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\u0130ran meydan\u0131 bo\u015f bulup, Fars k\u00fclt\u00fcr \u00e7evresinden etkilenmi\u015f veya Fars\u00e7a birka\u00e7 risale yazm\u0131\u015f veya \u0130ran’da bir m\u00fcddet bulunmu\u015f veya \u0130ran hakimiyeti alt\u0131nda ya\u015fam\u0131\u015f diye T\u00fcrkistan\u2019\u0131n bir\u00e7ok alim ve filozofunu \u0130ranl\u0131 yapmaktan hi\u00e7 \u00e7ekinmemektedir. Maalesef Farab\u00ee de bundan nasibini alm\u0131\u015ft\u0131r. Hemen hemen b\u00fct\u00fcn kaynaklar\u0131n ittifak\u0131yla T\u00fcrkl\u00fc\u011f\u00fc sabit olan Farab\u00ee\u2019yi de \u0130ranl\u0131 g\u00f6stermekten \u00e7ekinmemi\u015fler, yay\u0131nlarda ve \u00f6zelikle internet ortam\u0131nda d\u00fcnya kamuoyuna bunu kabule \u00e7al\u0131\u015fmaktad\u0131rlar. Onun i\u00e7in biz de bu ara\u015ft\u0131rmam\u0131zda kaynaklar\u0131 yeniden ele al\u0131p onlar\u0131 do\u011fru bir yoruma tabi tutarak \u00fcnl\u00fc filozofumuz Farab\u00ee\u2019nin etnik kimli\u011fini daha do\u011frusu T\u00fcrkl\u00fc\u011f\u00fcn\u00fc tespite \u00e7al\u0131\u015faca\u011f\u0131z. \u00d6nce Farab\u00ee\u2019nin k\u0131sa bir biyografisini verelim. Onun ilm\u00ee \u015fahsiyeti ve eserlerinden k\u0131saca bahsettikten sonra Do\u011fu ve Bat\u0131\u2019da yap\u0131lan ara\u015ft\u0131rmalar\u0131 ele alal\u0131m.<\/p>\n
Literat\u00fcrde Ebu Nasr Muhammed bin Muhammed bin Tarhan bin Uzlu\u011f el-Farab\u00ee et-T\u00fcrk\u00ee olarak ge\u00e7er. \u201cYard\u0131m babas\u0131\u201d anlam\u0131na gelen Ebu Nasr k\u00fcnyesi, Muhammed (=Mehmet) ad\u0131, di\u011fer Muhammed ad\u0131 babas\u0131, Tarhan dedesi, Uzlu\u011f ise dedesinin babas\u0131d\u0131r. Farab\u00ee, co\u011fraf\u00ee nisbe ve ayn\u0131 Et-T\u00fcrk\u00ee de mensubiyetini ifade eden lakab\u0131d\u0131r. (\u0130bn Hallikan, el-K\u0131ft\u00ee vb.)
\nBat\u0131\u2019da Alpharabius Abunnasr gibi adlarla tan\u0131nan Farab\u00ee, T\u00fcrkistan\u2019\u0131n Mavera\u00fcnnehir b\u00f6lgesinde bug\u00fcnk\u00fc ad\u0131yla Otrar olan Farab kentinin Vesic kasabas\u0131nda H. 259, M. 870 y\u0131l\u0131nda bir kale kumandan\u0131n\u0131n o\u011flu olarak d\u00fcnyaya gelir. \u0130lk \u00f6\u011frenimini k\u00fc\u00e7\u00fck ya\u015fta Vesic\u2019te yapar. Kur\u2019an\u2019\u0131 ve din\u00ee bilgileri burada \u00f6\u011frenir. Sonra Farab\u2019a gelir, burada f\u0131k\u0131h, tefsir ve hadis gibi bilimleri tahsil eder. Bu arada \u0130ran\u2019a da gidip Fars\u00e7a \u00f6\u011frenir. Daha sonra Ba\u011fdat\u2019a gelir. Ba\u011fdat\u2019ta hem Arap\u00e7as\u0131n\u0131 ilerletir hem de \u00fcnl\u00fc H\u0131ristiyan Nesturilerinden Ebu Bi\u015fr Matta bin Yunus\u2019tan mant\u0131k dersleri al\u0131r. Ayr\u0131ca bilimsel seyahatlerde de bulunur. \u0130bn Hallikan\u2019a g\u00f6re, Harran\u2019a gitmi\u015f orada Yuhanna bin Haylan\u2019dan orta\u00e7a\u011f\u0131n okutulan temel bilimlerinden olan Trivium(\u00fc\u00e7l\u00fc): Mant\u0131k, Belagat, Gramer; Quatrivium (d\u00f6rtl\u00fc): Geometri, Aritmetik, M\u00fczik, Astronomi\u2019yi okur. Ba\u011fdat\u2019ta ayr\u0131ca \u00fcnl\u00fc Arap\u00e7a gramer bilgini Ebu Bekr Muhammed \u0130bn\u00fc\u2019s-Serr\u00e2c\u2019dan, Arap\u00e7a nahiv dersleri alm\u0131\u015f ve kendisi de ona Mant\u0131k dersleri vermi\u015ftir.<\/p>\n
Ba\u011fdat\u2019ta bulundu\u011fu s\u0131rada m\u00fczik ve tasavvufa meyletmi\u015ftir. Ba\u011fdat\u2019taki ard\u0131 arkas\u0131 kesilmeyen sosyal ve siyas\u00ee \u00e7alkant\u0131lar devam etti\u011finden \u015eam\u2019a ge\u00e7mi\u015f ve bir m\u00fcddet sonra da Halep\u2019e gitmi\u015ftir. Orada H\u00fck\u00fcmdar Seyfuddevle Ebu\u2019l-Hasan Ali b. Abdullah\u2019\u0131n izzet ve ikram\u0131na nail olmu\u015f, onun verdi\u011fi y\u00fcksek \u00fccreti kabul etmeyip,\u00a0g\u00fcnde d\u00f6rt dirhemlik gelire raz\u0131 olup fazlas\u0131n\u0131 iade etmi\u015ftir. Farab\u00ee\u2019nin h\u00fck\u00fcmdarla muhabbetini \u015eiili\u011fe ba\u011flayan Frans\u0131z yazar Henry Corbin\u2019in dayand\u0131\u011f\u0131 hi\u00e7bir delil ve kaynak yoktur. Farab\u00ee\u2019yi \u0130ranl\u0131 g\u00f6stermek i\u00e7in kendince bir bahane bulmu\u015ftur.<\/p>\n
Farab\u00ee, tekrar \u015eam\u2019a gelir ve oradan M\u0131s\u0131r\u2019a ge\u00e7er. Bir sene kadar orada kald\u0131ktan ve daha \u00f6nce kaleme ald\u0131\u011f\u0131 \u201cMedinetu\u2019l-F\u00e2z\u0131la\u201d (Erdemli \u015eehir) adl\u0131 eserini yeniden d\u00fczenledikten sonra \u015eam\u2019a avdet etmi\u015ftir. Farab\u00ee\u2019nin vefat\u0131 konusunda kaynaklar ittifak halindedirler. Recep ay\u0131n\u0131n bir Cuma g\u00fcn\u00fc seksen ya\u015flar\u0131nda H.339\/M.950 y\u0131l\u0131nda \u015eam\u2019da vefat etti\u011fi bildirilmektedir. Cenaze namaz\u0131na Seyfuddevle maiyetiyle i\u015ftirak etmi\u015ftir. Hatta bir rivayete g\u00f6re namaz\u0131n\u0131 o k\u0131ld\u0131rm\u0131\u015ft\u0131r. Naa\u015f\u0131 \u015eam\u2019daki Babu\u2019s-Sagir Mezarl\u0131\u011f\u0131na defnedilmi\u015ftir. Daha sonra mezar\u0131 t\u00fcrbe haline getirilmi\u015ftir.<\/p>\n
Kaynaklar Farab\u00ee\u2019nin Ba\u011fdat, \u015eam, Halep ve M\u0131s\u0131r\u2019da pek \u00e7ok \u00f6\u011frenci yeti\u015ftirdi\u011fini s\u00f6yler. Bunlar\u0131n hepsi me\u015fhur de\u011fildir. Ancak Yakub\u00ee mezhebine mensup H\u0131ristiyan Mant\u0131k\u00e7\u0131 Ebu Zekeriya Yahya bin Ad\u00ee en me\u015fhurlar\u0131ndand\u0131r. Onun da \u00f6\u011frencisi Ebu S\u00fcleyman Sicistan\u00ee\u2019dir. Sicistan\u00ee, hocas\u0131 Ebu Zekeriya\u2019dan daha me\u015fhurdur.<\/p>\n
Farab\u00ee\u2019nin fiilen ders vermedi\u011fi ama eserleriyle yeti\u015fmesine vesile oldu\u011fu \u00e7ok \u00fcnl\u00fc bir filozof-hekim vard\u0131r: E\u015f-\u015eeyhurreis Ebu Ali \u0130bn Sina. \u0130bn Sina, Aristo\u2019nun Metafizi\u011fini, Arap\u00e7a yap\u0131lan terc\u00fcme ve \u015ferhlerden k\u0131rk kez okudu\u011funu ama hi\u00e7 anlayamad\u0131\u011f\u0131n\u0131, ancak Farab\u00ee\u2019nin Aristo Metafizi\u011fine yazd\u0131\u011f\u0131 \u201cA\u2019razu Ma Ba\u2019de\u2019t-Tabia\u201ds\u0131n\u0131 okuyunca anlad\u0131\u011f\u0131n\u0131 s\u00f6yler. Daha sonra onun eserlerine y\u00f6nelerek onun gibi \u0130slam d\u00fcnyas\u0131n\u0131n rasyonalist filozoflar\u0131ndan biri olmu\u015ftur. Farab\u00ee gibi o da me\u015f\u015fa\u00ee (Aristocu) olmu\u015ftur. Hatta \u0130bn Sina \u201cEl-M\u00fcbahasat\u201d adl\u0131 bir eserinde Farab\u00ee i\u00e7in \u015fu s\u00f6zleri s\u00f6yler: \u201cEbu Nasr el-Farab\u00ee\u2019yi makamca\u00a0b\u00fcy\u00fctmek, bu sahada onun \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc ortaya koymak gerekir. O, neredeyse bug\u00fcne kadar ge\u00e7mi\u015f hukem\u00e2\u2019n\u0131n en efdal\u0131, en y\u00fccesi idi.\u201d (\u0130bn Sina, El-Mubahasat, s. 122.) (Kr\u015f. Ayd\u0131n \u0130. H., Farab\u00ee\u2019de Metafiz. s. 29)<\/p>\n
Farab\u00ee\u2019nin gerek \u0130slam d\u00fcnyas\u0131nda ve gerekse Bat\u0131 aleminde \u201cEl-Muallimu\u2019s-Sani\u201d (H\u00e2ce-i San\u00ee =\u0130kinci \u00fcstad= Magistus Secondus) lakab\u0131n\u0131 almas\u0131, onun Aristo (=Muallim-i- Evvel)\u2019dan sonra be\u015feriyetin ikinci \u00f6\u011fretmeni olmas\u0131n\u0131 sa\u011flayan bir g\u00f6r\u00fc\u015fe g\u00f6re, Mant\u0131k sahas\u0131ndaki ba\u015far\u0131s\u0131d\u0131r. Aristo\u2019nun 6 kitaptan olu\u015fan \u201cOrganon\u201d ad\u0131n\u0131 verdi\u011fi mant\u0131k kitaplar\u0131na Porfiryus\u2019un \u0130slam d\u00fcnyas\u0131nda \u0130sagoji olarak bilinen ve asl\u0131nda Aristo mant\u0131\u011f\u0131na Giri\u015f (=Eisagocya) olan kitapla birlikte 7 adet mant\u0131k \u0130slam d\u00fcnyas\u0131na intikal etmi\u015f durumdayd\u0131. Farab\u00ee Mant\u0131\u011fa retorik ve poetik (=\u015fiir)\u2019i de ilave ederek mant\u0131k kitaplar\u0131n\u0131n say\u0131s\u0131n\u0131 9\u2019a \u00e7\u0131karm\u0131\u015ft\u0131r. B\u00f6ylece Mant\u0131k \u0130slam d\u00fcnyas\u0131nda ve Bat\u0131\u2019da 9 b\u00f6l\u00fcm olarak tarihe ge\u00e7mi\u015ftir. Farab\u00ee\u2019yi Muallim-i sani yapan bir di\u011fer eseri olan \u201cet-Talimu\u2019s-Sani\u201d, g\u00fcn\u00fcm\u00fcze intikal etmemi\u015f, ad\u0131 sadece kaynaklarda ge\u00e7en ansiklopedik bir felsef\u00ee eseridir. Aristo\u2019nun eserlerine denk bir muhtevada oldu\u011fu i\u00e7in ona bu eserinden dolay\u0131 \u201cMuallim-i sani\u201d denmi\u015ftir. Bu eseri \u0130bn Sina\u2019n\u0131n g\u00f6rd\u00fc\u011f\u00fc, bilahare S\u00e2m\u00e2n o\u011fullar\u0131 d\u00f6nemindeki k\u00fct\u00fcphane yang\u0131n\u0131nda kayboldu\u011fu kaynaklar\u0131n verdi\u011fi bilgi d\u00e2hilindedir.<\/p>\n
Farab\u00ee\u2019nin \u201cKitabu\u2019l-Musiki\u2019l-Keb\u00eer\u201d isimli musikiden bahseden \u00f6nemli bir eseri vard\u0131r. Ayr\u0131ca taraf\u0131mdan terc\u00fcme edilen me\u015fhur Hekim Galenos\u2019a kar\u015f\u0131 Aristo t\u0131bb\u0131n\u0131 savundu\u011fu \u201cEr-Reddu Ala C\u00e2linus\u201d adl\u0131 eseri (Yak\u0131t, Farab\u00ee Galenus\u2019u Ni\u00e7in Ele\u015ftirdi, T\u0131p Fels. s. 26-49) vard\u0131r. Farab\u00ee\u2019nin hemen hemen b\u00fct\u00fcn eserleri T\u00fcrk\u00e7e\u2019ye \u00e7evrilmi\u015ftir.<\/p>\n
\u201c\u0130hsa\u2019u\u2019l-Ulum (\u0130limlerin Say\u0131m\u0131), Kitabu\u2019l-Cem Beyne Re\u2019yey el-Hakimeyn Eflatun el-\u0130lahi ve Aristutalis (Eflatun ve Aristo\u2019nun G\u00f6r\u00fc\u015flerinin Uzla\u015ft\u0131r\u0131lmas\u0131), Kitabu Ar\u00e2\u2019i Ehli Medineti\u2019l-F\u00e2z\u0131la\u201d (Erdemli \u015eehir Halk\u0131n\u0131n G\u00f6r\u00fc\u015fleri Kitab\u0131), Kitabu Siyaseti\u2019l-Medeniyye\u201d (Devlet Felsefesi Kitab\u0131), K. Tahsilu\u2019s-Sa\u2019\u00e2de\u201d (Mutlulu\u011fun Kazan\u0131lmas\u0131) gibi.<\/p>\n
\u015eimdi Farab\u00ee\u2019nin kaynaklarda ge\u00e7en ve onun ki\u015fili\u011fini yans\u0131tan birka\u00e7 anekdottan da bahsedelim. Ger\u00e7i baz\u0131 Bat\u0131l\u0131 yazarlar, Farab\u00ee\u2019yi T\u00fcrk g\u00f6steren kaynaklar\u0131 ret i\u00e7in, bu nevi anekdotlar\u0131 hayal\u00ee ve efsane olarak adland\u0131rsalar da bu nevi anlat\u0131mlar o devirlerin \u00fcsl\u00fbbu oldu\u011fundan, burada ele almam\u0131z gerekir.<\/p>\n
Prof. Dr. Nihat Keklik Hocam, \u0130bn Halikan\u2019\u0131 kaynak g\u00f6stererek Farab\u00ee\u2019nin \u015fahsiyeti hakk\u0131nda bilgiler verir: T\u00fcrk filozoflar\u0131ndan Farab\u00ee, onur ve karakter timsaliydi\u2026Davet edildi\u011fi Halep Hamdan\u00ee Saray\u0131nda, kendisine g\u00f6sterilen alelade bir yere oturtulmay\u0131 onuruna yedirmeyerek, bizzat sultan\u0131n yan\u0131na oturmu\u015f ve bu hareketiyle \u00f6nce sultan\u0131 k\u0131zd\u0131rm\u0131\u015ft\u0131r. Fakat sonradan onun ne kadar m\u00fckemmel bir insan oldu\u011fu anla\u015f\u0131lm\u0131\u015f ve sayg\u0131 kazanm\u0131\u015ft\u0131r. \u00d6yle ki vefat etti\u011fi zaman Farab\u00ee\u2019nin cenaze namaz\u0131n\u0131 bizzat bu h\u00fck\u00fcmdar yani Hamdan\u00ee sultan\u0131 Seyf\u00fcddevle k\u0131ld\u0131rm\u0131\u015ft\u0131r. (Bkz. \u0130bn Hallikan\u2019dan naklen N. Keklik. Filoz. \u00d6zellik., s. 35)<\/p>\n
Farab\u00ee ge\u00e7imini sa\u011flamak i\u00e7in bir m\u00fcddet bostan bek\u00e7ili\u011fi yapt\u0131\u011f\u0131, fakir bir hayat s\u00fcrd\u00fc\u011f\u00fc, gece bek\u00e7ilerinin fener \u0131\u015f\u0131\u011f\u0131nda \u00e7al\u0131\u015ft\u0131\u011f\u0131, devlet b\u00fcy\u00fcklerinden gelen madd\u00ee yard\u0131mlar\u0131 kabul etmedi\u011fi, hatta, Hamdani h\u00fck\u00fcmdar\u0131 Seyf\u00fcddevle\u2019nin kendisine maa\u015f ba\u011flatt\u0131\u011f\u0131 ancak Farab\u00ee\u2019nin bu maa\u015f\u0131n sadece k\u00fc\u00e7\u00fck bir k\u0131sm\u0131n\u0131 (d\u00f6rt dirhem kadar) kabul etti\u011fini kaynaklar bize haber veriyor. (\u0130bn Ebi Useybia, Uyun., 603-604; Kr\u015f. N. Keklik, Filoz. \u00d6zellik., s. 111)<\/p>\n
Farab\u00ee\u2019nin Musikiye ve lisan \u00f6\u011frenmeye olan yetene\u011fi destanla\u015fan ifadelerle kaynaklarda yer al\u0131r. Bu konu da klasik kaynaklar\u0131m\u0131zdan en me\u015fhuru diyebilece\u011fimiz \u0130bn Hallikan\u2019\u0131n eserinde \u015fu \u015fekilde anlat\u0131l\u0131r. \u00d6zetle terc\u00fcme edelim: \u201c.. Baz\u0131 mecmualarda g\u00f6rd\u00fcm ki, b\u00fct\u00fcn ilimlerde faziletini ispat etmi\u015f bilginlerin topland\u0131\u011f\u0131 sultan Seyf\u00fcddevle\u2019nin meclisine Farab\u00ee T\u00fcrk k\u0131yafetiyle kabul edilmi\u015ftir. Bu k\u0131yafet Farab\u00ee\u2019nin devaml\u0131 k\u0131yafetidir. Seyf\u00fcddevle ona \u201cOtursana\u201d deyince Farab\u00ee \u201cBulundu\u011fum yere mi, yoksa senin yerine mi?\u201d dedi. Sultan \u201cBulundu\u011fun (lay\u0131k oldu\u011fun) yere\u201d dedi. Farab\u00ee oradakilerin enselerine elleriyle basarak sultan\u0131n taht\u0131na kadar geldi ve yan\u0131na oturup onu rahats\u0131z etti ve hatta sultan\u0131 taht\u0131ndan \u00e7\u0131kard\u0131. Sultan arkas\u0131ndaki muhaf\u0131zlara kendisinin ve onlarla \u00e7ok az kimsenin bildi\u011fi gizli bir dille \u201cBu adam terbiyesizlik etti. Kendisine baz\u0131 \u015feyler soraca\u011f\u0131m, e\u011fer cevap vermezse onu yak\u0131n.\u201d dedi. Farab\u00ee ise sultana ayn\u0131 dille \u201cEy sultan sabret, zira her \u015fey sonucuna g\u00f6redir\u201d deyince, Seyf\u00fcddevle \u015fa\u015f\u0131r\u0131r: \u201cBu lisan\u0131 da iyi bilir misin?\u201d dedi. Farab\u00ee, \u201cYetmi\u015ften fazla lisan\u0131 iyi bilirim\u201d deyince sultan\u0131n yan\u0131nda itibar\u0131 y\u00fckseldi. Mecliste di\u011fer bilginleri tart\u0131\u015fmalarda yendi. Hepsi sustu ve Farab\u00ee\u2019nin s\u00f6ylediklerini not etmeye ba\u015flad\u0131lar. Seyf\u00fcddevle di\u011ferlerini u\u011furlad\u0131ktan sonra Farab\u00ee\u2019yle ba\u015f ba\u015fa kal\u0131r ve yemek i\u00e7mek konusunda Farab\u00ee\u2019nin olumsuz cevab\u0131 \u00fczerine \u201cMusiki dinlemek ister misin?\u201d diye sorar. Farab\u00ee \u201cevet isterim\u201d deyince, sultan saray\u0131n musiki\u015finaslar\u0131n\u0131n getirtilmesini emreder. Her biri \u00e7e\u015fitli oyunlarla musiki icra ederler. Farab\u00ee her birinde bir kusur bulur, \u201cyanl\u0131\u015f \u00e7al\u0131yorsun\u201d der. Seyf\u00fcddevle \u201cBu sanat\u0131 da bilir misin?\u201d deyince, Farab\u00ee elbisesinin i\u00e7inden bir nevi ud (lavta) \u00e7\u0131kar\u0131p onu icra etti. Toplant\u0131da bulunanlar, \u00e7al\u0131nan par\u00e7an\u0131n g\u00fcld\u00fcr\u00fcc\u00fc olmas\u0131 sebebiyle g\u00fcld\u00fcler, sonra ba\u015fka bir \u015fey \u00e7ald\u0131, bu sefer \u00e7al\u0131nan par\u00e7a ac\u0131kl\u0131 oldu\u011fu i\u00e7in herkes a\u011flamaya ba\u015flad\u0131. Nihayet son olarak ba\u015fka bir \u015fey \u00e7ald\u0131. \u00c7al\u0131nan par\u00e7a uyku getirici oldu\u011fundan saraydaki kap\u0131c\u0131 dahil herkes uyudu. Farab\u00ee de herkes uykudayken saraydan \u00e7\u0131k\u0131p gitti. (\u0130bn Hallikan, Vefayat V\/ 155-156; Kr\u015f Keklik, Filoz. \u00d6zellik, s. 88-89)<\/p>\n
Klasik kaynaklardan \u0130bn Hallikan\u2019\u0131n verdi\u011fi bu bilgiler Orta\u00e7a\u011f yazarlar\u0131n\u0131n \u00fcslubunu yans\u0131tmaktad\u0131r. G\u00fcn\u00fcm\u00fcz perspektifinden bak\u0131ld\u0131\u011f\u0131nda bir kimsenin yetmi\u015ften fazla dil bilmesi pek m\u00fcmk\u00fcn g\u00f6z\u00fckmeyebilir. Olsa olsa bu yetmi\u015f rakam\u0131 her halde leh\u00e7e ve a\u011f\u0131zlar\u0131 i\u00e7ine almaktad\u0131r. Yahut, eskilerin \u201ckesretten kinaye\u201d dedikleri \u015feydir. Yani \u00e7okluk ifade eder. \u201c\u00c7ok lisan bilirim\u201d demektir. Farabi\u2019nin musiki konusundaki yetene\u011fine ve her t\u00fcrl\u00fc m\u00fczi\u011fi icra edebilecek bir ki\u015fi oldu\u011funun en g\u00fczel anlat\u0131m\u0131 her halde b\u00f6yle bir \u00f6rnek olabilir. G\u00fcn\u00fcm\u00fczde \u201con parma\u011f\u0131nda on h\u00fcner\u201d tabiri gibi. Kaynaklar\u0131n bu ve benzeri s\u00f6ylemleri, Farab\u00ee\u2019nin musikide ve lisan \u00f6\u011frenmede inan\u0131lmaz bir yetene\u011fe sahip oldu\u011fu \u015feklinde de\u011ferlendirilmelidir. Yoksa Bat\u0131l\u0131 birka\u00e7 ki\u015finin \u201chayal\u00ee ve efsane\u201d demeleri onlar\u0131n olaylar\u0131 d\u00f6nemleri i\u00e7inde de\u011ferlendirme mant\u0131\u011f\u0131ndan b\u00ee-haber olduklar\u0131n\u0131 g\u00f6sterir.<\/p>\n
\u0130bn Eb\u00ee Useybia (\u00f6l: 1270):<\/strong> Uyunu\u2019l-Enb\u00e2 F\u00ee Tabakati\u2019l-Etibb\u00e2 (Tabiplerin Hayatlar\u0131 Hakk\u0131nda Haberlerin Kaynaklar\u0131): \u015eam B\u00f6lgesi tabiplerini anlat\u0131rken Ebu Nasr El-Farab\u00ee ba\u015fl\u0131\u011f\u0131 alt\u0131nda ele al\u0131r. Farab\u00ee\u2019nin k\u00fcnyesini verirken dedesi ile b\u00fcy\u00fck dedesi yer de\u011fi\u015ftirmi\u015ftir. Nitekim o \u015f\u00f6yle demektedir. \u201cEbu Nasr Muhammed bin Muhammed bin Uzlu\u011f bin Tarhan, Farab \u015fehrindendir. O da Horasan b\u00f6lgesinin T\u00fcrk \u015fehirlerinden bir \u015fehirdir. Babas\u0131 s\u00fcvari birli\u011fine mensup asker\u00ee bir komutan idi. (Ve huve f\u00e2ris\u00ee\u2019l-m\u00fcntesib)..\u201d (s. 603). Arap\u00e7a\u2019da f\u00e2ris kelimesi atl\u0131, s\u00fcvari atl\u0131 birlik, binici, ata binmekte m\u00e2hir, at oynatmaya ehil vs. anlam\u0131na gelir. (M\u00fctercim As\u0131m, Kamus; \u0130bn Manz\u00fbr, Lisanu\u2019l-Arab; M. Naci, Lug\u00e2t-\u0131 Nac\u00ee; \u015e. Sam\u00ee, Kamus-i T\u00fcrk\u00ee, \u201cf\u00e2ris\u201d maddesi) Dolay\u0131s\u0131yla b\u00f6yle terc\u00fcme etmek daha yerinde olur. Ayr\u0131ca m\u00fcntesip kelimesi sonradan i\u015ftirak edilen hususlar i\u00e7in kullan\u0131l\u0131r. Nesep ve soy i\u00e7in kullan\u0131lmaz. Merhum H. Z. \u00dclken\u2019e g\u00f6re yazma eserlerin istinsah\u0131 (kopyas\u0131) elle \u00e7o\u011falt\u0131l\u0131rken sehven veya kasten Arap\u00e7a sin harfine bir ya harfi ilavesi yap\u0131lm\u0131\u015f. Veya orada bir ya harfi varm\u0131\u015f gibi okunmu\u015f Veya tab edilirken b\u00f6yle bir harf konmu\u015f olabilir. Kaynak, Farab\u00ee\u2019nin hem T\u00fcrkistanl\u0131 bir T\u00fcrk \u015fehrinden oldu\u011funu s\u00f6yl\u00fcyor hem de \u0130ranl\u0131 oldu\u011funu s\u00f6yl\u00fcyor, bu bir \u00e7eli\u015fkidir. Ayr\u0131ca dedeleri \u0130ran\u2019da hi\u00e7 kullan\u0131lmayan Uzlu\u011f, Tarhan (=Tarkan) gibi T\u00fcrk isimleri alm\u0131\u015f olsun. Bu m\u00fcmk\u00fcn de\u011fildir. Ayr\u0131ca kaynaklara g\u00f6re F\u00e2ris, Basra ve H\u00fcrm\u00fcz k\u00f6rfezi aras\u0131ndaki yerin ad\u0131d\u0131r ve buradan olanlara \u201cf\u00e2ris\u00ee\u201d denir, lisan\u0131, tarihi ve yeri itibariyle ehemmiyeti haiz oldu\u011fundan b\u00fct\u00fcn \u0130rana \u0131tlak olunmu\u015ftur Nitekim \u0130klim-i F\u00e2ris veya Bahr-i F\u00e2ris denildi\u011finde Basra K\u00f6rfezi anla\u015f\u0131l\u0131r. (Bkz. \u015e. Sam\u00ee, Kamusu\u2019l-A\u2019l\u00e2m, V\/3322; ayn\u0131 yazar, Kam\u00fbs-i T\u00fcrk\u00ee, s. 976)<\/p>\n Arap\u00e7an\u0131n inceliklerine pek dikkat etmeyenler, babas\u0131n\u0131 \u0130ranl\u0131 zannetmi\u015flerdir. \u0130bn Ebi Useybia ayn\u0131 c\u00fcmlenin i\u00e7inde do\u011fum yeri olan Farab\u2019\u0131n Horasan\u2019\u0131n bir T\u00fcrk \u015fehri ve dedelerinin isimlerinin T\u00fcrk ismi oldu\u011funa kesin vurgu yapmakta iken, bunu g\u00f6rmeyip Farab\u00ee\u2019yi \u0130ranl\u0131 yapmalar\u0131n\u0131n bilimsel etikle ba\u011fda\u015f\u0131r bir taraf\u0131 yoktur.<\/p>\n Do\u011fum yeri olan Faryab, \u00e7ay ve \u0131rmak suyuyla sulanan yer anlam\u0131nda olup Eski Horasan\u2019da Belh\u2019e yak\u0131n T\u00fcrk \u015fehri oldu\u011fu Fars\u00e7a s\u00f6zl\u00fcklerde bile yer almaktad\u0131r. (Z. S\u00fck\u00fbn, Fars\u00e7a-T\u00fcrk\u00e7e Lu\u011fat, Gencine-i G\u00fcftar Ferhengi Ziya III\/1404) \u0130bnu\u2019l-K\u0131ft\u00ee (\u00f6l: 1248):<\/strong> \u0130hb\u00e2ru\u2019l-Ulema bi Ahb\u00e2ri\u2019l-Hukem\u00e2 (Filozoflar\u0131n Haberlerini Alimlerin Bildirmesi): K\u0131sa bir k\u00fcnye vererek Farab\u00ee\u2019yi anlat\u0131r: \u201cMuhammed bin Muhammed bin Tarhan Ebu Nasr el-Farab\u00ee. Mavera\u00fcnnehir\u2019de bulunan T\u00fcrk \u015fehirlerinden biri olan Farabl\u0131 filozoftur. Savunmas\u0131z bir M\u00fcsl\u00fcman filozoftur. Irak\u2019a girdi, Ba\u011fdat\u2019\u0131 vatan edindi ve orada hikmet ilmini okudu\u2026\u201d (s. 182). G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi k\u00fcnyesini ve Tarhan dedesine kadar ceddini vermi\u015f. Farab\u2019\u0131n Mavera\u00fcnnehir\u2019de bir T\u00fcrk \u015fehri oldu\u011funa vurgu yapm\u0131\u015f.<\/p>\n \u0130bn Ned\u00eem (X. as\u0131r) El-Fihrist:<\/strong> Bu da onun k\u00fcnyesini ve k\u0131sa olarak baba ve dedesini veriyor. Nitekim diyor ki: \u201cEbu Nasr Muhammed bin Muhammed bin Tarhan, aslen Horasan b\u00f6lgesinden olan Fary\u00e2b(=Far\u00e2b)\u2019l\u0131d\u0131r. Mant\u0131k sanat\u0131n\u0131n ve kadim ilimlerin \u00f6nc\u00fclerindendir\u2026\u201d (s. 325). \u0130bn Nedim\u2019in, Farab \u015fehrinin Fary\u00e2b olarak telaffuzundan da bahsetti\u011fi g\u00f6r\u00fcl\u00fcyor. Onun Horasan\u2019l\u0131 oldu\u011funu \u00f6ne \u00e7\u0131kararak T\u00fcrk yerle\u015fim b\u00f6lgesinin bir ferdi oldu\u011funa vurgu yapmaktad\u0131r.<\/p>\n Beyhak\u00ee:<\/strong> Tetimme Siv\u00e2nu\u2019l-Hikme. MEB \u0130slam Ansiklopedisinde Farab\u00ee maddesini yazan Abd\u00fclhak Adnan Ad\u0131var, Beyhaki\u2019nin, Farab\u00ee\u2019nin k\u0131sa boylu, k\u00f6se sakall\u0131 bir zat oldu\u011funu rivayet etti\u011fini, \u00e7ehre itibariyle T\u00fcrklere benzedi\u011fi ve her yere de T\u00fcrk k\u0131yafetiyle gitti\u011fini yazd\u0131\u011f\u0131n\u0131 belirtir. (Ayr\u0131 bas\u0131m, s. 3 ve 9-10)<\/p>\n \u015eemseddin Sam\u00ee (\u00f6l: 1904):<\/strong> Arap\u00e7a kaynaklar\u0131n yan\u0131 s\u0131ra bir de eski harflerle ve Osmanl\u0131 T\u00fcrk\u00e7esiyle yaz\u0131lm\u0131\u015f bir kaynaktan da Farab\u00ee\u2019nin etnik k\u00f6kenini veren ifadelere bakal\u0131m. Nitekim Kamusu\u2019l-A\u2019l\u00e2m (\u00d6zel \u0130simler Ansiklopedisi) eserinde \u015eemseddin Sam\u00ee de \u015f\u00f6yle diyor: \u201cEbu Nasr Muhammed bin Tarhan bin Uzlu\u011f, \u0130slam filozoflar\u0131ndan olup, T\u00fcrk cinsiyetine mensup oldu\u011fu halde, Farab m\u0131nt\u0131kas\u0131nda do\u011fmu\u015f ve orada ilk \u00f6\u011frenimini tamamlay\u0131p \u0130ran\u2019\u0131n baz\u0131 taraflar\u0131na giderek Faris\u00ee lisan\u0131n\u0131 ve di\u011fer birka\u00e7 lisan \u00f6\u011frenmi\u015ftir ve nihayet Ba\u011fdat\u2019a dahil olup Arap\u00e7a lisan\u0131 orada \u00f6\u011frenmi\u015ftir\u2026\u201d \u015e. Sam\u00ee Farab\u00ee\u2019nin Ba\u011fdat\u2019ta Arap\u00e7ay\u0131 \u00f6\u011frendi\u011finden ziyade ilerletti\u011fini s\u00f6ylemek istiyor kanaatindeyiz. Zira kendi memleketinde yapt\u0131\u011f\u0131 tahsilde din\u00ee ilimleri \u00f6\u011frendi\u011fini biliyoruz. Bunlar da o d\u00f6nemde Arap\u00e7as\u0131z olmazd\u0131.<\/p>\n Do\u011fu\u2019nun ve Bat\u0131\u2019n\u0131n b\u00fct\u00fcn ara\u015ft\u0131rmac\u0131lar\u0131ndan Farab\u00ee hakk\u0131nda \u00e7al\u0131\u015fma yapanlar genellikle bu kaynaklar\u0131 kullanm\u0131\u015flard\u0131r. Kald\u0131 ki bu kaynaklar onun bir T\u00fcrk oldu\u011fu hususunda m\u00fcttefiktirler. Buna ra\u011fmen modern baz\u0131 \u00e7al\u0131\u015fmalarda Farab\u00ee\u2019yi kas\u0131tl\u0131 olarak \u0130ranl\u0131 g\u00f6sterme ve onu T\u00fcrk kimli\u011finden uzakla\u015ft\u0131rma gayretleri g\u00f6z\u00fckmektedir. Gerek internette ve gerekse bas\u0131l\u0131 yay\u0131nda g\u00f6r\u00fclen bu nevi iddialara bir g\u00f6z atmam\u0131z gerekmektedir. Bunun i\u00e7in Farab\u00ee\u2019yi \u0130ranl\u0131 g\u00f6sterenlerle T\u00fcrk g\u00f6steren modern \u00e7al\u0131\u015fmalar\u0131 ele almak istiyoruz.<\/p>\n Bu g\u00f6r\u00fc\u015fler daha ziyade \u0130ranl\u0131 yazarlar ve onlar\u0131n yaz\u0131lar\u0131n\u0131 kaynak g\u00f6steren baz\u0131 Bat\u0131l\u0131 yazarlar\u0131n iddias\u0131d\u0131r. Gerek ansiklopedilerde ve gerekse internet ortam\u0131nda ne\u015fredilen konuyla ilgili yaz\u0131larda bu iddialar g\u00f6z\u00fck\u00fcr. Mesela Yunan as\u0131ll\u0131 Amerikal\u0131 Profes\u00f6r Dimitri Gutas\u2019a g\u00f6re\u00a0\u201c\u2026Farab\u00ee\u2019nin etnik k\u00f6kenini bulmaya \u00e7al\u0131\u015fmak, bu konuda karar vermek i\u00e7in delil olmad\u0131\u011f\u0131 i\u00e7in, yarars\u0131z bir \u00e7abad\u0131r.\u201d (Encyclopedia \u0130ranica, Farab\u00ee Mad.) Bu ve bunun gibi ifadelerle, Farabi\u2019nin T\u00fcrkl\u00fc\u011f\u00fc konusunun bir \u00f6nemi olmad\u0131\u011f\u0131, bunu ara\u015ft\u0131rman\u0131n yarars\u0131z bir \u00e7aba oldu\u011fu s\u00f6ylenerek \u00f6nce \u015f\u00fcphe olu\u015fturulmaktad\u0131r. David C. Reisman:<\/strong> \u201c\u2026Bu biyografik olgular karanl\u0131kta kalm\u0131\u015f, \u00f6nemli olmayan ayr\u0131nt\u0131lard\u0131r, ancak yine de orta\u00e7a\u011f biyografi yazarlar\u0131n\u0131n yapt\u0131\u011f\u0131 gibi hayali \u00f6yk\u00fclerle bezenmi\u015f abartmalara veya modern yazarlar\u0131n yapt\u0131\u011f\u0131 gibi eserlerinin uydurma yorumlar\u0131ndan yola \u00e7\u0131karak Farab\u00ee\u2019nin etnik kimli\u011fi ve dinsel aidiyetine ili\u015fkin bir \u00e7eki\u015fmeye girilmesine kar\u015f\u0131 durmal\u0131y\u0131z.\u201d (Al-Farab\u00ee and the Phi.., s. 53, Ayr\u0131ca bkz. Vikipedi -Farab\u00ee)<\/p>\n Abiola \u0130rele:<\/strong> \u201cFarab\u00ee\u2019nin k\u00f6keni kendi ya\u015fad\u0131\u011f\u0131 d\u00f6nemde veya 950\u2019deki \u00f6l\u00fcm\u00fcnden k\u0131sa bir s\u00fcre sonra kimse taraf\u0131ndan kayda ge\u00e7ilmemi\u015f oldu\u011fu i\u00e7in, onun etnik k\u00f6kenine ve do\u011fum yerine ili\u015fkin kay\u0131tlar\u0131n hepsi rivayetlere dayanmaktad\u0131r.\u201d (Farab\u00ee, Oxford Ency., I\/379)<\/p>\n Ayr\u0131ca, \u00e7a\u011fda\u015f yazarlar hep birbirinden al\u0131nt\u0131lar yapt\u0131\u011f\u0131 i\u00e7in onun \u0130ranl\u0131 oldu\u011funu ifade eden c\u00fcmleler sarf ederler. \u00d6zellikle T. J. De Boer, \u0130slam\u2019da Felsefe Tarihi adl\u0131 kitab\u0131nda \u015funlar\u0131 yazar: \u201cFarab\u00ee\u2019nin hayat\u0131 ve tahsili hakk\u0131nda kat\u2019i olarak pek fazla \u015fey bilmiyoruz. Sakin tabiatl\u0131, hayat\u0131n\u0131 felsefe ve d\u00fc\u015f\u00fcnceye vakfetmi\u015f, meliklerin himayesinde ya\u015fam\u0131\u015f ve sonunda tasavvufa girmi\u015f bir insand\u0131. Babas\u0131n\u0131n \u0130ranl\u0131 bir kumandan oldu\u011fu, kendisinin T\u00fcrkistan\u2019da Mavera\u00fcnnehir\u2019deki Farab vilayetinin Vesic kasabas\u0131nda do\u011fdu\u011fu s\u00f6ylenir.\u201d (s. 75, Y. Kutluay terc.)<\/p>\n Majid Khadduri,<\/strong> \u0130slam\u2019da Adalet Kavram\u0131 adl\u0131 \u0130ngilizce eserinde Farab\u00ee\u2019yi \u015fu ifadelerle tan\u0131t\u0131r: \u201cEbu\u2019n-Nasr El-Farab\u00ee, 870 y\u0131l\u0131nda Mavera\u00fcnnehir\u2019de k\u00fc\u00e7\u00fck bir \u015fehir olan Farab\u2019da farkl\u0131 \u0131rklardan olan anne-baban\u0131n \u00e7ocu\u011fu olarak d\u00fcnyaya gelmi\u015ftir. Fars\u00e7ay\u0131 ve T\u00fcrk\u00e7eyi ak\u0131c\u0131 bir \u015fekilde konu\u015fmu\u015f ve Ba\u011fdat\u2019a gitmeden \u00f6nce Arap\u00e7a \u00f6\u011frenmi\u015ftir.\u201d (s. 84)<\/p>\n Thomas F. Click,<\/strong> M\u00fcsl\u00fcman Kalesinden H\u0131ristiyan \u015eatosuna adl\u0131 \u0130ngilizce eserinde Farab\u00ee\u2019yi \u0130ranl\u0131 bir filozof olarak g\u00f6sterir. (s. 170)<\/p>\n Olivier Roy,<\/strong> Yeni Orta Asya: Milletlerin Do\u011fu\u015fu adl\u0131 \u0130ngilizce kitab\u0131nda olduk\u00e7a garip c\u00fcmleler sarfeder: \u201cFarab\u00ee, bug\u00fcnk\u00fc Kazakistan\u2019\u0131n g\u00fcneyinde d\u00fcnyaya gelmi\u015f, fakat Fars\u00e7a konu\u015fmu\u015ftur. Bunun temel sebebi o d\u00f6nemde, o b\u00f6lgede hi\u00e7 Kazak olmamas\u0131d\u0131r.\u201d (s. 167) Bilmiyor ki Kazaklar bir T\u00fcrk boyudur. O devirde Kazakistan olmasa bile Kazak vard\u0131r. Milletleri co\u011fraf\u00ee stat\u00fcye g\u00f6re s\u0131n\u0131flama al\u0131\u015fkanl\u0131\u011f\u0131n\u0131n d\u00fc\u015ft\u00fc\u011f\u00fc yanl\u0131\u015fl\u0131\u011fa bak\u0131n\u0131z. Ne diyelim, cehaletin ilim ad\u0131na y\u00fcz karas\u0131. H\u00e2lbuki co\u011frafya statik, kavimler ise dinamiktir.<\/p>\n Bryan Bunch ve Alexanrder Hellemans,<\/strong> Bilim ve Teknoloji Tarihi adl\u0131 \u0130ngilizce eserde, Farab\u00ee\u2019den \u201c\u0130ranl\u0131 bir hoca\u201d olarak bahsederler. (s. 108)<\/p>\n Clifford Sawhney\u2019in<\/strong> D\u00fcnyan\u0131n B\u00fcy\u00fck Kahinleri ve Filozoflar\u0131 adl\u0131 \u0130ngilizce kitab\u0131ndaki bilgiler yazar\u0131n\u0131n ne kadar cahil oldu\u011funu g\u00f6stermeye k\u00e2fidir. Hi\u00e7 bir kayna\u011fa dayanmadan onun hem \u0130ran hem de T\u00fcrk soyuna mensup oldu\u011fundan bahseder. Diyor ki: \u201cAbu\u2019n-Nasr el-Farab\u00ee olarak da bilinen Farab\u00ee, Farab yak\u0131nlar\u0131nda Vesic adl\u0131 k\u00fc\u00e7\u00fck bir k\u00f6yde T\u00fcrk bir anne babadan olmu\u015ftur. Anne babas\u0131 \u0130ran soyundan gelir, ama atalar\u0131 T\u00fcrkistan\u2019a g\u00f6\u00e7 etmi\u015flerdir.\u201d (s. 41)<\/p>\n Seyyed Hossein Nasr ve Mehdi Amin Razavi<\/strong>, \u0130randa Felsefe Antolojisi C. I, Zed\u00fc\u015ftten \u00d6mer Hayyam\u2019a adl\u0131 \u0130ngilizce yazd\u0131klar\u0131 kitapta \u015funlar\u0131 s\u00f6ylemektedirler: \u201c\u0130bn Ned\u00eem \u201cEl-Fihrist\u201d adl\u0131 eserinde, Muhammed \u015eehrezuri \u201cTarihu\u2019l-Hukem\u00e2 adl\u0131 eserinde, \u0130bn Ebi Useybia ise \u201cTabakatu\u2019l-Etibb\u00e2 adl\u0131 eserinde Farab\u00ee\u2019nin Fars k\u00f6kenli oldu\u011funu yazar. Buna kar\u015f\u0131n \u0130bn Hallikan \u201cVef\u00e2y\u00e2tu\u2019l-A\u2019y\u00e2n\u201d adl\u0131 eserinde Farab\u00ee\u2019nin T\u00fcrk k\u00f6kenli oldu\u011funu ileri s\u00fcrer. Hangisi do\u011fru olursa olsun, Farab\u00ee 870 y\u0131l\u0131nda Horasan\u2019\u0131n Farab \u015fehrinde do\u011fmu\u015f ve Fars k\u00fclt\u00fcr\u00fcn\u00fcn h\u00e2kim oldu\u011fu bir ortamda yeti\u015fmi\u015ftir.\u201d (s. 134)<\/p>\n Seyyid H\u00fcseyin Nasr\u2019\u0131n bu ifadelerinde bilgi hatalar\u0131 mevcuttur. \u0130bn Nedim, Farab\u00ee\u2019nin \u0130ranl\u0131 oldu\u011funu s\u00f6ylemiyor. \u0130bn Ebi Useybia da Fars k\u00f6kenlidir demiyor. \u015eehrezuri\u2019nin kitab\u0131n\u0131 g\u00f6rmedi\u011fim i\u00e7in \u015fimdilik bir \u015fey demiyorum. H\u00fcseyin Nasr, Farab\u00ee\u2019yi tam \u0130ranl\u0131 yapamay\u0131nca \u201cHangisi do\u011fru olursa olsun\u201d diyerek onu sonunda \u0130ran k\u00fclt\u00fcr\u00fcn\u00fcn yeti\u015ftirdi\u011fi bir d\u00fc\u015f\u00fcn\u00fcr yapmaktan da geri kalmam\u0131\u015ft\u0131r.<\/p>\n David Deming,<\/strong> D\u00fcnya Tarihinde Bilim ve Teknoloji: Antik D\u00fcnya ve Klasik Uygarl\u0131k adl\u0131 \u0130ngilizce eserinde \u015f\u00f6yle demektedir: \u201cOrta\u00e7a\u011f Avrupa\u2019s\u0131nda Abunnaser olarak bilinen Farab\u00ee\u2026(Eflatun\u2019la Aristo\u2019yu) ba\u011fda\u015ft\u0131rmaya \u00e7al\u0131\u015fan \u0130ranl\u0131 bir filozoftu.\u201d 1934\u2019te Paris\u2019te Farab\u00ee \u00fczerine bir doktora tezi haz\u0131rlayan M\u0131s\u0131rl\u0131 bilim adam\u0131 merhum \u0130brahim Madk\u00fbr, \u201cLa Place d\u2019Al-Farab\u00ee Dans l\u2019Ecole Phylosophique Musulman\u201d (\u0130slam\u00a0Felsef\u00ee Ekol\u00fcnde Farab\u00ee\u2019nin Yeri) adl\u0131 eserinde \u015funlar\u0131 s\u00f6yler: \u201cFarab\u00ee kendi otobiyografisini yazmam\u0131\u015f ve el-C\u00fcrcan\u00ee\u2019nin hocas\u0131 \u0130bn Sina hakk\u0131nda yapt\u0131\u011f\u0131 gibi, Farab\u00ee\u2019nin talebelerinden hi\u00e7biri onun hayat hik\u00e2yesini kaleme almam\u0131\u015flard\u0131r. Biyografik eserlerde hayat\u0131 yetersiz anlat\u0131lm\u0131\u015ft\u0131r\u2026 Farab\u00ee hakk\u0131nda bildi\u011fimiz Maver\u00fcnnehir\u2019de Farab civar\u0131nda Vesic k\u00f6y\u00fcnde yakla\u015f\u0131k H.258\/M.870 y\u0131l\u0131nda do\u011fmu\u015f olmas\u0131d\u0131r. Eldeki yetersiz bilgilere ra\u011fmen onun ailesi, \u00e7ocuklu\u011fu ve gen\u00e7li\u011fini biliyoruz. Nesep itibariyle T\u00fcrk oldu\u011funa inan\u0131lmakta, babas\u0131n\u0131n bir asker\u00ee komutan oldu\u011fu, kendisinin de bir m\u00fcddet kad\u0131l\u0131k yapt\u0131\u011f\u0131 bilinmektedir\u2026\u201d (Paris, 1934)<\/p>\n Abd\u00fclhak Adnan Ad\u0131var,<\/strong> Farab\u00ee Maddesinde (MEB. \u0130slam Ansiklopedisi, ayr\u0131 bas\u0131m, \u0130stanbul, 1947) \u015funlar\u0131 s\u00f6yler: Farab\u00ee\u2019nin asla teredd\u00fcde ve nazar\u00ee m\u00fcnaka\u015falara d\u00fc\u015f\u00fclemeyecek bir kat\u2019iyetle T\u00fcrk \u0131rk\u0131ndan oldu\u011fu, gerek \u00fc\u00e7 ceddinin malum olmas\u0131 ve gerek t\u00fcrl\u00fc kaynaklardaki rivayetlere nazaran, T\u00fcrk\u00e7e konu\u015fup, \u00f6l\u00fcm\u00fcne kadar Suriye ve belki de M\u0131s\u0131r\u2019da bile T\u00fcrk k\u0131yafeti ile gezmi\u015f bulunmas\u0131 ve Tetimme Sivan el-Hikme\u2019ye g\u00f6re \u00e7ehre itibariyle T\u00fcrklere benzemesi ile sabittir.\u201d (s. 3)<\/p>\n Hilmi Ziya \u00dclken,<\/strong> La Pens\u00e9e de l\u2019Islam (\u0130slam D\u00fc\u015f\u00fcncesi) ve daha bir \u00e7ok kitab\u0131nda Farab\u00ee\u2019nin T\u00fcrkl\u00fc\u011f\u00fcn\u00fc vurgulam\u0131\u015ft\u0131r. \u00d6zellikle Frans\u0131zca olarak kaleme ald\u0131\u011f\u0131 kitab\u0131nda ise, onu anlat\u0131rken etnik k\u00f6keni ile ilgili bilgiler vermektedir. Farab\u00ee\u2019nin T\u00fcrkl\u00fc\u011f\u00fcnden bir \u015f\u00fcphe edilmemesi gerekti\u011fini belirten \u00dclken, \u0130bn Ebi Useybia\u2019daki \u201cf\u00e2ris\u00ee\u201d kelimesindeki (ya) \u201ci\u201d harfinin sonradan ilave edildi\u011fini s\u00f6ylemektedir. Yazman\u0131n elle \u00e7o\u011falt\u0131larak kopya edilmesi esnas\u0131nda veya matbaada harfler dizilirken bu fazlal\u0131\u011f\u0131n olabilece\u011fi ihtimali \u00fczerinde durur. Asl\u0131 \u201cf\u00e2ris\u201d olan bu kelime \u201catl\u0131, s\u00fcvari\u201d demektir. Bu da babas\u0131n\u0131n mesle\u011fine ait bir kelimedir. Onun \u0130ranl\u0131 oldu\u011funu belirtmez demektedir. H. Z. \u00dclken Hoca ayr\u0131ca, Farab\u2019\u0131n \u015fimdiki Otrar \u015fehrinin\u00a0eski ad\u0131 oldu\u011funu, T\u00fcrkistan\u2019\u0131n en zengin b\u00f6lgelerinden birinin merkezi bulundu\u011funu s\u00f6yledikten sonra \u015f\u00f6yle devam eder: \u201cDo\u011fuda oldu\u011fu kadar Bat\u0131daki b\u00fct\u00fcn kaynaklar\u0131n hemen hemen hepsi Farab\u00ee\u2019nin T\u00fcrk orijinli oldu\u011fu konusunda hemfikirdirler. Quadri, Lacy O\u2019leary, Dietrici, Carra de Vaux, Steinschneider, onun T\u00fcrkistan men\u015fe\u2019li bir T\u00fcrk oldu\u011funu s\u00f6ylerler.\u201d (s. 378-379 dn.)<\/p>\n Robert Hammond,<\/strong> Farab\u00ee Felsefesi ve Orta\u00e7a\u011f D\u00fc\u015f\u00fcncesine Etkileri ba\u015fl\u0131\u011f\u0131yla T\u00fcrk\u00e7eye \u00e7evrilen kitab\u0131nda \u015f\u00f6yle demektedir: \u201cEl-Farab\u00ee, Muhammed \u0130bn Tarhan Ebu Nasr El-Farab\u00ee, \u015fimdiki Otrar olan Farab\u2019da, dokuzuncu y\u00fczy\u0131l\u0131n sonuna do\u011fru do\u011fdu. T\u00fcrk as\u0131ll\u0131 olmakla beraber, H\u0131ristiyan filozof Yuhanna bin Haylan\u2019\u0131n \u00f6zel dersleriyle felsef\u00ee \u00f6\u011frenim g\u00f6rd\u00fc. Daha sonra o zamanlar Grek felsefesinin merkezi olan Ba\u011fdat\u2019a gitti\u2026\u201d (s. 3. \u00c7ev. G. K\u00fcken, U. Nutku) Diane Collinson ve Robert Wilkinson,<\/strong> Do\u011fulu 35 Filozof adl\u0131 \u0130ngilizce eserde \u201cFarab\u00ee\u2019nin T\u00fcrk k\u00f6kenli oldu\u011fu d\u00fc\u015f\u00fcn\u00fclmektedir. Aile ad\u0131 ve soyu onun Mavera\u00fcnnehir\u2019in Farab y\u00f6resinden oldu\u011funu g\u00f6stermektedir\u201d Ian Richard Netton,<\/strong> Farab\u00ee ve Ekol\u00fc adl\u0131 \u0130ngilizce eserde \u201cT\u00fcrkistan Farab\u2019da Vesic k\u00f6y\u00fcnde, T\u00fcrk k\u00f6kenli asker\u00ee bir ailenin evlad\u0131 olarak d\u00fcnyaya gelmi\u015ftir\u201d demektedir.<\/p>\n B.G. Gafurov,<\/strong> Orta Asya: Tarih \u00d6ncesinden Modern \u00d6ncesi Zamanlara adl\u0131 \u0130ngilizce eserindeki \u201cFarab\u00ee\u2019nin yurdu, Seyhun \u0131rma\u011f\u0131n\u0131n k\u0131y\u0131s\u0131na kurulu olan Farab kentidir ve T\u00fcrk bir askeri komutan\u0131n o\u011fludur\u201d (s. 124) ifadesi dikkat \u00e7ekmektedir.<\/p>\n \u015eu halde Bat\u0131l\u0131 yazarlardan baz\u0131lar\u0131 klasik kaynaklara sad\u0131k kalm\u0131\u015flar ve onlar\u0131 do\u011fru yorumlayabilmi\u015flerdir.<\/p>\n Biyografik eserlerdeki g\u00f6r\u00fc\u015flerin ve anlat\u0131mlar\u0131n karanl\u0131kta kalmas\u0131 veya hayal\u00ee \u00f6yk\u00fclerle bezenmesi o devrin yazarlar\u0131n\u0131n anlat\u0131m \u00fcsl\u00fbbundan kaynaklan\u0131r. E\u011fer bunlar\u0131 bug\u00fcnk\u00fc perspektif i\u00e7inde ele al\u0131r ve bug\u00fcn\u00fcn anlay\u0131\u015f\u0131yla bakarsak do\u011fruyu g\u00f6remeyiz. Zira ilk \u00e7a\u011f\u0131n ve orta\u00e7a\u011f\u0131n b\u00fct\u00fcn yazarlar\u0131 hem Do\u011fuda hem de Bat\u0131\u2019da ki\u015fileri ve olaylar\u0131 benzer \u00fcsl\u00fbplarla anlatm\u0131\u015flard\u0131r. Mesela Diyojen Laertius, M.S. II As\u0131r\u2019da ya\u015fam\u0131\u015f ama M.\u00d6. 4. 5. as\u0131rlarda ya\u015fam\u0131\u015f filozoflar\u0131 abart\u0131l\u0131 hik\u00e2ye ve anekdotlarla dolu \u00fcsl\u00fbpla anlat\u0131r. \u015eimdi bu filozoflar hakk\u0131nda hem zaman\u0131nda yaz\u0131lmam\u0131\u015f biyografik kaynak de\u011fil, hem de hayal\u00ee hik\u00e2yelerle bezenmi\u015f diyerek Laertius\u2019un eserini ve i\u00e7eri\u011fini mi reddece\u011fiz? Elbette kaynaklar\u0131n otantisitesi \u00f6nemlidir ama kaynaklar\u0131n yaz\u0131ld\u0131\u011f\u0131 d\u00f6nemin imk\u00e2nlar\u0131 ve yazarlar\u0131n\u0131n \u00fcsl\u00fbbu dikkate al\u0131nmal\u0131d\u0131r. O \u00fcslubun arkas\u0131nda yatan ger\u00e7ekleri ortaya \u00e7\u0131karmak bilim adamlar\u0131n\u0131n i\u015fi olmal\u0131d\u0131r. Yoksa bug\u00fcn\u00fcn mant\u0131\u011f\u0131 ile maziye bakarsak b\u00fct\u00fcn bildiklerimizden \u015f\u00fcphe etmek zorunda kal\u0131r\u0131z. Bu ise insanlar\u0131 septisizme g\u00f6t\u00fcr\u00fcr. Salt bir septisizm, sa\u011fl\u0131kl\u0131 d\u00fc\u015f\u00fcnen beyinler i\u00e7in zararl\u0131d\u0131r. Ge\u00e7mi\u015fin do\u011fru baz\u0131 tespitleri \u00fczerine bilgilerimizi temellendirmek zorunday\u0131z.<\/p>\n Farab\u00ee\u2019nin \u0130ranl\u0131 oldu\u011funu iddia edenlerin en \u00f6nemli kayna\u011f\u0131 \u0130bn Ebi Useybia\u2019n\u0131n \u201cUyunu\u2019l-Enba Fi Tabakati\u2019l-Etibb\u00e2\u201d adl\u0131 biyografik eseridir. Bu eserde Arap\u00e7a olarak babas\u0131n\u0131n \u0130ranl\u0131lara ait bir kalede komutan oldu\u011fu ifadesiyle terc\u00fcme edilmektedir. Halbuki Merhum Hocam Ord. Prof. H. Z. \u00dclken\u2019in de i\u015faret etti\u011fi gibi, metinde ge\u00e7en \u201cf\u00e2ris\u201d kelimesi asl\u0131nda Arap\u00e7a s\u00fcvari, yani atl\u0131 birliklere ait, binici anlam\u0131na gelir. Metinde komutan ifadesi de ge\u00e7ti\u011finden onu s\u00fcvari birli\u011fine mensup bir komutan olarak de\u011ferlendirmek gerekir. Orijinal yazma eserdeki ifade istinsah (kopya) edilirken \u201cf\u00e2ris\u201d kelimesinin sonuna bir \u201cya\u201d (\u00ee) harfi ilave edilmi\u015f olabilir. B\u00f6ylece \u201cf\u00e2ris\u00ee=\u0130ranl\u0131\u201d \u015feklinde bas\u0131lm\u0131\u015ft\u0131r.\u201d (\u00dclken, La Pens\u00e9e, s. 379 dn.)<\/p>\n Ancak Uyunu\u2019l-Enb\u00e2\u2019daki bu ifadeyi maalesef Bat\u0131l\u0131 ve \u0130ranl\u0131 yazarlardan baz\u0131lar\u0131 \u201cbabas\u0131 \u0130ranl\u0131\u201d olarak anlam\u0131\u015ft\u0131r. Bu yanl\u0131\u015f anla\u015f\u0131lma Farab\u00ee\u2019yi \u0130ranl\u0131 olarak g\u00f6sterenlerin kayna\u011f\u0131 haline gelmi\u015ftir. Orada ge\u00e7en \u201cm\u00fcntesip\u201d kelimesinin asla veya nesebe ili\u015fkin bir kelime olmad\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r. \u00c7\u00fcnk\u00fc Arap\u00e7ada etnik k\u00f6keni ifade i\u00e7in \u201cm\u00fcntesip\u201d kelimesi kullan\u0131lmaz. M\u00fcntesip, sonradan dahil olunan, sonradan girilen, intisap edilen, i\u015ftirak edilen hususlar i\u00e7in kullan\u0131l\u0131r. Etnik k\u00f6ken veya milliyet konusu, \u201cAsluhu\u201d, \u201cnesebuhu\u201d, \u201ccinsiyyuhu\u201d veya \u201ccinsiyu\u2019t-T\u00fcrk\u00ee\u201d, \u201ccinsiyyu\u2019l-F\u00e2ris\u00ee\u201d gibi deyimlerle ifade edilir. \u0130bn Ebi Useybia, zaten Farab\u00ee\u2019nin Horasan b\u00f6lgesinin T\u00fcrk \u015fehirlerinden Farab\u2019da do\u011fdu\u011funu, dilinin T\u00fcrk\u00e7e oldu\u011funu \u00f6zellikle belirtir.<\/p>\n Farab\u00ee\u2019nin T\u00fcrk oldu\u011funun en belirgin delillerinin ba\u015f\u0131nda dedesinin ve dedesinin babas\u0131n\u0131n \u0130ranl\u0131lar taraf\u0131ndan kullan\u0131lmayan Orta Asya T\u00fcrk isimlerini ta\u015f\u0131mas\u0131d\u0131r. Dedesinin ad\u0131 Tarhan\u2019d\u0131r. Onun da babas\u0131 Uzlu\u011f\u2019dur. Ger\u00e7i kaynak tahrif\u00e7ileri bu ismi anlayamad\u0131klar\u0131ndan hi\u00e7bir ciddi anlam ifade etmeyen \u201cEvzal\u0131\u011f\u201d \u015feklinde okumu\u015flar ve matbu n\u00fcshalar\u0131 da b\u00f6yle harekelemi\u015ftir. Asl\u0131n\u0131n \u201cUzlu\u011f\u201d ve bunun da bir \u015fah\u0131s ismi oldu\u011fu a\u00e7\u0131kt\u0131r.<\/p>\n Do\u011fum yeri, b\u00f6lge itibariyle Horasan\u2019\u0131n Mavera\u00fcnnehir\u2019in Farab (=Otrar) kentinin Vesic b\u00f6lgesi, tarih boyunca T\u00fcrk b\u00f6lgesi olarak kalm\u0131\u015ft\u0131r. Buraya yak\u0131n olan ve \u201cOksus\u201d denen harabede bal\u00e7\u0131k surlarla \u00e7evrili bir kale kal\u0131nt\u0131s\u0131 vard\u0131r. Yap\u0131lan arkeolojik ara\u015ft\u0131rmalarda Bat\u0131-T\u00fcrk ve Karluk\u00a0devri kal\u0131nt\u0131lar\u0131 vard\u0131r. (Makdisi, Ahsenu\u2019t-Takvim, I\/ 273-274; Barthold, T\u00fcrkestan Down.., s. 177)<\/p>\n T\u00fcrklerin hakimiyetinde ve T\u00fcrklerin anayurdu olan Orta Asya\u2019da Farsl\u0131lar\u0131n h\u00fck\u00fcmran oldu\u011funu g\u00f6steren ciddi bir arg\u00fcman, bir belge yoktur. E\u011fer S\u00e2m\u00e2n\u00eeler\u2019den bahsediliyorsa onlar\u0131n T\u00fcrk h\u00fck\u00fcmdarlar taraf\u0131ndan y\u00f6netildi\u011fine dair ciddi ara\u015ft\u0131rmalar vard\u0131r. \u00d6zelikle Osmanl\u0131 tarih\u00e7isi Muslihiddin Lar\u00ee, \u201cC\u00e2mi\u2019u\u2019t-Tev\u00e2rih\u201dden naklen \u015eemseddin G\u00fcnaltay bu konu \u00fczerinde \u00e7ok durmu\u015f bir tarih\u00e7imizdir. Onun Belleten\u2019de \u00e7\u0131kan ara\u015ft\u0131rmas\u0131 bu hususta \u00f6nemli bir kaynakt\u0131r. (\u015e. G\u00fcnaltay, \u0130sl. D\u00fcn. \u0130nhit., Belleten, S. 5-6, s. 73-88)<\/p>\n Farab\u00ee\u2019nin her gitti\u011fi yere T\u00fcrk k\u0131yafetiyle gitti\u011fi, T\u00fcrklere ait k\u00fclah ve \u201c\u011faba\u201d (kaftan) adl\u0131 giysiyi \u00f6m\u00fcr boyu giydi\u011fi kaynaklar\u0131n ittifak\u0131yla sabittir. Bundan dolay\u0131 da \u201cT\u00fcrk filozofu\u201d lakab\u0131n\u0131 alm\u0131\u015f olmas\u0131 onun T\u00fcrkl\u00fc\u011f\u00fcn\u00fcn bir ba\u015fka kan\u0131t\u0131d\u0131r. \u0130ran, T\u00fcrkistan\u2019\u0131n bir\u00e7ok alim ve filozofunu bir tak\u0131m \u00e7arp\u0131tmalarla \u0130ranl\u0131 g\u00f6stermektedir. Maalesef Farab\u00ee de bundan nasibini alm\u0131\u015ft\u0131r. Halbuki hemen hemen b\u00fct\u00fcn kaynaklar\u0131n ittifak\u0131yla Farab\u00ee\u2019nin T\u00fcrkl\u00fc\u011f\u00fc sabittir.<\/p>\n","protected":false},"author":40,"featured_media":1875,"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":[61,62,2,68],"tags":[],"coauthors":[47],"class_list":["post-1844","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-din","category-egitim-kultur","category-genel","category-turkluk-turkculuk"],"_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/1844","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\/40"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=1844"}],"version-history":[{"count":0,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/1844\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/1875"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=1844"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=1844"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=1844"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/coauthors?post=1844"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n\u0130bn Hallikan (\u00f6l: 1282): Vefey\u00e2tu\u2019l-A\u2019y\u00e2n (Me\u015fhurlar\u0131n \u00d6l\u00fcmleri): Sekiz Ciltten ibaret olan bu eserin 5. Cildinin 153-157. sayfalar\u0131 aras\u0131na \u201cEl-Farab\u00ee El-Feylesuf\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda Farab\u00ee\u2019ye 706. s\u0131rada yer vermi\u015ftir. \u00d6nce k\u00fcnyesini daha sonra \u015f\u00f6hretini vermi\u015ftir. Nitekim o \u015f\u00f6yle demektedir: \u201cEbu Nasr Muhammed bin Muhammed bin Tarhan bir Uzlu\u011f el-Farab\u00ee, et-T\u00fcrk\u00ee el-Hak\u00eem el-me\u015fhur. Mant\u0131k ve Musiki ve ilimlerin di\u011fer alanlar\u0131nda eserleri vard\u0131r. O, M\u00fcsl\u00fcman filozoflar\u0131n en b\u00fcy\u00fc\u011f\u00fcd\u00fcr. Hi\u00e7bir M\u00fcsl\u00fcman filozof, ilim ve sanatta onun r\u00fctbesine eri\u015fememi\u015ftir\u2026\u201d (V\/153). Onun k\u00fcnye ve lakab\u0131n\u0131 en geni\u015f \u015fekilde veren kaynak \u0130bn Hallikan\u2019d\u0131r. Ancak dedesinin ismi Uzlu\u011f iken her nas\u0131lsa Evzela\u011f \u015feklinde harekelenmi\u015f. Bunun sonradan yap\u0131ld\u0131\u011f\u0131 anla\u015f\u0131l\u0131yor. Eski bask\u0131s\u0131nda hareke yok. B\u00f6yle isim de zaten pek kula\u011fa ho\u015f gelmiyor. Yukar\u0131da bahsetti\u011fimiz gibi, Farab\u00ee ve onun ola\u011fan\u00fcst\u00fc yetenekleri konusunda en fazla bilgi veren kaynak budur.<\/p>\nG\u00fcn\u00fcm\u00fczde Farab\u00ee\u2019nin \u0130ranl\u0131 oldu\u011funu iddia edenlerin g\u00f6r\u00fc\u015fleri<\/strong><\/h2>\n
\nAyr\u0131ca, \u0130bn Hallikan\u2019\u0131n kulland\u0131\u011f\u0131 \u201cet-T\u00fcrk\u00ee\u201d lakab\u0131n\u0131 Farab\u00ee\u2019nin kendisinin kullanmad\u0131\u011f\u0131n\u0131 ileri s\u00fcrerek T\u00fcrkl\u00fc\u011f\u00fcn\u00fc reddeden Yunanl\u0131 Prof. Dimitri Gutas\u2019\u0131n, \u0130bn Hallikan\u2019\u0131n izleyicisi Ebu el-Fida\u2019y\u0131 okumad\u0131\u011f\u0131 anla\u015f\u0131l\u0131yor. Ebu el-Fida, \u0130bn Hallikan\u2019\u0131n Farab\u00ee i\u00e7in kulland\u0131\u011f\u0131 \u201cet-T\u00fcrk\u00ee\u201d lakab\u0131n\u0131, sadece \u201co bir T\u00fcrk idi\u201d(ve k\u00e2ne raculen turkiyyan) \u015feklinde tan\u0131mlamak i\u00e7in yazm\u0131\u015ft\u0131r.<\/p>\n
\nBunlar gibi daha bir\u00e7ok Bat\u0131l\u0131 yazar birbirinden al\u0131nt\u0131 yaparak Farab\u00ee\u2019nin \u0130ranl\u0131 oldu\u011fu fikrini bir \u015fekilde yaymaya \u00e7al\u0131\u015fmaktad\u0131rlar. G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi dayand\u0131klar\u0131 hi\u00e7bir kaynak yoktur ve iddialar\u0131 da bilimsel ger\u00e7eklere ters d\u00fc\u015fmektedir.<\/p>\nG\u00fcn\u00fcm\u00fczde Farab\u00ee\u2019nin T\u00fcrkl\u00fc\u011f\u00fcn\u00fc savunanlar\u0131n g\u00f6r\u00fc\u015fleri<\/strong><\/h2>\n
\nJaroslav Krej\u010d\u00ed ve Anna Krej\u010dov\u00e1\u2019n\u0131n Asya\u2019n\u0131n ve Ortado\u011fu\u2019nun B\u00fcy\u00fck Medeniyetleri adl\u0131 \u0130ngilizce eserlerinde \u201cMavera\u00fcnnehirli T\u00fcrk Farab\u00ee\u201d ifadesi yer almaktad\u0131r. (s. 140)<\/p>\n
\nHamid Naseem, M\u00fcsl\u00fcman Felsefesi: Bilim ve Mistisizm adl\u0131 \u0130ngilizce eserinde \u201cFarab\u00ee ilk T\u00fcrk filozofu\u201d ifadesini kullan\u0131r. (s. 78)<\/p>\nG\u00f6r\u00fc\u015flerin kar\u015f\u0131la\u015ft\u0131r\u0131lmas\u0131<\/strong><\/h2>\n
\nK\u0131saca ifade etmek gerekirse, \u0130ranl\u0131 ve Bat\u0131l\u0131 baz\u0131 yazarlar\u0131n \u00e7arp\u0131tmalar\u0131 bir yana b\u0131rak\u0131l\u0131rsa, Farab\u00ee hemen hemen b\u00fct\u00fcn kaynaklar\u0131n m\u00fc\u015fterek ifadesiyle bir T\u00fcrk\u2019t\u00fcr. T\u00fcrk kimli\u011fini \u00f6l\u00fcnceye kadar da muhafaza etmi\u015ftir.<\/p>\n","protected":false},"excerpt":{"rendered":"