{"id":1944,"date":"2018-05-01T19:30:00","date_gmt":"2018-05-01T16:30:00","guid":{"rendered":"http:\/\/misak.millidusunce.com?p=1944&preview=true&preview_id=1944"},"modified":"2018-04-30T15:31:54","modified_gmt":"2018-04-30T12:31:54","slug":"ibn-sinanin-milliyeti","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/ibn-sinanin-milliyeti\/","title":{"rendered":"\u0130bn Sina\u2019n\u0131n milliyeti"},"content":{"rendered":"

\"\"<\/h2>\n

\u0130bn Sina\u2019n\u0131n k\u0131saca hayat\u0131<\/strong><\/h2>\n

Bu sat\u0131rlarda milliyetini ele alaca\u011f\u0131m\u0131z Do\u011fu\u2019nun \u201ce\u015f-\u015eeyhu\u2019r-Reis\u201d (=Ba\u015f \u00f6nder=emsalsiz) Bat\u0131\u2019n\u0131n \u201cAvicennae\u201d (=Avicenne) olarak and\u0131\u011f\u0131 \u00fcnl\u00fc d\u00fc\u015f\u00fcn\u00fcr, hekim ve filozof \u0130bn Sina\u2019n\u0131n literat\u00fcrdeki tam ad\u0131, Ebu Ali H\u00fcseyin bin Abdullah bin Ali bin Sina\u2019d\u0131r. Burada Ebu Ali, k\u00fcnyesi; H\u00fcseyin as\u0131l ad\u0131; Abdullah, babas\u0131n\u0131n ad\u0131, Ali dedesinin; Sina da dedesinin babas\u0131n\u0131n ad\u0131d\u0131r. H.370\/M.980\u2019in A\u011fustos ay\u0131nda Buhara yak\u0131nlar\u0131ndaki Af\u015fana\u2019da d\u00fcnyaya gelir, \u0130bn Sina, H.428\/M.1037\u2019de Hemedan\u2019da vefat eder. K\u00fc\u00e7\u00fck ya\u015fta din\u00ee ilimlerin yan\u0131 s\u0131ra gramer, geometri, mant\u0131k, fizik ve t\u0131p gibi pozitif ilimleri de tahsil ederek k\u0131sa zamanda \u015f\u00f6hrete kavu\u015fur. Yine bir di\u011fer T\u00fcrk filozofu olan Farab\u00ee\u2019nin eserlerinden hareketle Aristo felsefesinin temel problemlerini \u00e7\u00f6zer ve Orta\u00e7a\u011f\u2019da hem Do\u011fu\u2019da hem de Bat\u0131\u2019da tan\u0131nan en b\u00fcy\u00fck hekim ve filozof olur.<\/p>\n

\u0130bn Sina\u2019n\u0131n babas\u0131 Abdullah, aslen Belh do\u011fumludur. Belh, kadim bir T\u00fcrk \u015fehridir (nitekim Mevl\u00e2na Celalettin de ayn\u0131 \u015fehirde do\u011fmu\u015ftur). S\u00e2m\u00e2n o\u011fullar\u0131ndan Nuh b. Mansur d\u00f6neminde yine kadim bir T\u00fcrk \u015fehri olan Buhara\u2019ya gelmi\u015ftir. Buhara\u2019da vergi memurlu\u011fu g\u00f6revine tayin olmu\u015ftur. Bu g\u00f6revi esnas\u0131nda Buhara\u2019n\u0131n Hormisen ve Af\u015fana kasabalar\u0131nda g\u00f6rev yapm\u0131\u015ft\u0131r. Nihayet babas\u0131 Abdullah, Af\u015fana\u2019l\u0131 Sitare (=Y\u0131ld\u0131z) Han\u0131m\u2019la evlenmi\u015ftir. Ebu Ali H\u00fcseyin b. Abdullah ve karde\u015fi Ebu\u2019l-Haris Ali b. Abdullah bu izdivac\u0131n meyveleridir. Bu bilgiler talebesine dikte ettirdi\u011fi C\u00fczcani\u2019den mervidir. (\u0130bn Ebi Useybia, Uyunu\u2019l-Enba F\u00ee Tabak\u00e2ti\u2019l-Etibb\u00e2, s. 437 vd.)<\/p>\n

Ni\u00e7in Arap\u00e7a ve Fars\u00e7a eserler verdi?<\/strong><\/h2>\n

Pek \u00e7ok Bat\u0131l\u0131 yazarlar -birka\u00e7 istisna d\u0131\u015f\u0131nda- ciddi ara\u015ft\u0131rmalar yapmadan, \u0130bn Sina\u2019y\u0131 eserlerini Arap\u00e7a kaleme ald\u0131 diye Arap, \u00f6mr\u00fcn\u00fcn son g\u00fcnlerini \u0130ran \u015fehirlerinde ge\u00e7irdi ve Fars\u00e7a risaleleri var diye de \u0130ranl\u0131 saymaya devam etmi\u015flerdir. Ancak onun milliyeti konusunda baz\u0131 Bat\u0131l\u0131 ilim adamlar\u0131 da hakk\u0131n\u0131 teslim etmektedirler. \u00d6zellikle M. Watt, \u0130bn Sina\u2019n\u0131n \u201cT\u00fcrk kan\u0131\u201d ta\u015f\u0131d\u0131\u011f\u0131n\u0131 itiraf etmektedir. (Bkz. M. Watt, \u0130slam Felsefesi ve Kelam\u0131, \u00e7ev. S\u00fcleyman Ate\u015f, Ankara \u00dcniversitesi, \u0130lahiyat Fak\u00fcltesi Yay., s. 90, Ankara, 1968) Fakat, Orta\u00e7a\u011f’da Anglo-Sakson, Cermen, \u0130talyan, \u0130skandinav vb. bir\u00e7ok \u0131rklara mensup Bat\u0131l\u0131, eserlerini hep Latince yazm\u0131\u015flard\u0131r. Kimse bunlar\u0131 Latin saymamaktad\u0131r. Kald\u0131 ki \u0130slam co\u011frafyas\u0131nda ya\u015fayan, bilim ve felsefeye hizmet etmi\u015f farkl\u0131 din ve topluluklardan olan b\u00fct\u00fcn bilginler eserlerini ekseriya Arap\u00e7a kaleme alm\u0131\u015flar, az da olsa Fars\u00e7a risaleler de v\u00fccuda getirmi\u015flerdir. Nitekim bu ba\u011flamda eserlerini Arap\u00e7a yazan H\u0131ristiyan S\u00fcryanilerden Yuhanna \u0130bn Maseveyh, Meta \u0130bn Yunus; Yahudi Masercuveyh, \u0130bn Meym\u00fbn;\u00a0\u0130ranl\u0131 Nevbahat, \u0130bn Mukaffa, Osmanl\u0131 T\u00fcrklerinden Molla Fenari, \u0130bn Kemal ve Ebussud\u2019a Arap denilemezse Mavera\u00fcnnehr T\u00fcrklerinden Buharal\u0131 \u0130bn Sina\u2019ya da Arap denilemez. \u0130bn Sina\u2019n\u0131n eserlerini Arap\u00e7a yazm\u0131\u015f olmas\u0131 \u0131rken Arap olmas\u0131n\u0131 icap ettirmiyorsa, Fars\u00e7a birka\u00e7 risale yazm\u0131\u015f olmas\u0131 da diye \u0131rken Perslik isnad\u0131 i\u00e7in bir sebep te\u015fkil edemez. (M. \u015e. G\u00fcnaltay, \u0130bn Sina\u2019n\u0131n Milliyeti, Hayat\u0131, K\u00fclt\u00fcr\u00fc, s. 6-7)<\/p>\n

Arap\u00e7a, o d\u00f6nemde bir ilim dili idi. B\u00fct\u00fcn bilginler eserlerini hep Arap\u00e7a kaleme alm\u0131\u015flard\u0131r. Profan eserler de Fars\u00e7a yaz\u0131l\u0131yordu. \u015eairlerin \u015fiir dili genelde Fars\u00e7a idi. Tarih-i L\u00e2ri\u2019de belirtildi\u011fine g\u00f6re, S\u00e2m\u00e2n (=\u015eaman) o\u011fullar\u0131n\u0131n Buhara\u2019daki saraylar\u0131nda T\u00fcrk \u015fairleri Fars\u00e7a manzume yazarlarken, T\u00fcrk hanedan\u0131 Sev\u00fck Tekin\u2019in o\u011fullar\u0131n\u0131n Gazne\u2019deki saraylar\u0131nda Tuslu Firdevs\u00ee \u015eehnamesi\u2019ni yaz\u0131yordu. Nitekim \u0130bn Sina\u2019n\u0131n ya\u015fad\u0131\u011f\u0131 \u00e7a\u011fda Pers dili Do\u011fu\u2019nun m\u00fc\u015fterek edebiyat ve \u015fiir dili haline gelmi\u015fti. Birka\u00e7 Fars\u00e7a risaleye bakarak \u0130bn Sina\u2019n\u0131n milliyetini tayine kalkmak g\u00fcl\u00fcn\u00e7 olur. Fars\u00e7a yazanlar\u0131 \u0130ranl\u0131 sayacak olursak, bu dilde muazzam eserler vermi\u015f olan zatlar\u0131n hepsini, ba\u015fta Mevl\u00e2na Celalettin Rumi, Sel\u00e7uklu Sultan\u0131 Al\u00e2eddin Keykubat, Yavuz Sultan Selim, karde\u015fi Korkut olmak \u00fczere b\u00fct\u00fcn Sel\u00e7uklu ve Osmanl\u0131 \u00e2lim ve \u015fairlerini de Pers saymak icap edecektir. (G\u00fcnaltay, a.y., s. 7) Nitekim g\u00fcn\u00fcm\u00fczde pek \u00e7ok bilim adam\u0131 Bat\u0131 dilleriyle \u00f6zellikle \u0130ngilizce ne\u015friyat yap\u0131yor. Bunlar\u0131n hepsini \u0130ngiliz veya Amerikal\u0131 m\u0131 saymam\u0131z gerekiyor? Kald\u0131 ki, Sigmund Freud ve Albert Einstein\u2019\u0131n b\u00fct\u00fcn eserleri \u0130ngilizce ve Almancad\u0131r. Kimse bunlar\u0131n \u0130ngiliz veya Alman as\u0131ll\u0131 oldu\u011funu s\u00f6ylemez. B\u00fct\u00fcn d\u00fcnya onlar\u0131 Yahudi olarak bilir.<\/p>\n

Baz\u0131 \u0130ranl\u0131 m\u00fcellifler, \u0130bn Sina\u2019n\u0131n ya\u015fad\u0131\u011f\u0131 b\u00f6lgenin bir k\u0131sm\u0131 ile vefat etti\u011fi \u015fehir olan Hemedan\u2019\u0131n \u015fu anda \u0130ran s\u0131n\u0131rlar\u0131 i\u00e7inde bulundu\u011fundan bahisle onun \u0130ranl\u0131 say\u0131lmas\u0131 gerekti\u011fini iddia etmektedirler. Bu husus son derece\u00a0yanl\u0131\u015ft\u0131r. Bir ki\u015fiyi ya\u015fad\u0131\u011f\u0131 zamana g\u00f6re de\u011ferlendirmek gerekir. \u0130bn Sina\u2019n\u0131n do\u011fdu\u011fu ve ya\u015fad\u0131\u011f\u0131 yerler T\u00fcrklerin yo\u011fun mesk\u00fbn oldu\u011fu yerlerdir. Buralarda \u00e7ok T\u00fcrk devletleri kurulmu\u015ftur. Daha d\u00fcne kadar bu topraklar Sovyetler Birli\u011fi s\u0131n\u0131rlar\u0131 i\u00e7indeydi. O zaman \u0130bn Sina\u2019y\u0131 Rus mu kabul edece\u011fiz? Baz\u0131 \u0130ranl\u0131lar da, \u0130bn Sina\u2019n\u0131n otobiyografisinde ge\u00e7en \u201cBabam \u0130smail\u00eelerden addolunurdu\u201d ifadesinden onun \u015eii oldu\u011fu vehmine kap\u0131l\u0131yor. Buradan da \u0130ranl\u0131 oldu\u011funu ispatlamaya \u00e7al\u0131\u015f\u0131yorlar. Bilindi\u011fi gibi Cafer-i Sad\u0131k\u2019\u0131n o\u011flu \u0130smail\u2019in mezhebine tabi olanlara \u201c\u0130smail\u00ee\u201d denmektedir. Tam \u015eia say\u0131lmasa da S\u00fcnni de say\u0131lmazlar. \u0130bn Sina babas\u0131n\u0131n bu mezhepten oldu\u011funu s\u00f6ylemiyor. Sadece o mezhebe yeni g\u00f6n\u00fcl verenlerden olduklar\u0131n\u0131, evlerine \u0130smail\u00ee mezhebinin propagandistlerinin gelip gitti\u011fini, babas\u0131n\u0131 ve karde\u015fini \u0130smail\u00ee yapmaya \u00e7al\u0131\u015ft\u0131klar\u0131n\u0131 ama kendisinin kabul etmedi\u011fini anlat\u0131r. Dolay\u0131s\u0131yla Buhara halk\u0131 babas\u0131n\u0131 \u201c\u0130smail\u00ee saymaya ba\u015flam\u0131\u015ft\u0131r.\u201d (Bkz. \u015e. Kuzgun, \u0130bn Sina\u2019n\u0131n Hayat\u0131 ve milliyeti, \u0130bn Sina Kongresi i\u00e7inde, Erciyes \u00dcnv., s. 29). Bu hususu anlatmak i\u00e7in \u201cyuaddu mine\u2019l-\u0130smailiyye\u201d (\u0130smail\u00eelerden addolunurdu) ifadesini kullan\u0131r. Velev ki \u00f6yle olsa bile bu husus, onun \u0130ranl\u0131 oldu\u011funu ispatlamaz. Bug\u00fcn \u0130randa \u015eii olan milyonlarca T\u00fcrk var. Bunlar\u0131 da m\u0131 Pers kabul edece\u011fiz?<\/p>\n

Ya\u015fad\u0131\u011f\u0131 co\u011frafyan\u0131n tarih\u00ee ve arkeolojik analizi<\/strong><\/h2>\n

Merhum Ord. Prof. \u015eemseddin G\u00fcnaltay Hoca, \u0130bn Sina\u2019n\u0131n milliyeti konusunda yapt\u0131\u011f\u0131 ara\u015ft\u0131rmay\u0131 tarih\u00ee kaynaklara ve arkeolojik kaz\u0131lara dayand\u0131rarak, onun milliyetini ispatlaman\u0131n en emin yolunun, anne ve babas\u0131n\u0131n do\u011fdu\u011fu yerlerin etnik yap\u0131s\u0131n\u0131n ele al\u0131nmas\u0131ndan ge\u00e7ti\u011fini s\u00f6yl\u00fcyor. Yani Belh ve Buhara\u2019da ve \u00e7evresinde prehistorik devirlerden beri ya\u015fayan kavimlerin kimler oldu\u011funu\u00a0ortaya \u00e7\u0131karmakt\u0131r. Merhum G\u00fcnaltay Hoca, gerek Sarzec, J de Morgan ve Wolley gibi arkeologlar\u0131n, Heredot gibi tarih\u00e7ilerin bilgilerini ve gerekse Mazdeizmin Kutsal kitab\u0131 Zend\u2019in ifadelerini hatta \u0130ran, Roma ve Ermeni ve \u00f6zellikle T\u00fcrkistan kaynaklar\u0131n\u0131 tetkik eden Bat\u0131l\u0131 ara\u015ft\u0131r\u0131c\u0131 Jean Saint-Martin\u2019e dayanarak \u015funlar\u0131 s\u00f6ylemektedir: \u201cKafkaslardan ve Hazar Denizi\u2019nden Ceyhun ve Seyhun boylar\u0131na ve \u00f6telerine kadar uzayan geni\u015f ovalar, tarihin karanl\u0131klar\u0131na kar\u0131\u015fan devirlerden itibaren tek bir kavim taraf\u0131ndan mesk\u00fbn g\u00f6r\u00fclmektedir. Bu kavim ayn\u0131 dili konu\u015ftuklar\u0131 ihtimal d\u00e2hilinde bulunan fakat herhalde t\u00f6re ve ahlak itibariyle bir olduklar\u0131nda \u015f\u00fcphe olmayan bir\u00e7ok boylara ayr\u0131lm\u0131\u015f bulunuyordu. Bu boylardan hangisi hegemonyay\u0131 ele ge\u00e7irirse bu kavim de o boyun ad\u0131n\u0131 al\u0131yordu. Bununla beraber genel bir kabul olarak Yunanl\u0131lar\u0131n \u0130skit, \u0130ranl\u0131lar\u0131n Turan\u00ee dedikleri bu kavimden Hazar Denizi\u2019nin Do\u011fu ve g\u00fcneyindekilere Parthe, Bakteryan ve Mavera\u00fcnnehr\u2019de oturanlara Dahi, veya Da\u00e9, Dai ve Dayi ad\u0131n\u0131 veriyorlard\u0131. Muhtelif adlarla an\u0131lan bu boylar\u0131n Ano medeniyetini in\u015fa edenlerin evlatlar\u0131 yani Saka T\u00fcrklerinin ileri boylar\u0131d\u0131r.\u201d (Bkz. G\u00fcnaltay, a.y., s. 9-10)<\/p>\n

G\u00fcnaltay\u2019a g\u00f6re, Eski Yunan, Roma ve Ermeni tarih\u00e7ilerinden Parthe\u2019lar\u0131n Bakteryan ve Mavera\u00fcnnehir m\u0131nt\u0131kalar\u0131nda yani \u0130bn Sina\u2019n\u0131n baba ve anas\u0131n\u0131n yurtlar\u0131nda oturan boylara Dahi ve Dai denilmektedir. Romal\u0131 m\u00fcellif Pelin, Yaksart (Seyhun) Irma\u011f\u0131\u2019n\u0131n \u00f6tesinde Dahi adl\u0131 bir boyun bulundu\u011funu kaydeder. Petoleme devrinde Dahi\u2019lerin bir tak\u0131m boylar\u0131n\u0131n Margiana yani Horasan havalisinde oturduklar\u0131n\u0131 kaydeder. Keza Latin tarih\u00e7i Justin ve Yunan tarih\u00e7i \u0130sidore, Bakteryan\u2019\u0131n tamamen Dahi\u2019lerle meskun oldu\u011funu s\u00f6yler Nitekim \u00c7in kaynaklar\u0131nda Bakteryan ve Toharistan i\u00e7in ge\u00e7en Ta-Hiya ad\u0131, Dahi ve Da\u00e9\u2019den ba\u015fka bir \u015fey de\u011fildir. (Bkz. G\u00fcnaltay, a.y., s. 10-11) Sakalar\u0131n ve onlar\u0131n Dahi ve Parthe adlar\u0131n\u0131 ta\u015f\u0131yan boylar\u0131 acaba hangi \u0131rktand\u0131r? Bu sorunun cevab\u0131n\u0131 G\u00fcnaltay Hoca yine \u0130ran\u00a0ve Kafkas b\u00f6lgesinin etnik durumu ve tarihleri hakk\u0131nda en yetkili otorite olarak tan\u0131nan Saint-Martin ile Uzak ve Yak\u0131n Do\u011fu tarihleri \u00fczerinde ara\u015ft\u0131rmalar\u0131 bulunan Ren\u00e9 Grousset\u2019e dayan\u0131r: \u201cParthe\u2019larla Sakalar\u0131n ayn\u0131 kavme mensup olduklar\u0131n\u0131 Dahi\u2019lerin ve Parthe\u2019lar\u0131n ba\u015f\u0131nda bulunan hanedan\u0131n mensup bulundu\u011fu soy oldu\u011funu tasrih eden bu m\u00fcelliflere g\u00f6re Sakalar, Parthe\u2019lar ve Dayiler T\u00fcrkt\u00fcrler\u201d. (St. Martin, Fragm. Histoire des Arsacides, s. 1; Ren\u00e9 Grousset, Histoire de l\u2019Asie, C. I, s. 72; Ayr\u0131ca Bkz. G\u00fcnaltay, a.y., s. 11 ve devam\u0131) G\u00fcnaltay Hoca daha sonra Part ve Dai kelimelerinin T\u00fcrk\u00e7e oldu\u011fu konusuna gelir. Parthe (part) \u00c7a\u011fatay leh\u00e7esinde \u201cd\u0131\u015far\u0131 \u00e7\u0131km\u0131\u015f\u201d, Saka kelimesinin t\u00fcredi\u011fi sak kelimesininde yan, biti\u015fik anlam\u0131nda oldu\u011funu belirtir. (s. 12.) Ren\u00e9 Grousset, bug\u00fcn Yakut T\u00fcrklerinin kendilerine bazen Saka ad\u0131yla da anmakta olduklar\u0131n\u0131 s\u00f6yler. Parthe\u2019lar\u0131n ba\u015f\u0131ndaki soyun, Dahi\u2019nin T\u00fcrk\u00e7e bir kelime oldu\u011funu; Yunan yazarlar taraf\u0131ndan Dahi, Da\u00e9 ve Dayi \u015feklinde, \u00c7inlilerce Thai, Japonlarca Dai, Araplarca D\u00e2\u00ee \u015feklinde kullan\u0131ld\u0131\u011f\u0131n\u0131 T\u00fcrk\u00e7e etimoloji \u00fczerine s\u00f6zl\u00fck yazan Kerestejiyan da s\u00f6ylemektedir. (Bkz. Bedros Kerestedjiyan, Dictionnaire Etimologique de la Langue Turque, C.1, s. 191-192. Kr\u015f. G\u00fcnaltay, s. 12)<\/p>\n

Baz\u0131 tarih\u00e7iler Mavera\u00fcnnehr ve Bakteryan b\u00f6lgelerinin \u0130ran Sasan\u00ee istilas\u0131na u\u011frad\u0131\u011f\u0131n\u0131, dolay\u0131s\u0131yla \u0130ranla\u015ft\u0131klar\u0131n\u0131 ve bu b\u00f6lgede ya\u015fayanlar\u0131n T\u00fcrk say\u0131lamayaca\u011f\u0131n\u0131 iddia etse de, bu husus tamamen hilaf-i hakikattir. Sasan\u00eeler hi\u00e7bir zaman Mavera\u00fcnnehir ve Bakteryan\u2019a h\u00e2kim olamad\u0131lar. Bilakis Yue\u00e7iler zaman\u0131nda ve gerek Akhunlar ve Tukyular d\u00f6nemlerinde T\u00fcrklerle mesk\u00fbn olan bu m\u0131nt\u0131kalar hep T\u00fcrk h\u00e2kimiyeti alt\u0131nda kalm\u0131\u015ft\u0131r. \u0130ddian\u0131n aksine Akhunlar Sasan\u00ee \u00fclkesinin Do\u011fu taraflar\u0131na h\u00e2kim olmu\u015flard\u0131r. Akhunlar\u2019\u0131n Hakan\u0131 Aksungur (Ah\u015fanvar) Milad\u00ee 484\u2019te Sasan\u00ee Kisra\u2019s\u0131 Fir\u00fbz\u2019u b\u00fct\u00fcn ordusuyla imha edip Do\u011fu \u0130ran\u2019\u0131 istila etmi\u015ftir. Bu zamandan sonra da Sasan\u00eeler\u00a0\u015eehin\u015fah\u0131 Kubad, T\u00fcrk Hakan\u0131na ilticaya mecbur kalm\u0131\u015f ve taht\u0131n\u0131 ancak T\u00fcrkler\u2019in yard\u0131m\u0131yla 498\u2019de tekrar kazanm\u0131\u015ft\u0131r. (N\u00f6ldeke, Etudes Historiques Sur la Pers Ancienne, s. 163-167, Paris, 1987; Kr\u015f. G\u00fcnaltay, a.y., s. 15) G\u00fcnaltay Hoca bu bilgilerden sonra, Buhara ve Belh kelimeleri \u00fczerinde durur. Belh\u2019in asl\u0131n\u0131n Balik, bunun da T\u00fcrk\u00e7e Balig\u2019den geldi\u011fini, \u201ckent\u201d manas\u0131nda oldu\u011funu belirtir. Bu illerin ve \u00e7evresinin tarih boyunca T\u00fcrk yerle\u015fim merkezlerinden oldu\u011funu sayfalarca anlat\u0131r. Ayr\u0131ca \u0130bn Sina\u2019n\u0131n anas\u0131n\u0131n do\u011fum yeri olan Af\u015fana\u2019n\u0131n Af\u015fin\u2019den geldi\u011fini bunun da bir T\u00fcrk boyu ad\u0131 oldu\u011funu s\u00f6yler. Bu ismin ayn\u0131 zamanda Fergana B\u00f6lgesi\u2019nin T\u00fcrk asilzadelerinin \u00fcnvan\u0131 oldu\u011funu \u00fcnl\u00fc T\u00fcrk bilginlerinden Ebu Reyhan el-Birun\u00ee de s\u00f6ylemektedir. Nitekim, Anadolu\u2019da Bizans ordular\u0131n\u0131 tarumar eden T\u00fcrk kumandan\u0131n\u0131n ad\u0131n\u0131n Af\u015fin Bey oldu\u011funu bilmeyen yoktur. (Bkz. G\u00fcnaltay, s. 15; \u00dcnver, S., \u0130sl. Tebabeti.., s. 274)<\/p>\n

\u0130bn Sina\u2019n\u0131n ya\u015fad\u0131\u011f\u0131 d\u00f6nemde Horasan B\u00f6lgesi\u2019nin tamamen T\u00fcrklerden mesk\u00fbn oldu\u011funu g\u00f6steren belgelerden bir di\u011feri de Ebu Osman Amr b. Mahbub el-Cahiz\u2019in \u201cRisaletun f\u00ee Men\u00e2kibi\u2019t-T\u00fcrk\u201d isimli eserinin \u00f6ns\u00f6z\u00fcnde verdi\u011fi bilgilerdir. Nitekim burada Halife M\u00fctevekkil Alallah zaman\u0131nda askerlerin \u0131rk\u0131ndan bahsedilmektedir. Ba\u015fvezir Fetih b. Hakan, T\u00fcrklerle Horasanl\u0131lar\u0131n ayn\u0131 \u0131rktan olduklar\u0131n\u0131, aralar\u0131nda bir fark olmad\u0131\u011f\u0131n\u0131, t\u0131pk\u0131 Mekkeli Arapla Medineli Arab\u2019\u0131n aras\u0131nda bir fark\u0131n olmad\u0131\u011f\u0131 gibi ifadesini kullanmaktad\u0131r. (Bkz. G\u00fcnaltay, \u0130bn Sina\u2019n\u0131n, \u015eahsiyeti\u2026, Belleten, s. 1, 2) B\u00fct\u00fcn bu kaynaklar \u0130bn Sina\u2019n\u0131n T\u00fcrkl\u00fc\u011f\u00fcn\u00fc ispatlamaktad\u0131r.<\/p>\n

\"\"<\/p>\n

\u201cSina\u201d kelimesinin etimolojisi<\/strong><\/h2>\n

\u015eimdi \u201cSina\u201d kelimesi \u00fczerinde dural\u0131m. Filozofumuzun b\u00fcy\u00fck dedelerinden birinin ad\u0131 olan Sina kelimesi T\u00fcrk\u00e7e \u201cs\u0131namak\u201d mastar\u0131ndan gelen bir kelimedir. T\u00fcrk\u00e7e fiilden isim yap\u0131lm\u0131\u015ft\u0131r. Bunun \u00f6rnekleri \u00e7oktur. Mesela Sel\u00e7uk Prenslerinden \u201cTutu\u015f\u201dun tutu\u015fmaktan, Osmanl\u0131 veliahtlar\u0131ndan \u201cKorkut\u201dun korkutmaktan, \u0130lhanl\u0131 Prenslerinden \u201cKazan\u201d\u0131n kazanmak mastarlar\u0131ndan isim yap\u0131lmas\u0131 gibi. Sina, asl\u0131nda \u201cS\u0131na\u201dd\u0131r. O da tecr\u00fcbe etmek anlam\u0131nda olan \u201cs\u0131namak\u201dtan isim yap\u0131lm\u0131\u015ft\u0131r. Baz\u0131 s\u00f6zl\u00fcklerde \u201cS\u00een\u00e2\u201d \u015feklinde iki uzatmal\u0131 s\u00f6ylense de bunun \u0130bn Sina\u2019daki \u201csina\u201d veya \u201cs\u0131na\u201d ile alakas\u0131 yoktur. Ger\u00e7i Burhan-\u0131 Kati\u2019deki \u201cs\u00een\u00e2\u201d kelimesinin delik, delici anlam\u0131 ile \u0130bn Sina\u2019n\u0131n dedesinin bir alakas\u0131 olmad\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r. K\u0131saca Sina kelimesi Fars l\u00fcgatine sonradan girmi\u015f bir kelimedir. Zira Fars dilinin kaynaklar\u0131ndan olan \u015eerefnamede, Mecma\u00fc\u2019l-F\u00fcrste ve Ferheng-i \u015eu\u00fbr\u00ee\u2019de bu kelime yoktur. Ayr\u0131ca bu dilde S-Y-N harflerinden olu\u015fan bir kelimede uzatma da yoktur. \u201cS\u0131n\u201d ve \u201cSin\u201d kelimeleri T\u00fcrk\u00e7ede vard\u0131r. S\u0131n, tecr\u00fcbe, hakikat, \u015fekil, heykel; k\u0131r\u0131lmak, bozulmak, boy, pos vb.sin de saklanm\u0131\u015f, gizlenmi\u015f mezar manalar\u0131na gelir. (Bkz. Ka\u015fgarl\u0131 Mahmut, Divan-\u0131 L\u00fcgati\u2019t-T\u00fcrk, C. IV, s. 515\u2013516; G\u00fcnaltay, a.y.s. 19) M\u00fctercim As\u0131m, \u201csin\u2019in kesri ve elif\u2019in kasr\u0131 ile okunur\u201d diyerek kelimenin asl\u0131n\u0131n \u201csina(=s\u0131na)\u201d oldu\u011funu beyan ediyor.(Kamus., C. IV, s. 659)<\/p>\n

Sina kelimesi eski T\u00fcrkler aras\u0131nda isim olarak kullan\u0131lmaktad\u0131r. Nitekim Uygur leh\u00e7esinde \u201cbaygut\u201d yani zengin adamlara \u201cJaya Sina\u201d denmektedir. Ebu\u2019l-Kas\u0131m Ka\u015fan\u00ee \u201cTarih-i Olcaytu Sultan\u201d adl\u0131 eserinde Sina\u2019y\u0131 T\u00fcrk ismi olarak T\u00fcrk\u00e7e adlar aras\u0131nda saymaktad\u0131r. \u00dcmeradan Muizziddin\u2019in isim ve k\u00fcnyesini \u015fu \u015fekilde kaydediyor: Muizziddin \u0130bn Esen Kutluk, Puseri Zengi, \u0130bn Sina, \u0130bn\u00a0Tar\u0131m, \u0130bn Tu\u011frulbek \u0130bn K\u0131l\u0131\u00e7, \u0130bn Sungur, \u0130bn Gercik, \u0130bn Tosbu\u011fa, \u0130bn Altan\u2026\u201d (Eb\u00fc\u2019l-Kas\u0131m Ka\u015fan\u00ee, Tarih-i Olcaytu Sultan, Yazma Eser, Ayasofya Ktp., No. 3019, vr. 139a; G\u00fcnaltay\u2019dan naklen, s. 19). Ord. Prof. Ayd\u0131n Say\u0131l\u0131 da \u201cSina\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn Fars\u00e7a de\u011fil, T\u00fcrk\u00e7e oldu\u011funa vurgu yapmakta ve onun T\u00fcrk as\u0131ll\u0131 oldu\u011funun \u00f6nemli bir i\u015fare olarak g\u00f6rmektedir. (Bkz. A. Say\u0131l\u0131, Was \u0130bn Sina an \u0130ranian or a Turk?, s. 17)<\/p>\n

\u0130bn Sina\u2019n\u0131n T\u00fcrk\u00e7e bir \u015fiiri<\/strong><\/h2>\n

\u00dcnl\u00fc T\u00fcrkolog Kilisli Muallim Rifat Bilge, \u0130stanbul Ali Emir\u00ee K\u00fct\u00fcphanesi\u2019ndeki yazma eserler \u00fczerinde \u00e7al\u0131\u015f\u0131rken \u0130bn Sina\u2019n\u0131n T\u00fcrk\u00e7e bir \u015fiirine rastlam\u0131\u015f ve ne\u015fretmi\u015ftir. \u0130bn Sina\u2019n\u0131n bir vasiyetini ele alan bu \u015fiirde \u0130bn Sina haftan\u0131n farkl\u0131 g\u00fcnlerinde farkl\u0131 istikamete gitmek isteyenlere \u00e2deta \u201cbir yere gitme otur i\u015fine bak,\u201d dercesine mizah\u00ee bir yolla bu vasiyeti yapm\u0131\u015ft\u0131r. Bildi\u011fimiz kadar\u0131yla \u0130bn Sina\u2019n\u0131n bildi\u011fi T\u00fcrk\u00e7e, do\u011fdu\u011fu ve ya\u015fad\u0131\u011f\u0131 co\u011frafya itibariyle, \u201cT\u00fcrkistan-\u0131 Keb\u00eer\u201din konu\u015ftu\u011fu dil olan T\u00fcrk\u00e7enin Ka\u015fgar leh\u00e7esi (=Hakan\u00ee leh\u00e7esi=\u00c7a\u011fatay leh\u00e7esi=Harezm leh\u00e7esi)\u2019dir. Nitekim Yesev\u00ee\u2019nin \u201cDivan-\u0131 Hikmeti\u201d ve Yusuf Has Hacib\u2019in \u201cKutadgubilig\u201di bu leh\u00e7eyle yaz\u0131lm\u0131\u015ft\u0131r. Bu \u015fiir ad\u0131 ge\u00e7en leh\u00e7elerden izler ta\u015f\u0131maktad\u0131r. \u0130bn Sina\u2019n\u0131n T\u00fcrk\u00e7e bildi\u011fine dair Rifat Bilge Hoca \u015funlar\u0131 s\u00f6ylemektedir: \u201cBuhara\u2019da do\u011fmu\u015f, Buhara\u2019da bulunmu\u015f bir insan\u0131n T\u00fcrk\u00e7e bilmemesi ve bildi\u011fi halde T\u00fcrk\u00e7e bir \u015fey s\u00f6ylememesi imk\u00e2ns\u0131zd\u0131r. Bahusus babas\u0131 da oral\u0131d\u0131r. Yaln\u0131z filozofumuzun ilm\u00ee, fenn\u00ee eserlerini Arap\u00e7a yaz\u0131p hi\u00e7bir kere T\u00fcrk\u00e7e yazmamas\u0131na bakanlar b\u00fcy\u00fck \u00e2limin T\u00fcrk olmad\u0131\u011f\u0131na z\u00e2hip olmakla aldanm\u0131\u015flard\u0131r. Fakat dedi\u011fimiz gibi akl\u00ee, tabi\u00ee delilin kar\u015f\u0131s\u0131nda tevehh\u00fcm\u00fcn bir k\u0131ymeti olamaz. \u015eu k\u0131t\u2019a takriben M. 900 tarihinde bu mecmuaya kaydedilmi\u015ftir. Herhalde onu yazan da ba\u015fka\u00a0n\u00fcshadan yazm\u0131\u015f olacakt\u0131r. 900 tarihlerinde bunu tasni etmeye aklen imkan yoktur. Bu k\u0131t\u2019an\u0131n Arap\u00e7a yahut Fars\u00e7a\u2019dan terc\u00fcme edilmi\u015f olmas\u0131 \u015f\u00fcphesi dermeyan olunabilirse de elimizde bunun Arap\u00e7a veya Fars\u00e7as\u0131 yoktur. Bu k\u0131t\u2019a\u2019y\u0131 \u0130bn Sina\u2019n\u0131n olmak \u00fczere kabul etmeye mecburuz.\u201d Kilisli Rifat (Bilge), \u0130bn Sina\u2019n\u0131n Bir K\u0131t\u2019as\u0131, B\u00fcy\u00fck T\u00fcrk Filozofu.., i\u00e7inde. 1\/(495) Merhum Rifat Bilge\u2019nin bahsetti\u011fi ve ne\u015fretti\u011fi \u015fiir:<\/p>\n

\u201cK\u0131t\u2019a-i Eb\u00fb Ali Sin\u00e2\u201d (No: 685. Varak no:219 a)
\nD\u00fc-\u015fenbih, \u015fenbih g\u00fcni gitme \u015farka
\nNe-yek-\u015fenbih ne Cum\u2019a g\u00fcni garba
\nSe-\u015fenbih, \u00e7\u00e2r \u015fenbih g\u00fcni zinhar
\n\u015eim\u00e2le gitme iy s\u00e2d\u0131k \u015f\u00eer\u00een y\u00e2r
\nCen\u00fbba k\u0131lma pen\u00e7-\u015fenbihde niyyet
\nK\u0131lupdur B\u00fb Ali b\u00f6yle vasiyet
\n(\u015eiir i\u00e7in Bkz. \u0130bn Sina Sempozyumu, Ankara, 1983)<\/p>\n

\u015eiirin bug\u00fcnk\u00fc T\u00fcrk\u00e7eyle a\u00e7\u0131klanmas\u0131 \u015f\u00f6yledir:
\n\u201cPazartesi ve Cumartesi g\u00fcn\u00fc do\u011fuya gitme. Pazar ve Cuma g\u00fcn\u00fc bat\u0131ya gitme. Sal\u0131 ve \u00c7ar\u015famba g\u00fcn\u00fc sak\u0131n kuzeye gitmeyesin ey sevimli g\u00fcvenilir dost. Per\u015fembe g\u00fcn\u00fc de asla g\u00fcneye gitmeye niyet etme. Ebu Ali Sina b\u00f6yle vasiyet ediyor\u201d.<\/p>\n

\u0130bn Sina\u2019n\u0131n kafatas\u0131 ve iskeletinin incelenmesi<\/strong><\/h2>\n

\u0130bn Sina\u2019n\u0131n T\u00fcrkl\u00fc\u011f\u00fcne dair yak\u0131n zamanlarda yap\u0131lan bir di\u011fer \u00e7al\u0131\u015fma da \u015fudur: Hemedan\u2019da \u0130bn Sina\u2019n\u0131n kemikleri eski t\u00fcrbesinden al\u0131n\u0131p yeni t\u00fcrbesine nakledilirken kafatas\u0131 ve iskeleti \u00fczerinde Rus antropologlar inceleme yapm\u0131\u015flar ve onun y\u00fcz profilini tam olarak bilimsel y\u00f6ntemlerle belirlemeye \u00e7al\u0131\u015fm\u0131\u015flard\u0131r. Antropolojik ve genetik \u00f6zellikler itibariyle \u0130bn Sina\u2019n\u0131n \u0130ranl\u0131 olmad\u0131\u011f\u0131, aksine T\u00fcrkistan\u2019a mensubiyeti yani Turan\u00ee kavimlere mensubiyeti ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Nitekim bu antropolojik incelemeler sonucu \u00d6zbekistan\u2019da \u0130bn Sina\u2019n\u0131n orijine yak\u0131n b\u00fcst\u00fc ve portresi yap\u0131lm\u0131\u015ft\u0131r. \u0130bn Sina\u2019n\u0131n kafatas\u0131 \u00fczerine me\u015fhur T\u00fcrk antropologu merhum \u015eevket Aziz Kansu da \u00e7al\u0131\u015fm\u0131\u015f ve \u0130bn Sina\u2019n\u0131n \u201cFergano-Pamir\u201d tipine yak\u0131n oldu\u011funu, ve profilde ince uzun ve narin bir yap\u0131da bulundu\u011funu Mongol \u0131rk\u0131n\u0131 and\u0131ran Turan\u00ee \u00f6zellikler i\u00e7erdi\u011fini belirtmektedir. (Bkz. Atabekov, Yu. A., Sh. Kh. Khamidullin, A bust of Abu Ali \u0130bn Sina, A Scientific Reconstruction of the Great Scholar\u2019s Image, Tashkent, 1980; Gerasimov, M.M. \u0130bn Sina\u2019s Portrait, Uzbek Academy of Sciences Publishing House, Tashkent, 1956; s. 7-11; Prof. Dr. Aslan Terzio\u011flu\u2019ndan naklen, \u015eimdiye Kadar Bilinmeyen Bir \u0130bn Sina Portresi.. s. 33-34 vd., Uluslararas\u0131 \u0130bn Sina Sempozyumu, (Bildiriler), 17 A\u011fustos, 1983. Ayr\u0131ca Bkz. Aziz \u015eevket, \u2018\u0130bn Sina\u2019n\u0131n Ba\u015f\u0131n\u0131n Morfolojisi \u00dczerinde Bir G\u00f6zlem\u2019, VIII. T\u00fcrk Tarih Kongresi, Bildiriler, Ankara, 1979, s. 25-32)<\/p>\n

G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, sahip \u00e7\u0131kmakta gecikti\u011fimiz i\u00e7in bug\u00fcn \u00e2deta bir \u0130ranl\u0131 gibi d\u00fcnyaya kabul ettirilmeye \u00e7al\u0131\u015f\u0131lan \u0130bn Sina\u2019n\u0131n T\u00fcrkl\u00fc\u011f\u00fc konusunda hi\u00e7bir teredd\u00fct kalmamaktad\u0131r. Gerek anas\u0131n\u0131n babas\u0131n\u0131n mensup oldu\u011fu etnik k\u00f6ken ara\u015ft\u0131rmalar\u0131 itibariyle olsun, gerekse lakab\u0131 olan \u201cSina\u201d ismi \u00fczerinde incelemeler itibariyle olsun \u0130bn Sina bir T\u00fcrk\u2019t\u00fcr. Ord. Prof. M. \u015eemseddin G\u00fcnaltay\u2019\u0131n yukar\u0131da yer alan bu konudaki \u00e7al\u0131\u015fmas\u0131 ile Ord. Prof. S\u00fcheyl \u00dcnver\u2019in 1937 y\u0131l\u0131nda onun T\u00fcrkl\u00fc\u011f\u00fcn\u00fc ele ald\u0131\u011f\u0131 yaz\u0131s\u0131 ve di\u011fer bilimsel ara\u015ft\u0131rmalar bu konuda yeterli bilgiler vermektedir. Prof. Nihat Keklik Hoca, \u0130bn Sina\u2019n\u0131n T\u00fcrkl\u00fc\u011f\u00fcn\u00fcn m\u00fcsellem oldu\u011funu yeri geldik\u00e7e vurgulamaktad\u0131r. Nitekim o, \u0130bn Sina\u2019n\u0131n hem filozof, hem de bilgin oldu\u011fu hakk\u0131nda bilgi verirken; hem \u0130slam d\u00fcnyas\u0131nda, hem de Orta\u00e7a\u011f H\u0131ristiyan d\u00fcnyas\u0131nda Avicenna (=\u0130branca Aven Sena telaffuzunun Latincele\u015fmi\u015f hali) ad\u0131yla \u00fcn kazanm\u0131\u015f bir T\u00fcrk filozofu oldu\u011funu vurgulam\u0131\u015ft\u0131r. Ayr\u0131ca \u201co kendisi gibi T\u00fcrk as\u0131ll\u0131 Farab\u00ee gibi me\u015f\u015fai ekol\u00fcne mensup bir\u00a0filozof ve yine T\u00fcrk as\u0131ll\u0131 bilgin-filozof Birun\u00ee ile ilm\u00ee sohbetler etmi\u015ftir.\u201d demektedir. (Bkz. Nihat Keklik, \u0130bn Sina\u2019n\u0131n Hayat\u0131 ve Eserleri, Felsefe Arkivi, 1981, s. 1\u201354; Ayn\u0131 yazar, Felsefenin \u0130lkeleri, s. 144\u2013145, \u0130stanbul, 1987) \u0130bn Sina ayn\u0131 zamanda Semerkant, Buhara, Belh, Horasan\u2019da yeti\u015fti\u011finden k\u00fclt\u00fcr olarak da T\u00fcrk-\u0130slam k\u00fclt\u00fcr\u00fcn\u00fcn yo\u011furdu\u011fu bir insan olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"

Bu yaz\u0131da \u00fcnl\u00fc d\u00fc\u015f\u00fcn\u00fcr ve hekim \u0130bn Sina’n\u0131n ya\u015fam\u0131ndan kesitler bulup; Etimoloji ve Arkeoloji vb. ilimler yard\u0131m\u0131yla yap\u0131lan \u00e7\u00f6z\u00fcmlemeler sayesinde Bat\u0131 ve Do\u011fu’nun onu alg\u0131lay\u0131\u015f bi\u00e7imi ve ger\u00e7ek \u0130bn Sina aras\u0131nda bir s\u0131rlar yolculu\u011funa \u00e7\u0131kacaks\u0131n\u0131z<\/p>\n","protected":false},"author":40,"featured_media":1946,"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":[60,62,2,66,68],"tags":[],"coauthors":[47],"class_list":["post-1944","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-bilim-teknoloji","category-egitim-kultur","category-genel","category-siyaset-tarih","category-turkluk-turkculuk"],"_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/1944","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=1944"}],"version-history":[{"count":0,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/1944\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/1946"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=1944"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=1944"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=1944"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/coauthors?post=1944"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}