u0131nda ise Peygamber Efendimizin do\u011fumuyla d\u00fcnya \u00e2le\u00admine bir nur indi\u011fi, d\u00fcnyan\u0131n \u0130slam Devleti ile tan\u0131\u015fmas\u0131n\u0131n ger\u00e7ekle\u015fti\u011fi vur\u00adgulanmakta ve T\u00fcrklerin \u0130slamiyet\u2019i kabul\u00fc s\u00fcreci de\u011ferlendirilmektedir. Sonu\u00e7 olarak Talas Sava\u015f\u0131\u2019n\u0131n T\u00fcrkler ve M\u00fcsl\u00fcmanlar i\u00e7in \u00f6nemi, Talas Sava\u00ad\u015f\u0131 ile birlikte Orta Asya\u2019n\u0131n \u00c7in egemenli\u011finden kurtulu\u015fu, T\u00fcrklerin \u0130slami\u00adyet\u2019i kabul etmesinin d\u00fcnya tarihinde d\u00f6n\u00fcm noktas\u0131 olmas\u0131, T\u00fcrklerin \u0130sla\u00admiyet\u2019e hizmetleri ve \u0130dil Bulgar Hanl\u0131\u011f\u0131\u2019n\u0131n M\u00fcsl\u00fcmanl\u0131\u011f\u0131 kabul etme s\u00fcreci ana hatlar\u0131yla okuyuculara sunulmaktad\u0131r.<\/p>\n

Akdeniz \u00dcniversitesi
\nTarih B\u00f6l\u00fcm\u00fc
\n<\/strong><\/p>\n

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Hayri Kaan HAS\u00c7EL\u0130K (Lisans \u00d6\u011frencisi) <\/strong>
\nkaantarih07@hotmail. com<\/strong><\/p>\n

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