{"id":15451,"date":"2022-04-20T19:00:00","date_gmt":"2022-04-20T16:00:00","guid":{"rendered":"https:\/\/millidusunce.com\/misak\/?p=15451&preview=true&preview_id=15451"},"modified":"2022-04-20T01:20:48","modified_gmt":"2022-04-19T22:20:48","slug":"turkler-arasinda-dinlerin-tarihcesi","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/turkler-arasinda-dinlerin-tarihcesi\/","title":{"rendered":"T\u00fcrkler aras\u0131nda dinlerin tarih\u00e7esi"},"content":{"rendered":"

Hikmet Tanyu taraf\u0131ndan yaz\u0131lan bu makale 1975 y\u0131l\u0131nda<\/em><\/p>\n

T\u00f6re dergisinin 45. say\u0131s\u0131nda yay\u0131mlanm\u0131\u015ft\u0131r.<\/em><\/p>\n

\u201cTek ve y\u00fcce \u00fcst\u00fcnl\u00fckte Tanr\u0131 inanc\u0131na sahip T\u00fcrkler, Tanr\u0131\u2019ya g\u00f6\u011fe y\u00f6nelerek sayg\u0131 g\u00f6sterirler, ruhun \u00f6lmezli\u011fine, ruhlar\u0131n Tanr\u0131 kat\u0131na gidece\u011fine, k\u0131yamet ve mah\u015fere, ahirete, ebediyete inan\u0131rlar, da\u011flarda ona (Tanr\u0131\u2019ya) kurban sunarlar, din\u00ee t\u00f6renler d\u00fczenlerler, iyi (koruyucu) ruhlara ve ayr\u0131ca k\u00f6t\u00fc ruhlara inan\u0131rlarken, \u0130sl\u00e2m dinine b\u00fcy\u00fck bir sadakatle ge\u00e7erken ondaki melek, \u015feytan, cin inanc\u0131na dair esaslarda yak\u0131nl\u0131k g\u00f6rmeleri, onlar\u0131 daha kolay anlamalar\u0131na yard\u0131mc\u0131 olmu\u015ftur. Allah inanc\u0131 ile T\u00fcrklerin, yaratan, y\u00f6nelten, ya\u015fatan Tanr\u0131 (Tenri, Tengri), G\u00f6k Tanr\u0131s\u0131 (Kutsal, M\u00fcbarek, Y\u00fcce Tanr\u0131) inanc\u0131 aras\u0131nda olduk\u00e7a yak\u0131nl\u0131k g\u00f6r\u00fclmektedir.\u201d<\/em><\/p>\n

Eski \u0130nan\u00e7<\/h2>\n

Eski T\u00fcrklere \u00f6zg\u00fc inan\u00e7lar\u0131 bat\u0131l\u0131 bilginler \u015eamanl\u0131k-\u015eamanizm, do\u00ad\u011fulu bilginler, \u015e\u00fcmeniye terimiyle tan\u0131tmak istemi\u015flerdir. Eski T\u00fcrklerde din g\u00f6revlilerine (Kam) denildi\u011fi gibi, \u201cOyun\u201d teriminin de baz\u0131 yer\u00adlerde kullan\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Ka\u015fgarl\u0131 Mahmut, bunu Arap\u00e7aya \u201ck\u00e2\u00adhin\u201d \u015feklinde \u00e7evirmi\u015ftir.<\/p>\n

Kam veya \u015eaman, Tanr\u0131 veya il\u00e2hla\u015ft\u0131r\u0131lm\u0131\u015f varl\u0131klar\u0131n se\u00e7ti\u011fi, \u0130l\u00e2hi bir kudrete sahip. Tanr\u0131 veya il\u00e2hla\u015ft\u0131r\u0131lm\u0131\u015f varl\u0131klarla insanlar aras\u0131nda arac\u0131l\u0131k yapabilecek bir g\u00fcc\u00fc olan kimse demektir. B\u00fcy\u00fck il\u00e2hlar (?) belki melekler ve k\u00f6t\u00fc ruhlar i\u00e7in \u00e2yin yapmak, kurban sunmak g\u00f6rev\u00adleridir. Ayn\u0131 zamanda tabiblik, \u00fcf\u00fc\u00adr\u00fck\u00e7\u00fcl\u00fck, sihirbazl\u0131k da yaparlard\u0131. Soya \u00e7ekimle kaml\u0131k \u015famanl\u0131k ge\u00e7erdi. \u015eu h\u00e2lde \u015famanl\u0131k veya \u015eama\u00adnizm \u015f\u00fcmeniye (\u015eemeniye) diye bir din yoktur. Yaln\u0131z itibari olarak kul\u00adlan\u0131lan \u015famanizm, \u015e\u00fcmeniye (\u015eeme\u00adniye) terimi vard\u0131r. B\u00f6yle Eski T\u00fcrk\u00adlere \u00f6zg\u00fc ve g\u00fcn\u00fcm\u00fczde pek az kimsenin s\u00fcrd\u00fcrd\u00fc\u011f\u00fc inanc\u0131n ad\u0131, m\u00fc\u00adritleri taraf\u0131ndan \u015famanl\u0131k veya \u015eamanizm, \u015e\u00fcmeniye (\u015eemeniye) ola\u00adrak benimsenmi\u015f olmay\u0131p bu ad ta\u00adk\u0131larak ilm\u00ee bir terim h\u00e2linde, bir yak\u0131\u015ft\u0131rma olarak kullan\u0131lmaktad\u0131r. Ayr\u0131ca muhtelif tanr\u0131lar\u0131n da birer \u00fcst\u00fcn g\u00fc\u00e7 ve kudrete sahip var\u00adl\u0131klar olarak m\u0131 yoksa birer \u00fcs\u00adt\u00fcn vas\u0131fl\u0131 melekler olarak m\u0131 benimsenip kullan\u0131ld\u0131\u011f\u0131n\u0131 kesin olarak ifa\u00adde etmek kolay de\u011fildir. Zira T\u00fcrk Dini hakk\u0131nda hen\u00fcz b\u00fct\u00fcn etraf\u0131yla, derinlemesine yaz\u0131lm\u0131\u015f \u00e7ok eskiden kalma bir din kitab\u0131 mevcut de\u00ad\u011fildir. Baz\u0131 seyyahlar ve ara\u015ft\u0131rmac\u0131\u00adlar\u0131n \u015fahsi g\u00f6zlemlerinden, yaz\u0131t\u00adlardan, mezar ta\u015flar\u0131ndan, baz\u0131 dua ve ilah\u00eelerden, \u00f6l\u00fc g\u00f6mme \u00e2detlerinden, destan ve masallardan birtak\u0131m so\u00adnu\u00e7lar \u00e7\u0131kar\u0131lmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Ka\u00add\u0131n kamlar\u0131n da bulunu\u015fu dikkate \u015fayand\u0131r. B\u00fct\u00fcn bunlardan \u00e7\u0131ka\u00adr\u0131lacak sonu\u00e7, ilk, orijinal inanc\u0131n da Eski T\u00fcrkler aras\u0131nda Tengri<\/em> (S\u00fcmerlerde dingir), Tenri<\/em>, G\u00f6k<\/em> (m\u00fcbarek, kutsal semav\u00ee, kutlu) Tengri<\/em>, G\u00f6k Tanr\u0131, Y\u00fcce Tanr\u0131<\/em> gibi adlar\u00adla her \u015feye kadir bir Allah inanc\u0131 g\u00f6\u00adr\u00fclmekte, k\u00e2inat\u0131 onun yarat\u0131p y\u00f6net\u00adti\u011fine inan\u0131lmaktad\u0131r. Tanr\u0131, Y\u00fcce Tanr\u0131 inanc\u0131 g\u00fcn\u00fcm\u00fczde, Altayl\u0131lar ve Yakutlar aras\u0131nda g\u00f6r\u00fclmektedir. Ruhun bek\u00e2s\u0131n\u0131, k\u0131yamet, k\u0131lk\u00f6pr\u00fc cennet ve cehennemi and\u0131ran, animistik ruh\u00e7u bir hayat anlay\u0131\u015f\u0131 i\u00e7in\u00adde, \u00f6l\u00fcmden sonra bir ya\u015fam\u0131 g\u00f6ste\u00adren inan\u00e7 mevcuttur. \u0130yi ruh, k\u00f6t\u00fc ruh inanc\u0131na sahiptiler. Koruyucu ruhlara inan\u0131yorlard\u0131. Bir nevi \u015feytan\u0131 and\u0131ran bir inan\u00e7 da g\u00f6r\u00fclmektedir. Baz\u0131 tabiat kuvvetlerine sayg\u0131 g\u00f6ste\u00adrilmi\u015ftir, onlarla aralar\u0131nda t\u00fcrl\u00fc ili\u015fkiler kurmak \u0130stenilmi\u015ftir. G\u00fcne\u015f, ay, yer-su ruhlar\u0131, atalar (Ceddi \u00e2l\u00e2) ve \u00f6l\u00fcler k\u00fclt\u00fc, kurban sunma, ate\u015f (ocak), orman-a\u011fa\u00e7, kaya (ta\u015f), da\u011f, adak, su ve \u0131rma\u011fa, g\u00f6le sayg\u0131, demir ile ilgili inan\u00e7, baz\u0131 ku\u015f ve hay\u00advanlar\u0131 (kartal-Tanr\u0131 Ku\u015fu), bozkurt, at vb. ilgili inan\u00e7 ve k\u00fcltler vard\u0131.<\/p>\n

Baz\u0131 semboller, put (idol) gibi sa\u00adn\u0131l\u0131rsa da bunlar Tanr\u0131’n\u0131n tasviri de\u00ad\u011fildir. Hat\u0131ra veya birer u\u011furlu e\u015fya (belki feti\u015f gibi de\u011feri olan bir ha\u00adt\u0131rlatma, anma e\u015fyas\u0131) say\u0131l\u0131r. Tan\u00adr\u0131\u2019y\u0131 bir ve \u00fcst\u00fcn, y\u00fcce, kudret ve kuvvet olarak bilmek ve b\u00fct\u00fcn k\u00e2ina\u00adt\u0131 onun yaratt\u0131\u011f\u0131 varl\u0131klar olarak g\u00f6rmek ve ona mavi, engin g\u00f6\u011f\u00fcn derinli\u011fine y\u00f6nelerek yakarmak ve bazen onun g\u00f6\u011f\u00fcn enginli\u011fi i\u00e7inde bulundu\u011funa inanmak gibi \u00f6zellikler g\u00f6stermektedir. Baz\u0131 \u00e7e\u015fitli tabiat g\u00fc\u00e7leri daha alt derecelerden il\u00e2hla\u015ft\u0131r\u0131lm\u0131\u015fsa da veya b\u00fcy\u00fck melekler d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015fse de onlar\u0131n \u00fczerinde \u00fcs\u00adt\u00fcn olan bir Y\u00fcce Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131na inan\u0131l\u0131rd\u0131. Tanr\u0131ya veya yaratan iyi ruh \u00dclgen (\u00dclken) atalara, yer-su ruhlar\u0131na (tabiat k\u00fclt\u00fc), \u00e7o\u011fu zaman da\u011flarda (at ve koyun) kurban\u0131 sunu\u00adlurdu. G\u00fcnd\u00fcz G\u00fcne\u015f\u2019e ve gece Ay\u2019a sayg\u0131 g\u00f6sterilirdi. \u00c7ok \u00f6nceleri G\u00fc\u00adne\u015f\u2019e ve Ay\u2019a kurban sunuldu\u011fu g\u00f6\u00adr\u00fc\u015f\u00fc de vard\u0131r. Bat\u0131l\u0131lar taraf\u0131ndan yap\u0131lan bir ilm\u00ee incelemede binlerce y\u0131l \u00f6nceki insanlar aras\u0131nda ilk y\u00fc\u00adce Tanr\u0131\u2019ya inananlar\u0131n T\u00fcrkler oldu\u00ad\u011fu ileri s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Ger\u00e7ekten de t\u00fcrl\u00fc il\u00e2hlara tapanlar, hayvanlara tapanlar, il\u00e2hlar\u0131 insana benzeten onun heykellerini yap\u0131p tapanlar, g\u00fc\u00adne\u015fe ve imparatora il\u00e2h veya onun o\u011flu nazariyle bakan muhtelif din ve inan\u00e7lar\u0131n (Yunan, Roma, Avrupa, Amerika dinleri, \u015eintoizm v.b.) yan\u0131n\u00adda T\u00fcrklerin inan\u00e7lar\u0131 onlardan \u00e7ok \u00fcst\u00fcnl\u00fck g\u00f6stermektedir.[1]<\/a><\/p>\n

T\u00fcrklerin din\u00ee tarih\u00e7esi<\/h2>\n

T\u00fcrklerin (\u015eamanl\u0131k) ad\u0131 tak\u0131lan ve Tanr\u0131 Dini diyebilece\u011fimiz dini \u00e7er\u00e7evesi d\u0131\u015f\u0131nda, T\u00fcrklerin etkilen\u00addi\u011fi din\u00ee tarih\u00e7e \u015f\u00f6yle bir geli\u015fim g\u00f6stermi\u015ftir.[2]<\/a><\/p>\n

M.S.III. – IV. y\u00fczy\u0131llarda, Orta Asya\u2019n\u0131n muhtelif b\u00f6lgelerinde Zerd\u00fc\u015ftl\u00fck, Budistlik ve H\u0131ristiyanl\u0131k g\u00f6r\u00fclm\u00fc\u015f\u00adt\u00fcr. H\u0131ristiyanl\u0131k piskoposluk ve metropolitlerinin, Herat, Teru ve Semerkant \u015fehirlerinde kuruldu\u011funu g\u00f6r\u00fc\u00adyoruz.<\/p>\n

\u015eamanc\u0131 To-Ba’lar\u0131n y\u00f6netici \u00fcst tabakalar\u0131n\u0131n, V. y\u00fczy\u0131lda Budistli\u011fi kabul ettikleri anla\u015f\u0131l\u0131yor. Toplu\u00admun \u00e7o\u011funun gene eski T\u00fcrk din\u00ee inan\u00e7 ve \u00e2detlerini s\u00fcrd\u00fcrd\u00fckleri bili\u00adniyor. Toba Han (572-581) y\u0131llar\u0131nda \u00c7inli Budistlerin telkiniyle, G\u00f6kt\u00fcrkler aras\u0131na Budistli\u011fi (Budizm) yerle\u015ftirmeye \u00e7al\u0131\u015f\u0131yor. Toba Han\u2019\u0131n \u00f6l\u00fcm\u00fcnden sonra G\u00f6kt\u00fcrk Hakanl\u0131\u011f\u0131 fel\u00e2kete u\u011fruyor. \u00c7inlile\u015fme ba\u015fl\u0131yor. Bunun yank\u0131lar\u0131 G\u00f6kt\u00fcrk (Orhun) yaz\u0131tlar\u0131nda g\u00f6r\u00fclmektedir. Bu yaz\u0131tlardan art\u0131k Budac\u0131l\u0131ktan (Budizm), Lao Tse\u2019nin Taoculu\u011fundan (Taoizm), Bilge Han\u2019\u0131n gayretiy\u00adle hi\u00e7bir iz kalmad\u0131\u011f\u0131 anla\u015f\u0131lmakta\u00add\u0131r. Bilhassa devlet adam\u0131 Tonyukuk, mill\u00ee dini- Tanr\u0131 dinini ve t\u00f6reyi- \u00a0sa\u00advunmu\u015f, yabanc\u0131 k\u00fclt\u00fcr ve inan\u00e7lar\u0131 reddettirmi\u015ftir.<\/p>\n

T\u00fcrklerin M\u00fcsl\u00fcman Arap ordular\u0131yla Halife Hz. \u00d6mer zaman\u0131nda te\u00admasta bulunduklar\u0131 anla\u015f\u0131l\u0131yor. Baz\u0131 T\u00fcrk beyleri, Hz. Osman zaman\u0131nda (T. 650) M\u00fcsl\u00fcmanl\u0131\u011f\u0131 kabul etmi\u015f\u00adlerdi. Haccac ve onun kumandanla\u00adr\u0131ndan Kuteybe B. M\u00fcslim el- B\u00e2h\u00eel\u00ee’nin sert ve merhametsiz tedbirleri neticesinde Horasan’da g\u00fcven sa\u011f\u00adland\u0131. \u0130sl\u00e2m ordusu M\u00e2ver\u00e2\u00fcnnehr\u2019e girdi. Buhara ve Semerkand zapt edildi. \u201cKuteybe’nin muzaffer \u0130sl\u00e2m ordusu H. 95 (M. 713) y\u0131l\u0131nda Fergana ve Ta\u015fkent \u00fczerine y\u00fcr\u00fcd\u00fc.\u201d[3]<\/a><\/p>\n

Bu arada G\u00f6kt\u00fcrk hakanl\u0131\u011f\u0131n\u0131n kuruldu\u011fu VI. y\u00fczy\u0131ldan itibaren H\u0131\u00adristiyan, Ate\u015fperest (Zerd\u00fc\u015ftiler), Manihaist cemaatlerin g\u00f6r\u00fcld\u00fc\u011f\u00fc hat\u0131r\u00adlanacak olursa karma\u015f\u0131k inan\u00e7lar\u0131n etkileme \u00e7abalar\u0131 dikkate al\u0131nma\u00ady\u0131 gerektirebilir.<\/p>\n

717 y\u0131l\u0131nda C\u00fcrcan Beyi Sul-T\u00fcrk M\u00fcsl\u00fcman olmu\u015f, b\u00f6ylece C\u00fcrcan \u00fcl\u00adkesi isl\u00e2mla\u015fm\u0131\u015ft\u0131. Araplar\u0131n bask\u0131s\u0131 kar\u015f\u0131s\u0131nda T\u00fcrkler sava\u015f\u0131yorlard\u0131. 7 ve 8. y\u00fczy\u0131llarda M\u00fcsl\u00fcman Arap\u00adlarla T\u00fcrklerin temas\u0131, g\u00f6r\u00fc\u015f\u00fcp ko\u00adnu\u015fmas\u0131 artt\u0131. Kuteybe, 712-713 y\u0131\u00adl\u0131nda Buhara i\u00e7 kalesinde bulunan Buda tap\u0131na\u011f\u0131n\u0131 cami h\u00e2line ge\u00adtirtti. K\u0131l\u0131\u00e7 sonu ve sava\u015flar sonucu olmayarak, \u0130sl\u00e2m dininin esaslar\u0131n\u0131 \u00f6\u011frenen T\u00fcrkler aras\u0131nda art\u0131k \u0130sl\u00e2\u00admiyet b\u00fcy\u00fck bir yak\u0131nl\u0131kla benimsen\u00adme\u011fe ba\u015flam\u0131\u015ft\u0131.<\/p>\n

Bir yandan T\u00fcrkler ba\u015fka dinlerin de tan\u0131t\u0131lmas\u0131 ve propagandas\u0131 kar\u015f\u0131s\u0131ndayd\u0131lar. VII. y\u00fczy\u0131lda Manihaizm T\u00fcrk yurduna gelmi\u015fti. \u0130ranl\u0131 Mani (216-276) taraf\u0131ndan, Zerd\u00fc\u015ftl\u00fck, H\u0131\u00adristiyanl\u0131k ve mahalli dinlerle (Mitra vb.) kar\u0131\u015ft\u0131r\u0131larak v\u00fccuda getirilen bu dinin m\u00fcritleri \u0130ran ve Roma h\u00fc\u00adk\u00fcmetleri ve halk\u0131 taraf\u0131ndan a\u011f\u0131r bask\u0131ya maruz kal\u0131nca Roma ve \u0130ran’dan ka\u00e7anlar T\u00fcrkistan’a s\u0131\u011f\u0131nd\u0131\u00adlar. Buralardaki T\u00fcrkler, di\u011fer din yay\u0131c\u0131lara ho\u015fg\u00f6r\u00fc g\u00f6steriyorlar ve bir taraftan da kendi mill\u00ee inan\u00e7lar\u0131\u00adn\u0131 s\u00fcrd\u00fcr\u00fcyorlard\u0131. Maniheistler T\u00fcrk din\u00ee inanc\u0131yla kendi inan\u00e7lar\u0131 aras\u0131n\u00adda bir ili\u015fki kurmaya \u00e7al\u0131\u015farak pro\u00adpagandalar\u0131nda ba\u015far\u0131ya gitmek \u0130s\u00adtiyorlard\u0131. G\u00f6kt\u00fcrkleri hakimiyet\u00adleri alt\u0131na alan Uygurlar\u0131n hakan\u0131 B\u00f6k\u00fc Han (B\u00fcg\u00fc Han) (750-780), 763 y\u0131l\u0131nda Uygur T\u00fcrkleri aras\u0131na, esa\u00adsen Orta Asya\u2019n\u0131n bat\u0131 b\u00f6lgelerinde 3. y\u00fczy\u0131ldan beri izleri g\u00f6r\u00fclen, Manicili\u011fi (Manihaizm) yerle\u015ftirdi. Do\u011fu T\u00fcrkistan’a yerle\u015fen Uygurlar aras\u0131n\u00adda 840 y\u0131l\u0131n\u0131 m\u00fcteakip, o \u00e7evrelerde Manihaizm, Hristiyanl\u0131k, Budizm ve Tanr\u0131 Dini ile ba\u011flant\u0131l\u0131 \u015famanl\u0131k yan yana bulunuyordu. Uygurlar Manihaizm\u2019i kabul edince sava\u015f\u00e7\u0131l\u0131klar\u0131n\u0131 ve baz\u0131 geleneklerini de bozarak, kaybederek peri\u015fan oldular.<\/p>\n

Nest\u00fbri H\u0131ristiyan misyonerleri M\u00e2ver\u00e2\u00fcnnehr \u0130sl\u00e2mlar eline ge\u00e7ti\u011fi h\u00e2lde \u00e7al\u0131\u015fmalar\u0131n\u0131 s\u00fcrd\u00fcr\u00fcyorlar ve Nest\u00fbri Patri\u011fi Tematheus (780-819) da Orta Asya\u2019da Hristiyanl\u0131\u011f\u0131 yayma gayretiyle, T\u00fcrk hakan\u0131n\u0131 kand\u0131rma\u00adya u\u011fra\u015f\u0131yor, ona mektuplar g\u00f6nde\u00adriyordu.<\/p>\n

Nihayet Yenisey K\u0131rg\u0131zlar\u0131, Maniheist Uygurlar\u0131n ba\u015fkenti Karabalgasun’u 840 y\u0131l\u0131nda zapt edince sonu\u00e7 belli oldu. B\u00f6ylece K\u0131rg\u0131zlar, 840 y\u0131\u00adl\u0131nda Uygurlar\u0131 Mo\u011folistan’dan s\u00fcre\u00adrek, K\u0131rg\u0131z devletini kurarlarken, \u00e7o\u00ad\u011fu Mani dininde g\u00f6r\u00fcnen Uygurlar, Do\u011fu T\u00fcrkistan’a g\u00f6\u00e7m\u00fc\u015flerdi. K\u0131rg\u0131zlar aras\u0131nda da Mani dininin yay\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fclmekte ise de 9-10. y\u00fczy\u0131llardaki kaynaklara g\u00f6re onlar\u0131n bir yandan atalardan kalan dinleri s\u00fcrd\u00fcrd\u00fckleri anla\u015f\u0131lmaktad\u0131r. \u00d6nce \u015eamanc\u0131 de\u00adnilen veya Tanr\u0131 dininden olan ve 732 de hemen ilk M\u00fcsl\u00fcman Hazar\u00adlar aras\u0131nda 800 y\u0131llar\u0131nda Yahudilik de yay\u0131lmaktayd\u0131. Hazarlardan b\u00fcy\u00fck bir k\u0131sm\u0131 M\u00fcsl\u00fcman ve daha az mik\u00adtar\u0131 ise H\u0131ristiyan dinindeydiler. Y\u00f6netici tabaka ise Musevili\u011fe ba\u011fl\u0131 kalm\u0131\u015f hatta \u0130brani adlar\u0131 alm\u0131\u015flard\u0131r. Fakat Hazar ka\u011fan\u0131 Yusuf zaman\u0131nda 965 y\u0131llar\u0131nda \u0130sl\u00e2miyet, buralarda da he\u00admen hemen tamamen kabul edilmi\u015f\u00adtir. G\u00fcn\u00fcm\u00fczde birka\u00e7 bin kadar ka\u00adlan Musevi dininden T\u00fcrklere Karaim<\/em> denilir. Yahudi gelene\u011fini, Talmud ve baz\u0131 din\u00ee kitap ve yorumlar\u0131 ka\u00adbul etmeyen Karaim\u2019i Yahudiler ken\u00addileriyle bir saymazlar. Hazarlar\u0131n Tevrat\u2019\u0131 da T\u00fcrk\u00e7e idi. Yahudi \u015feria\u00adt\u0131nda Tevrat ve dini kitaplar \u0130branicedir.<\/p>\n

Mo\u011follar\u0131n Asya\u2019da g\u00fc\u00e7lendi\u011fi d\u00f6\u00adnemde \u015famanl\u0131kla ilgili baz\u0131 davra\u00adn\u0131\u015flar yeniden canlanmakla beraber, \u0130sl\u00e2m dini de gittik\u00e7e geli\u015fme yolun\u00addayd\u0131. Bir taraftan da \u0130sl\u00e2miyet, H\u0131\u00adristiyanl\u0131k ve Budizm aras\u0131nda bir m\u00fccadele devam ediyordu. T\u00fcrkler \u015f\u00fcphesiz \u0130slamiyet\u2019le ilk ili\u015fkileri ta\u00adkiben M\u00fcsl\u00fcman olmaya ba\u015flam\u0131\u015f\u00adlard\u0131. 9. y\u00fczy\u0131lda di\u011fer din ve inan\u00e7\u00adlardan daha fazla \u0130sl\u00e2miyet etki g\u00f6stermeye ba\u015flad\u0131. 920-21 y\u0131l\u0131nda Alev\u00eeler Ho\u00adrasan ve \u00e7evresini i\u015fgal etmi\u015flerdi. Do\u011fu T\u00fcrkistan’da Aleviler, Ta\u015fkent taraflar\u0131nda Maniheizm, Bulgarlar aras\u0131nda da Hazar Musevileri propa\u00adganda yapmaktayd\u0131lar. 921 y\u0131l\u0131nda Alevi ordusu, Horasan’\u0131n ba\u015f\u015fehri Ni\u015fabur’u i\u015fg\u00e2l edince, buna Karahanl\u0131lardan Bu\u011fra Han kar\u015f\u0131 koydu ve Alevi ordular\u0131n\u0131 yendi, hezimete u\u011fratt\u0131. Satuk Bu\u011fra Han \u0130sl\u00e2miyeti be\u00adnimsedi. X. y\u00fczy\u0131lda, 920’de M\u00fcsl\u00fcmanl\u0131\u011fa girmi\u015fler ve 940\u2019ta Karahanl\u0131lar devletinde resm\u00ee din \u0130sl\u00e2miyet olmu\u015ftu. Ayn\u0131 y\u0131lda Volga \u00e7evresindeki Bulgar Hanl\u0131\u011f\u0131 M\u00fcsl\u00fcman oldu. Yal\u00adn\u0131z Yedisu ey\u00e2letinde bir Nestur\u00ee H\u0131ristiyan cemaati kalm\u0131\u015ft\u0131. Timur zaman\u0131nda bu cemaat oradan tama\u00admen kalkt\u0131. Gene Timur d\u00f6neminde T\u00fcrkistan’\u0131n kuzeyinde Budizm kal\u0131nt\u0131lar\u0131 da tamamen silindi.<\/p>\n

\u00d6zetleyecek olursak, T\u00fcrkler \u015f\u00fcp\u00adhesiz \u0130sl\u00e2miyetle ilk temaslar\u0131n\u0131 taki\u00adben M\u00fcsl\u00fcman olmaya ba\u015flam\u0131\u015f\u00adlard\u0131. Dokuzuncu y\u00fczy\u0131lda \u0130sl\u00e2m dini daha fazla etki g\u00f6stermeye ba\u015flam\u0131\u015ft\u0131. 920-21 y\u0131l\u0131nda Alevilerin Horasan\u2019\u0131 ve \u00e7ev\u00adresini i\u015fgal ettiklerini dolay\u0131s\u0131yla Ale\u00advi etkilerini g\u00f6r\u00fcyoruz. 920-960 y\u0131l\u00adlar\u0131 aras\u0131nda b\u00fcy\u00fck T\u00fcrk kitleleri ehli s\u00fcnnete uygun olarak \u0130slamiyet\u2019i ka\u00adbul etmi\u015flerdi. Do\u011fu T\u00fcrkistan\u2019da Aleviler, Ta\u015fkent taraflar\u0131nda Mani\u00adheizm, Bulgarlar aras\u0131nda da Hazar Musevileri propaganda yapm\u0131\u015flard\u0131. Alev\u00ee ordusunun Horasan\u2019\u0131n ba\u015f\u015fehri Ni\u015fabur’u zapt etmesi \u00fczerine, Karahanl\u0131lardan Bu\u011fra Han kar\u015f\u0131 koymu\u015f ve Alevi ordular\u0131n\u0131 yeni bir bozguna u\u011fratm\u0131\u015ft\u0131. Satuk Bu\u011fra Han’\u0131n \u0130sl\u00e2\u00admiyeti benimsemesi \u00e7ok \u00f6nemli bir olay olarak tarihte yer alm\u0131\u015ft\u0131r. Budizm, Manihaizm, H\u0131ristiyanl\u0131k ve Musevilik ancak 920 y\u0131l\u0131na kadar ve bilhassa 200 y\u0131l kadar etki yapmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131.<\/p>\n

\u0130sl\u00e2miyet Urallar ve Sibirya \u00e7evresine 940-950 y\u0131llar\u0131nda yerle\u015fti. T\u00fcrk Tarihinde \u00e7ok \u00f6nemli ve de\u011ferli bir olay olarak X. y\u00fczy\u0131lda T\u00fcrk milleti\u00adnin en az %80’i \u0130sl\u00e2m dinini kabul et\u00admi\u015ftir. XII. y\u00fczy\u0131lda Orta Asya\u2019n\u0131n h\u00e2\u00adkim olan dini, \u0130sl\u00e2miyet olmu\u015ftur.<\/p>\n

T\u00fcrklerin topluca \u0130slamiyet\u2019e ge\u00e7i\u00ad\u015fiyle, tek din b\u00fct\u00fcn T\u00fcrk \u00fclkelerini kaplam\u0131\u015f ve \u00e7evre \u00fclkeleri de etki\u00adlemi\u015fti. Mill\u00ee k\u00fclt\u00fcr yan\u0131nda \u0130sl\u00e2m dininin b\u00fcy\u00fck \u00f6nemi ve etkisiyle T\u00fcrkler m\u00fctecanis bir millet h\u00e2line gelmekte gecikmediler. Tarih boyun\u00adca kendi i\u00e7lerindeki m\u00fccadele ve \u00e7a\u00adt\u0131\u015fmalar ortadan kaybolarak birlik ve beraberlik do\u011funca g\u00fc\u00e7leri de y\u00fck\u00adselmi\u015fti. XIV. y\u00fczy\u0131lda, \u0130ran’da ve Orta Asya\u2019da \u0130sl\u00e2m dini H\u0131ristiyanl\u0131\u011f\u0131 yendi ve h\u00e2kim oldu. Budizm, Mo\u011folistan’da, \u015eaman’\u0131n y\u00f6netti\u011fi din\u00ee t\u00f6renlerle ilgili inan\u00e7 ise Altay Da\u011flar\u0131 (Aitay – Sayan) ve Sibirya Orman\u00adlar\u0131 b\u00f6lgesinde, Yakut T\u00fcrkleri ara\u00ads\u0131nda ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcrd\u00fc.<\/p>\n

\u0130slam dini ve T\u00fcrk t\u00f6resi<\/h2>\n

Muhtelif dinler, inan\u00e7lar T\u00fcrklere etki yapm\u0131\u015fsa da, b\u00fct\u00fcn T\u00fcrkl\u00fck ale\u00admini boydan boya ku\u015fatan \u0130sl\u00e2miyet derecesinde olamam\u0131\u015ft\u0131. \u0130sl\u00e2m dini ve ahlak\u0131 T\u00fcrkler taraf\u0131ndan sanki aran\u0131p \u00f6zlenmi\u015f gibiydi. Milyonlarca ki\u015fi ona i\u00e7ten ba\u011flanarak benimse\u00admi\u015flerdi. Tek Tanr\u0131 (tenri, tengri) di\u00adnine inanm\u0131\u015f T\u00fcrklere en yak\u0131n din \u0130sl\u00e2m dini olmu\u015ftu. Bilhassa \u0130slam\u2019\u0131n Allah inanc\u0131 ve ahlaki esaslar\u0131, T\u00fcrk\u00adl\u00fckle M\u00fcsl\u00fcmanl\u0131k aras\u0131ndaki iman ve itikat yak\u0131nl\u0131\u011f\u0131 T\u00fcrk ve \u0130sl\u00e2m aile hukukundaki benzerlikler, T\u00fcrklerin duygu ve d\u00fc\u015f\u00fcncelerini geni\u015f bir \u00e7evre h\u00e2linde ku\u015fatm\u0131\u015ft\u0131. Eski, ilk din\u00ee inan\u00e7\u00adlar\u0131n\u0131n kal\u0131nt\u0131lar\u0131, \u0130sl\u00e2m\u00ee dua ve dav\u00adran\u0131\u015f \u0130\u00e7erisinde, adak, ta\u015f, a\u011fa\u00e7, su, da\u011f vb. inan\u00e7lar\u0131yla uzla\u015fm\u0131\u015f, g\u00f6r\u00fcnmektedir. Allah\u2019a teslim olarak, Kur\u00adan buyru\u011funu bilerek ve ona uyarak k\u00e2inat\u0131n hakikatini, s\u0131r ve muamma\u00adlar\u0131n i\u00e7y\u00fcz\u00fcn\u00fc anlamaya y\u00f6nelen T\u00fcrkler, kendilerine uygun ahlaki esaslar\u0131 da daha b\u00fcy\u00fck co\u015fkuyla benimseyerek do\u011fruluk ve iyilik yolunda ya\u015famalar\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015fler, \u0130sl\u00e2m dinamizminde ileriye y\u00f6nelmi\u015f ve at\u0131l\u0131mlara giri\u015fmi\u015flerdir. Eski T\u00fcrk T\u00f6resi i\u00e7inde yaratan Tanr\u0131\u2019y\u0131 bilmek ve onun buyruklar\u0131na uymak manev\u00ee ve ahlaki gelenek ve t\u00f6renlere ba\u011fl\u0131\u00adl\u0131k g\u00f6stermek dikkati \u00e7ekmektedir. Tek ve y\u00fcce \u00fcst\u00fcnl\u00fckte Tanr\u0131 inan\u00adc\u0131na sahip T\u00fcrkler, Tanr\u0131\u2019ya g\u00f6\u011fe y\u00f6\u00adnelerek sayg\u0131 g\u00f6sterirler; ruhun \u00f6lmezli\u011fine, ruhlar\u0131n Tanr\u0131 kat\u0131na gide\u00adce\u011fine, k\u0131yamet ve mah\u015fere ahirete, ebediyete inan\u0131rlar, da\u011flarda ona (Tanr\u0131\u2019ya) kurban sunarlar, din\u00ee t\u00f6ren\u00adler d\u00fczenlerler iyi (koruyucu) ruhlara ve ayr\u0131ca k\u00f6t\u00fc ruhlara inan\u0131rlarken, \u0130sl\u00e2m dinine b\u00fcy\u00fck bir sadakatle ge\u00ad\u00e7erken ondaki melek, \u015feytan, cin inanc\u0131na dair esaslarda yak\u0131nl\u0131k g\u00f6r\u00admeleri, onlar\u0131 daha kolay anlamala\u00adr\u0131na yard\u0131mc\u0131 olmu\u015ftur. Allah inanc\u0131 ile, T\u00fcrklerin, yaratan, y\u00f6nelten, ya\u015fatan Tanr\u0131( Tenri, Tengri), G\u00f6k Tan\u00adr\u0131 (Kutsal, M\u00fcbarek, Y\u00fcce Tanr\u0131) inanc\u0131 aras\u0131nda olduk\u00e7a yak\u0131nl\u0131k g\u00f6r\u00fcl\u00admektedir. B\u00fct\u00fcn bunlar \u0130sl\u00e2m dini, \u015feriat\u0131 ile T\u00fcrk T\u00f6resini uzla\u015ft\u0131rma\u00adda baz\u0131 kolayl\u0131klar sa\u011flam\u0131\u015ft\u0131r. G\u00fcn\u00addelik ya\u015fay\u0131\u015f ve davran\u0131\u015f\u0131, g\u00fcndelik eylemleri belirten T\u00fcrk T\u00f6resinin \u00f6z\u00fcn\u00fc te\u015fkil eden T\u00fcrk ahlak\u0131n\u0131n esaslar\u0131, \u0130sl\u00e2m ahlakiyle \u00e7ok kolayl\u0131kla kayna\u015fm\u0131\u015f, hatta destek g\u00f6rm\u00fc\u015ft\u00fcr. T\u00f6re ile \u015ee\u00adriat (\u0130slami esaslar) tamamen uzla\u015ft\u0131r\u0131lmak istenilmi\u015ftir.<\/p>\n

\u00a0<\/em>\u201cT\u00f6re \u015feriat\u0131n seyisi\u201d<\/em> diyen Ta\u015fkentli K\u00f6bayo\u011flu bu duruma bir \u00f6rnek olmu\u015f\u00adtur. \u0130slamiyet\u2019in akide ve ibadetleriy\u00adle kolayca anla\u015fm\u0131\u015f T\u00fcrklerden baz\u0131\u00adlar\u0131 \u201cf\u0131kh\u0131n muamel\u00e2t hakk\u0131ndaki h\u00fck\u00fcmlerine\u201d al\u0131\u015fmakta g\u00fc\u00e7l\u00fck \u00e7ekmi\u015f\u00adlerdi. Y\u00fczlerce y\u0131ldan beri g\u00f6\u00e7ebe Ka\u00adzak-K\u0131rg\u0131zlar \u201citikat ve ibadet me\u00adselelerinde tam anlam\u0131yla ehlis\u00fcnnetten olduklar\u0131 h\u00e2lde d\u00fcnyevi muame\u00adl\u00e2tta f\u0131k\u0131htan ziyade t\u00f6reye uyar\u00adlard\u0131. \u201cNik\u00e2h, bo\u015fanma, miras, al\u0131\u015fveri\u015f, h\u0131rs\u0131zl\u0131k, cinayet vesaire gibi meselelerin hepsi t\u00f6reye g\u00f6re ka\u00adrara ba\u011flanmas\u0131 i\u00e7in beylerin \u00f6n\u00fc\u00adne getirilirdi.\u201d[4]<\/a> Sonralar\u0131 tamamen \u015feriat esas oldu. \u201cKazaklarda \u015fu ata\u00adlar s\u00f6z\u00fc de vard\u0131r:<\/p>\n

\u00a0<\/em>\u201c\u015eeriat akkan bir bulak-Zan bulakta bitken kurak. (\u015eeriat akan bir p\u0131nar-t\u00f6re onun yan\u0131nda biten ot. – kam\u0131\u015fa benzer bir ye\u015fil ot -\u201d<\/em><\/p>\n

Bu atalar s\u00f6z\u00fc \u015feriatla t\u00f6\u00adreyi bar\u0131\u015ft\u0131rmak i\u00e7in s\u00f6ylenmi\u015f bir form\u00fcld\u00fcr.[5]<\/a> Eski T\u00fcrklerin kanun, yasa, \u015fifahi team\u00fcller, gelenekler; \u00f6rf ve \u00e2detler, din\u00ee ve ahlaki kurallar\u0131n b\u00fct\u00fcn\u00fcn\u00fc belirten T\u00f6re\u2019nin biz bura\u00adda (ahlak t\u00f6resi) \u00fczerinde duraca\u00ad\u011f\u0131z. T\u00fcrkler ahlaki esaslar\u0131n\u0131 di\u011fer dinler i\u00e7inde korumaya devam etmi\u015fler\u00addir. Buda dininde hayvan eti yenil\u00admesi uygun g\u00f6r\u00fclmezse de Budizm\u2019e uyan baz\u0131 T\u00fcrkler bir m\u00fcddet sonra toylar\u0131nda ve \u015f\u00f6lenlerinde av ziyafetleri vermi\u015fler ve et yemi\u015flerdir. Keza Buda dininde avc\u0131l\u0131k ve sava\u015f\u00e7\u0131l\u0131k yasakland\u0131\u011f\u0131 h\u00e2lde T\u00fcrkler buna her zaman uymam\u0131\u015flard\u0131r.[6]<\/a><\/p>\n

\u0130sl\u00e2m dininin gaza ve cihad\u0131 farz tan\u0131y\u0131\u015f\u0131, aile hayat\u0131na \u00f6nem veri\u015fi, askerli\u011fe de\u011fer verili\u015fi, yurtseverlik ve b\u00fct\u00fcn ahlaki ilkeleri T\u00fcrklerin bu dinin hak ve mutlak din oldu\u011funa dair inan\u00e7lar\u0131n\u0131 y\u00fcceltmi\u015fti. Bu dine girince k\u00fclt\u00fcr ve medeniyet at\u0131l\u0131m\u0131 geli\u015fti\u011fi gibi, maneviyat, iktisat ve siyasi hayat ve d\u00fczen bak\u0131m\u0131ndan da b\u00fcy\u00fck bir ilerleme kat etmi\u015flerdi. \u00c2deta T\u00fcrkl\u00fck ve \u0130sl\u00e2ml\u0131k \u00fclkede kayna\u015fm\u0131\u015f birlik ve beraberli\u011fi temin etmi\u015f, bir b\u00fct\u00fcn h\u00e2line gelinmesine yol a\u00e7m\u0131\u015ft\u0131. Adetler i\u00e7inde ahlaki de\u011fer ta\u015f\u0131yan kurallara \u201ct\u00f6re\u201d<\/em> dendi\u011fi hat\u0131rlanacak olursa T\u00fcrk ahlak\u0131, T\u00fcrk t\u00f6resi i\u00e7inde en \u00f6nemli ve g\u00fc\u00e7l\u00fc yerini korumu\u015f ve geli\u015ftirmi\u015ftir. T\u00fcrk ahlak\u0131n\u0131n ilkeleri bir yandan eski T\u00fcrk t\u00f6resinden, bir yandan \u0130sl\u00e2m dininin ahlak\u0131 y\u00f6n\u00fcnden y\u00fccelip g\u00fc\u00e7lenmi\u015ftir.[7]<\/a><\/p>\n

 <\/p>\n

[1]<\/strong><\/a>Abd\u00fclkadir \u0130nan, Makaleler ve \u0130ncelemeler, Ankara 1968<\/p>\n

Abd\u00fclkadir \u0130nan, Tarihte ve bug\u00fcn \u015eamanizm, Ankara 1972. 2. Bas\u0131m.<\/p>\n

Hikmet Tanyu, Ankara ve \u00c7evresinde Adak ve Adak Yerleri, Ankara 1967.<\/p>\n

Hikmet Tanyu, Dinler Tarihi Ara\u015ft\u0131rmalar\u0131, Ankara 1973.<\/p>\n

Esiri T\u00fcrk Dini, Tanr\u0131 Dini veya \u015eamanl\u0131k hakk\u0131ndaki kaynaklar bu kitaplar\u0131m\u0131zda geni\u015f \u015fekilde g\u00f6sterilmi\u015ftir. L\u00fctfen oraya bak\u0131n\u0131z.<\/p>\n

P.W. Schmidt, Ser Ursprung der Gottesidee, 9. Cilt (T\u00fcrklere dair)<\/p>\n

P.W. Schmidt, Tukue\u2019lerin Dini, \u00c7ev. Sadettin Bulu\u00e7, \u0130stanbul \u00dcniv. Edebiyat Fa\u00adk\u00fcltesi T\u00fcrk Dili ve Edebiyat\u0131 Dergisi, C. IV. 1 Temmuz 1966, Sf. 63 – 80.<\/p>\n

(Der Ursprung der Gottesidee 1 (3. B\u00f6l\u00fcm) Freiburg 1949, S. 21-39!)<\/p>\n

 <\/p>\n

[2]<\/strong><\/a> Eski T\u00fcrklerin Dini: Tanr\u0131 Dini, ba\u015fl\u0131\u011f\u0131yle taraf\u0131m\u0131zdan haz\u0131rlanan inceleme T\u00d6RE Dergisinde yay\u0131nlanacakt\u0131r. Bu incelemede T\u00fcrk yaz\u0131tlar\u0131 \u00fczerinde bilhassa durulmaktad\u0131r. : 1. H\u00fcseyin Nam\u0131k Orhun, Eski T\u00fcrk Yaz\u0131tlar\u0131, 4. Cilt ve Ali \u00d6z.t\u00fcrk, \u00d6t\u00fcken Kitabeleri ile bilhassa Prof.. Dr. Muharrem Erg\u00een\u2019in Orhun Abide leri, \u00fczerindeki eserleri \u00f6nemle dikkate al\u0131d\u0131\u011f\u0131nda ve di\u011fer kaynaklarla \u015eamanl\u0131k ad\u0131 ile de\u011fil (Tann Dini) adiyle gereken a\u00e7\u0131klamalar sunulacakt\u0131r.<\/p>\n

 <\/p>\n

[3]<\/strong><\/a> Abd\u00fclkadir \u0130nan, \u00c7ur\u2019\u00e2n-\u0131 Kerimin T\u00fcrk\u00e7e Terc\u00fcmeleri \u00fczerinde b\u00eer inceleme. Diyanet i\u015fleri Ba\u015fkanl\u0131\u011f\u0131 Yay\u0131nlan, Ankara 1961, Sf. 5.<\/p>\n

 <\/p>\n

[4]<\/a> Y.K. Sf. 108<\/p>\n

 <\/p>\n

[5]<\/a> A,\u0130.Y.K. Sf.110<\/p>\n

 <\/p>\n

[6]<\/a> Ziya G\u00f6kalp T\u00fcrk Medeniyeti Tarihi. 1. K\u0131s\u0131m. (\u0130sl\u00e2miyetten Evvel T\u00fcrk Medeniyeti) \u0130stanbul Matbaai Amiri 1341, Sf. 11. (1974 de ikinci bas\u0131m\u0131 yap\u0131lm\u0131\u015ft\u0131r.)<\/p>\n

 <\/p>\n

[7]<\/a> Bahaeddin \u00d6gel. T\u00fcrk Mitolojisi, \u0130st. 1971, 2. e.<\/p>\n

Bahaeddin \u00d6\u011fel T\u00fcrk Mitolojisi, Yay. Sel\u00e7uklu T. ve M.E. Ankara 1971, 1. Cilt.<\/p>\n

Zeki V. Togan, Umum\u00ee T\u00fcrk Tarihine Giri\u015f, \u0130st. 1946, 1. C. (\u0130kinci bas\u0131m\u0131 yap\u0131ld\u0131) Abd\u00fclkadir \u0130nan. Hurafeler ve Men\u015feleri, Ankara 1962.<\/p>\n

Nam\u0131k Orkun, T\u00fcrk Tarihi, Ankara 1946, 1. C. Sf. 141.<\/p>\n

\u0130. H. Dani\u015fme\u0131\u0131d, T\u00fcrkl\u00fck Meseleleri, \u0130st. 1966.<\/p>\n

\u0130. H. Dani\u015fmend, T\u00fcrk ve M\u00fcsl\u00fcmanl\u0131k, (T\u00fcrk Irk\u0131 Ni\u00e7in M\u00fcsl\u00fcman olmu\u015ftur) \u0130st. 1959, bilhassa Sf. 52.<\/p>\n

Y\u0131lmaz \u00d6ztuna, T\u00fcrkiye Tarihi, \u0130st. 1963. 1. Cilt.<\/p>\n

Prof. Dr. Bahaeddin \u00d6gel, T\u00fcrk K\u00fclt\u00fcr\u00fcn\u00fcn Geli\u015fme \u00c7a\u011flar\u0131. \u0130sk. 1971 2. Cilt, bilhassa 1. C. 94-104<\/p>\n

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

Tek ve y\u00fcce \u00fcst\u00fcnl\u00fckte Tanr\u0131 inanc\u0131na sahip T\u00fcrkler Tanr\u0131\u2019ya g\u00f6\u011fe y\u00f6nelerek sayg\u0131 g\u00f6sterirler; ruhun \u00f6lmezli\u011fine, ruhlar\u0131n Tanr\u0131 kat\u0131na gidece\u011fine, ebediyete inan\u0131rlar. Allah inanc\u0131 ile T\u00fcrklerin; yaratan, y\u00f6nelten, ya\u015fatan Tanr\u0131 inanc\u0131 aras\u0131nda olduk\u00e7a yak\u0131nl\u0131k g\u00f6r\u00fclmektedir.<\/p>\n","protected":false},"author":171,"featured_media":15456,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_ef_editorial_meta_date_first-draft-date":"","_ef_editorial_meta_paragraph_assignment":"","footnotes":"","_links_to":"","_links_to_target":""},"categories":[68],"tags":[994,293,2297,1770,2298,48,1197,1196,1045,156,481],"coauthors":[1716],"class_list":["post-15451","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-turkluk-turkculuk","tag-allah","tag-din","tag-goktanri","tag-hikmet-tanyu","tag-inanc","tag-islam","tag-saman","tag-samanizm","tag-tanri","tag-tore","tag-turkler"],"_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/15451","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/users\/171"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=15451"}],"version-history":[{"count":5,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/15451\/revisions"}],"predecessor-version":[{"id":15457,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/15451\/revisions\/15457"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/15456"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=15451"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=15451"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=15451"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/coauthors?post=15451"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}