{"id":14285,"date":"2021-11-12T19:00:00","date_gmt":"2021-11-12T16:00:00","guid":{"rendered":"https:\/\/millidusunce.com\/misak\/?p=14285&preview=true&preview_id=14285"},"modified":"2021-11-12T12:03:20","modified_gmt":"2021-11-12T09:03:20","slug":"alfabeyi-kutsallastirmak","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/alfabeyi-kutsallastirmak\/","title":{"rendered":"Alfabeyi kutsalla\u015ft\u0131rmak"},"content":{"rendered":"

Bu makale <\/em>\u00d6t\u00fcken dergisinin <\/em><\/p>\n

144. say\u0131s\u0131nda <\/em>yay\u0131mlanm\u0131\u015ft\u0131r.<\/em><\/p>\n

\u0130nsano\u011flu, her konuda oldu\u011fu gibi dil ve alfabenin k\u00f6kenini ara\u015ft\u0131r\u0131p a\u00e7\u0131klamaya \u00e7al\u0131\u015f\u0131rken de bu iki olgunun k\u00f6kenini mitoloji, efsane ve daha sonra da dine ba\u011flam\u0131\u015ft\u0131r. Dilin k\u00f6keni ara\u015ft\u0131r\u0131l\u0131rken ortaya at\u0131lan kuramlar \u015funlard\u0131r: yans\u0131ma kuram\u0131<\/em>, jest ve mimik kuram\u0131, i\u015f kuram\u0131, \u00fcnlem kuram\u0131, m\u00fczik kuram\u0131<\/em> (DEM\u0130R ve YILMAZ, 2010: 17). Bunlara, insan\u0131n inanma ihtiyac\u0131na paralel bir \u015fekilde geli\u015fen, ilah\u00ee kaynak kuram\u0131<\/em>n\u0131 (DEM\u0130R ve YILMAZ, 2010: 17) ekleyebiliriz. \u0130lah\u00ee dinler; dilin d\u00fcnyaya Hz. \u00c2dem\u2019le birlikte geldi\u011fini, Tanr\u0131\u2019n\u0131n Hz. \u00c2dem\u2019i dil ile donatarak d\u00fcnyaya g\u00f6nderdi\u011fini bildirir. Eski Ahit\u2019e g\u00f6re ise Tanr\u0131, kendisiyle \u00e7eki\u015fme i\u00e7inde olan insano\u011flunu cezaland\u0131rmak i\u00e7in Babil Kulesi\u2019ni yapm\u0131\u015f ve insanlara farkl\u0131 diller vererek birbirleriyle anla\u015fmalar\u0131n\u0131 engellemi\u015ftir (EKER, 2011: 5-6).<\/p>\n

Bu sayd\u0131\u011f\u0131m\u0131z kuramlar\u0131n hi\u00e7biri deney ve g\u00f6zlem yoluyla, yani bilimsel olarak, denetlenemez. Bunlar ancak inan\u00e7 ve varsay\u0131mlar olarak kabul g\u00f6rebilirler; oysa di\u011fer olay ve olgular gibi dil de varsay\u0131mlarla de\u011fil; bilimsel y\u00f6ntemlerle \u00fczerinde durulmas\u0131 gereken, olduk\u00e7a \u00f6nemli bir konudur. Dil; insan\u0131n do\u011fal ihtiya\u00e7lar\u0131ndan do\u011fmu\u015ftur, bu ihtiya\u00e7lara yan\u0131t verebilecek yeterlilikte olmakla birlikte insan\u0131n do\u011fay\u0131 kavramas\u0131 ve onu ifade etmesi dilinin izin verdi\u011fi \u00f6l\u00e7\u00fcde m\u00fcmk\u00fcnd\u00fcr (AKSAN, 1990: 164-165; DEM\u0130R ve YILMAZ, 2010: 6-7).<\/p>\n

Eski yaz\u0131l\u0131 kaynaklar bulunup \u00e7\u00f6z\u00fcl\u00fcnceye ve bunlar \u00fczerinde kar\u015f\u0131la\u015ft\u0131rmal\u0131 \u00e7al\u0131\u015fmalar yap\u0131l\u0131ncaya kadar yaz\u0131 ve alfabenin k\u00f6keni hakk\u0131nda da dilin k\u00f6keni hakk\u0131nda oldu\u011fu gibi mistik, efsanevi a\u00e7\u0131klamalar yap\u0131lm\u0131\u015ft\u0131r. Eski M\u0131s\u0131rl\u0131lar\u2019a g\u00f6re yaz\u0131n\u0131n mucidi Toth<\/em> veya Tanr\u0131\u00e7a \u0130sis<\/em>\u2019tir. Babil\u2019de Narduk\u2019un o\u011flu Nebu<\/em>, \u0130branilerde Hz. Musa<\/em>, Yunan mitolojisinde ise Hermes,<\/em> yaz\u0131n\u0131n mucidi olarak kabul edilir. \u00c7in ve Hint k\u00fclt\u00fcrlerinde de yaz\u0131n\u0131n icad\u0131 yine mistik, tanr\u0131sal g\u00fc\u00e7lere atfedilmi\u015ftir. Yaz\u0131n\u0131n yayg\u0131n bir \u015fekilde bilinmemesi, sadece din\u00ee ve siyas\u00ee\/ticar\u00ee se\u00e7kin z\u00fcmrenin kulland\u0131\u011f\u0131 bir ara\u00e7 olu\u015fu, s\u0131radan insanlar taraf\u0131ndan onun bu \u015fekilde mistik bir g\u00fc\u00e7 olarak yorumlanmas\u0131na neden olmu\u015ftur (USER, 2006: 15).<\/p>\n

Dilin do\u011fu\u015fu ve onun yaz\u0131ya ge\u00e7irili\u015fi<\/h2>\n

Dilin do\u011fu\u015fu ve onun yaz\u0131ya ge\u00e7irili\u015fi aras\u0131ndaki s\u00fcrenin uzunlu\u011fu, dilin do\u011fu\u015funu ve tarihini a\u00e7\u0131klamada, bilim adamlar\u0131n\u0131n elini kolunu ba\u011flasa da bir kay\u0131tlama sistemi olarak alfabenin tarihi a\u00e7\u0131k\u00e7a ortadad\u0131r. \u0130lk \u00f6nceleri kavramlar\u0131n resimlerinin \u00e7izimine dayanan piktografik<\/em> alfabeler, insano\u011flunun bili\u015fsel ve fiziksel evrimiyle beraber kavram ya da nesnenin \u00e7a\u011fr\u0131\u015f\u0131m\u0131na dayanan ideogram<\/em>lar\u0131 do\u011furur. Nesneyle resim aras\u0131ndaki ili\u015fki kavramsalla\u015fmaya ba\u015flar; \u00f6rne\u011fin y\u0131ld\u0131zl\u0131 bir g\u00f6ky\u00fcz\u00fc art\u0131k \u201cgeceyi\u201d simgeler hale gelir. Mezopotamya, M\u0131s\u0131r, Girit, Hitit yaz\u0131lar\u0131 bu tip yaz\u0131lard\u0131r. \u0130htiyac\u0131n artmas\u0131, insan\u0131n sosyal ve ticar\u00ee hayat\u0131nda oldu\u011fu gibi dilde de kulland\u0131\u011f\u0131 en az \u00e7aba yasas\u0131 gere\u011fi ideografik<\/em> yaz\u0131, yerini daha pratik olan fonetik\/ses\u00e7il<\/em> yaz\u0131ya b\u0131rakm\u0131\u015ft\u0131r. Logografik<\/em> alfabe \u00f6rne\u011fi olarak \u00e7a\u011f\u0131m\u0131zda, ya\u015fayan en \u00f6nemli \u00f6rnek \u00c7in yaz\u0131s\u0131d\u0131r. Burada ideogramlar\u0131n yerlerini logogram<\/em>lar alm\u0131\u015f olsa da g\u00fcn\u00fcm\u00fczde seslerin ya da hecelerin \u015fekil olarak temsil edilerek sistemle\u015ftirildi\u011fi alfabetik yaz\u0131lardan olduk\u00e7a farkl\u0131d\u0131r (USER, 2006: 16-17).<\/p>\n

Alfabe, i\u00e7erdi\u011fi sembollerin her biri bir ses birimi veya birimlerini kar\u015f\u0131layan yaz\u0131l\u0131 i\u015faretler sistemidir<\/em>. Toplumun ses ihtiya\u00e7lar\u0131na g\u00f6re ortalama 20-30 \u015fekilden olu\u015furken duyulan ihtiya\u00e7 nedeniyle kimi alfabelerde 11 simgeye d\u00fc\u015fer kimilerinde simge say\u0131s\u0131 74\u2019\u00fc bulur. Alfabe terimi, ilk kez Hristiyan din adamlar\u0131 Epiphanos <\/em>ve St<\/em>. Jorome<\/em> taraf\u0131ndan kullan\u0131lm\u0131\u015ft\u0131r. Fenike dilindeki alpha <\/em>\u201c\u00f6k\u00fcz\u201d, betha<\/em> \u201cev\u201d s\u00f6zlerini kar\u015f\u0131layan resimler, ideogram ve hece yaz\u0131s\u0131 basamaklar\u0131n\u0131 ge\u00e7erek alfabelerin ilk harflerini olu\u015ftururlar. Fonografik temele dayanan g\u00fcn\u00fcm\u00fcz alfabeleri, s\u00f6zc\u00fc\u011f\u00fcn hece ve seslere b\u00f6l\u00fcnerek simgele\u015ftirilmesi nedeniyle dilin \u00f6\u011frenilmesi ve yaz\u0131n\u0131n yayg\u0131nla\u015fmas\u0131nda kolayl\u0131k sa\u011flamaya ba\u015flam\u0131\u015ft\u0131r (USER, 2006: 18).<\/p>\n

Alfabe yaz\u0131s\u0131n\u0131n en eski \u00f6rnekleri, M\u00d6 1700-1330 y\u0131llar\u0131 aras\u0131nda d\u00f6rt kitap dininin yay\u0131ld\u0131\u011f\u0131 topraklar ve \u00e7evresindeki b\u00f6lgelerde kullan\u0131lm\u0131\u015ft\u0131r. Bu co\u011frafyada bug\u00fcn M\u0131s\u0131r, \u00dcrd\u00fcn, Suriye, Filistin, Etiyopya gibi \u00fclkeler bulunmaktad\u0131r. Bu co\u011frafyada Musevilik ve Hristiyanl\u0131\u011f\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131, bunlardan \u00f6nce de ilahi olmayan inan\u0131\u015flar\u0131n yayg\u0131n olu\u015fu, \u00f6zellikle din metinlerinin yaz\u0131ya ge\u00e7irilmesi ihtiyac\u0131 nedeniyle, alfabenin kullan\u0131lmas\u0131n\u0131 gerekli k\u0131lm\u0131\u015ft\u0131r. Bundan ba\u015fka Fenikelilerin Kartaca, Kuzey Afrika ve \u0130spanya\u2019daki ticari ili\u015fkileri, alfabelerin olu\u015fturulmas\u0131 ve yay\u0131lmas\u0131nda olduk\u00e7a etkili olur. Ayn\u0131 \u015fekilde Asya\u2019da Budizm ve \u00e7e\u015fitli dinsel inan\u00e7lar\u0131n do\u011furdu\u011fu ihtiya\u00e7lar nedeniyle alfabeler olu\u015fturulmu\u015f; hatta bunlar\u0131n bir k\u0131sm\u0131 aynen ya da uyarlanarak T\u00fcrk yaz\u0131s\u0131 i\u00e7in de kullan\u0131lm\u0131\u015ft\u0131r (USER, 2006: 18-23).<\/p>\n

Fenikelilerin ticar\u00ee ili\u015fkileri nedeniyle di\u011fer halklara \u00f6\u011frettikleri ve d\u00fcnyaya yay\u0131lan alfabeler bundan ba\u015fka \u00e7ok tanr\u0131l\u0131, pagan inan\u0131\u015flara sahip k\u00fclt\u00fcrlerde b\u00fcy\u00fc, kehanet, din\u00ee t\u00f6ren alanlar\u0131nda din adamlar\u0131 taraf\u0131ndan da kullan\u0131lmaktayd\u0131. Bu, din se\u00e7kinleri elinde bulunan ve onlar taraf\u0131ndan kullan\u0131lan alfabe, ticari ili\u015fkiler nedeniyle ticaretle u\u011fra\u015fan se\u00e7kinlerin de eline ge\u00e7ti. Ticar\u00ee gerekliliklere ra\u011fmen Orta \u00c7a\u011f\u2019da bile yaz\u0131 din se\u00e7kinlerinin elinde kald\u0131 ve yayg\u0131nla\u015famad\u0131. Din adamlar\u0131n\u0131n stat\u00fclerinin belirleyicisi olan yaz\u0131, \u0130ncil\u2019in \u00e7e\u015fitli dillere \u00e7evrilmesi ve matbaan\u0131n yayg\u0131nla\u015fmas\u0131yla halka yay\u0131lmaya ba\u015flad\u0131 (USER, 2006: 23-25).<\/p>\n

\"\"<\/p>\n

Bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda dilin yaz\u0131ya ge\u00e7irilmesi iki ana nedene dayand\u0131r\u0131labilir:<\/p>\n

    \n
  1. Din,<\/li>\n
  2. Ticaret.<\/li>\n<\/ol>\n

    Alfabelerin kutsalla\u015ft\u0131r\u0131lmas\u0131 belki de insano\u011flunun yaz\u0131y\u0131 kullanma nedenlerinin birincisine ba\u011flanabilir. \u0130nan\u00e7lar\u0131n sistematik olarak dile getirildi\u011fi kutsal kitaplarda, dil ve yaz\u0131ya ili\u015fkin yap\u0131lan mistik a\u00e7\u0131klamalar, bir alfabeyi kutsalla\u015ft\u0131rman\u0131n temel nedenlerindendir.<\/p>\n

    T\u00fcrklerin kulland\u0131klar\u0131 alfabelere k\u0131saca bakacak olursak: \u0130lk olarak \u00e7e\u015fitli maden ve kayalara yaz\u0131lm\u0131\u015f an\u0131t yaz\u0131tlar, \u00e7e\u015fitli nesneler \u00fczerine yaz\u0131lm\u0131\u015f k\u0131sa metinler, kayalar \u00fczerindeki duvar yaz\u0131lar\u0131, kam\u0131\u015f ya da f\u0131r\u00e7ayla k\u00e2\u011f\u0131da ya da ah\u015faba yaz\u0131lm\u0131\u015f metinler <\/em>kaleme al\u0131n\u0131rken kullan\u0131lan ve T\u00fcrkler taraf\u0131ndan m\u0131 yarat\u0131ld\u0131\u011f\u0131 yoksa ba\u015fka bir alfabeden mi uyarlanarak olu\u015fturuldu\u011fu konusunda de\u011fi\u015fik fikirler \u00f6ne s\u00fcr\u00fclen, runik<\/em> alfabe<\/em>\/ G\u00f6kt\u00fcrk yaz\u0131s\u0131<\/em> ile kar\u015f\u0131la\u015f\u0131r\u0131z (USER, 2006: 32-37; RONA-TAS, 2013: 80-85). B\u00fct\u00fcn alfabelerde oldu\u011fu gibi runik alfabe de din adamlar\u0131 taraf\u0131ndan \u00e7e\u015fitli rit\u00fcel ve metinlerde kullan\u0131lm\u0131\u015ft\u0131r. T\u00fcrklerin ticaret yollar\u0131 \u00fczerindeki egemenlikleri yaz\u0131n\u0131n ticar\u00ee ili\u015fkilerde de kullan\u0131ld\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesini do\u011furur. Ancak Avrupa topluluklar\u0131n\u0131n tersine yaz\u0131n\u0131n din\u00ee se\u00e7kin z\u00fcmrenin tekelinde olmad\u0131\u011f\u0131, Orhun Yaz\u0131tlar\u0131\u2019n\u0131 kaleme alm\u0131\u015f devlet b\u00fcy\u00fcklerinin devletin tarihini, devlet adamlar\u0131n\u0131n icraatlar\u0131n\u0131, halk\u0131n okumas\u0131 ve ya\u015fananlardan ders almalar\u0131n\u0131 \u00f6\u011f\u00fctlemelerinden anla\u015f\u0131l\u0131r. Hatta bu verilerden yola \u00e7\u0131karak \u00e7e\u015fitli bilim adamlar\u0131n\u0131n Eski T\u00fcrklerde okullar\u0131n bulundu\u011fu ve okuma yazman\u0131n halk aras\u0131nda yayg\u0131n oldu\u011fu hakk\u0131nda varsay\u0131mlar\u0131 bulunur (USER, 2006: 40-42; RONA-TAS, 2013: 80-85).<\/p>\n

    745 y\u0131l\u0131nda kurulan Uygur Ka\u011fanl\u0131\u011f\u0131\u2019n\u0131n h\u00fck\u00fcmdar\u0131 B\u00f6g\u00fc Ka\u011fan, 762\u2019de Mani inanc\u0131n\u0131 benimser. Mani inanc\u0131 ve Mani metinlerinin etkisiyle birlikte Mani alfabesi kullan\u0131lmaya ba\u015flan\u0131r. Bu alfabe, VIII. y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131 ve X. Y\u00fczy\u0131l\u0131n ortalar\u0131na kadar Mo\u011folistan ve Do\u011fu T\u00fcrkistan b\u00f6lgelerinde k\u0131sa bir s\u00fcre kullan\u0131lm\u0131\u015ft\u0131r ve T\u00fcrklerin inan\u00e7 sebebiyle kabul ettikleri ilk alfabedir (USER, 2006: 42-45).<\/p>\n

    MS I. y\u00fczy\u0131l\u0131n ortalar\u0131 ile 320 y\u0131llar\u0131 aras\u0131nda misyoner Budist rahipleri taraf\u0131ndan bat\u0131ya -T\u00fcrkistan\u2019a- ta\u015f\u0131nan Budist din metinleriyle birlikte, Budizm\u2019i kabul eden T\u00fcrkler, Hint k\u00f6kenli Brahmi<\/em> alfabesini kullanmaya ba\u015flarlar. Brahmi yaz\u0131s\u0131yla yaz\u0131lm\u0131\u015f T\u00fcrk\u00e7e metinlerin tarihleri, 9.\/10. ile 13. y\u00fczy\u0131llar aras\u0131na denk gelir. Brahmi yaz\u0131s\u0131 da dinsel nedenlerle kabul edilen bir ba\u015fka alfabe olmas\u0131na ra\u011fmen pratik olmay\u0131\u015f\u0131 ve \u00f6\u011frenilmesindeki zorluk nedeniyle yayg\u0131nla\u015famam\u0131\u015ft\u0131r (USER, 2006: 62-66; RONA-TAS, 2013: 91-93).<\/p>\n

    Bunlar aras\u0131nda b\u00fcy\u00fck bir k\u00fclt\u00fcr birikiminin yaz\u0131ya aktar\u0131ld\u0131\u011f\u0131 VIII.-XVII. y\u00fczy\u0131llar aras\u0131nda yayg\u0131n bir \u015fekilde kullan\u0131lan Uygur alfabesi, Runik alfabeden sonraki en \u00f6nemli alfabedir. So\u011fut yaz\u0131s\u0131ndan T\u00fcrkler taraf\u0131ndan geli\u015ftirilen, sa\u011fdan sola do\u011fru yaz\u0131lan ve hatta t\u0131pk\u0131 Arap harfleriyle yap\u0131lan hat sanat\u0131na benzeyen hat \u00f6zellikleri geli\u015ftirilen bu alfabe T\u00fcrklerin ikinci mill\u00ee alfabesi say\u0131labilir. Budist, Manihaist din metinlerinin yan\u0131nda hukuk, t\u0131p, astroloji metinleri bu alfabeyle yaz\u0131lm\u0131\u015ft\u0131r. T\u00fcrklerin \u0130slam\u2019\u0131 kabul edi\u015fiyle birlikte Arap alfabesine ge\u00e7melerine ra\u011fmen bir s\u00fcre daha bu alfabenin de kullan\u0131ld\u0131\u011f\u0131, eldeki verilerden anla\u015f\u0131lmaktad\u0131r (USER, 2006: 52-62).<\/p>\n

    Yukar\u0131da sayd\u0131\u011f\u0131m\u0131z alfabelerden ba\u015fka T\u00fcrkler S\u00fcryani, Grek, \u0130brani alfabelerini de kullanm\u0131\u015flard\u0131r. Bunda, T\u00fcrklerin kabul ettikleri inan\u00e7 sistemlerinin \u00f6nemli bir yeri vard\u0131r (USER, 2006: 72-80). T\u00fcrklerin kulland\u0131klar\u0131 alfabelerin \u00e7e\u015fitlilik g\u00f6stermesindeki en b\u00fcy\u00fck nedenlerden biri din ise di\u011feri de egemenlik kurduklar\u0131 topraklarda ili\u015fki kurduklar\u0131 di\u011fer topluluklard\u0131r.<\/p>\n

    Emevi Devlet\u2019i taraf\u0131ndan, Horasan\u2019a vali olarak atanan Kuteybe ile ba\u015flayan T\u00fcrk-Arap ili\u015fkileri, Sasan\u00ee Devleti\u2019nin kurulmas\u0131, ordu ve devlet te\u015fkilat\u0131nda T\u00fcrklerin h\u00e2kim olmas\u0131yla birlikte g\u00fc\u00e7lenmeye ba\u015flar. Abbas\u00ee halifelerinin Orta Asya\u2019ya d\u00fczenledi\u011fi fetih seferleri ve k\u00f6lecilik faaliyetleri d\u00e2hilinde, T\u00fcrklerin asker k\u00f6leler olarak Arap yar\u0131madas\u0131na getirilmeleri Bulgar, O\u011fuz ve Karahanl\u0131 T\u00fcrkleri aras\u0131nda \u0130slam inanc\u0131n\u0131n yay\u0131lmas\u0131na neden olur. Asker\u00ee etkenlerin yan\u0131nda \u00f6zellikle \u0130dil-Bulgarlar\u0131n\u0131n M\u00fcsl\u00fcman t\u00fcccarlarla ili\u015fkileri ve M\u00fcsl\u00fcman devletlerin M\u00fcsl\u00fcman olmayanlar \u00fczerinde uygulad\u0131klar\u0131 vergi politikalar\u0131, T\u00fcrklerin \u0130slam\u2019\u0131 kabul edi\u015flerinde \u00f6nemli etkenler olarak g\u00f6r\u00fclebilir.<\/p>\n

    \"\"<\/p>\n

    Uzun y\u0131llar boyunca kullan\u0131lan Arap alfabesi, T\u00fcrklerde \u0130slam\u00ee karakterin bir sembol\u00fc haline gelmi\u015ftir. Kur\u2019an-\u0131 Kerim\u2019in bu alfabeyle indirilmi\u015f olmas\u0131, yukar\u0131da bahsetti\u011fimiz gibi dili, yaz\u0131n\u0131n k\u00f6kenlerini, mistik olay ve g\u00fc\u00e7lere ba\u011flama e\u011filimi, T\u00fcrklerin alfabe konusunda asl\u0131nda pek de tutucu olmayan karakterinin tersine bir durum olarak g\u00f6r\u00fclebilir. T\u00fcrklerin \u0130slamiyet\u2019i, kitleler halinde kabul etmeye ba\u015flad\u0131klar\u0131 tarih olarak bilinen, XI. y\u00fczy\u0131lda yaz\u0131lan Div\u0101n\u00fc L\u00fcgati\u2019t-T\u00fcrk<\/em> adl\u0131 eserinde Ka\u015fgarl\u0131 Mahmut\u2019un, T\u00fcrk yaz\u0131s\u0131 olarak Uygur yaz\u0131s\u0131n\u0131 g\u00f6stermesi, XIV.-XV. y\u00fczy\u0131llarda yaz\u0131lan bir\u00e7ok din\u00ee tasavvuf\u00ee yap\u0131t\u0131n Uygur harfleriyle yaz\u0131lm\u0131\u015f olmas\u0131, ayn\u0131 d\u00f6nemde hem Uygur hem de Arap harfleri ile yaz\u0131lm\u0131\u015f eserlerin bir arada bulunmas\u0131, T\u00fcrklerin yaz\u0131 konusunda kat\u0131 din\u00ee\/ideolojik tercihlerinin olmad\u0131\u011f\u0131n\u0131n ispat\u0131d\u0131r (USER, 2006: 124). Ancak T\u00fcrklerin \u00f6zellikle Sel\u00e7uklulardan itibaren mill\u00ee karakterden \u00e7ok din\u00ee bir karakteri benimsemeye ba\u015flamas\u0131yla, sadece indirildi\u011fi milletin Arap olmas\u0131 nedeniyle Kur\u2019an\u2019\u0131n Arap harfleri ile yaz\u0131lm\u0131\u015f oldu\u011fu ger\u00e7e\u011fi unutularak bu alfabeye verilen kutsiyeti artt\u0131rm\u0131\u015f; Arap ve Fars\u2019\u0131n k\u00fclt\u00fcr dairesini \u0130slam\u2019la \u00f6zde\u015fle\u015ftirerek alfabe tercihi konusunu din\u00ee\/ideolojik bir zemine \u00e7ekmi\u015ftir.<\/p>\n

    G\u00fcn\u00fcm\u00fczde bile halen sadece Osmanl\u0131 hayranl\u0131\u011f\u0131 i\u00e7inde ya\u015fayan, T\u00fcrk milletinin evrimi ve de\u011fi\u015fimini kavrayamayan; belki de kavramak istemeyen ki\u015filer alfabe ve alfabe de\u011fi\u015fimi konusunu dinsel ve ideolojik malzeme haline getirmi\u015flerdir. Ancak ba\u015fta sorulacak olan soru \u015fudur: \u0130nsan\u0131n icat edip geli\u015ftirdi\u011fi, ihtiyac\u0131na g\u00f6re s\u0131n\u0131rlar\u0131n\u0131 belirledi\u011fi bir sistemi kutsal saymak, dinsel olarak da yersiz, hatta uygunsuz de\u011fil midir? Bunun gibi durumlar i\u00e7in \u201cAllah yap\u0131s\u0131 de\u011fil ya!\u201d diyen bir milletin bu \u015fekilde davranmas\u0131 olduk\u00e7a ilgin\u00e7tir.<\/p>\n

    Alfabe tart\u0131\u015fmalar\u0131 daha birka\u00e7 ay \u00f6nce Kazakistan\u2019da da ya\u015fanm\u0131\u015f, bir k\u0131s\u0131m ayd\u0131n t\u0131pk\u0131 T\u00fcrkiye\u2019dekiler gibi koca bir k\u00fclliyat\u0131n yok olaca\u011f\u0131 korkusu ile bu de\u011fi\u015fime \u015fiddetle kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r; ancak sanc\u0131l\u0131 ve zor bir karar da olsa hele g\u00fcn\u00fcm\u00fczdeki teknolojik imk\u00e2nlar g\u00f6z \u00f6n\u00fcnde tutuldu\u011funda, bu kar\u015f\u0131 \u00e7\u0131k\u0131\u015f\u0131n yersiz oldu\u011fu g\u00f6r\u00fclebilir. Bu ba\u015fka bir yaz\u0131n\u0131n konusu olabilir; ancak benzer \u015fekilde Osmanl\u0131 alfabesinden Latin alfabesine ge\u00e7i\u015fin, XI. y\u00fczy\u0131ldan beri biriktirilen tarih\u00ee ve k\u00fclt\u00fcrel miras\u0131n yok edildi\u011fi sav\u0131yla ortaya \u00e7\u0131kan T\u00fcrk ayd\u0131n\u0131n kusuru, alfabeden ve alfabe de\u011fi\u015fimini ger\u00e7ekle\u015ftiren tarihi s\u00fcre\u00e7ten \u00f6nce, kendisinde aramas\u0131 gerekir. \u00c7\u00fcnk\u00fc Arap alfabesiyle yaz\u0131lm\u0131\u015f yap\u0131tlara \u00e2\u015fina binlerce T\u00fcrkolog, tarih\u00e7i sokaklarda i\u015fsiz dola\u015f\u0131rken, metin ne\u015fri \u00e7al\u0131\u015fmalar\u0131 sadece y\u00fcksek lisans ve doktora tezlerinin b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131 olu\u015ftururken, k\u00fclt\u00fcr miras\u0131n\u0131n yok oldu\u011fu serzeni\u015finin, sadece ideolojik bir temeli oldu\u011fu d\u00fc\u015f\u00fcn\u00fclebilir. K\u00fclt\u00fcr i\u015flerinden sorumlu bakanl\u0131klar, T\u00fcrk dili ve tarihi okutmakla, ara\u015ft\u0131rmakla g\u00f6revli \u00f6zerk ve resm\u00ee kurumlar e\u011fer bu ar\u015fivlere, bu yap\u0131tlara sistematik bir \u015fekilde el at\u0131p yaz\u0131 \u00e7evrimlerini yap\u0131p halka ula\u015ft\u0131rm\u0131yorsa ve k\u0131s\u0131r, \u00e7o\u011fu zaman nefret \u00fcr\u00fcn\u00fc ve ideolojik tart\u0131\u015fmalarla ve yak\u0131nmalarla mevki i\u015fgal ediyor, zaman harc\u0131yorsa su\u00e7lu bizzat ayd\u0131n\u0131n kendisidir. Ayd\u0131n s\u0131n\u0131f\u0131n\u0131n bir k\u0131sm\u0131 y\u00fcz\u00fcn\u00fc tamamen Bat\u0131\u2019ya d\u00f6nm\u00fc\u015f, Bat\u0131\u2019n\u0131n ament\u00fclerini tesbih ve zikrederken bir k\u0131sm\u0131 Do\u011fu ve \u0130slam d\u00fcnyas\u0131na d\u00f6nm\u00fc\u015f binlerce y\u0131ll\u0131k tarihinin b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fcn\u00fc reddedip sadece o k\u00fclt\u00fcr\u00fcn \u00fcr\u00fcn ve ger\u00e7eklerini kabul etme pe\u015findedir. Her iki kesim de T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fcn binlerce y\u0131ll\u0131k b\u00fcy\u00fck bir sentez oldu\u011fu ve her tarih\u00ee olay ve olgu gibi T\u00fcrk tarihinin de bir b\u00fct\u00fcnl\u00fck g\u00f6sterdi\u011fi ger\u00e7e\u011fini kavramaktan uzakt\u0131r. Ne Bat\u0131\u2019n\u0131n de\u011ferleri ne de Do\u011fu\u2019nun ve onun bi\u00e7imlendiricisi olan T\u00fcrklerin de\u011ferleri reddedilebilir. Burada sorun, her iki kesimin de bilimsel ve sosyal ihtiya\u00e7lara cevap vermek i\u00e7in al\u0131nan ya da reddedilen her t\u00fcrl\u00fc \u015feyi kutsalla\u015ft\u0131rmalar\u0131d\u0131r.<\/p>\n

    Latinize edilmi\u015f bir alfabenin m\u00fcmini dinden uzakla\u015ft\u0131rd\u0131\u011f\u0131n\u0131, kendisinin de Osmanl\u0131n\u0131n miras\u0131n\u0131 ve de\u011ferlerini korudu\u011funu iddia eden kesimin bir k\u0131sm\u0131n\u0131n, tarihten habersiz oldu\u011fu, bir k\u0131sm\u0131n\u0131nsa tarihsel ger\u00e7ekleri saklad\u0131\u011f\u0131 a\u00e7\u0131k\u00e7a bellidir. Osmanl\u0131 \u0130mparatorlu\u011fu\u2019ndaki yenile\u015fme \u00e7abalar\u0131n\u0131n ba\u015flang\u0131c\u0131, II. Mahmut\u2019a dayanmaktad\u0131r. II. Mahmut\u2019un devlet memurlar\u0131na fes, Bat\u0131 tarz\u0131 k\u0131yafet giydirme \u00e7abas\u0131na, toplumun baz\u0131 kesimleri taraf\u0131ndan dinsizlik, dine ayk\u0131r\u0131l\u0131k gibi gerek\u00e7elerle, \u015fiddetle muhalefet edildi; \u00e7ok ilgin\u00e7tir ki bug\u00fcn kafalar\u0131nda fesleri ellerinde bastonlar\u0131yla televizyonlara \u00e7\u0131karak Osmanl\u0131c\u0131l\u0131k (!) g\u00fcden bir k\u0131s\u0131m Tanzimat (v)\u00fckel\u00e2s\u0131 \u015fapka kanunundan, alfabe de\u011fi\u015fimine, ayn\u0131 iddialarla muhalefete devam ederlerken s\u0131radan halk, asl\u0131nda Yunan k\u00fclt\u00fcr\u00fcnden gelen \u2013yani gavur icad\u0131 olan- fesi, \u0130slam\u2019\u0131n simgesi olarak g\u00f6rmek hatas\u0131na d\u00fc\u015f\u00fcr\u00fcl\u00fcyorlar. K\u0131sacas\u0131; \u00e7ok ilgin\u00e7 bir \u015fekilde \u0130slam\u2019\u0131 ve Osmanl\u0131\u2019y\u0131 referans alarak hareket etti\u011fini s\u00f6yleyen ayn\u0131 kesim, tarihin bir d\u00f6neminde \u0130slam\u00ee olmad\u0131\u011f\u0131 gerek\u00e7esiyle kar\u015f\u0131 \u00e7\u0131kt\u0131\u011f\u0131n\u0131, bug\u00fcn \u0130slam\u00ee oldu\u011fu gerek\u00e7esiyle savunuyor. Bu da herhalde tarihin bir cilvesi. Yine ayn\u0131 kesim T\u00fcrkiye Cumhuriyeti\u2019nin kurulu\u015fuyla birlikte yap\u0131lan alfabe reformunun tarihinden ya habersizdir ya da bile bile bu ger\u00e7ekleri gizleyerek inanc\u0131na saf\u00e7a ba\u011fl\u0131 b\u00fcy\u00fck bir kitlenin g\u00f6zlerini ba\u011flamaktad\u0131r.<\/p>\n

    \"\"<\/p>\n

    Osmanl\u0131\u2019da alfabe reformu ihtiyac\u0131n\u0131 duyan ayd\u0131nlar \u015fu nedenleri s\u0131ralarlar:<\/p>\n

      \n
    1. Okuma yazma e\u011fitimi yava\u015f.<\/li>\n
    2. E\u011fitim giderleri fazla.<\/li>\n
    3. Yaz\u0131m ve telaffuz birli\u011fi yok.<\/li>\n
    4. Matbaac\u0131l\u0131k d\u00fczensiz.<\/li>\n<\/ol>\n

      T\u00fcrkiye\u2019de alfabe reformunun gereklili\u011fi ilk olarak, Tanzimat Devri Osmanl\u0131 ayd\u0131nlar\u0131ndan Ahmed Cevdet Pa\u015fa\u2019n\u0131n Kav\u00e2id-i Osmaniye adl\u0131 eserinde dile getirilmi\u015ftir. Ahmed Cevdet Pa\u015fa bu \u00e7al\u0131\u015fmas\u0131nda, Arap alfabesinde kar\u015f\u0131l\u0131\u011f\u0131 bulunmayan T\u00fcrk\u00e7e seslerin temsil edilmesi gerekti\u011fini s\u00f6yler. Onun dikkat \u00e7ekti\u011fi bu konu Enc\u00fcmen-i D\u00e2ni\u015f taraf\u0131ndan ele al\u0131n\u0131r ve alfabeye T\u00fcrk dilinin \u00fcnl\u00fclerini kar\u015f\u0131lamak amac\u0131yla baz\u0131 i\u015faretlerin konmas\u0131 teklif edilir. 1862\u2019de M\u00fcnif Efendi, kurucu \u00fcyesi oldu\u011fu Cemiyyet-i \u0130lmiyye-i Osmaniyye\u2019de bir konferans verir ve burada Arap alfabesinin bilinen g\u00fc\u00e7l\u00fcklerine temas ederek reform fikrini a\u00e7\u0131klar. M\u00fcnif Efendi, g\u00fc\u00e7l\u00fcklerin giderilebilmesi i\u00e7in oturmu\u015f bir harekeli sistem veya hur\u00fbf-\u0131 munfas\u0131la (harflerin sondaki ve ortadaki bi\u00e7imlerinin at\u0131lmas\u0131yla ayr\u0131 yaz\u0131lmas\u0131) tekliflerini sunar. Osmanl\u0131\u2019daki alfabe reformuna ciddi katk\u0131da bulunanlardan biri, Azerbaycanl\u0131 yazar Mirza Fethali Ahundzade\u2019dir. Ahundzade, Azerbaycan alfabesi i\u00e7in d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc reformlar\u0131 o zaman\u0131n prestijli devleti olan Osmanl\u0131\u2019da kabul ettirebilmek i\u00e7in \u0130stanbul\u2019a gelerek d\u00fc\u015f\u00fcncelerini a\u00e7\u0131klar. O da ayr\u0131 yaz\u0131m ve baz\u0131 ek i\u015faretlerle Arap alfabesinin uyarlanmas\u0131n\u0131 teklif edecektir. 1863\u2019te haz\u0131rlad\u0131\u011f\u0131 alfabeyi Osmanl\u0131 sadaret makam\u0131na sunar. De\u011fi\u015fikli\u011fin, \u0130slam eserlerinin unutulmas\u0131na neden olaca\u011f\u0131 gibi fikirler ileri s\u00fcr\u00fclerek, d\u00fczeltmenin kabul\u00fcn\u00fcn m\u00fcmk\u00fcn olmayaca\u011f\u0131 ifade edilir<\/em>.<\/em><\/strong> Ahundzade, Tiflis\u2019e d\u00f6nd\u00fckten sonra, reform fikirlerinin hi\u00e7bir zaman tam anlam\u0131yla ger\u00e7ekle\u015femeyece\u011fini anlar ve Latin esasl\u0131 bir alfabenin T\u00fcrk d\u00fcnyas\u0131nda kabul edilmesinden yana bir tutum sergilemeye ba\u015flar. Ancak bu da mill\u00ee benliklerini \u0130slam \u00fczerinden korumaya \u00e7al\u0131\u015fan T\u00fcrk topluluklar\u0131 taraf\u0131ndan \u015fiddetle ele\u015ftirilir. \u00d6rne\u011fin \u201cDilde, fikirde, i\u015fte birlik\u201d ilkesiyle m\u00fccadele veren \u0130smail Gasp\u0131ral\u0131; Latinle\u015ftirilmi\u015f bir alfabeye, T\u00fcrk d\u00fcnyas\u0131 aras\u0131ndaki ili\u015fkileri koparaca\u011f\u0131 d\u00fc\u015f\u00fcncesiyle kar\u015f\u0131 \u00e7\u0131kar ve reformu savunur. Azerbaycan T\u00fcrkleri 1922\u2019de \u2013T\u00fcrkiye Cumhuriyeti\u2019nden de \u00f6nce- Latin alfabesini kabul ederek alfabe de\u011fi\u015fikli\u011fi konusundaki kararl\u0131l\u0131\u011f\u0131n\u0131 g\u00f6stermi\u015ftir. 1866 ve 1878\u2019de Nam\u0131k Kemal, alfabe tart\u0131\u015fmalar\u0131na kat\u0131l\u0131r. Nam\u0131k Kemal reform hareketinde herkesin fikir birli\u011fi i\u00e7inde oldu\u011funu belirtir; ancak Arap harflerinin tamamen de\u011fi\u015ftirilmesi d\u00fc\u015f\u00fcncesine kar\u015f\u0131 \u00e7\u0131kar. Bunun nedenini ise, yaz\u0131l\u0131 k\u00fclt\u00fcr birikiminin gelecek ku\u015faklara aktar\u0131lmas\u0131nda do\u011facak s\u0131k\u0131nt\u0131larla a\u00e7\u0131klar. <\/em>Harflere eklenecek i\u015faretlerle sorunun \u00e7\u00f6z\u00fclece\u011fine inan\u0131r. Reformcu olup devrimci olamayan Osmanl\u0131 ayd\u0131nlar\u0131 aras\u0131nda \u015einasi ve Ali Suavi de alfabede reformu savunan; ancak de\u011fi\u015ftirilmesini yukar\u0131daki nedenlerle reddedenler aras\u0131ndaki Osmanl\u0131 ayd\u0131nlar\u0131d\u0131r. 1869\u2019da yazd\u0131\u011f\u0131 bir yaz\u0131da Eb\u00fczziya Tevfik, Nam\u0131k Kemal\u2019le ayn\u0131 gerek\u00e7eleri ileri s\u00fcrerek harf devrimine kar\u015f\u0131t tutum sergiler. Ona g\u00f6re matematik, felsefe, co\u011frafya gibi bilimlerde ilerleme g\u00f6stermi\u015f Araplarsa, bu bilimleri Arap harfleri ile \u00f6\u011frenmekte engel yoktur. Harflerin de\u011fi\u015ftirilmesinin bu bilim k\u00fclliyat\u0131n\u0131 yok edece\u011fine inanan yazar\u0131n, milletlerin birli\u011finin alfabe ile de\u011fil dille olaca\u011f\u0131n\u0131 savunmas\u0131, bizde kafas\u0131n\u0131n kar\u0131\u015f\u0131k oldu\u011fu d\u00fc\u015f\u00fcncesini uyand\u0131rmaktad\u0131r. Araplar, bu bilimsel yap\u0131tlar\u0131 Arap alfabesi kullanmasalar da Arap\u00e7a yazacaklard\u0131 ve yine okunmalar\u0131 i\u00e7in bir dili \u00f6\u011frenmek ihtiyac\u0131 duyacakt\u0131k. Ebuziyya\u2019n\u0131n s\u00f6zlerinden, Arap alfabesinden \u00e7ok Arap dilini savundu\u011fu gibi bir sonu\u00e7 da \u00e7\u0131kar\u0131labilir. Alfabenin kutsalla\u015ft\u0131r\u0131lmas\u0131 bu olsa gerek. Bug\u00fcn de bir k\u0131s\u0131m ayd\u0131n, Osmanl\u0131 edebi miras\u0131n\u0131n Osmanl\u0131ca okunmas\u0131 gerekti\u011fini s\u00f6yler. Her nedense Osmanl\u0131ca ile Osmanl\u0131 d\u00f6neminin dil \u00f6zelliklerini mi yoksa Arap harfli metinleri mi kastettiklerini a\u00e7\u0131k\u00e7a s\u00f6ylemezler. Metinlerin, Arap harfli bask\u0131lar\u0131ndan okunmas\u0131 gerekti\u011fini s\u00f6yleyenlerin \u00f6ne s\u00fcrd\u00fc\u011f\u00fc gerek\u00e7e ise Latin harflerinde tek \/s\/ i\u015faretinin bulunmas\u0131na ra\u011fmen Arap alfabesinde \u00fc\u00e7 farkl\u0131 \/s\/ i\u015faretinin bulundu\u011fu, bunun da anlam\u0131 etkiledi\u011fidir. Ancak s\u00f6zl\u00fck\u00e7\u00fcl\u00fckte bunun \u00e7\u00f6z\u00fcm\u00fc bulunmu\u015ftur. E\u015fsesli s\u00f6zc\u00fckler ayr\u0131 madde ba\u015flar\u0131 olarak verilir. Bu da sorunu \u00e7\u00f6zer. Ahmed Midhat Efendi de alfabe konusuyla ilgilenir; 1874\u2019te K\u0131rk Ambar\u2019da Ermeni, Yunan ve Arap alfabelerini kar\u015f\u0131la\u015ft\u0131ran bir yaz\u0131s\u0131nda, Ermeni harflerinin daha kullan\u0131\u015fl\u0131 oldu\u011funu; ancak Osmanl\u0131 alfabesinin Bat\u0131 alfabelerinden al\u0131nacak baz\u0131 harflerin uyarlanmas\u0131yla geli\u015ftirilmesi gerekti\u011fini s\u00f6yleyerek reformcular taraf\u0131nda durur. Ona g\u00f6re su\u00e7 alfabede de\u011fil; e\u011fitim-\u00f6\u011fretim sistemindedir. 1879\u2019da Erkan-\u0131 Harbiye Dairesi emriyle, M\u00fcnif Pa\u015fa ba\u015fkanl\u0131\u011f\u0131nda kurulan bir alfabe komitesinde haritalar\u0131n daha kolay okunmas\u0131 i\u00e7in yeni \u00fcnl\u00fc harfler ve hareke ekleriyle bir proje haz\u0131rlanm\u0131\u015f; ancak bu \u00e7al\u0131\u015fmadan da bir sonu\u00e7 al\u0131namam\u0131\u015ft\u0131r. 1883\u2019le \u015eemsettin Sami, K\u00e2m\u00fbs-\u0131 Fransev\u00ee\u2019nin<\/em> \u00f6ns\u00f6z\u00fcnde, T\u00fcrk\u00e7enin seslerine Latin alfabesinden harf kar\u015f\u0131l\u0131klar\u0131 teklif eder; ancak bu teklifi sadece di\u011fer dillerden aktarma yaparken kullanmak gerekti\u011fini savunur. Tanzimat d\u00f6nemi bitti\u011finde birka\u00e7 ayd\u0131n d\u0131\u015f\u0131nda alfabenin de\u011fi\u015ftirilmesi konusunda fikir \u00f6ne s\u00fcren yoktur. B\u00fct\u00fcn ayd\u0131nlar reform taraftar\u0131d\u0131r.<\/p>\n

      \"\"<\/p>\n

      1908\u2019den sonra alfabe ve yaz\u0131m tart\u0131\u015fmalar\u0131 yeniden ba\u015flar<\/h2>\n

      1908\u2019den sonra alfabe ve yaz\u0131m tart\u0131\u015fmalar\u0131 yeniden ba\u015flar; bu kez reform yanl\u0131lar\u0131n\u0131n yerini yava\u015f yava\u015f -Arnavutlar\u0131n Latin alfabesini kabul\u00fcnden cesaret alan- alfabenin de\u011fi\u015fimi yanl\u0131lar\u0131 almaya ba\u015flar. \u00d6zellikle Tanin, \u0130ttihad ve H\u00fcrriyet gibi gazetelerde H\u00fcseyin Cahid, Celal Nuri ve K\u0131l\u0131\u00e7zade Hakk\u0131 gibi isimler, s\u0131k s\u0131k Latin alfabesinin kabul\u00fcn\u00fc dile getirmeye ba\u015flarlar. Ancak, II. Me\u015frutiyet d\u00f6neminde ayd\u0131nlar aras\u0131nda reformcular\u0131n say\u0131s\u0131 da az de\u011fildir. 1911\u2019de kurulan ve ba\u015f\u0131na M\u00fc\u015fir Gazi Ahmet Muhtar Pa\u015fa\u2019n\u0131n getirildi\u011fi Harflerin Islah\u0131 Derne\u011fi<\/em>, yine ayr\u0131 yaz\u0131m\u0131 ve eklenecek i\u015faretlerle alfabenin d\u00fczenlenmesini savunur. Balkan Sava\u015flar\u0131\u2019nda asker\u00ee ke\u015fif kollar\u0131n\u0131n istihbarat yaz\u0131lar\u0131n\u0131 ve pusulalar\u0131 yanl\u0131\u015f okumas\u0131, k\u00f6t\u00fc sonu\u00e7lara yol a\u00e7t\u0131\u011f\u0131ndan 1 Mart 1914\u2019te Ahmet Muhtar Pa\u015fa bir asker\u00ee yaz\u0131n\u0131n olu\u015fturulmas\u0131n\u0131 ve kullan\u0131lmas\u0131n\u0131 dile getiren tezkere yay\u0131mlar. Alfabenin de\u011fi\u015fmesini gerektiren bir ba\u015fka neden de bu olur: Yaz\u0131m ve harfler nedeniyle asker\u00ee istihbarat\u0131n ve emirlerin okunamamas\u0131 ya da yanl\u0131\u015f okunmas\u0131.<\/em><\/p>\n

      1910\u2019da, Tanin gazetesinde H\u00fcseyin Cahid taraf\u0131ndan yay\u0131mlanan bir yaz\u0131da, Arnavutlar\u0131n Latin alfabesine ge\u00e7i\u015finden cesaret alarak bir T\u00fcrk-Latin alfabesinin olu\u015fturulmas\u0131n\u0131n yararl\u0131 olaca\u011f\u0131 belirtilmi\u015ftir. Ona g\u00f6re, \u00fc\u00e7-d\u00f6rt y\u0131l e\u011fitim g\u00f6ren bir \u00e7ocuk okumay\u0131 ve telaffuzu \u00e7\u00f6zemez, hatta e\u011fitimli ki\u015filer bile bu konuda yetersizdir. E\u011fitimin Arap harfleriyle yap\u0131lmas\u0131 din\u00ee bir gereklilik de\u011fildir, bunda bir sak\u0131nca olmamal\u0131d\u0131r, Arap harfleri de mill\u00ee de\u011fildir, \u00f6yleyse Latin harfleri kullan\u0131lmal\u0131d\u0131r; ancak bu konuda yazd\u0131\u011f\u0131 ikinci bir yaz\u0131dan sonra \u015feyh\u00fc\u2019l-isl\u00e2ml\u0131k taraf\u0131ndan, \u0130slam okullar\u0131nda Latin harfleriyle e\u011fitim \u00f6\u011fretim yap\u0131lmas\u0131na \u015ferren izin verilemeyece\u011fi, <\/em>y\u00f6n\u00fcnde bir fetva \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r. <\/em><\/strong>Alfabe reformundan yana olan bir ba\u015fka ayd\u0131n da b\u00fcy\u00fck T\u00fcrk\u00e7\u00fc Ziya G\u00f6kalp\u2019tir; ancak onun alfabe de\u011fi\u015fikli\u011fine kar\u015f\u0131 olu\u015fundaki en b\u00fcy\u00fck etken, Rusya\u2019da ya\u015fayan T\u00fcrk topluluklar\u0131yla ili\u015fkinin kesilece\u011fi endi\u015fesidir (USER, 2006, s. 101-124). Tarih bu endi\u015fesini hakl\u0131 \u00e7\u0131karm\u0131\u015ft\u0131r; ancak ba\u015fka bir \u015fekilde: \u00d6nce \u00c7arl\u0131k Rusyas\u0131, sonra Sovyetler\u2019in y\u00fcr\u00fctt\u00fc\u011f\u00fc eritme politikalar\u0131yla, bu T\u00fcrk topluluklar\u0131n\u0131n hem alfabeleri hem de dinleri de\u011fi\u015ftirilerek aram\u0131zdaki ba\u011f kopar\u0131lmaya ba\u015flanm\u0131\u015ft\u0131r. Oysa Ahundzade\u2019nin fikri kabul edilip uygulansayd\u0131 belki de bu s\u00fcre\u00e7 daha yava\u015f i\u015fleyecekti. Ancak tarihi \u015fartlar, Orta Asya\u2019da mill\u00ee bilincin \u0130slaml\u0131kla ifade bulmas\u0131na neden olmu\u015ftur; \u00e7\u00fcnk\u00fc bu topraklardaki T\u00fcrklere ilk sald\u0131r\u0131lar mill\u00ee de\u011fil; din\u00eedir.<\/p>\n

      Osmanl\u0131\u2019da alfabenin Latinle\u015ftirilmesi d\u00fc\u015f\u00fcncesinin \u00f6nc\u00fcleri Binba\u015f\u0131 \u00d6mer Bey ve Menemenliz\u00e2de Tahir Bey adl\u0131 iki askerdir (USER, 2006: 365). Bug\u00fcn Osmanl\u0131c\u0131l\u0131k g\u00fcd\u00fcp de II. Abd\u00fclhamid\u2019i \u00e2det\u00e2 kutsayan bir kesimin, Abd\u00fclhamit Han\u2019\u0131 mitler, rivayetler ve kulaktan dolma bilgilerle \u00f6\u011frenip savundu\u011fu ya da onunla ilgili ger\u00e7eklerin bir k\u0131sm\u0131n\u0131 gizledi\u011fi a\u00e7\u0131k\u00e7a bellidir. Osmanl\u0131 Devleti\u2019nde 33 y\u0131l boyunca padi\u015fahl\u0131k yapt\u0131ktan sonra tahtan indirilen ve 10 \u015eubat 1918\u2019de hayat\u0131n\u0131 kaybeden II. Abd\u00fclhamid\u2019e onursal doktora bile veren bu kesim; acaba Abd\u00fclhamid\u2019in \u015fu s\u00f6zlerinden haberdar m\u0131d\u0131r? \u201cHalk\u0131m\u0131z\u0131n okuma yazma bilmemesinde \u015fa\u015f\u0131lacak bir \u015fey yoktur; \u00e7\u00fcnk\u00fc bizim yaz\u0131m\u0131z\u0131n s\u0131rlar\u0131na ula\u015fmak kolay de\u011fildir. Latin alfabesini almakla belki halk\u0131m\u0131z\u0131n i\u015fini kolayla\u015ft\u0131rabiliriz.\u201d (USER, 2006, s. 365). Bu s\u00f6ze kar\u015f\u0131 \u00e7\u0131kacak olanlara verilecek yan\u0131t \u015fudur: Avrupa\u2019y\u0131 g\u00f6rm\u00fc\u015f, Frans\u0131zcaya h\u00e2kim, iyi e\u011fitim alm\u0131\u015f bir Osmanl\u0131 padi\u015fah\u0131n\u0131n bunlar\u0131 d\u00fc\u015f\u00fcnmesine herhalde bir engel yoktur. Bat\u0131 e\u011fitim tarz\u0131yla, Osmanl\u0131\u2019n\u0131n e\u011fitimini k\u0131yaslayabilecek; bizdeki gerilemenin nedenlerini g\u00f6rebilecek kadar iyi yeti\u015fmi\u015f bir Osmanl\u0131 y\u00f6neticisinin bu \u00e7\u00f6z\u00fcm yolunu makul g\u00f6rmesi de yad\u0131rganacak bir \u015fey de\u011fildir. Tanzimat\u2019tan beri yap\u0131lan tart\u0131\u015fmalar\u0131n temel noktas\u0131 Arap harflerinin \u00f6\u011frenilmesi ve harflerle bas\u0131m ve yay\u0131m i\u015flerinin yap\u0131lmas\u0131ndaki zorluklard\u0131r. Tanzimat ve Me\u015frutiyet ve hatta Cumhuriyet d\u00f6nemindeki alfabe de\u011fi\u015fiklikleri s\u0131ras\u0131nda ileriye s\u00fcr\u00fclen nedenleri bir kenara b\u0131rak\u0131rsak XVII. y\u00fczy\u0131l Osmanl\u0131 Devleti\u2019nde ya\u015fam\u0131\u015f b\u00fcy\u00fck d\u00fc\u015f\u00fcnce adamlar\u0131ndan olan K\u00e2tip \u00c7elebi, Arap alfabesinden \u015f\u00f6yle yak\u0131nmaktad\u0131r: \u201cHerkes onaylar ki m\u00fcddet-i \u00f6mr\u00fcnde do\u011fru yaz\u0131lm\u0131\u015f bir kitap \u00f6\u011frenememi\u015ftir.\u201d<\/em> (USER, 2006: 375).<\/p>\n

      Tarihi olaylar ve toplumun ihtiya\u00e7lar\u0131 g\u00f6z \u00f6n\u00fcnde tutuldu\u011funda alfabe de\u011fi\u015ftirme tart\u0131\u015fmalar\u0131n\u0131n XIX. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda ba\u015flad\u0131\u011f\u0131 ve XX. y\u00fczy\u0131lda Cumhuriyet kurulana kadar devam etti\u011fi g\u00f6r\u00fcl\u00fcr. Konu tart\u0131\u015f\u0131l\u0131rken Osmanl\u0131 ayd\u0131n\u0131n ve toplumunun b\u00fcy\u00fck buhranlar i\u00e7inde k\u0131vrand\u0131\u011f\u0131 malumdur. Do\u011fu ve Bat\u0131 aras\u0131nda s\u0131k\u0131\u015f\u0131p kalm\u0131\u015f; s\u00fcrekli asker\u00ee, siyas\u00ee ve ekonomik m\u00fccadeleler veren bir devletin ayd\u0131n\u0131n\u0131n ve y\u00f6neticilerinin, konuyu salim kafayla d\u00fc\u015f\u00fcnmelerine \u00e7a\u011f\u0131n ger\u00e7ekleri izin vermemi\u015ftir. \u201c\u0130sl\u00e2m\u00ee gelene\u011fin\u201d \u2013\u0130sl\u00e2m\u0131n de\u011fil- bask\u0131s\u0131, Osmanl\u0131 birli\u011finin \u0130sl\u00e2m\u2019la ayakta tutulabilece\u011fi d\u00fc\u015f\u00fcncesi, T\u00fcrk birli\u011finin sa\u011flanmas\u0131 i\u00e7in \u0130sl\u00e2m\u2019a sar\u0131l\u0131\u015f, \u00e7a\u011f\u0131n ayd\u0131n\u0131na bu konudaki d\u00fc\u015f\u00fcncelerini de\u011fi\u015ftirmesi ve geli\u015ftirmesine yol a\u00e7acak bilimsel ortam\u0131 sa\u011flayamam\u0131\u015ft\u0131r. Uzun s\u00fcren ayaklanmalar d\u00f6nemi, I. D\u00fcnya Sava\u015f\u0131, ard\u0131ndan Kurutulu\u015f Sava\u015f\u0131 bu tart\u0131\u015fmalar\u0131n, tarihin tozlu raflar\u0131nda kalmas\u0131na neden olmu\u015ftur. Tarihi bir b\u00fct\u00fcn olarak g\u00f6remeyenler ise 1 Kas\u0131m 1928\u2019de yap\u0131lan alfabe de\u011fi\u015fikli\u011fini tarihi alt yap\u0131s\u0131ndan koparm\u0131\u015flard\u0131r. Bunu sadece Cumhuriyet d\u00f6neminde tepeden inme bir \u015fekilde yap\u0131lan, temelsiz, diktat\u00f6rce bir davran\u0131\u015f olarak yorumlam\u0131\u015flard\u0131r ve yorumlayacaklard\u0131r.<\/p>\n

      Alfabe de\u011fi\u015fikli\u011finden rahats\u0131z olan kadrolar<\/h2>\n

      Alfabe de\u011fi\u015fikli\u011finden rahats\u0131z olan kadrolar\u0131n, \u0130sl\u00e2m birli\u011fi d\u00fc\u015f\u00fcncesinden yola \u00e7\u0131karak yapt\u0131\u011f\u0131 ele\u015ftirilerin ard\u0131nda, T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fcn sadece \u0130sl\u00e2m k\u00fclt\u00fcr\u00fc ile var olabilece\u011fi d\u00fc\u015f\u00fcncesi mi yatmaktad\u0131r? Yoksa ad\u0131na T\u00fcrk denen bu topluluk \u0130slam\u2019dan \u00f6nce yok muydu, tek k\u00fclt\u00fcrel hazinesi Arap harfleri ile yaz\u0131lan \u2013ku\u015fkusuz- e\u015fsiz yap\u0131tlar m\u0131yd\u0131? Bu, \u00e7ok de\u011fer verdikleri; ancak tarih\u00e7iler taraf\u0131ndan da art\u0131k h\u00fckm\u00fcn\u00fcn kalmad\u0131\u011f\u0131 kabul edilen halifeli\u011fin kald\u0131r\u0131lmas\u0131na, padi\u015fahl\u0131\u011f\u0131n ilgas\u0131na, dolayl\u0131 olarak kar\u015f\u0131 durman\u0131n bir yolu mu? Alfabenin de\u011fi\u015fmesi mi T\u00fcrk toplumundaki ahlak\u00ee yozla\u015fman\u0131n sebebidir yoksa bir ahlak\u00ee kurallar manzumesi olan Kur\u2019an\u2019\u0131n bu halka do\u011fru d\u00fczg\u00fcn \u00f6\u011fretilmeyip bir grup din\u00ee z\u00fcmrenin elinde bir k\u0131rba\u00e7 gibi \u015faklat\u0131lmas\u0131 m\u0131d\u0131r? Gelene\u011fi din sanan milletim, elbet bir g\u00fcn bu sorular\u0131n yan\u0131t\u0131n\u0131 bulacakt\u0131r. Bu alfabe ile yaz\u0131lan dil, yine T\u00fcrk\u00e7edir. Bug\u00fcn alfabenin kutsalla\u015ft\u0131r\u0131lm\u0131\u015f oldu\u011funun en g\u00fczel kan\u0131t\u0131 \u2013isterseniz deneyin- Arap harfleriyle yaz\u0131lm\u0131\u015f T\u00fcrk\u00e7e bir metni s\u0131radan bir insana g\u00f6sterdi\u011finizde ki\u015finin verece\u011fi tepkidir. Ki\u015fi, g\u00f6sterdi\u011finiz metnin kutsal bir metin par\u00e7as\u0131 oldu\u011funu sanacakt\u0131r; \u00e7\u00fcnk\u00fc o Kur\u2019an\u2019\u0131 sadece Arap harflerinden tan\u0131r; i\u00e7eri\u011fini de\u011fil, harflerini kutsar. Bunun sebebi de kafas\u0131 fesli, eli bastonlu; T\u00fcrkl\u00fc\u011f\u00fc sadece Osmanl\u0131l\u0131ktan ibaret sanan \u201cEbulaklaka\u201dlar\u0131n(!) ekranlarda, gazetelerde verdi\u011fi al\u0131ml\u0131 \u00e7al\u0131ml\u0131, bilmi\u015f ed\u00e2l\u0131 deme\u00e7lerdir. Hi\u00e7bir geriye d\u00f6n\u00fc\u015f hareketi, tarih\u00ee olay ve olgular\u0131 de\u011fi\u015ftiremeyecektir. Bunun ger\u00e7ekle\u015ftirilmesi; s\u00fcrekli de\u011fi\u015fen, geli\u015fen ve ilerleme \u00e7abas\u0131 i\u00e7inde olan insan ve onun i\u00e7inde ya\u015fad\u0131\u011f\u0131 toplumun do\u011fas\u0131na da ayk\u0131r\u0131d\u0131r. Ge\u00e7mi\u015fine sayg\u0131 duymak ba\u015fka bir \u015feydir, ge\u00e7mi\u015fi kurtulu\u015f olarak g\u00f6rmek ba\u015fka bir \u015fey.<\/p>\n

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

      AKPINAR, Yavuz (1980). Mirza Fetl\u0131-Ali Ahundzade (B\u00fct\u00fcn Y\u00f6nleriyle) . Doktora Tezi, Erzurum.<\/p>\n

      AKSAN, Do\u011fan (1990). Her Y\u00f6n\u00fcyle Dil -Ana \u00c7izgileriyle Dilbilim- (Cilt 3). Ankara: TDK Yay\u0131nlar\u0131.<\/p>\n

      DEM\u0130R, Nurettin, ve YILMAZ, Emine (2010). T\u00fcrk Dili El Kitab\u0131. Ankara: Grafiker Yay\u0131nlar\u0131.<\/p>\n

      EKER, S\u00fcer (2011). \u00c7a\u011fda\u015f T\u00fcrk Dili (7. bask\u0131 b.). Ankara: Grafiker Yay\u0131nlar\u0131.<\/p>\n

      LEVEND, A. S. (1972). T\u00fcrk Dilinde Sadele\u015fme ve Geli\u015fme Evreleri. Ankara .<\/p>\n

      RONA-TAS, Andras (2013). T\u00fcrkolojiye Giri\u015f. (\u0130. SARI, \u00c7ev.) Ankara: Nobel Yay\u0131nc\u0131l\u0131k.<\/p>\n

      USER, Hatice \u015eirin (2006). Ba\u015flang\u0131c\u0131ndan G\u00fcn\u00fcm\u00fcze T\u00fcrk Yaz\u0131 Sistemleri. Ankara: Ak\u00e7a\u011f Yay\u0131nlar\u0131.<\/p>\n

      \u00d6t\u00fcken, 25 Mart 2016, 1.say\u0131<\/em><\/p>\n

       <\/p>\n

       <\/p>\n

       <\/p>\n","protected":false},"excerpt":{"rendered":"

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