{"id":2097,"date":"2018-05-10T19:30:00","date_gmt":"2018-05-10T16:30:00","guid":{"rendered":"http:\/\/misak.millidusunce.com?p=2097&preview=true&preview_id=2097"},"modified":"2018-05-10T15:47:35","modified_gmt":"2018-05-10T12:47:35","slug":"16-yuzyildan-gunumuze-turkiye-iran-iliskileri-ve-kurtler","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/16-yuzyildan-gunumuze-turkiye-iran-iliskileri-ve-kurtler\/","title":{"rendered":"16. y\u00fczy\u0131ldan g\u00fcn\u00fcm\u00fcze T\u00fcrkiye \u0130ran ili\u015fkileri ve K\u00fcrtler"},"content":{"rendered":"

\"\"<\/h2>\n

Giri\u015f<\/strong><\/h2>\n

Esas konuya girmeden \u00f6nce bir \u015feye ayd\u0131nl\u0131k getirmemiz uygun olur. \u201cT\u00fcrkiye-\u0130ran \u0130li\u015fkileri\u201d hem yeni anlay\u0131\u015f itibar\u0131 ile hem yeni Sosyal-Psikolojik, Ekonomik, Siyasal yap\u0131 y\u00f6n\u00fcnden hem de Terminoloji olarak \u00e7ok k\u0131sa bir ge\u00e7mi\u015fe sahiptir. Bu terminoloji ve yan\u0131 s\u0131ra kaydedilen fakt\u00f6rler, I. D\u00fcnya Sava\u015f\u0131\u2019n\u0131n (1914-1918) galipleri olan M\u00fcttefik Kuvvetlerin (\u0130ngiltere, Fransa, Rusya, ABD ve k\u0131smen \u0130talya) Orta Do\u011fuyu i\u015fgalinden sonra ve onlar\u0131n egemenli\u011fi alt\u0131nda kurulan yeni d\u00fczenin getirmi\u015f oldu\u011fu politik, ekonomik ve sosyal-psikolojik \u00e7\u0131kar yap\u0131lar\u0131n\u0131n daha \u00e7ok etkisi alt\u0131nda \u015fekillenmi\u015ftir.<\/p>\n

Tarihsel yap\u0131da \u201c\u0130ran-T\u00fcrkiye \u0130li\u015fkileri\u201d diye bir terminolojiye (istenilen Tarihsel belgede) rastlamad\u0131\u011f\u0131m\u0131z gibi mesela T\u00fcrkiye-Suriye, T\u00fcrkiye-Irak, T\u00fcrkiye-Arabistan vb. terminolojilere de rastlamamaktay\u0131z. Ancak \u00f6nemli olan \u015fu ki m\u00fcttefiklerin b\u00f6lgeyi i\u015fgalinden sonra kurulan \u201cYeni D\u00fczen<\/em>\u201d<\/strong>de, T\u00fcrkiye ve \u0130ran olarak tan\u0131mlanmakta olan bu iki derin siyasi yap\u0131lanmaya sahip M\u00fcsl\u00fcman \u00fclkenin kar\u015f\u0131l\u0131kl\u0131 ili\u015fkileri hem k\u00fcresel hem b\u00f6lgesel hem de i\u00e7sel olarak olduk\u00e7a b\u00fcy\u00fck \u00f6nem arz etmi\u015f ve di\u011fer b\u00f6lge \u00fclkelerinden bir\u00e7ok a\u00e7\u0131dan farkl\u0131 olmu\u015ftur. Mesela 19. y\u00fczy\u0131l\u0131n sonlar\u0131na gibi Osmanl\u0131\u2019n\u0131n bir par\u00e7as\u0131 olan \u015eam-\u015eamat, Halep, Irak\u2019i Arap, Hicaz eyalet ve vilayetlerinin kar\u015f\u0131l\u0131kl\u0131 ekonomik, sosyal ve siyasal ili\u015fkileri son y\u00fcz y\u0131ldaki ili\u015fkilerle k\u0131yasland\u0131\u011f\u0131nda istenilen a\u00e7\u0131dan farkl\u0131 oldu\u011funu g\u00f6rmekteyiz. Osmanl\u0131-Gacar (Q\u00e9c\u00e9r \u2013Qacar) ili\u015fkileri de tamamen, son y\u00fcz y\u0131ldaki yakla\u015f\u0131m tarz\u0131 ile \u00f6rt\u00fc\u015fmeyecek kadar farkl\u0131 olmu\u015ftur.<\/p>\n

Ek olarak \u015funu da s\u00f6yleyelim; Suriye, etimolojik olarak \u201cSurien\u201d yani; Suryaniler, Suriler, A+suriler(Asuriler) gibi isimlerden kaynaklanm\u0131\u015ft\u0131r. 19. y\u00fczy\u0131l\u0131n sonlar\u0131na kadar \u0130slami kaynaklarda \u201cSuriyen veya Suriye\u201d \u00fclke, vilayet veya eyalet ad\u0131 olarak kullan\u0131lmam\u0131\u015ft\u0131r. Tarihi belgelerde asla kullan\u0131lmam\u0131\u015f ve tarihsel esas\u0131 yoktur, Avrupa Tarih tezinin Asuriler \u00fczerinden Arap, T\u00fcrk ve \u0130slam kar\u015f\u0131t\u0131 \u00fcretti\u011fi bir siyasi-tarihi kavramd\u0131r. O b\u00f6lge tarihi belgelerde \u015eam, \u015e\u00e2mat, Halep olarak ge\u00e7er.<\/p>\n

Biz, Hazar-Kh\u00e9z\u00e9r (651-1048), Gazneli (963\u20131186), Sel\u00e7uk (1037-1194), Harezm\u015fahl\u0131 (1097-1231), \u0130lhanl\u0131 (1256- 1335), Timurlu (1370-1507), Akkoyunlu (1378-1501), Karakoyunlu (1375 -1475), Osmanl\u0131 o\u011fullar\u0131 (1299-1922), Bab\u00fcr T\u00fcrk \u0130mparatorlu\u011fu (1526-1858), Meml\u00fckiler (1370-1507) ve di\u011fer bu s\u0131radan devlet ve imparatorluklar\u0131n d\u00f6nemlerine bakt\u0131\u011f\u0131m\u0131zda, \u00fclke ve devlet ad\u0131 olarak ne T\u00fcrkiye\u2019nin nede \u0130ran\u2019\u0131n s\u00f6z konusu oldu\u011funu g\u00f6rmeyiz.[1]<\/a>\u00a0 B\u00fct\u00fcn \u0130slam topraklar\u0131nda \u00e7e\u015fitli \u00e7\u0131kar gruplar\u0131nda birle\u015fmi\u015f olan, T\u00fcrk a\u011f\u0131rl\u0131kl\u0131 M\u00fcsl\u00fcman T\u00fcrk egemenliklerini g\u00f6rmekteyiz.<\/p>\n

Di\u011fer bir konu da \u201c\u0130ran\u201d ad\u0131n\u0131n nas\u0131l g\u00fcndeme ta\u015f\u0131nd\u0131\u011f\u0131 ve nas\u0131l g\u00fcn\u00fcm\u00fcze kadar s\u00fcregeldi\u011fidir. Tarihi kaynaklardan belli oldu\u011fu gibi \u201c\u0130ran\u201d ad\u0131, ilk kez Firdevsi\u2019nin 11. y\u00fczy\u0131lda yazm\u0131\u015f oldu\u011fu \u201c\u015eahname\u201d efsanesinde \u201cTuran\u201da kar\u015f\u0131 bir b\u00f6lgenin ad\u0131 olarak ge\u00e7er. T\u00fcrk, Arap ve \u0130slamiyet kar\u015f\u0131t\u0131 bir efsane oldu\u011fu i\u00e7in Farisiye tarikat\u0131na mensup Yahudilerin ve Katolik kilisesinin deste\u011fi ile Ha\u00e7l\u0131 Sava\u015flar\u0131 d\u00f6neminde, b\u00fct\u00fcn \u0130slam d\u00fcnyas\u0131nda en \u00e7ok propagandas\u0131 yap\u0131lan ve en \u00e7ok nazirelerin yaz\u0131ld\u0131\u011f\u0131 eser olmu\u015ftur. Ha\u00e7l\u0131 Sava\u015flar\u0131\u2019ndan sonra ard\u0131 b\u0131rak\u0131lm\u0131\u015ft\u0131r. Ancak sonradan B\u00fcy\u00fck Cengiz Hakan\u0131n o\u011fullar\u0131 aras\u0131nda b\u00f6l\u00fcnen T\u00fcrk-\u0130slam d\u00fcnyas\u0131 ve d\u00fc\u015fmanl\u0131\u011fa varacak kadar derinle\u015fen rekabetleri sonucu, bu \u0130ran-Turan deyimi yeniden g\u00fcndeme ta\u015f\u0131nm\u0131\u015ft\u0131r. H\u00fclagu Hakan\u2019\u0131n torunlar\u0131 olan \u201c\u0130lhanl\u0131lar Ulusu\u201d, Orta Asya\u2019da \u00c7a\u011fatay Hakan\u0131n torunlar\u0131 olan \u201c\u00c7a\u011fatay Ulusu\u201d aras\u0131ndaki rekabet ve d\u00fc\u015fmanl\u0131k \u201c\u0130ran-Turan\u201d deyimini yeniden g\u00fcndeme getirmi\u015f oldu. Bu d\u00f6nem \u0130lhanl\u0131, \u00c7a\u011fatay ve Meml\u00fcklerin imparatorluklar\u0131ndaki yazarlar taraf\u0131ndan \u201c\u0130ran-Turan\u201d konusu ile ilgili y\u00fczlerce eser yaz\u0131ld\u0131.[2]<\/a><\/p>\n

B\u00f6ylelikle bir efsane \u00fczerinden \u0130ran ad\u0131 g\u00fcndemde kald\u0131. \u0130ran, baz\u0131 etimolojik \u00e7\u00f6z\u00fcmlemelere g\u00f6re \u201cKhunyers \u2013 Hunyeri- Hunlar\u0131n topra\u011f\u0131\u201d anlam\u0131nda kullan\u0131ld\u0131\u011f\u0131 bilinir.[3]<\/a> Sonralar\u0131, Orta Asya\u2019n\u0131n \u00fczerinden \u201cTuran\u201d ad\u0131 kald\u0131r\u0131lsa da \u201c\u0130lhanl\u0131 Ulusu\u201dnun \u00fczerindeki \u201c\u0130ran\u201d ad\u0131, Safeviler d\u00f6neminde edebiyat sahas\u0131nda geni\u015f bi\u00e7imde yeniden ele al\u0131nd\u0131 ve zaman a\u015famas\u0131nda kullan\u0131l\u0131r hal ald\u0131 ve 1935 tarihinden itibaren Pehleviler taraf\u0131ndan resmi bi\u00e7imde \u00fclke, devlet ad\u0131 ve T\u00fcrkl\u00fck kar\u015f\u0131t\u0131 pan Farsist e\u011filimli bir cereyan\u0131 temsilen kullan\u0131lmaya ba\u015fland\u0131. Tabi bu sadece bir ad olmam\u0131\u015f, ad\u0131n \u00f6tesinde \u00fclkenin sosyal-psikolojik ve etnik yap\u0131s\u0131n\u0131 da T\u00fcrkl\u00fc\u011f\u00fcn aleyhine de\u011fi\u015ftirecek genel bir s\u00fcrecin tezah\u00fcr bi\u00e7imi olmu\u015ftur. Bu s\u00fcre\u00e7, tamamen \u0130ran\u2019\u0131n T\u00fcrkl\u00fc\u011f\u00fcn\u00fc ve \u0130ran-T\u00fcrk egemenli\u011fini olumsuz etkileyen esas fakt\u00f6rlerden biri olmu\u015ftur. K\u0131sacas\u0131 b\u00fct\u00fcn v\u00fccuduyla T\u00fcrkl\u00fc\u011f\u00fc temsil eden \u0130ran ve \u0130ranl\u0131l\u0131k T\u00fcrkl\u00fc\u011f\u00fcn aleyhine d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015ft\u00fcr.[4]<\/a><\/p>\n

1918 tarihinde m\u00fcttefikler, do\u011fuyu i\u015fgal ettikten sonra T\u00fcrklere kar\u015f\u0131 \u2013 Osmanl\u0131lara \u00f6zellikle Gacar T\u00fcrklerine (\u0130ran T\u00fcrkl\u00fc\u011f\u00fcne) y\u00f6nelik olduk\u00e7a korkun\u00e7 ve soyk\u0131r\u0131m niteli\u011finde bir vah\u015fet uygulam\u0131\u015flard\u0131r. Soyk\u0131r\u0131m olarak nitelendirebilece\u011fimiz bu vah\u015fet ve katliamdan sonra kurmak istedikleri \u201cYeni D\u00fczen\u201dde, \u0130ran\u2019da T\u00fcrklerin etkisizle\u015ftirilmesi, manen yok edilmesi ve Pers kimli\u011fine dayal\u0131 bir devlet\u00a0kuruculu\u011funa gidilmi\u015ftir. Men\u2019hus Pehlevi denilen h\u00fckumetin kurulmas\u0131ndan sonra da R\u0131za han taraf\u0131ndan kabul edilen yeni bir kanunla 1935\u2019de \u00fclkenin ad\u0131n\u0131 resmi \u015fekilde T\u00fcrk kar\u015f\u0131t\u0131 (s\u00f6z konusu T\u00fcrkiye de\u011fil, \u0130ran T\u00fcrkl\u00fc\u011f\u00fcd\u00fcr. T\u00fcrkiye ile gayet iyi ili\u015fkiler kurulmu\u015ftur.) olarak nitelendirilmeye ba\u015flayan \u201c\u0130ran\u201d ve \u201c\u0130ran-Pers\u201d ilan etmi\u015flerdir.[5]<\/a><\/p>\n

Son y\u00fcz y\u0131lda \u00fczerinde durulmaya \u00e7al\u0131\u015f\u0131lan \u201cT\u00fcrkiye-\u0130ran \u0130li\u015fkileri\u201d, tarihsel yap\u0131da esasen Safevi-Osmanl\u0131 ihtilaflar\u0131na dayanarak g\u00fcndem bulmaktad\u0131r. Bir tarafta T\u00fcrkleri o kadar da \u00f6nemsemeyen, kendi kimli\u011fini arkaya, Arap kimli\u011fini \u00f6n plana alan, Arap edebiyat\u0131 ile konu\u015farak T\u00fcrk \u00fclkesini \u201cAcem\u201d veya \u201cAcemistan\u201d[6]<\/a> olarak adland\u0131ran, en \u00e7ok Firdevsi\u2019nin \u00f6v\u00fcld\u00fc\u011f\u00fc ve en \u00e7ok \u015eahname\u2019lerin yaz\u0131ld\u0131\u011f\u0131, \u015eah \u0130smail\u2019in T\u00fcrk\u00e7e mektubuna Fars\u00e7a cevaplar\u0131n verildi\u011fi Osmanl\u0131 \u0130mparatorlu\u011fu vard\u0131. Di\u011fer tarafta ise \u015eii mezhebini resmi devlet dini ilan ederek do\u011fudan Hindistan T\u00fcrk Devleti\u2019ni, kuzey do\u011fudan Orta Asya T\u00fcrk Hanl\u0131k ve emirliklerini ve bat\u0131dan Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nu kar\u015f\u0131s\u0131na alarak kendini yaln\u0131zla\u015ft\u0131ran ve zaman a\u015famas\u0131nda zay\u0131f d\u00fc\u015f\u00fcren Safevi T\u00fcrk \u0130mparatorlu\u011fu s\u00f6z konusudur. Burada esas konumuz Safevi devletinin genel kom\u015fuluk ili\u015fkileri olmad\u0131\u011f\u0131 i\u00e7in bunun \u00fczerinde durmay\u0131 uygun g\u00f6rm\u00fcyoruz. Fakat \u015funu diyelim ki Safevi T\u00fcrk \u0130mparatorlu\u011fu\u2019nun bu Mezhepsel se\u00e7imi zaman a\u015famas\u0131nda yaln\u0131zla\u015fmas\u0131na ve zay\u0131flamas\u0131na neden olmu\u015ftur. Bu yaln\u0131zla\u015fma ve zay\u0131flama s\u00fcreci, Safevi devletini, ayakta kala bilmesi i\u00e7in Kuzey Hindistan\u2019daki gayri T\u00fcrk a\u015firetlerin ve topluluklar\u0131n \u0130ran\u2019a g\u00f6\u00e7 ettirmeye sevk etmi\u015ftir. \u0130nsan g\u00fcc\u00fcne olan ihtiya\u00e7lar\u0131, Savefiler esasen Hindistan \u00fczerinden alm\u0131\u015f olduklar\u0131 g\u00f6\u00e7le gidermeye \u00e7al\u0131\u015fm\u0131\u015flar. Tabi bu da zamanla kendi T\u00fcrk etnik yap\u0131s\u0131n\u0131n bozulmas\u0131na neden olmu\u015ftur. Bu konuyu ele ald\u0131\u011f\u0131m\u0131z \u201c<\/strong>\u0130ran\u2019da Soyk\u0131r\u0131m ve Etno Jeopolitik \u0130nhilal<\/em>\u201d<\/strong> kitab\u0131, yak\u0131nda yay\u0131nlanacakt\u0131r.<\/p>\n

G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi hukuki veraset d\u0131\u015f\u0131nda toplumsal ve siyasal zeminde \u201cT\u00fcrkiye-\u0130ran\u201d ili\u015fkilerinden bahsetmek istersek, \u0130ran\u2019\u0131 1921 T\u00fcrk kar\u015f\u0131t\u0131 darbeden, T\u00fcrkiye\u2019yi ise 1923 Cumhuriyet d\u00f6neminden sonra ele almam\u0131z daha uygun olacakt\u0131r. Tarihi ihtilaflar \u00fczerinden konuya yakla\u015fmak istedi\u011fimizde ise Safevi-Osmanl\u0131 ili\u015fkilerinden\u00a0ba\u015flamam\u0131z laz\u0131md\u0131r. Biz de bunlar\u0131 g\u00f6z \u00f6n\u00fcnde bulundurarak \u0130ran-T\u00fcrkiye ili\u015fkilerini tarihsel yap\u0131da ele almak i\u00e7in bir ayr\u0131 b\u00f6l\u00fcm olarak \u201cSafevi-Av\u015far-Gacar (Q\u00e9c\u00e9r) \u0130mparatorluklar\u0131 ile Osmanl\u0131 \u0130mparatorlu\u011fu aras\u0131ndaki \u0130li\u015fkiler\u201d d\u00fczeyinde k\u0131sa \u015fekilde ele alaca\u011f\u0131z. Sonra ek b\u00f6l\u00fcm olarak bu 1500-1920 aras\u0131 ili\u015fkiler de esas objemiz olan K\u00fcrt a\u015firetlerine de\u011finece\u011fiz. Ard\u0131ndan 1920\u2019lerden g\u00fcn\u00fcm\u00fcze kadarki d\u00f6nemi de \u201cT\u00fcrkiye-\u0130ran \u0130li\u015fkileri ve K\u00fcrt A\u015firetleri\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda ek b\u00f6l\u00fcmlerle devam ettirece\u011fiz. Sonunda da B\u00fcy\u00fck Ortado\u011fu Projesi d\u00e2hilinde kendi de\u011ferlendirmemizi vermeye \u00e7al\u0131\u015faca\u011f\u0131z.<\/p>\n

Safevi-Av\u015far-Qacar (Gh\u00e9c\u00e9r- Gacar) \u0130mparatorluklar\u0131 ile Osmanl\u0131 \u0130mparatorlu\u011fu aras\u0131ndaki ili\u015fkiler<\/strong><\/h2>\n

\u0130lk \u00f6nce Osmanl\u0131 \u0130mparatorlu\u011fu ile ba\u015flamam\u0131z daha uygun olur. \u00c7\u00fcnk\u00fc her \u00fc\u00e7 devletin muhatab\u0131 Osmanl\u0131 \u0130mparatorlu\u011fu olmu\u015ftur.<\/p>\n

A.<\/strong> Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nun kurulu\u015f tarihi 1299<\/em> ve y\u0131k\u0131l\u0131\u015f tarihi ise 1 Kas\u0131m 1922<\/em> olarak ge\u00e7er. T\u00fcrk, O\u011fuz, Kay\u0131 boyundan Osmanl\u0131 o\u011fullar\u0131 taraf\u0131ndan esas\u0131 koyuldu\u011fu belirtilir. Bu muazzam imparatorluk, 620 y\u0131l boyunca k\u00fc\u00e7\u00fck Asya, Kuzey Afrika, Arap yar\u0131m adas\u0131 ve do\u011fu Avrupa\u2019y\u0131 (Balkanlar\u0131) idare etmi\u015ftir. Osmanl\u0131 tarih\u00e7ilerine g\u00f6re; 1299\u2019dan, Vezir\u2019i \u00c1zem Sokullu\u2019nun \u00f6l\u00fcm tarihi olan 1579\u2019a kadar Osmanl\u0131, topraklar\u0131n\u0131 devaml\u0131 olarak geni\u015fletmi\u015ftir. 1579\u2019dan 1699\u2019a kadar olan d\u00f6nem, Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nun \u201cDuraklama – Tevakkuf\u201d d\u00f6nemini te\u015fkil etti\u011fine g\u00f6re Osmanl\u0131 \u0130mparatorlu\u011fu, kurulu\u015fundan 400 y\u0131l sonra en geni\u015f s\u0131n\u0131rlar\u0131na ula\u015fm\u0131\u015ft\u0131r. 1699\u2019dan 1922\u2019ye kadarki 220 y\u0131l ise Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nun gerileme ve da\u011f\u0131lma s\u00fcrecini olu\u015fturmaktad\u0131r.[7]<\/a><\/p>\n

Osmanl\u0131 \u0130mparatorlu\u011fu, maalesef b\u00fcy\u00fcd\u00fck\u00e7e kendi k\u00f6klerine yabanc\u0131la\u015fm\u0131\u015ft\u0131r. Bunu 16. y\u00fczy\u0131l\u0131n ba\u015flar\u0131ndan itibaren Anadolu T\u00fcrklerine y\u00f6nelik tatbik etmi\u015f oldu\u011fu siyasetinden anl\u0131yoruz. Bu ac\u0131 ve a\u011f\u0131r sonu\u00e7lar do\u011furan siyaset, sadece Anadolu ile kalmam\u0131\u015f b\u00fct\u00fcn Osmanl\u0131 \u0130mparatorlu\u011fu\u2019ndaki T\u00fcrklere uygulanm\u0131\u015ft\u0131r. T\u00fcrkler, \u00e7o\u011fu zaman kendi devletlerinde lay\u0131k yerleri alamam\u0131\u015flard\u0131r. Bunu, T\u00fcrk Tarih Kurumu Eski Ba\u015fkan\u0131 Prof. Yusuf Hala\u00e7o\u011flu\u2019nun,[8]<\/a> Prof. Faruk S\u00fcmer\u2019in[9]<\/a> ve di\u011fer yerli tarih\u00e7ilerin eserlerinde bile g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Prof. Yusuf Hala\u00e7o\u011flu\u2019nun Kayseri\u2019deki konu\u015fmas\u0131nda hakl\u0131 olarak konu ile ilgili \u015f\u00f6yle s\u00f6ylemi\u015ftir: \u201c1514 y\u0131l\u0131nda \u00c7ald\u0131ran Ovas\u0131\u2019nda Osmanl\u0131 Padi\u015fah\u0131 Yavuz Sultan Selim ile \u0130ran\u2019daki T\u00fcrk Safevi Devleti\u2019nin\u00a0<\/em>sultan\u0131 \u015eah \u0130smail kap\u0131\u015ft\u0131lar. Sava\u015f\u0131, Osmanl\u0131 kesimi kazand\u0131. Bu \u00e7at\u0131\u015fmada Anadolu\u2019daki g\u00f6\u00e7ebe T\u00fcrkmenler (Alev\u00ee T\u00fcrkmenler), \u015eah \u0130smail\u2019in yan\u0131nda yer alm\u0131\u015flard\u0131. K\u00fcrt a\u015firetleri ise Osmanl\u0131 Devleti\u2019nin taraf\u0131nda k\u0131l\u0131\u00e7 sallam\u0131\u015flard\u0131. K\u00fcrtlerin bu yard\u0131m\u0131 y\u00fcz\u00fcnden Yavuz Sultan Selim Do\u011fu Anadolu\u2019yu a\u015firet reislerine taksim etti. K\u00fcrt beyleri art\u0131k bulunduklar\u0131 \u015fehrin h\u00e2kimi olacaklar; bu m\u00fclkiyet hakk\u0131 babadan o\u011fula kalacak ve d\u0131\u015far\u0131dan kimse onlara kar\u0131\u015famayacakt\u0131. Fakat Yavuz Sultan Selim\u2019in bir iste\u011fi vard\u0131: K\u00fcrt a\u015firetleri \u015eah \u0130smail adl\u0131 K\u0131z\u0131lba\u015f\u2019a yard\u0131m eden bu T\u00fcrk a\u015firetlerin hakk\u0131ndan gelecekler; onlara aman vermeyeceklerdi.\u201d<\/em>[10]<\/a><\/p>\n

Bu siyaset, tabi ki Anadolu\u2019nun \u00f6zellikle G\u00fcney Do\u011fu Anadolu\u2019nun K\u00fcrtle\u015fmesinde azami rol oynam\u0131\u015ft\u0131r. Bu siyaset, Padi\u015fah II. Abdulhamid\u2019in 1894 y\u0131l\u0131nda Do\u011fu Anadolu\u2019da K\u00fcrt a\u015firet reislerinden olu\u015fan 26 kadar alay kurdurmas\u0131yla K\u00fcrtlerin T\u00fcrkler \u00fczerinde yeniden g\u00fc\u00e7 kazanmas\u0131na neden olmu\u015ftur. K\u0131saca s\u00f6ylersek Osmanl\u0131 \u0130mparatorlu\u011fu, 16. y\u00fczy\u0131l\u0131n ba\u015flar\u0131ndan itibaren \u015eii (Alevi-Caferi) T\u00fcrklere kar\u015f\u0131 sert tav\u0131r alm\u0131\u015ft\u0131r. Bu siyasetlerinde de esasen yerle\u015fik yerleri olan Kuzey Musul ve Duhok b\u00f6lgesindeki K\u00fcrt a\u015firetlerini kullanm\u0131\u015flard\u0131r. Bu da tabi \u015eafii K\u00fcrt a\u015firetlerinin b\u00f6lgeye yay\u0131lmas\u0131na, g\u00fc\u00e7lenmesine, tersine T\u00fcrklerin zay\u0131flamas\u0131na ve Diyarbak\u0131r B\u00f6lgesi\u2019nin K\u00fcrtle\u015fmesine neden olmu\u015ftur. Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nun bu siyaseti, \u0130ran\u2019\u0131n T\u00fcrkl\u00fc\u011f\u00fcn\u00fc ve \u0130ran-T\u00fcrk egemenli\u011fini, \u00f6zellikle G\u00fcney Azerbaycan arazisindeki T\u00fcrkleri istenilen a\u00e7\u0131dan daha \u00e7ok olumsuz etkilemi\u015ftir.<\/p>\n

B.<\/strong> Safevi \u0130mparatorlu\u011fu 1501-1736 y\u0131llar\u0131 aras\u0131nda h\u00fck\u00fcm s\u00fcren bir T\u00fcrk h\u00e2nedan\u0131 olmu\u015ftur. \u015eah \u0130smail taraf\u0131ndan esas\u0131 Tebriz\u2019de koyulmu\u015ftur. \u015eah \u0130smail T\u00fcrk\u00e7e eserlerinde mahlas olarak \u201cKhatay\u2019i, Kh\u0131tay – H\u0131tay\u201d kelimesini kullanm\u0131\u015ft\u0131r. Bu da bir\u00e7ok tarih\u00e7ide Safevilerin k\u00f6keninin H\u0131tay (\u00c7in \u2013 Do\u011fu T\u00fcrkistan) veya Hata \u015fehri T\u00fcrklerinden olmas\u0131 fikrini do\u011furmu\u015ftu.[11]<\/a> Safevilerin en g\u00fc\u00e7l\u00fc d\u00f6nemi devletin kurucusu \u015eah \u0130smail ve Osmanl\u0131 taraf\u0131ndan ele ge\u00e7irilen topraklar\u0131 geri alan B\u00fcy\u00fck \u015eah Abbas d\u00f6nemi olmu\u015ftur.<\/p>\n

Prof. F. Sumer\u2019in de belirtti\u011fi gibi Safevi Devleti bire bir yerli T\u00fcrkler taraf\u0131ndan T\u00fcrk devleti olarak kurulmas\u0131nda ve T\u00fcrk k\u00fclt\u00fcr\u00fcne \u00f6zg\u00fc mezhepsel\u00a0<\/em>yakla\u015f\u0131m\u0131nda ku\u015fku yoktur. Fakat Osmanl\u0131 kar\u015f\u0131s\u0131nda yenilmesi, b\u00fcy\u00fck kay\u0131plar vermesi, ba\u015fkentini ve ele ge\u00e7irilmi\u015f di\u011fer topraklar\u0131n\u0131 kurtarmak i\u00e7in B\u00fcy\u00fck \u015eah Abbas d\u00f6neminde baz\u0131 siyasal ad\u0131mlar at\u0131lm\u0131\u015ft\u0131r ki bunlar da tart\u0131\u015f\u0131l\u0131r niteliktedir.<\/p>\n

C.<\/strong> Af\u015far \u0130mparatorlu\u011fu, 1736-1796 y\u0131llar\u0131 aras\u0131nda h\u00fck\u00fcm s\u00fcren bir T\u00fcrk h\u00e2nedanl\u0131\u011f\u0131 olmu\u015ftur. Nad\u0131r \u015eah, Av\u015far \u0130mparatorlu\u011fu\u2019nun esas\u0131n\u0131 koymu\u015f, Safeviler\u2019den \u015eah H\u00fcseyin ve Tahmasip \u015eah d\u00f6nemlerinde kaybedilen topraklar\u0131 kurtarm\u0131\u015ft\u0131r. \u015eah H\u00fcseyin\u2019i, \u0130sfahan\u2019da ku\u015fatarak saltanat\u0131na son veren Mahmut ve E\u015fref Han\u2019\u0131n cezaland\u0131r\u0131lmas\u0131 i\u00e7in onlar\u0131n yan\u0131ndaki derebeyler olan Hindistan T\u00fcrk Padi\u015fah\u0131 Muhammet \u015eah Gurgani\u2019den talepte bulunmu\u015flard\u0131r. Ceza vermekte teredd\u00fct eden Muhammed \u015eah\u2019a kar\u015f\u0131 Hk. 1151 tarihinde Hindistan\u2019a h\u00fccum etmi\u015f ve ba\u015fkent Dehli\u2019yi fethetmi\u015ftir. Afkan derebeylerini cezaland\u0131rd\u0131ktan sonra yine Hindistan\u2019\u0131 T\u00fcrk Hanedan\u0131ndan oldu\u011fu i\u00e7in Muhammed \u015eah Gurgani\u2019ye arma\u011fan ederek geri d\u00f6nm\u00fc\u015ft\u00fcr. Av\u015far \u0130mparatorlu\u011fu\u2019nun en g\u00fc\u00e7l\u00fc d\u00f6nemi Nadir \u015eah\u2019\u0131n kendi d\u00f6nemi olmu\u015ftur. T\u00fcrk O\u011fuz boyunun Av\u015far elinden olmu\u015flard\u0131r.<\/p>\n

Tahmasibgulu Han \u2013 Nadir \u015eah Av\u015far, belki 16. y\u00fczy\u0131ldan g\u00fcn\u00fcm\u00fcze dek ger\u00e7ek anlam\u0131 ile d\u00fcnya T\u00fcrkl\u00fc\u011f\u00fcn\u00fcn ve \u0130slam d\u00fcnyas\u0131n\u0131n birlikteli\u011fi i\u00e7in en y\u00fcksek makamdan ciddi \u015fekilde \u00e7aba g\u00f6steren bir \u015fahsiyet olmu\u015ftur dersek, a\u015f\u0131r\u0131l\u0131\u011fa ka\u00e7mam\u0131\u015f oluruz. I. Mahmut d\u00f6nemine ait Osmanl\u0131 ar\u015fivleri \u00fczerine \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131zda kar\u015f\u0131l\u0131kl\u0131 mektupla\u015fmalar\u0131na rastlad\u0131m. Nadir \u015eah\u2019\u0131n Sultan I. Mahmud\u2019a yazm\u0131\u015f oldu\u011fu mektuplarda, T\u00fcrk-\u0130slam de\u011ferleri \u00fczerinden kurulmas\u0131 istenen birliktelik ruhunu sezme m\u00fcmk\u00fcnd\u00fcr. \u00dclkenin \u015eii ulemas\u0131n\u0131, Ehl-i S\u00fcnnete sayg\u0131n\u0131n gerekti\u011fine ve \u201cCaferi Mezheb\u201dinin \u00f6n plana al\u0131nmas\u0131na ikna etmi\u015ftir. Sultan I. Mahmud\u2019a yazm\u0131\u015f oldu\u011fu mektupta esas d\u00f6rt iste\u011finden biri ve en \u00f6nemlisi \u201cCaferi Mezheb\u201din Ehl-i S\u00fcnnet taraf\u0131ndan hak mezheplerinden biri olarak kabul edilmesi olmu\u015ftur. Sultan I.\u00a0 Mahmud, i\u015fi Ehl-i S\u00fcnnet ulemas\u0131na devretmi\u015f; sonu\u00e7 itibar\u0131 ile 5 Ekim 1736 tarihinde reddine dair mektup g\u00f6nderilmi\u015ftir. Nadir \u015eah\u2019\u0131n T\u00fcrk severli\u011fi ile ilgili bilgilere, T\u00fcrk d\u00fc\u015f\u00fcn\u00fcrlerinin eserlerinde de ula\u015f\u0131labilir. Mesela \u00fcnl\u00fc T\u00fcrk d\u00fc\u015f\u00fcn\u00fcr\u00fc Ziya G\u00f6kalp\u2019in \u201cT\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn Esaslar\u0131\u201d kitab\u0131nda konuyla ilgili de\u011ferli bilgiler vard\u0131r.[12]<\/a><\/p>\n

D.<\/strong> Qacar-Gacar (Ghacar \u2013 Q\u00e9c\u00e9r – T\u00fcrkiye\u2019de yanl\u0131\u015f olarak \u201cKa\u00e7ar Hanedan\u0131\u201d olarak ge\u00e7er) devleti, 1794-1925 y\u0131llar\u0131 aras\u0131nda h\u00fck\u00fcm s\u00fcren bir T\u00fcrk hanedan\u0131d\u0131r. Devletin kurucusu, B\u00fcy\u00fck A\u011fa Muhammed Han Gacar\u2019d\u0131r. Bug\u00fcnk\u00fc \u0130ran, arazi itibar\u0131 ile A\u011fa Muhammed Han\u2019\u0131n tespit etti\u011fi topraklar \u00fczerinde kuruludur. Q\u00e9c\u00e9r-Gacar, T\u00fcrk boyunun \u0130lhanl\u0131 \u0130mparatorlu\u011fu\u00a0<\/em>d\u00f6neminde \u00fclkeye yerle\u015ftikleri iddia edilmektedir ama bize g\u00f6re bu, olduk\u00e7a yanl\u0131\u015f bir fikirdir. \u00c7\u00fcnk\u00fc hem Gacar ad\u0131n\u0131n etimolojik anlam\u0131 hem Gacar\u2019lar\u0131n yerle\u015fim yerleri hem de tarihi veriler bizi ba\u015fka \u00e7\u0131k\u0131\u015f yolu aramaya itmektedir. Gacar-G\u00e9c\u00e9r, etimolojik olarak Khezer (Xezer \u2013 X\u0259z\u0259r \u2013 Gezer, T\u00fcrkiye\u2019de alfabe devriminden sonra \u201cHazar\u201d olarak tasmiye edilmektedir.) s\u00f6z\u00fcnden t\u00fcremektedir. \u0130kincisi G\u00e9c\u00e9r\u2019lerin yerle\u015fim yeri Hazar T\u00fcrklerinin Azerbaycan\u2019dan sonra en s\u0131k ya\u015fad\u0131klar\u0131 ve Arap Hilafetine kar\u015f\u0131 en \u00e7ok direni\u015f g\u00f6sterdikleri b\u00f6lge olan G\u00fcney Hazar\u2019dan yani, Teberiz\u2019den (Teberistan\u2019dan) b\u00fcg\u00fcnk\u00fc Mazenderan\u2019dan olmalar\u0131d\u0131r. \u00dc\u00e7\u00fcnc\u00fcs\u00fc tarihi verilerin \u0131\u015f\u0131\u011f\u0131nda Gacar-Q\u00e9c\u00e9r\u2019lerin Hazar T\u00fcrklerinden olmas\u0131 fikrinin tespit edilir nitelikte olmas\u0131d\u0131r.[13]<\/a><\/p>\n

Q\u00e9c\u00e9r\u2019lerin kurucusu B\u00fcy\u00fck A\u011fa Muhammed Han, Gacar d\u00f6neminde kabul edilmi\u015f ve hanedan\u0131n sonuna kadar tamamen bire bir uygulanm\u0131\u015f olan bilinir bir emri vard\u0131r: \u201dSultan\u2019\u0131n \u00c7ocuklar\u0131 aras\u0131nda Annesi taraf\u0131ndan T\u00fcrk ve Q\u00e9c\u00e9r olmayanlar Veli\u2019ehdlik hukukunu kaybeder.\u201d<\/em><\/p>\n