{"id":17283,"date":"2023-07-07T12:00:00","date_gmt":"2023-07-07T09:00:00","guid":{"rendered":"https:\/\/millidusunce.com\/misak\/?p=17283&preview=true&preview_id=17283"},"modified":"2023-07-21T01:36:24","modified_gmt":"2023-07-20T22:36:24","slug":"babanzade-ahmet-naimin-kavmiyetcilik-anlayisi","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/babanzade-ahmet-naimin-kavmiyetcilik-anlayisi\/","title":{"rendered":"\u201c\u0130slam\u2019da Da\u2019va-y\u0131 Kavmiyet\u201d kitab\u0131na ele\u015ftirel bir yakla\u015f\u0131m-2"},"content":{"rendered":"

Prof. Dr. \u0130smail Yak\u0131t’\u0131n Babanzade Ahmet Naim’in T\u00fcrk\u00e7\u00fclere kar\u015f\u0131 yazd\u0131\u011f\u0131 <\/em><\/p>\n

\u201c\u0130slam\u2019da Da\u2019va-y\u0131 Kavmiyet\u201d adl\u0131 kitab\u0131n\u0131 ele\u015ftirdi\u011fi makalesinin<\/a> ikinci b\u00f6l\u00fcm\u00fcd\u00fcr.<\/em><\/p>\n

Muhtevas\u0131n\u0131n tam olarak g\u00f6r\u00fcnmesi i\u00e7in geni\u015f bir \u00f6zetini verdi\u011fimiz ve s\u00f6zlerini italik karakterle g\u00f6sterdi\u011fimiz Ahmet Naim\u2019in bu kitab\u0131nda ilkin kitab\u0131 telif sebebini ele alm\u0131\u015f oldu\u011funu g\u00f6r\u00fcr\u00fcz. Bunun sebebinin kendisine y\u00f6neltilen sorular oldu\u011fu ve ayn\u0131 sorular\u0131 ele alan \u0130sl\u00e2m Mecmuas\u0131’n\u0131n bu konuda yetersiz ve hatta sessiz kal\u0131\u015f\u0131 oldu\u011funu s\u00f6yler. Bir nevi durumdan vazife \u00e7\u0131karan Ahmet Naim, Sebil\u00fcrre\u015fad dergisinde \u00e7ok uzun bir yaz\u0131 yazar ve sonra da bu yaz\u0131 bir kitap\u00e7\u0131k h\u00e2linde ne\u015fredilir.<\/p>\n

\u00d6zetini verdi\u011fimiz bu kitab\u0131n i\u00e7eri\u011finden de anla\u015f\u0131laca\u011f\u0131 \u00fczere as\u0131l hedef T\u00fcrk\u00e7\u00fclerdir. Ahmet Naim\u2019in bu yaz\u0131s\u0131na o d\u00f6nemin T\u00fcrk\u00e7\u00fclerinden \u00f6zelikle Ahmet Agayev (daha sonra A\u011fao\u011flu soyad\u0131n\u0131 alm\u0131\u015ft\u0131r.), ayn\u0131 y\u0131l T\u00fcrk Yurdu\u2019nda (Cilt.3, Say\u0131, 70;s.372\u2013376; Say\u0131. 71, s. 388\u2013392, Temmuz 1330 R.\/1914) \u201c\u0130sl\u00e2m\u2019da Da\u2019va-y\u0131 Milliyet\u201d <\/em>ad\u0131 ile cevap verir.<\/p>\n

Agayev\u2019in bu cevab\u0131ndan baz\u0131 pasajlar\u0131 a\u015fa\u011f\u0131ya alaca\u011f\u0131z. Biz \u015fimdi burada, Ahmet Naim\u2019in kitab\u0131ndaki fikirlerini d\u00f6rt ana ba\u015fl\u0131k alt\u0131nda toplayabiliriz. Bunlar: Kavmiyet\u00e7ilik anlay\u0131\u015f\u0131, zaman\u0131ndaki siyasi olaylara bak\u0131\u015f\u0131, tarihten verdi\u011fi \u00f6rnekler, dayand\u0131\u011f\u0131 ayet ve hadislerdir. \u015eimdi bunlar\u0131n her birini ele alal\u0131m.<\/p>\n

Kavmiyet\u00e7ilik anlay\u0131\u015f\u0131<\/h2>\n

Ahmet Naim\u2019in, ad\u0131 ge\u00e7en kitab\u0131na ba\u015fl\u0131k olarak se\u00e7ti\u011fi \u201ckavmiyet\u00e7ilik\u201d<\/em> kelimesi, onun l\u00fcgatinde \u201c\u0130sl\u00e2m \u00fcmmetini \u00f6l\u00fcme g\u00f6t\u00fcren tedavisi g\u00fc\u00e7, bula\u015f\u0131c\u0131 bir Frenk hastal\u0131\u011f\u0131d\u0131r.\u201d <\/em><\/p>\n

Bu tan\u0131m, siyasi bir yorumdur. Kavim kelimesinin hi\u00e7bir tan\u0131m\u0131n\u0131 yapmam\u0131\u015ft\u0131r. Anlam ve i\u00e7erikleri farkl\u0131 olan Asabe, cinsiyet kavmiyet ve milliyet<\/em> gibi kelimelerinin hepsini yakla\u015f\u0131k ayn\u0131 kategoride ele almaktad\u0131r. H\u00e2lbuki asabe<\/em> kelimesi, bir ki\u015finin baba taraf\u0131ndan ba\u011fl\u0131 oldu\u011fu ailesi ve ecdad\u0131na denir. Yani ki\u015finin baba taraf\u0131ndan olan s\u00fclalesine sosyolojik olarak boy, kabile, a\u015firet veya klan\u0131na verilen add\u0131r. Bir di\u011fer tabirle bir kavmin i\u00e7inde pek \u00e7ok a\u015firet, asabe bulunabilir. Kavm ise ayn\u0131 dili konu\u015fan, ayn\u0131 mill\u00ee vicdana sahip olan insan toplulu\u011fudur.\u00a0Bunlar sosyolojik ger\u00e7eklerdir.<\/p>\n

Allah, insanlar\u0131 b\u00f6yle yaratt\u0131\u011f\u0131n\u0131 Kur\u2019an\u2019da a\u00e7\u0131k\u00e7a (Rum, 30\/22) s\u00f6yler. Yani ilah\u00ee irade, be\u015feriyeti kavim kavim, millet millet yaratarak \u015fubelere ay\u0131rmay\u0131 uygun bulmu\u015ftur (Hucurat, 49\/13). \u0130sl\u00e2m \u00fcmmetinin i\u00e7inde pek \u00e7ok kavim vard\u0131r ve varl\u0131klar\u0131n\u0131 \u0130slam\u2019la devam ettirmi\u015flerdir. Dolay\u0131s\u0131yla bir ki\u015finin hangi kavimden oldu\u011funu s\u00f6ylemesi ve kavmine hizmet etmesi, onun y\u00fckselmesi i\u00e7in \u00e7al\u0131\u015fmas\u0131 demek olan kavmiyet\u00e7ilik ni\u00e7in yasak olsun ki? Yasak olan veya olmas\u0131 gereken, \u015fiddete ba\u015fvurarak, haks\u0131z yere kendi a\u015firetine yard\u0131m eden ve di\u011ferlerini k\u00fc\u00e7\u00fck g\u00f6r\u00fcp onlara tahakk\u00fcmde bulunmak isteyendir<\/strong>.<\/p>\n

Dolay\u0131s\u0131yla yer yer \u201ccinsiyet\u201d, \u201cda\u2019va-y\u0131 cinsiyet\u201d, \u201ckavmiyet\u201d, heva-y\u0131 asabiyet\u201d, asabiyet-i kavmiye\u201d<\/em> \u015feklinde ifade etmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 kavmiyet veya geni\u015f manada milliyet fikri, kavram analizleri yap\u0131lmadan toptan hastal\u0131k ilan edilmi\u015f ve \u201ckavmiyet\u00e7ilik\u201d<\/em> ad\u0131 verilen bir \u00e7uval\u0131n i\u00e7ine doldurulmu\u015ftur. Burada as\u0131l hedef T\u00fcrk\u00e7\u00fcl\u00fck hareketidir.<\/p>\n

Zaman\u0131ndaki Siyasi Olaylara Bak\u0131\u015f\u0131<\/h2>\n

Ahmet Naim, T\u00fcrk\u00e7\u00fcleri \u201cHalis T\u00fcrk\u00e7\u00fcler\u201d<\/em> ve \u201cT\u00fcrk\u00e7\u00fc-\u0130slamc\u0131lar\u201d<\/em> olarak iki grupta m\u00fclahaza etmektedir. Birincileri dinsiz ilan ederken, ikincilerin muhatap al\u0131nabilece\u011fini s\u00f6ylemektedir.\u00a0 T\u00fcrk\u00e7\u00fcleri b\u00f6yle iki gruba ay\u0131rmak m\u00fcmk\u00fcn m\u00fc?<\/p>\n

Bunun cevab\u0131n\u0131 o devirde Ahmet Naim\u2019e cevap yazm\u0131\u015f olan Ahmet Agayev \u015funlar\u0131 s\u00f6ylemektedir:<\/p>\n

\n

\u201cAhmet Naim, T\u00fcrk\u00e7\u00fclere atfederek \u015fiddetle tenkit etti\u011fi maddeleri tek bir vesika ile bile teyit edememi\u015ftir. T\u00fcrk\u00e7\u00fclere ait malumatlar\u0131n\u0131 yaln\u0131z T\u00fcrk\u00e7\u00fcler ile vaki olan m\u00fcnazara ve m\u00fcnaka\u015falardan elde etmi\u015fti\u2026 <\/em><\/p>\n

Naim Bey, as\u0131l tenkitlerine giri\u015fmeden evvel T\u00fcrk\u00e7\u00fcleri iki z\u00fcmreye ay\u0131r\u0131yor. Birisine \u2018Halis T\u00fcrk\u00e7\u00fcler\u2019 di\u011ferine \u2018T\u00fcrk\u00e7\u00fc-\u0130slamc\u0131lar\u2019 unvan\u0131n\u0131 tak\u0131yor. <\/em><\/p>\n

Birincilerini, \u2018Telkih etmek istedikleri \u015fey a\u00e7\u0131k\u00e7a dinsizlik mefk\u00fbresidir.\u2019 \u0130kincileri de \u2018Ne serden ve ne yardan ge\u00e7iyorlar.\u2019 diye tarif ediyor. <\/em><\/p>\n

Naim Bey, \u015fu taksimat\u0131 nereden ald\u0131? Hangi vesika \u00fczerine tesis etti? <\/em><\/p>\n

T\u00fcrk\u00e7\u00fcl\u00fck gibi art\u0131k teess\u00fcs ve tebell\u00fcr etmi\u015f olan bir cereyanda bu gibi taksimat\u0131 yapmak i\u00e7in mutlak elde taksimat\u0131 teyid edecek vesikalar bulunmal\u0131d\u0131r. <\/em><\/p>\n

Acaba hangi T\u00fcrk\u00e7\u00fc nerede ‘Dinsizli\u011fi telkih eylemek’ istemi\u015ftir? Hangi T\u00fcrk\u00e7\u00fc, nerede, \u0130sl\u00e2miyet’le dinsizlik aras\u0131nda m\u00fctereddit bulundu\u011funu ve bunlardan hangisini tercih edece\u011fini bilmedi\u011fini s\u00f6ylemi\u015ftir? <\/em><\/p>\n

Bu suallere cevap vermedik\u00e7e ve verilen cevaplar senetler ve vesikalar \u00fczerine istinat ettirilmedik\u00e7e yap\u0131lan taksimat\u0131n ind\u00ee, keyf\u00ee ve gayr-i varit kalaca\u011f\u0131 tabiidir. Biz ise T\u00fcrk\u00e7\u00fcl\u00fck cereyan\u0131na Naim Bey\u2019den daha yak\u0131n oldu\u011fumuz i\u00e7in mezk\u00fbr cereyan i\u00e7inde dinsizlik mefk\u00fbresini de\u011fil ta\u015f\u0131yan, onu m\u00fcsamaha eden biri bile yoktur\u2026 T\u00fcrk\u00e7\u00fcl\u00fck cereyan\u0131n\u0131 iyice telkin edenler, ara\u015ft\u0131ranlar Naim Beyefendi\u2019nin fikrinin tamamen aksini g\u00f6r\u00fcyorlar\u2026 Naim Beyefendi\u2019nin T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fc, ‘dinsizlik mefk\u00fbresini takip edenler’ ve ‘ne yardan ne de serden vazge\u00e7enler’ aras\u0131nda taksim etmesi hakikate uygun de\u011fildir. T\u00fcrk\u00e7\u00fcl\u00fck gayr-i kabil-i taksim bir vahit-i k\u00fcld\u00fcr. Onun takip etti\u011fi gaye, y\u00fcr\u00fcd\u00fc\u011f\u00fc yol bir oldu\u011fu i\u00e7in ikiye ink\u0131sam\u0131 gayr-i kabildir\u2026\u201d<\/em><\/p>\n<\/blockquote>\n

Milliyet\u00e7ilik fikrinin bir asabiyet\u00e7ilik ve kavmiyet\u00e7ilik oldu\u011funu, bunun da M\u00fcsl\u00fcmanlar\u0131 b\u00f6ld\u00fc\u011f\u00fcn\u00fc iddia eden Ahmet Naim, bu fikrin Bat\u0131\u2019dan ithal edildi\u011fi kanaatindedir. Ahmet Naim, bu d\u00fc\u015f\u00fcncelerinde hakl\u0131 de\u011fildir. Millet fikrini de bu kategoride ele alan Ahmet Naim, millet ve milliyet duygusunun f\u0131tr\u00ee oldu\u011funun fark\u0131nda de\u011fildir. Yani do\u011fu\u015ftan gelen bir fikirdir. \u0130ki bin y\u0131l topraks\u0131z kalan Yahudileri tekrar bir araya getirip, tarihin ac\u0131mas\u0131z d\u00f6nemlerinde onlar\u0131 ayakta tutan milliyet duygusudur. E\u011fer bu fikir f\u0131tri olmasa, zor zamanlarda ortaya \u00e7\u0131kmasayd\u0131 bug\u00fcn Yahudi diye bir millet olmazd\u0131. Frans\u0131z ihtilaliyle Bat\u0131\u2019dan geldi\u011fi iddia edilen \u015fey, milliyet fikri de\u011fil, milliyet fikrinin siyasi bir kimlik kazanmas\u0131d\u0131r. Yani milliyet fikrinin veya milliyet\u00e7ili\u011fin siyasi platforma ge\u00e7i\u015fi, politik arenada kendini g\u00f6stermesi, bir ba\u015fka ifadeyle ideolojilerde yer almas\u0131d\u0131r (Yak\u0131t, \u0130sl\u00e2m\u2019\u0131 Anlamak, s.359, \u0130st. 2009).<\/p>\n

Osmanl\u0131 \u0130mparatorlu\u011funun \u00e7\u00f6k\u00fc\u015fe ge\u00e7ti\u011fi d\u00f6nemde imparatorluk b\u00fcnyesi i\u00e7inde bu ideolojiler kendini g\u00f6stermeye ba\u015flam\u0131\u015ft\u0131r. T\u00fcrk\u00e7\u00fcl\u00fck hareketi ortaya \u00e7\u0131kmadan evvel, M\u00fcslim ve gayr-i M\u00fcslim topluluklar Bab-\u0131 Ali yoku\u015funda kendi mill\u00ee kul\u00fcplerini \u00e7oktan a\u00e7maya ba\u015flam\u0131\u015ft\u0131. Me\u015frutiyetle bu ak\u0131mlar ivme kazand\u0131.\u00a0 Osmanl\u0131 Sultan\u0131 Sultan Re\u015fat, 1911 Haziran\u2019\u0131nda Balkan gezisine \u00e7\u0131k\u0131p, Murat H\u00fcdavendigar\u2019\u0131n \u015fehit d\u00fc\u015ft\u00fc\u011f\u00fc Kosova\u2019da arkas\u0131nda y\u00fcz bin Arnavut\u2019la Cuma namaz\u0131 k\u0131ld\u0131 ama, Arnavutluk \u00e7ok ge\u00e7meden kaybedildi.<\/p>\n

T\u00fcrk Oca\u011f\u0131 22 Mart 1912\u2019de kuruldu T\u00fcrk Oca\u011f\u0131\u2019n\u0131n gayesi \u015f\u00f6yle belirtilmi\u015fti: \u201cT\u00fcrk\u2019e mill\u00ee varl\u0131\u011f\u0131n\u0131 tan\u0131tmak, T\u00fcrk hars\u0131n\u0131 (k\u00fclt\u00fcr\u00fcn\u00fc) geli\u015ftirerek, k\u00fclt\u00fcr sahas\u0131nda T\u00fcrk mill\u00ee birli\u011fini meydana getirmek; T\u00fcrk\u2019\u00fcn fakirine, yoksuluna, hastas\u0131na yard\u0131m etmek; fikren, iktisaden, T\u00fcrk\u2019\u00fcn geli\u015fmesini sa\u011flamak; medeni bir T\u00fcrk camias\u0131 yaratmak.\u201d<\/em><\/p>\n

Yine 1912 y\u0131l\u0131n\u0131n sonlar\u0131nda bir ilim akademisi olarak \u00e7al\u0131\u015fan bir Bilgi Derne\u011fi kuruldu. 1913\u2019de Bilgi Mecmuas\u0131<\/em> \u00e7\u0131karmaya ba\u015flad\u0131. Devrin ilim adamlar\u0131 \u00e7e\u015fitli komisyonlarda \u00e7al\u0131\u015ft\u0131r\u0131lmak \u00fczere toplan\u0131yordu. Ziya G\u00f6kalp de T\u00fcrkiyat, \u0130sl\u00e2miyat, Felsefe ve \u0130ctimaiyat ve T\u00fcrk\u00e7\u00fcl\u00fck \u015fubelerinde \u00e7al\u0131\u015fmaya ba\u015flar (N. K\u00f6so\u011flu, T\u00fcrk Milliyet\u00e7ili\u011finin Do\u011fu\u015fu ve Ziya G\u00f6kalp<\/em>, \u0130st. 2005).<\/p>\n

Ahmet Naim\u2019in yaz\u0131 yazd\u0131\u011f\u0131 Sebil\u00fcrre\u015fad <\/em>dergisinin bulundu\u011fu idare binas\u0131n\u0131n \u00e7ok yak\u0131n\u0131nda di\u011fer M\u00fcsl\u00fcman topluluklar\u0131n hepsi mill\u00ee kul\u00fcplerini kurmu\u015flard\u0131. Araplar, K\u00fcrtler, Arnavutlar vs. Kald\u0131 ki o K\u00fcrtlerin hen\u00fcz bu hastal\u0131\u011fa yakalanmad\u0131\u011f\u0131n\u0131 s\u00f6ylese de onlar\u0131n da kul\u00fcpleri mevcuttu. Onlar b\u00f6l\u00fcc\u00fcl\u00fck yapm\u0131yor da neden T\u00fcrk\u00e7\u00fcler b\u00f6l\u00fcc\u00fc oluyordu? Bunu anlamak m\u00fcmk\u00fcn de\u011fildir.<\/p>\n

Devlet-i Aliyye-i Osmaniye\u2019de bulunan T\u00fcrklerin milliyetlerine en son sahip \u00e7\u0131kan topluluk oldu\u011funun en sa\u011fl\u0131kl\u0131 yorumunu Ziya G\u00f6kalp yapm\u0131\u015ft\u0131r. Ona g\u00f6re:<\/p>\n

\n

\u201cMilliyet mefk\u00fbresi gayr-i M\u00fcslimlerden sonra Arnavut ve Araplarda, en nihayet T\u00fcrklerde zuhur etti. T\u00fcrklerin en sona kalmas\u0131 sebepsiz de\u011fildir: Osmanl\u0131 devletini T\u00fcrkler te\u015fkil etmi\u015flerdi. Devlet, vaki bir Millet, milliyet mefk\u00fbresi ise irad\u00ee bir milletin c\u00fcrs\u00fbmesi(k\u00f6k\u00fc) demektir. T\u00fcrkler \u00f6nce \u00f6nce hads\u00ee bir ihtiyata tabi olarak, bir mefk\u00fbre i\u00e7in, bir mevc\u00fbdeyi tehlikeye d\u00fc\u015f\u00fcrmekten \u00e7ekinmi\u015flerdi. Bunun i\u00e7in T\u00fcrk m\u00fctefekkirleri, T\u00fcrkl\u00fck yok, Osmanl\u0131l\u0131k var diyorlard\u0131.\u201d <\/em>(T\u00fcrk Yurdu, S.281, s.66, Ocak, 2011)<\/p>\n<\/blockquote>\n

Ahmet Agayev de T\u00fcrk\u00e7\u00fclerin en \u00f6nemli vazifelerinden birinin, \u0130sl\u00e2miyet\u2019in feyizli ve bereketli ahk\u00e2m\u0131n\u0131 ve emirlerini, y\u0131llar\u0131n birikimi olan hurafelerden s\u0131y\u0131rarak T\u00fcrk kavminin kalp ve dima\u011f\u0131na sokulmas\u0131 oldu\u011funu beyan eder. Ona g\u00f6re:<\/p>\n

\n

“Kavmiyet\u00e7ili\u011fin temel \u015fartlar\u0131ndan biri de mill\u00ee vicdan\u0131 \u015fuurlu bir h\u00e2le getirmektir. Mill\u00ee vicdan\u0131n esaslar\u0131ndan biri \u0130sl\u00e2miyet\u2019tir. Ke\u015fke bu hareket birka\u00e7 nesil evvel b\u00fct\u00fcn \u0130sl\u00e2m kavimlerinde ba\u015flam\u0131\u015f olsayd\u0131. Herkes kendini tan\u0131m\u0131\u015f bulunsayd\u0131. Emin olunuz ki o zaman Arnavutlu\u011fu bug\u00fcnk\u00fc musibetlere, felaketlere sokabilecek hi\u00e7bir kuvvet bulunmazd\u0131. Demek ki, kavmiyet cereyan\u0131 mahiyet itibariyle \u0130slam milletleri aras\u0131nda nifak ve ihtilafa d\u00fc\u015f\u00fcrecek hi\u00e7bir esas\u0131 ihtiva etmiyor. Bilakis kavmiyet cereyan\u0131 b\u00fct\u00fcn \u0130sl\u00e2m kavimlerinin m\u00fc\u015fterek bulduklar\u0131 ayn\u0131 dinin y\u00fckselmesi \u00fczerinde y\u00fcr\u00fcd\u00fc\u011f\u00fc i\u00e7in, \u0130sl\u00e2m karde\u015fli\u011finin ger\u00e7ek ve fiili bir surette tesisi i\u00e7in en \u00f6nemli ve temel amillerinden birisidir.\u201d <\/em>(\u0130sl. Da. Mill\u00ee.\u201d)<\/p>\n<\/blockquote>\n

Dolay\u0131s\u0131yla \u0130sl\u00e2m karde\u015fli\u011finin de temeli, kavmiyet\u00e7ili\u011fe yani mill\u00ee benli\u011fe sahip \u00e7\u0131karak, ortak din \u0130sl\u00e2m\u2019\u0131n y\u00fccelmesi yolunda \u00e7al\u0131\u015fmakt\u0131r.<\/p>\n

\u201cSiz T\u00fcrk\u00e7\u00fcl\u00fck yaparsan\u0131z, onlar da kendi kavimlerinin milliyet\u00e7iliklerini yaparlar.\u201d<\/em> iddias\u0131n\u0131n g\u00fcn\u00fcm\u00fcze kadar gelmesi, Osmanl\u0131c\u0131l\u0131k veya \u0130sl\u00e2mc\u0131l\u0131k hassasiyetinden ziyade siyasi \u00e7eki\u015fmelerin etkili oldu\u011fu, parti \u00e7eki\u015fmelerine malzeme yap\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6ylemek gerekir (K\u00f6so\u011flu, a.e., ).<\/p>\n

T\u00fcrk Yurdu ve T\u00fcrk Oca\u011f\u0131\u2019n\u0131n \u00f6nde gelen isimlerinden olan H\u00fcseyinzade Ali Bey\u2019in 1914\u2019de yazd\u0131klar\u0131, Ahmet Naim\u2019e verilebilecek cevaplar aras\u0131nda tart\u0131\u015fma kabul etmeyecek mahiyettedir. Nitekim o diyor ki:<\/p>\n

\n

\u201cOnlar\u0131n milliyet\u00e7ili\u011fi yeni bir \u015fey de\u011fildir. K\u00fcrt milliyet\u00e7ili\u011fi yirmi y\u0131l \u00f6nce ba\u015flad\u0131. Arnavut milliyet\u00e7ili\u011fi ba\u015flayal\u0131 otuz y\u0131ldan fazla zaman ge\u00e7ti. Ermeni milliyet\u00e7ili\u011fi en a\u015fa\u011f\u0131 k\u0131rk, Bulgar milliyet\u00e7ili\u011fi altm\u0131\u015f, Yunan milliyet\u00e7ili\u011fi seksen y\u0131ll\u0131kt\u0131r. T\u00fcrk milliyet\u00e7ili\u011fi bunlar\u0131n sebebi de\u011fil, neticesidir.\u201d<\/em><\/p>\n<\/blockquote>\n

Tarihten verdi\u011fi \u00f6rnekler<\/h2>\n

\u00a0<\/strong>T\u00fcrk tarihinin \u0130sl\u00e2miyet\u2019ten \u00f6nceki d\u00f6nemlerini reddeden ve tan\u0131nm\u0131\u015f simalar\u0131 dinsiz, \u015faman gibi s\u0131fatlar takarak okunmas\u0131n\u0131, bilinmesini kabul etmeyen Ahmet Naim, verdi\u011fi \u00f6rneklerle \u00e7eli\u015fki i\u00e7inde kalmaktan kurtulamamaktad\u0131r. Hatta \u0130slamiyet\u2019ten \u00f6nceki isimlerin al\u0131nmas\u0131n\u0131n do\u011fru olmad\u0131\u011f\u0131n\u0131 Hz. Peygamber\u2019in bir uygulamas\u0131na dayanarak reddetmektedir. Nitekim diyor ki: \u201cHz. Peygamber cahiliye d\u00f6nemi isimlerini de\u011fi\u015ftirirdi. Mesela Zeyd\u00fclhayl\u2019i, Zeyd\u00fclhayr; Abd\u00fcluzza\u2019y\u0131, Abdurrahman olarak de\u011fi\u015ftirdi\u011fi gibi…\u201d<\/em> (s.13).<\/p>\n

Ahmet Naim bu konuda \u00e7eli\u015fki i\u00e7indedir. \u00c7\u00fcnk\u00fc Hz. Peygamber isim s\u0131rf cahiliye d\u00f6neminin ismi diye kimsenin ismini de\u011fi\u015ftirmedi. De\u011fi\u015ftirdi\u011fi isimler, anlam itibariyle k\u00f6t\u00fc ve putperestli\u011fi \u00e7a\u011fr\u0131\u015ft\u0131ran isimlerdi. Yoksa Ha\u015fim ismi, Amr ismi, \u00d6mer, Osman, Yasir, Huzeyfe isimleri gibi daha binlerce isme dokunmad\u0131.<\/p>\n

Bunlar da cahiliye d\u00f6nemi isimlerindendi. Bu isimleri \u0130sl\u00e2miyet\u2019le almam\u0131\u015flard\u0131. Yeter ki isim, anlam\u0131 k\u00f6t\u00fc ve m\u00fc\u015frikli\u011fi an\u0131msatmas\u0131n. \u00d6yleyse biz T\u00fcrkler de anlam\u0131 g\u00fczel olan tarihteki T\u00fcrk isimlerinden \u00e7ocuklar\u0131m\u0131za verebilmemizin ne sak\u0131ncas\u0131 olabilir ki? Bunlara \u015faman veya dinsizlerin isimleri veya \u201cvaftiz isimleri\u201d diyerek hakaret etmek hangi ak\u0131l ve mant\u0131kla izah edilebilir?<\/p>\n

\u00d6te yandan \u0130sl\u00e2m \u00f6ncesi T\u00fcrk tarihi okuman\u0131n veya tetkik etmenin, ara\u015ft\u0131rman\u0131n ve \u00f6\u011frenmenin uygun olmad\u0131\u011f\u0131n\u0131 s\u00f6yleyen Ahmet Naim, gen\u00e7lere \u0130sl\u00e2m m\u00fccahitlerini \u00f6\u011frenmeyi \u00f6nermektedir. \u0130slam m\u00fccahitlerini \u00f6\u011frensinler ama T\u00fcrk tarihindeki kahramanlar\u0131 da \u00f6\u011frensinler. T\u00fcrklerin nereden geldi\u011fi, T\u00fcrk boylar\u0131n\u0131, tarihte kurduklar\u0131 devletleri ister bilim olarak ister merak olarak okuyup \u00f6\u011frensinler. Bunun da bir sak\u0131ncas\u0131 yok. Bu da olduk\u00e7a faydal\u0131 bir u\u011fra\u015ft\u0131r.<\/p>\n

Hz. Peygamber, \u015fecere ilminin \u00f6\u011frenilmesini tavsiye etmi\u015ftir. Nitekim Hz. Ebu Bekir, bu konuda uzmand\u0131. Kim hangi s\u00fclale ve a\u015firetten, atalar\u0131 kimlerdir, hangi a\u015firet, asabe ve kabileler kimlerle akrabad\u0131r gibi konularda derin bilgi sahibiydi ve herkes ona sorard\u0131. Hz. Ebubekir\u2019in bu konudaki meziyeti hakk\u0131nda \u0130sl\u00e2m tarihi kitaplar\u0131nda yeterli malumat vard\u0131r.<\/p>\n

Hz. Peygamber\u2019in \u0130sl\u00e2miyet\u2019ten \u00f6nceki geriye do\u011fru atalar\u0131, \u015fecere bilimiyle me\u015fgul olanlar taraf\u0131ndan tespit edilmi\u015ftir. Hatta O\u2019nun asl\u0131nda Mudar kabilesinden ve Kurey\u015f\u2019in bu kabilenin bir \u015fubesi oldu\u011fu, \u0130sl\u00e2m \u00f6ncesi Arap kabilelerini inceleyenler taraf\u0131ndan tespit edilmi\u015ftir. Mudar, Peygamberimizin geriye do\u011fru 22. Atas\u0131n\u0131n ismini ta\u015f\u0131yan kabilenin ad\u0131d\u0131r. Nitekim Hz. Peygamber\u2019i \u00f6ven kasidelerden \u201cKaside-i mudariyye\u201d<\/em> \u201cMudar kabilesinden se\u00e7ilmi\u015f peygambere selam olsun.\u201d <\/em>diye ba\u015flamaktad\u0131r.<\/p>\n

\u015eu h\u00e2lde \u0130sl\u00e2m tarihindeki bu ger\u00e7ekleri g\u00f6rmeyen Ahmet Naim, T\u00fcrk tarihinin ara\u015ft\u0131r\u0131lmas\u0131na ni\u00e7in kar\u015f\u0131 \u00e7\u0131kmaktad\u0131r? Bir kimse bug\u00fcn O\u011fuzhan neslinden geldi\u011fini ve O\u011fuz\u2019un yirmid\u00f6rt boyundan, filan boya ait oldu\u011funu ara\u015ft\u0131rmas\u0131 s\u00f6ylemesi ve atalar\u0131n\u0131 onlara dayand\u0131rmas\u0131n\u0131n \u0130sl\u00e2m a\u00e7\u0131s\u0131ndan sak\u0131ncas\u0131 ne olabilir ki?<\/p>\n

Ahmet Agayev, Ahmet Naim\u2019e verdi\u011fi cevaplarda, mant\u0131k ve tarihi bilgi hatalar\u0131n\u0131n alt\u0131n\u0131 \u00e7izer. Bunlardan baz\u0131lar\u0131n\u0131 \u00f6zetleyerek verelim: Agayev diyor ki:<\/p>\n

\n

\u201cMuhterem muar\u0131z\u0131m\u0131z, kurdu\u011fu \u00f6nermede mant\u0131k\u00ee neticelere varmak i\u00e7in bize evvela kavmiyet cereyanlar\u0131n\u0131n zuhuruna kadar b\u00fct\u00fcn \u0130sl\u00e2m kavimleri ve bireylerinin aras\u0131nda tam bir karde\u015flik oldu\u011funu, sonra da kavmiyet\u00e7ilik cereyan\u0131n\u0131n ortaya \u00e7\u0131kmas\u0131ndan sonra bu karde\u015fli\u011fin nifakla de\u011fi\u015fti\u011fini ispat etmeliydi ve i\u015fte biz o zaman kendisiyle beraber, hakikaten kavmiyet\u00e7ilik cereyanlar\u0131 \u0130sl\u00e2mlar aras\u0131nda nifak sa\u00e7t\u0131, bu ise \u0130sl\u00e2m karde\u015fli\u011fine kar\u015f\u0131d\u0131r. Dolay\u0131s\u0131yla yaln\u0131z \u015fer\u2019an de\u011fil, vicdanen de zararl\u0131d\u0131r derdik. H\u00e2lbuki muhterem Naim Bey bu noktay\u0131 ispat edemez ve dolay\u0131s\u0131yla b\u00fct\u00fcn \u00f6nermeleri \u00e7\u00fcr\u00fct\u00fclm\u00fc\u015f ve yanl\u0131\u015ft\u0131r.\u201d<\/em><\/p>\n<\/blockquote>\n

Agayev \u0130sl\u00e2m tarihten \u00f6rnekler vererek Ahmet Naim\u2019in iddialar\u0131n\u0131n yanl\u0131\u015fl\u0131\u011f\u0131n\u0131, \u0130slam\u2019daki kavgalar\u0131n kavmiyet \u00fczerinden de\u011fil, bilakis siyaset \u00fczerinden oldu\u011funu \u00f6rneklerle g\u00f6sterir. Nitekim diyor ki:<\/p>\n

\n

\u201cHazret-i Osman\u2019\u0131 \u015fehit eden S\u00fcleyman zannediyoruz ki \u0130sl\u00e2m karde\u015fli\u011fi hakk\u0131ndaki ayet ve hadisleri bizden daha iyi bilirdi. Keza y\u00fcz binlerce \u0130sl\u00e2m kan\u0131n\u0131n d\u00f6k\u00fclmesine sebep olan Cemel, S\u0131ff\u00een, Nehrevan, Kerbel\u00e2 muharebelerinin ba\u015f\u0131nda bulunan Hz. Ay\u015fe, Talha, Z\u00fcbeyr, Muaviye, Amr b. As vs \u0130slam\u2019\u0131n ileri gelenleri, \u0130sl\u00e2m\u2019\u0131n hakikatlerine bizlerden daha \u00e7ok v\u00e2k\u0131ft\u0131lar ve o g\u00fcnlerden bug\u00fcne kadar b\u00fct\u00fcn \u0130sl\u00e2m h\u00fck\u00fcmetleri, kavimleri birbiriyle \u00e7arp\u0131\u015fa \u00e7arp\u0131\u015fa gelmi\u015flerdir. <\/em><\/p>\n

Hangi \u0130sl\u00e2m h\u00fck\u00fcmeti veya kavmi vard\u0131r ki, di\u011fer bir \u0130sl\u00e2m h\u00fck\u00fcmeti ve kavmi ile \u00e7arp\u0131\u015fmam\u0131\u015f olsun. Mefk\u00fbre, emel, gaye ba\u015fka \u015feydir, hayat ba\u015fka. Hayat\u0131n gerekleri kar\u015f\u0131s\u0131nda mefk\u00fbreler, emeller zeb\u00fbn kal\u0131yor. Dolay\u0131s\u0131yla \u0130sl\u00e2m karde\u015fli\u011fini kavmiyet cereyanlar\u0131 ihl\u00e2l ediyor demek do\u011fru olamaz. Bilakis hakiki milliyet cereyanlar\u0131n\u0131n, \u0130sl\u00e2m karde\u015fli\u011fini takviye ve te\u015fdidi ve ameli bir \u015fekil kesbetmesi i\u00e7in gayet m\u00fchim bir amil olaca\u011f\u0131na b\u00fct\u00fcn iman\u0131m\u0131zla kanaatimiz vard\u0131r.\u201d<\/em><\/p>\n<\/blockquote>\n

Agayev, T\u00fcrk\u00e7\u00fcl\u00fc\u011fe kar\u015f\u0131 olanlar\u0131n, \u0130sl\u00e2m \u00f6ncesi T\u00fcrk tarihinden her bahsedi\u015flerinde, \u201c\u015famanl\u0131\u011fa d\u00f6n\u00fcyorlar\u201d<\/em> diye iftiralar att\u0131\u011f\u0131ndan dem vurur. Bunun i\u00e7in \u0130sl\u00e2miyet\u2019in T\u00fcrk\u2019\u00fcn mill\u00ee dini oldu\u011funu, T\u00fcrklerin \u0130sl\u00e2m\u2019\u0131n tarih boyu hamisi ve hadimi olduklar\u0131n\u0131 \u00f6rneklerle anlatarak Ahmet Naim\u2019in iddialar\u0131na cevap verir ve onun tarihten verdi\u011fi \u00f6rneklerinin yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 ortaya koyar. Agayev \u015f\u00f6yle devam eder:<\/p>\n

\n

\u201c\u0130sl\u00e2miyet T\u00fcrk\u2019\u00fcn dinidir, mill\u00ee dinidir. T\u00fcrk, \u0130sl\u00e2miyet\u2019i zorla, mahk\u00fbm ve ma\u011flup olarak de\u011fil, h\u00e2kim, galip olarak kabul etmi\u015ftir. Bin seneden beridir ki \u0130sl\u00e2miyet\u2019in en a\u011f\u0131r y\u00fcklerini omzuna alarak ta\u015f\u0131maktad\u0131r.\u00a0<\/em>\u0130sl\u00e2miyet yolunda T\u00fcrk her \u015feyi unutmu\u015f, dilini, edebiyat\u0131n\u0131, ekonomisini ve hatta bazen kavm\u00ee varl\u0131\u011f\u0131n\u0131 bile! <\/em><\/p>\n

Ezeli irade T\u00fcrk\u2019\u00fc Altay Da\u011flar\u0131\u2019ndan kald\u0131rarak, \u0130sl\u00e2miyet\u2019in en felaketli g\u00fcnlerinde o ilah\u00ee yolun imdad\u0131na sevk eylemi\u015ftir. Ve zannediyoruz ki, T\u00fcrk bu vazifesini gere\u011fince yerine getirmi\u015ftir. \u0130sl\u00e2miyet kar\u015f\u0131s\u0131nda aln\u0131 a\u00e7\u0131k, ba\u015f\u0131 y\u00fcksektir. <\/em><\/p>\n

Biz bu s\u00f6zleri s\u00f6ylerken bize, siz \u00f6v\u00fcn\u00fcyorsunuz diye itiraz olunuyor. Fakat di\u011fer taraftan bizi bu s\u00f6zleri s\u00f6ylemeye ayn\u0131 muterizler (kar\u015f\u0131 koyanlar) zorluyorlar. Zira T\u00fcrk\u00e7\u00fcler \u0130sl\u00e2m \u00f6ncesi T\u00fcrk tarihinden, T\u00fcrk hayat\u0131ndan bahsetmeye koyulduklar\u0131nda muterizler ‘Eski T\u00fcrk dini olan \u015eamanizm\u2019e avdet ediyorlar.’ diye ba\u011f\u0131rmaya ba\u015fl\u0131yorlar. Bu gibi iddialar en menfur iftiralard\u0131r. <\/em><\/p>\n

Bir T\u00fcrk\u00e7\u00fc nas\u0131l \u015eamanizm avdet etmek ister ki, T\u00fcrk tarihinin en \u015fanl\u0131 sayfalar\u0131 \u0130sl\u00e2miyet yolunda ak\u0131tt\u0131\u011f\u0131 kandan te\u015fekk\u00fcl etmi\u015ftir. <\/em><\/p>\n

Bir T\u00fcrk\u00e7\u00fc nas\u0131l eskiye avdet etmek ister ki, bug\u00fcn bile \u0130sl\u00e2m medeniyeti dairesinde bulunan T\u00fcrk kavimleri aras\u0131ndad\u0131r ki, dil, duygu, ya\u015fay\u0131\u015f tarz\u0131 yani kavmiyetin en sa\u011flam esaslar\u0131 itibariyle kavim birli\u011fi korunmu\u015ftur. <\/em>T\u00fcrkl\u00fck hissi, T\u00fcrkl\u00fck eserleri yaln\u0131z \u015fu medeniyet havuzunda sakin ve o medeniyetin sayesinde baki kalm\u0131\u015ft\u0131r. M\u00fcteb\u00e2kisi bizden o derece uzakla\u015fm\u0131\u015ft\u0131r. <\/em><\/p>\n

\u0130\u015fte bu sebepledir ki, T\u00fcrk\u00e7\u00fcler \u0130sl\u00e2miyet\u2019i bir mill\u00ee din, bir kavm\u00ee din addediyorlar. \u015e\u00f6yle ki, bug\u00fcn bile Turan \u0131rk\u0131na mensup herhangi bir fert \u0130sl\u00e2miyet\u2019i kabul etti\u011fi anda T\u00fcrkl\u00fck i\u00e7in kazan\u0131lm\u0131\u015f addolunabilir. Aksi h\u00e2lde, T\u00fcrkl\u00fckten ayr\u0131lm\u0131\u015ft\u0131r. \u0130mr\u00fc\u2019l-Kays\u2019tan, Ad ve Sem\u00fbd\u2019dan, H\u00fcbel, Lat ve Men\u00e2t\u2019tan bahseden bir Arap, ne kadar putperestli\u011fe avdet ediyorsa, O\u011fuzhan\u2019dan, Cengiz\u2019den, Tanr\u0131\u2019dan ve perilerden bahseden bir T\u00fcrk, \u015eamanizm\u2019e o nispette avdet eder.\u201d <\/em>(A. Agayev, \u0130sl\u00e2m\u2019da Dava-y\u0131 Milliyet)<\/p>\n<\/blockquote>\n

… devam edecek.<\/strong><\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Prof. Dr. \u0130smail Yak\u0131t’\u0131n Babanzade Ahmet Naim’in T\u00fcrk\u00e7\u00fclere kar\u015f\u0131 yazd\u0131\u011f\u0131 \u201c\u0130slam\u2019da Da\u2019va-y\u0131 Kavmiyet\u201d adl\u0131 kitab\u0131n\u0131 ele\u015ftirdi\u011fi makalesinin ikinci b\u00f6l\u00fcm\u00fcd\u00fcr.<\/p>\n","protected":false},"author":40,"featured_media":17286,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_links_to":"","_links_to_target":""},"categories":[61],"tags":[],"yoast_head":"\n\u201c\u0130slam\u2019da Da\u2019va-y\u0131 Kavmiyet\u201d kitab\u0131na ele\u015ftirel bir yakla\u015f\u0131m-2 - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu<\/title>\n<link rel=\"canonical\" href=\"https:\/\/millidusunce.com\/misak\/babanzade-ahmet-naimin-kavmiyetcilik-anlayisi\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u201c\u0130slam\u2019da Da\u2019va-y\u0131 Kavmiyet\u201d kitab\u0131na ele\u015ftirel bir yakla\u015f\u0131m-2 - 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Y\\u00fcksek tahsilini Ankara \\u00dcniversitesi \\u0130lahiyat Fak\\u00fcltesi'nde (1970-1974) tamamlad\\u0131. Milli E\\u011fitim Bakanl\\u0131\\u011f\\u0131 taraf\\u0131ndan burslu olarak Fransa'ya g\\u00f6nderildi. \\\"Paris-IV Sorbonne \\u00dcniversitesi'nde\\\" Doktora yapt\\u0131 (1974-1979). Doktora tez \\u00e7al\\u0131\\u015fmalar\\u0131 esnas\\u0131nda, Sorbonne \\u00dcniversitesi'nde Mukayeseli Felsefeler Dal\\u0131'nda \\u0130htisas Diplomas\\u0131 ald\\u0131 (1976). Kahire (M\\u0131s\\u0131r) \\u00dcniversitelerinde ara\\u015ft\\u0131rmalarda bulundu (1976-1977). Paris T\\u0131p Fak\\u00fcltesi'nin Juvisy Dok\\u00fcmantasyon Merkezinde ara\\u015ft\\u0131rmalar yaparak \\\"Anthropologie biologique\\\" sertifikas\\u0131 ald\\u0131 (1978). 1979'da \\u0130slam Felsefesi ve Mukayeseli Felsefeler dal\\u0131nda Paris-IV Sorbonne \\u00dcniversitesi'nde haz\\u0131rlad\\u0131\\u011f\\u0131 evrim teorileri \\u00fczerindeki Doktora tezini \\\"Pekiyi\\\" dereceyle savunarak yurda d\\u00f6nd\\u00fc. Erzurum Atat\\u00fcrk \\u00dcniversitesi \\u0130slami \\u0130limler (\\u0130lahiyat) Fak\\u00fcltesi'ne Dr. Asistan olarak girdi (1980). KKTC'nde Yedek Subay olarak askerlik yapt\\u0131 (1980-1981). Yard\\u0131mc\\u0131 Do\\u00e7ent oldu (1982). \\u0130stanbul \\u00dcniversitesi Edebiyat Fak\\u00fcltesi Felsefe B\\u00f6l\\u00fcm\\u00fc T\\u00fcrk-\\u0130slam D\\u00fc\\u015f\\u00fcncesi Tarihi Anabilim Dal\\u0131'na naklen tayin oldu(1984). Do\\u00e7ent oldu(1986). \\u0130slam Felsefesi Profes\\u00f6rl\\u00fc\\u011f\\u00fc'ne y\\u00fckseltildi ve akabinde S.D.\\u00dc. \\u0130lahiyat Fak\\u00fcltesi Kurucu Dekanl\\u0131\\u011f\\u0131'na tayin edildi(1993). \\u00dc\\u00e7 d\\u00f6nem arka arkaya dekanl\\u0131k yapt\\u0131(1993-2003). Bu arada Sosyal Bilimler Enstit\\u00fcs\\u00fc Kurucu M\\u00fcd\\u00fcrl\\u00fc\\u011f\\u00fc g\\u00f6revini de y\\u00fcr\\u00fctt\\u00fc (1993-1999). Akdeniz \\u00dcniversitesi Felsefe B\\u00f6l\\u00fcm\\u00fc Bilim Tarihi ve Felsefesi Anabilim Dal\\u0131 Ba\\u015fkanl\\u0131\\u011f\\u0131na atand\\u0131 (2010). Bir d\\u00f6nem B\\u00f6l\\u00fcm Ba\\u015fkanl\\u0131\\u011f\\u0131 da yapt\\u0131.(2014-2017). 2017 y\\u0131l\\u0131 Temmuz ay\\u0131nda ya\\u015f haddinden emekli oldu. Frans\\u0131zca ve Arap\\u00e7a bilen Prof. Dr. \\u0130smail Yak\\u0131t\\u2019\\u0131n bir\\u00e7ok yay\\u0131n\\u0131 bulunmaktad\\u0131r. \\u00c7al\\u0131\\u015fmalar\\u0131n\\u0131n bir k\\u0131sm\\u0131 \\u0130ngilizce, Frans\\u0131zca, \\u0130spanyolca, Arap\\u00e7a, Almanca, \\u00d6zbek\\u00e7e, Uygurca ve Japoncaya \\u00e7evrilmi\\u015ftir. Yay\\u0131mlanm\\u0131\\u015f Kitaplar\\u0131 1) Ihvan-\\u0131 Safa Felsefesinde Bilgi Problemi, \\u00dc\\u00e7dal Ne\\u015friyat, \\u0130stanbul, 1985; II. Bask\\u0131, \\u0130.\\u00dc.Edebiyat Fak\\u00fcltesi Yay\\u0131nevi, \\u0130stanbul, 1992 2) T\\u00fcrk \\u0130slam K\\u00fclt\\u00fcr\\u00fcnde Ebced Hesab\\u0131 ve Tarih D\\u00fc\\u015f\\u00fcrme, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 1992, II. Bask\\u0131, \\u0130stanbul, 2003, 496 s. 3) Bat\\u0131 D\\u00fc\\u015f\\u00fcncesi ve Mevl\\u00e2na, 195 s., \\u00d6t\\u00fcken Yay\\u0131nevi, \\u0130stanbul, 1993, 196 s.; II. Bask\\u0131: \\u00d6t\\u00fcken Yay\\u0131nevi, \\u0130stanbul, 2000., III. Bas\\u0131m, 2013 4) Atat\\u00fcrk ve Din, S\\u00fcleyman Demirel \\u00dcniversitesi Rekt\\u00f6rl\\u00fc\\u011f\\u00fc Yay\\u0131nlar\\u0131 No: 5 (S.D.\\u00dc. \\u0130lahiyat Fak\\u00fcltesi Yay\\u0131nlar\\u0131 No: 5; Bilimsel Ara\\u015ft\\u0131rmalar Yay\\u0131n No: 1) Isparta, 1999, 78 s; II. Bask\\u0131, Isparta, 2000., III. Bask\\u0131, Isparta 2001,IV. Bask\\u0131, Isparta, 2002, V. Bask\\u0131, Isparta, 2002 ; 6. Bask\\u0131, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2006, VII. Bas\\u0131m, 2008, VIII. Bas\\u0131m, 2010, IX. Bas\\u0131m, 2013 5) \\u0130slam'da Bilim Tarihi, 310 s., Isparta, 2002. 6) Ar\\u015fiv Belgeleri I\\u015f\\u0131\\u011f\\u0131nda K\\u0131z\\u0131lcab\\u00f6l\\u00fck, 220 s., Tu\\u011fra Matbaas\\u0131,Isparta , 2002 7) Yunus Emre'de Sembolizm: \\u00c7\\u0131kt\\u0131m Erik Dal\\u0131na, 98 s. T.C. K\\u00fclt\\u00fcr Bakanl\\u0131\\u011f\\u0131 Yay\\u0131nlar\\u0131\/2819 (Sanat-Edebiyat Eserleri Dizisi\/383-129, Uyum Ajans, Ankara, 2002 ; \\u0130kinci bask\\u0131: \\u00d6t\\u00fcken Ne\\u015friyat, 123 s., \\u0130stanbul, 2009, 3. Bas\\u0131m, \\u0130stanbul, 2015 8) T\\u00fcrk-\\u0130slam D\\u00fc\\u015f\\u00fcncesi \\u00dczerine Ara\\u015ft\\u0131rmalar, 247 s., \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2002, II. Bas\\u0131m, 2013 9) Osmanl\\u0131 Ara\\u015ft\\u0131rmalar\\u0131, 270 s., Fak\\u00fclte Kitapevi, 2002 10) Hz. Peygamberi Anlamak, 175 s., \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2003; 2. Bask\\u0131, \\u0130stanbul, 2005, s.220; 3. Bas\\u0131m, 2010, 4. Bas\\u0131m, 2017 11) Kur'an'\\u0131 Anlamak, 224 s., \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2003 , 2. Bask\\u0131, \\u0130stanbul, 2005, 3. Bas\\u0131m, 2011, 4. Bas\\u0131m, 2017, 12) \\u0130sl\\u00e2m'\\u0131 Anlamak, 444 s. \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2005, 2. Bas\\u0131m, 2009, 3. Bas\\u0131m 2017 13) Ge\\u00e7mi\\u015ften G\\u00fcn\\u00fcm\\u00fcze Uzunp\\u0131nar (P\\u0131narlar), P\\u0131narlar Belediye Ba\\u015fkanl\\u0131\\u011f\\u0131 Yay\\u0131n\\u0131, Alp Reklam Matb., Denizli, 2009 145 s. 14) Zaman De\\u011firmeni (D\\u00f6rtl\\u00fckler), \\u00d6t\\u00fcken, \\u0130stanbul, 2009, 165 s. 15) Yakut'tan Tarihler, 426 s. \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2009; II. Bas\\u0131m, 672 s., \\u0130stanbul, 2012 16) T\\u0131p Felsefesi ve Eti\\u011fi \\u00dczerine, 165 s., \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2010; 2. Bas\\u0131m, \\u0130stanbul, 2015, 230 s. 17) Mevl\\u00e2na'da A\\u015fk Felsefesi, 150 s. \\u00d6t\\u00fcken ne\\u015friyat, \\u0130stanbul, 2010, II. Bas\\u0131m, 2011; 3. Bas\\u0131m, 2013 18) Hat\\u0131ralar\\u0131yla \\u0130z B\\u0131rakanlar, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, Ocak 2016, 312 s. 19) T\\u00fcrkl\\u00fc\\u011f\\u00fc Tart\\u0131\\u015f\\u0131lan Me\\u015fhurlar, \\u00d6t\\u00fcken Ne\\u015friyat, Aral\\u0131k, 2016, 120 s. \\u00c7evirileri 1) \\u0130bn S\\u00een\\u00e2 Felsefesi ve Orta\\u00e7a\\u011f Avrupa\\u2019s\\u0131ndaki Etkileri, (Prof.Dr.A.-M. Goichon'dan terc.), I. Bask\\u0131: Do\\u011fu\\u015f Yay\\u0131nevi, \\u0130stanbul, 1986, 168 s., II. Bask\\u0131: \\u00d6t\\u00fcken Yay\\u0131nevi, \\u0130stanbul, 1993, 156 s.; III. Bask\\u0131: \\u00d6t\\u00fcken Yay\\u0131nevi, \\u0130stanbul, 2000. 2) \\u0130bn el -Arab\\u00ee ve Fahreddin el-R\\u00e2z\\u00ee'nin D\\u00fc\\u015f\\u00fcncesinde \\u0130l\\u00e2h\\u00ee \\\"BEN\\\" ile Be\\u015fer\\u00ee \\\"BEN\\\", (Prof. Dr. R.Arnaldez'den terc.), B\\u00fcy\\u00fcky\\u0131ld\\u0131z matb. \\u0130stanbul, 1985, 64 s. 3-Farabi Galenos\\u2019u Ni\\u00e7in Ni\\u00e7in Ele\\u015ftirdi?Farabi\\u2019nin \\u201cEr-Reddu Ala C\\u00e2linus\\u201d adl\\u0131 kitab\\u0131n\\u0131n terc\\u00fcmesi: \\u201cT\\u0131p Felsefesi ve Eti\\u011fi \\u00dczerine\\u201d adl\\u0131 kitab\\u0131m\\u0131z\\u0131n i\\u00e7inde, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul 4-Galenos\\u2019un \\u201cErdemli Tabip Bir Filozof Olmak Zorundad\\u0131r\\u201d Adl\\u0131 Eseri, \\u201cT\\u0131p Felsefesi ve Eti\\u011fi \\u00dczerine\\u201d adl\\u0131 kitab\\u0131m\\u0131z\\u0131n i\\u00e7inde, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/17283"}],"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\/40"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=17283"}],"version-history":[{"count":7,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/17283\/revisions"}],"predecessor-version":[{"id":17343,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/17283\/revisions\/17343"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/17286"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=17283"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=17283"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=17283"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}