{"id":2112,"date":"2018-05-13T19:30:00","date_gmt":"2018-05-13T16:30:00","guid":{"rendered":"http:\/\/misak.millidusunce.com?p=2112&preview=true&preview_id=2112"},"modified":"2018-05-12T14:53:32","modified_gmt":"2018-05-12T11:53:32","slug":"mevlananin-turklugu","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/mevlananin-turklugu\/","title":{"rendered":"Mevl\u00e2na\u2019n\u0131n T\u00fcrkl\u00fc\u011f\u00fc"},"content":{"rendered":"

\"\"<\/h2>\n

Ni\u00e7in bu konu?<\/strong><\/h2>\n

Bug\u00fcn Mevl\u00e2na da bir\u00e7ok \u00fclke taraf\u0131ndan payla\u015f\u0131lamamaktad\u0131r. Fars\u00e7a yazd\u0131 diye \u0130ranl\u0131lar onu bir \u0130ranl\u0131, Belh\u2019de do\u011fdu ve bu yer \u015fimdi Afganistan\u2019da diye onu bir Afganl\u0131, babas\u0131 Tacikistan\u2019\u0131n Vah\u015f \u015fehrinde ders verirken orada d\u00fcnyaya geldi diye onu bir Tacik, gerek bir rubaisindeki ifadesinden ve gerekse bilimsel baz\u0131 ara\u015ft\u0131rmalardan anla\u015f\u0131ld\u0131\u011f\u0131 \u00fczere onu bir T\u00fcrk kabul edenler olmu\u015ftur.<\/p>\n

\u015euras\u0131 muhakkakt\u0131r ki, bir kimse kendisinin mensubiyetini a\u00e7\u0131k\u00e7a ifade ediyorsa veya kendisini hangi milletten hissediyorsa o, kabul etti\u011fi millettendir ve art\u0131k bunun \u00fczerinde s\u00f6ylenecek s\u00f6z olmamal\u0131 diye d\u00fc\u015f\u00fcn\u00fcyorum. Daha ileride ele alaca\u011f\u0131m\u0131z ve bilimsel verilerle g\u00f6sterece\u011fimiz gibi, o kendisinin T\u00fcrk oldu\u011funu a\u00e7\u0131k ve se\u00e7ik s\u00f6ylemi\u015ftir. Buna ra\u011fmen, yukar\u0131da beyan etti\u011fim gibi, baz\u0131 \u00fclkeler Mevl\u00e2n\u00e2\u2019n\u0131n kendilerinden oldu\u011funu g\u00f6stermek i\u00e7in d\u00fcnya \u00e7ap\u0131nda bir propagandaya giri\u015fmi\u015flerdir. Bu \u00fclkeler i\u00e7in \u00f6zellikle \u0130ran \u00f6nemli gayret sarf etmektedir.<\/p>\n

\u0130ran, yeri geldik\u00e7e s\u0131k s\u0131k beyan etti\u011fimiz gibi, kendisine yak\u0131n bir co\u011frafyada ya\u015fam\u0131\u015f ve kendi dilini kullanan her b\u00fcy\u00fck adam\u0131 sahiplenmi\u015f ve bunun i\u00e7in, kendi k\u00fclt\u00fcr tarihi ve edebiyat\u0131nda yer vermi\u015f oldu\u011fu m\u00fcmtaz \u015fahsiyetleri uluslararas\u0131 arenada da kabul ettirmi\u015f bulunmaktad\u0131r. Daha \u00f6nce de belirtti\u011fimiz gibi, bug\u00fcn \u0130ran\u2019da \u015fahl\u0131k d\u00f6nemi bitti, mollalar i\u015f ba\u015f\u0131nda ama \u0130ran\u2019\u0131n bu politikas\u0131 de\u011fi\u015fmedi. Mollalar Mevl\u00e2na\u2019y\u0131 kimseye vermiyorlar ve onu \u0130ranl\u0131 g\u00f6stermede \u00e2zam\u00ee gayret sarf etmekteler. Bunlar\u0131n bug\u00fcn en \u00f6nemli temsilcileri Seyyid H\u00fcseyin Nasr\u2019d\u0131r. Kendisi Amerika Birle\u015fik Devletleri\u2019nde George Washington \u00dcniversitesi\u2019nde \u0130slam Felsefesi profes\u00f6r\u00fcd\u00fcr. Yani benim bran\u015f\u0131mdan bir akademisyendir. \u00c7al\u0131\u015fmalar\u0131, \u0130slamoloji\u2019den ziyade \u0130ranoloji\u2019dir. Eserlerinin \u00e7o\u011fu \u0130ngilizcedir. Kendisi uluslararas\u0131 konferanslar\u0131nda hep \u0130ngilizce konu\u015fur.
\n8 May\u0131s 2007\u2019de \u0130stanbul\u2019da K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131m\u0131z taraf\u0131ndan d\u00fczenlenen ve benim de davetli oldu\u011fum \u201cUluslararas\u0131 Mevl\u00e2na Sempozyumu\u201dnda \u0130ngilizce bir a\u00e7\u0131l\u0131\u015f konu\u015fmas\u0131 yapm\u0131\u015ft\u0131r. Sim\u00fcltane terc\u00fcmeden konu\u015fmay\u0131 dinledim. \u00c7ok genel ve belli bir amac\u0131 olmayan eskilerin \u201claf mugalatas\u0131\u201d dedikleri tarzda bir konu\u015fma yapt\u0131. Kendisinin Mevl\u00e2na\u2019y\u0131 \u0130ranl\u0131 g\u00f6steren biri oldu\u011funu bildi\u011fim i\u00e7in, ne zaman a\u011fz\u0131ndan baklay\u0131 \u00e7\u0131karacak diye dikkatle dinledim. Nihayet konu\u015fmas\u0131n\u0131n sonunda T\u00fcrkiye\u2019de oldu\u011funu dikkate alarak konuya de\u011findi. Daha sonra yay\u0131nlanan bildiri kitap\u00e7\u0131\u011f\u0131na g\u00f6re, Nasr \u015f\u00f6yle diyor:
\n\u201cMevl\u00e2na\u2019y\u0131 dar \u015fovenizmden de korumak zorunday\u0131z. Tarihte Afganlar\u0131n Mevl\u00e2na\u2019n\u0131n bir Afgan oldu\u011funu, \u0130ranl\u0131lar\u0131n dili Fars\u00e7a oldu\u011fu ve o tarihlerde Afganistan da \u0130ran\u2019a ba\u011fl\u0131 oldu\u011fu i\u00e7in \u0130ranl\u0131 oldu\u011funu s\u00f6ylemeleri i\u00e7in art\u0131k \u00e7ok ge\u00e7; ayn\u0131 \u015fekilde o bir \u0130ranl\u0131 ve T\u00fcrkler onun burada \u00f6ld\u00fc\u011f\u00fcn\u00fc ve Konya\u2019da yatmakta oldu\u011funu belirterek onun miras\u0131na sahip olduklar\u0131n\u0131, onun T\u00fcrk oldu\u011funu s\u00f6yl\u00fcyorlar. Mesaj\u0131n\u0131n ne kadar \u00f6nemli oldu\u011funa bak\u0131ld\u0131\u011f\u0131nda\u00a0bu ger\u00e7ekten art\u0131k \u00e7ocuk oyununa d\u00f6nd\u00fc. (Nasr, s. 51) Bu konu\u015fmas\u0131n\u0131n az ilerisinde \u015funlar\u0131 s\u00f6yl\u00fcyor: \u201c\u2026O (Mevl\u00e2na), sadece Allah\u2019\u0131n \u0130ranl\u0131 yaratt\u0131\u011f\u0131, M\u00fcsl\u00fcman yapt\u0131\u011f\u0131 ve ona atfedilen t\u00fcm \u00f6zellikleriyle T\u00fcrkiye\u2019de ya\u015fay\u0131p \u00f6lmesini nasip etti\u011fi bir kuldur.\u201d (Nasr, s. 52) G\u00f6r\u00fcl\u00fcyor ki S. H. Nasr\u2019\u0131n geni\u015f \u015fovenizmi (!) bu olsa gerek. Herhalde b\u00fcy\u00fcklerin oyunu da b\u00f6yle oluyor demekten insan kendini alam\u0131yor.<\/p>\n

Kongre a\u00e7\u0131l\u0131\u015f bildirisinde kendisine bir soru y\u00f6neltmek istedim. Ancak soru sorulmayacakm\u0131\u015f. \u0130zin verilmedi. Ben yerimden kalkarak sahneye do\u011fru gittim ve kendisine Frans\u0131zca olarak ho\u015f geldiniz dedikten sonra, kendimi tan\u0131tt\u0131m ve kart\u0131m\u0131 verdim. Kendisiyle yaz\u0131\u015fmak istedi\u011fimi, bir sorum oldu\u011funu belirttim. Y\u00fcz\u00fcme bakt\u0131, bir \u015fey demedi. Bu arada birileri onu al\u0131p \u0130ngilizce bir \u015feyler s\u00f6yleyerek hemen sahneden g\u00f6t\u00fcrd\u00fcler. Ya Frans\u0131zca bilmiyordu veya Frans\u0131zca konu\u015fmak istemedi. E\u011fer \u201cBuyurun sorun\u201d deseydi, ben de kendisine: \u201cBu konferansta kendinizin \u0130ranl\u0131 oldu\u011funuzu bir\u00e7ok kere s\u00f6ylediniz. Siz bir Amerikal\u0131 de\u011fil misiniz?\u201d diyecektim. O da gayet tabi\u00ee olarak, \u201cHay\u0131r ben \u0130ranl\u0131y\u0131m\u201d diyecekti. Ben de, \u201cSizin neredeyse b\u00fct\u00fcn eserleriniz \u0130ngilizce, kendiniz de hep \u0130ngilizce konu\u015fuyorsunuz. O halde siz Amerikal\u0131 veya \u0130ngilizsiniz\u201d diyecektim. \u201cHay\u0131r \u0130ranl\u0131y\u0131m\u201d demeye devam edecekti. Ben de \u201cDemek ki ki\u015fi yazd\u0131\u011f\u0131 veya konu\u015ftu\u011fu dilin halk\u0131ndan olmayabiliyor. T\u0131pk\u0131 Mevl\u00e2na da oldu\u011fu gibi\u201d diyecektim. Nasip olmad\u0131.<\/p>\n

Mevl\u00e2na\u2019n\u0131n milliyeti konusunda konu\u015fup yazmam art\u0131k farz olmu\u015ftu. \u00c7\u00fcnk\u00fc onun milliyetinin tart\u0131\u015fma konusu olmas\u0131 cidden g\u00fcc\u00fcm\u00fcze gidiyordu. Bu konuda kimse bilimsel konu\u015fmuyordu. Zaten eskiden beri malzeme topluyordum. De\u011ferli dostum Sn. Nuri \u015eim\u015fekler de baz\u0131 fotokopilere ula\u015fmamda yard\u0131mc\u0131 oldular. Bu arada yine bir aziz dostumuz, g\u00f6n\u00fcl adam\u0131 Sn. Veysi D\u00f6rtbudak da beni\u00a0Manisa\u2019daki sempozyuma \u0131srarla davet etti. Ben Sempozyumlara ara vermek istemi\u015ftim. Kat\u0131lmay\u0131 d\u00fc\u015f\u00fcnm\u00fcyordum. Belki uygun g\u00f6r\u00fclmez ve ben de kat\u0131lmam diyerek, milliyet konusunu \u00f6nerdim. Me\u011fer, sevgili karde\u015fim Veysi Bey\u2019in g\u00f6nl\u00fc de benimki gibi bu konuda yaral\u0131ym\u0131\u015f. \u00c7ok faydal\u0131 olur dedi. Ben de a\u00e7\u0131l\u0131\u015f konferans\u0131 olarak s\u00fcre tahdidi olmaks\u0131z\u0131n art\u0131k bu noktada m\u00fcmk\u00fcnse s\u00f6ylenecekleri s\u00f6yleyelim dedim. Memnuniyetle kabul buyurdular.<\/p>\n

Konu \u00fczerinde \u00e7al\u0131\u015f\u0131rken, baz\u0131 safdil dostlar\u0131m\u0131z bu konunun gereksiz oldu\u011funu, o, insanl\u0131\u011fa mal olmu\u015f bir ki\u015fidir, milliyeti mi konu\u015fulur? Onun mesaj\u0131 bizim i\u00e7in esast\u0131r gibi, s\u00f6zlerle beni cayd\u0131rmaya \u00e7al\u0131\u015ft\u0131lar. Hatta Mevl\u00e2na\u2019dan bir rubai bile okuyanlar oldu.<\/p>\n

\u201cMen bende-i Kur\u2019\u00e2nem, e\u011fer c\u00e2n d\u00e2rem<\/em>
\nMen h\u00e2k-i reh-i Muhammed Muht\u00e2rem<\/em>
\nEger nakl koned coz \u00een kes zi guft\u00e2rem<\/em>
\nB\u00eez\u00e2rem ez u ve\u2019z an suhen b\u00eez\u00e2rem\u201d<\/em><\/p>\n

(Ya\u015fad\u0131\u011f\u0131m m\u00fcddet\u00e7e Kur\u2019an\u2019\u0131n k\u00f6lesiyim ben
\nSe\u00e7ilmi\u015f Muhammed\u2019in yolunun topra\u011f\u0131y\u0131m ben
\nBenimle ilgili kim bundan ba\u015fka bir \u015fey s\u00f6ylerse
\nO ki\u015fiden de s\u00f6yledi\u011fi s\u00f6zden de \u015fikayet\u00e7iyim ben)<\/p>\n

Ben iyi ya i\u015fte bu rubai de bizi destekliyor dedim. Mevl\u00e2na\u2019n\u0131n k\u00f6lesiyim dedi\u011fi Kur\u2019an, her insan\u0131n bir soy sop \u00fczere yarat\u0131ld\u0131\u011f\u0131n\u0131 (Furkan , 25\/54), insanlar\u0131n birbirlerini tan\u0131malar\u0131 i\u00e7in \u015fube ve kabilelere ayr\u0131ld\u0131\u011f\u0131n\u0131 (Hucurat, 49\/13), bizim \u0131rklar\u0131m\u0131z\u0131n dil ve renklerimizin ayr\u0131 ayr\u0131 olmas\u0131n\u0131n Rabb’in varl\u0131\u011f\u0131n\u0131n delillerinden (Rum, 30\/22) oldu\u011funu s\u00f6yl\u00fcyor. Keza her peygamber kendi kavmine g\u00f6nderilmi\u015ftir. Her ne kadar evrensel mesajlar getirseler de mensup olduklar\u0131 bir kavim vard\u0131r. Kur\u2019an bunlar\u0131 alenen s\u00f6yler dedim. Benimle tart\u0131\u015fmay\u0131 ilerleten bu arkada\u015f\u0131m Mevl\u00e2na bir g\u00fcne\u015ftir. B\u00fct\u00fcn insanl\u0131\u011f\u0131 ayd\u0131nlat\u0131r. Onu bir yere atfetmek do\u011fru olmaz deyince ben de sen g\u00fcne\u015fin \u0131\u015f\u0131\u011f\u0131na bakarak bunlar\u0131 s\u00f6yl\u00fcyorsun. Mesajlar\u0131 i\u00e7in bu s\u00f6z do\u011frudur. G\u00fcne\u015fin de asl\u0131 vard\u0131r. Onda yanan hidrojen gaz\u0131d\u0131r. Onu g\u00f6rmemezlikten gelemezsin dedim. Nihayet Pascal\u2019\u0131n \u015fu me\u015fhur s\u00f6z\u00fcn\u00fc s\u00f6yledim: \u0130lmin vatan\u0131 yoktur ama ilim adam\u0131n\u0131n vatan\u0131 vard\u0131r. Biz de buradan hareketle Mevl\u00e2na\u2019n\u0131n mesajlar\u0131n\u0131n, d\u00fc\u015f\u00fcnce ve fikirlerinin vatan\u0131, milliyeti yoktur ama Mevl\u00e2na\u2019n\u0131n vatan\u0131 ve milliyeti vard\u0131r dedik. Onu ortada b\u0131rak\u0131p, birilerinin haks\u0131z yere sahip \u00e7\u0131kmas\u0131na g\u00f6z yummamal\u0131y\u0131z. Bu ara\u015ft\u0131rmay\u0131 onun T\u00fcrkl\u00fc\u011f\u00fcn\u00fc ispat sadedinde yapm\u0131yoruz. Ba\u015fka bir milletten de olmas\u0131 en tabi\u00ee bir durumdur. Ancak bunun ilmen ispat edilmesi ve belgelendirilmesi gerekir. Kald\u0131 ki bizim ara\u015ft\u0131rmalar\u0131m\u0131z ve ula\u015ft\u0131\u011f\u0131m\u0131z belgeler onun milliyetinin T\u00fcrk oldu\u011fu y\u00f6n\u00fcnde a\u011f\u0131rl\u0131k kazanmaktad\u0131r.<\/p>\n

Belh\u2019ten Konya\u2019ya<\/strong><\/h2>\n

Mevl\u00e2na\u2019n\u0131n atalar\u0131n\u0131n ya\u015fad\u0131\u011f\u0131 ve kendisinin de d\u00fcnyaya geldi\u011fi Belh kenti, \u00fcnl\u00fc vatan \u015fairi Nam\u0131k Kemal\u2019in ifadesiyle \u201cT\u00fcrkistan-\u0131 Keb\u00eer\u201d denen b\u00f6lgenin kadim bir \u015fehridir. Bu \u015fehrin X-XIII. y\u00fczy\u0131llar aras\u0131 etnik yap\u0131s\u0131 T\u00fcrk\u2019t\u00fcr. Konu\u015fulan dil, her ne kadar elit tabaka aras\u0131nda yayg\u0131n olsa da Fars\u00e7a de\u011fil, Do\u011fu T\u00fcrk\u00e7esi diyebilece\u011fimiz Ka\u015fgar T\u00fcrk\u00e7esi, yani T\u00fcrk\u00e7enin Hakan\u00ee leh\u00e7esidir. Mevl\u00e2na ailesi, yine Nam\u0131k Kemal\u2019in \u201cT\u00fcrkistan\u201d dedi\u011fi Anadolu\u2019nun eski bir T\u00fcrkl\u00fck merkezi olan Konya\u2019ya gelmi\u015ftir. Dolay\u0131s\u0131yla bu aile, bir T\u00fcrk \u015fehrinden bir ba\u015fka T\u00fcrk \u015fehrine g\u00f6\u00e7 etmi\u015ftir. Ord. Prof. Z. F. F\u0131nd\u0131ko\u011flu\u2019na g\u00f6re, \u201cMevl\u00e2na ailesini, \u201cDiyar-\u0131 Rum\u201da sevk eden, \u00f6nce Erzincan, sonra Larende (Karaman) ve nihayet Konya\u2019ya getirten s\u00e2ikin psikolojisi\u00a0tahlile de\u011fer. Fars\u00e7a yazd\u0131 diye onu Acem kabul eden baz\u0131 gafillerin k\u00fclt\u00fcr sosyolojisinden haberdar olmad\u0131klar\u0131 anla\u015f\u0131l\u0131yor. Kald\u0131 ki, k\u00fclt\u00fcr sosyolojisine g\u00f6re, her asr\u0131n bir \u015fekil, form (gestalt)\u2019\u0131 vard\u0131r. Bu anla\u015f\u0131lmad\u0131k\u00e7a i\u00e7indeki zihn\u00ee ve fikr\u00ee davran\u0131\u015flar anla\u015f\u0131lmaz. O halde yap\u0131lacak \u015fey, XII, XIII ve XIV. as\u0131rlardaki Anadolu\u2019nun k\u00fclt\u00fcrel \u015feklini kavramak ondan sonra bu \u015fekil i\u00e7indeki fertler ve eserler hakk\u0131nda h\u00fck\u00fcm vermektir. B\u00f6yle bir tecr\u00fcbe Mevl\u00e2na i\u00e7in hen\u00fcz yap\u0131lmad\u0131.\u201d (F\u0131nd\u0131ko\u011flu, s. 31)<\/p>\n

Mevl\u00e2na ailesini Belh\u2019ten g\u00f6\u00e7e zorlayan saik ne idi? Baz\u0131 kaynaklar, Mevl\u00e2na ailesinin Belh\u2019ten ayr\u0131l\u0131\u015f sebebini, Bahaeddin Veled\u2019in \u00fcnl\u00fc kelamc\u0131 ve ba\u011f\u0131ms\u0131z filozof Fahreddin Raz\u00ee (1149-1209) ile aralar\u0131n\u0131n a\u00e7\u0131lmas\u0131n\u0131 g\u00f6sterse de bunun ger\u00e7ek olmad\u0131\u011f\u0131, \u0130stanbul \u00dcniversitesi\u2019nin \u015earkiyat b\u00f6l\u00fcm\u00fcn\u00fc kuran, \u00fcnl\u00fc Oriyantalit Helmut Ritter\u2019in \u00e7al\u0131\u015fmalar\u0131yla ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Zira Raz\u00ee, Bahaeddin Veled\u2019in Belh\u2019ten ayr\u0131l\u0131\u015f\u0131ndan \u00fc\u00e7 y\u0131l \u00f6nce vefat etmi\u015ftir ve kaynaklarda Raz\u00ee\u2019nin Belh\u2019e geldi\u011fine dair hi\u00e7bir bilgi yoktur. (\u00c7a\u011fatay, s. 37)<\/p>\n

Sultan Veled\u2019in \u201c\u0130btidan\u00e2me\u201dsini okuyanlar, dedesi Bahaeddin Veled\u2019in Belh halk\u0131na dar\u0131ld\u0131\u011f\u0131ndan ve muhtemel bir Mo\u011fol istilas\u0131ndan dolay\u0131 \u015fehri terk etti\u011fini \u00f6\u011frenir. Sultan Veled ayr\u0131ca dedesinin, Mo\u011follar\u0131n Belh\u2019i ald\u0131\u011f\u0131n\u0131n haberini yolda \u00f6\u011frendi\u011fini s\u00f6yler. Tarihi vesikalara g\u00f6re Mo\u011follar 1218\u2019de Belh\u2019e girdi\u011fine g\u00f6re, Mevl\u00e2na ailesi Belh\u2019ten muhtemelen 1217-1218\u2019de ayr\u0131lm\u0131\u015f olmal\u0131d\u0131r.<\/p>\n

Mo\u011fol h\u00fck\u00fcmdar\u0131 Cengiz\u2019in (1155-1227), Harezm\u015fahlar h\u00fck\u00fcmdar\u0131 Kutbuddin Mehmet\u2019le aras\u0131 iyice a\u00e7\u0131lm\u0131\u015f ve devrin Abbasi halifesi N\u00e2s\u0131r lidinillah de Cengiz\u2019i s\u00fcrekli Harezm\u015fahlar topra\u011f\u0131na sald\u0131rmaya k\u0131\u015fk\u0131rt\u0131yordu. Mo\u011follar da kanl\u0131 bask\u0131nlara ba\u015flam\u0131\u015flard\u0131. \u0130\u015fte b\u00fct\u00fcn bunlar\u0131 baba Bahaeddin Veled, gerek kendi ilm\u00ee \u00e7al\u0131\u015fmalar\u0131 ve gerekse ailesinin hayat\u0131 i\u00e7in tehlike g\u00f6rd\u00fc\u011f\u00fcnden g\u00f6\u00e7e karar verir. (\u00c7a\u011fatay, 36-37)<\/p>\n

\"\"<\/h2>\n

D\u00f6nemin anatomisi<\/strong><\/h2>\n

Bilindi\u011fi \u00fczere Sel\u00e7uklu devleti bir T\u00fcrk devletidir ve \u0130ran\u2019da kurulmu\u015ftur. Devletin b\u00fcnyesinde hat\u0131r\u0131 say\u0131l\u0131r \u00f6l\u00e7\u00fcde \u0130ran unsuru vard\u0131. Fuad K\u00f6pr\u00fcl\u00fc\u2019ye g\u00f6re bu husus, \u201cEski T\u00fcrk ananesine kar\u0131\u015fan \u0130ran n\u00fcfuzudur.\u201d (K\u00f6pr\u00fcl\u00fc, s. 193) Prof. Bahaeddin \u00d6gel\u2019e g\u00f6re \u201cT\u00fcrkler her \u00e7a\u011fda ve her iklimde, kom\u015fu k\u00fclt\u00fcrleri \u00f6\u011frenmek i\u00e7in b\u00fcy\u00fck bir istek duymu\u015flar ve ba\u015far\u0131 da g\u00f6stermi\u015flerdir. B\u00f6ylece devlet, \u00fcniversal bir \u00e7ehreye b\u00fcr\u00fcnm\u00fc\u015ft\u00fcr.\u201d (\u00d6gel, s. 3) Hatta bu konuda T\u00fcrk tarihinden \u00f6rnek de verir. \u201cCengiz Han\u2019a giderken \u00fcnl\u00fc \u00c7in el\u00e7isi ve seyyah\u0131 Men Hung\u2019a, \u00d6ng\u00fct T\u00fcrklerinin ba\u015f\u0131 olan Alagu\u015f Tegin\u2019in bir generali refakat eder. Seyyah tuttu\u011fu raporda; bu T\u00fcrk generalinin \u00c7in edebiyat\u0131n\u0131 fevkalade bildi\u011fini, hatta \u00f6z\u00fcrlerini bile \u00c7ince \u015fiirlerle yapt\u0131\u011f\u0131n\u0131 yazar.\u201d (\u00d6gel, a.y.) T\u00fcrklerin kom\u015fu k\u00fclt\u00fcrlerden etkileni\u015fi bir zaafiyet midir, yoksa bir meziyet midir? Bilinmez.<\/p>\n

Bir konuyu iyi ara\u015ft\u0131rmak i\u00e7in \u00f6nce metodolojik problemi a\u015fmam\u0131z gerekir. E\u011fer, tarih\u00ee bir kesiti mercek alt\u0131na al\u0131yor veya tarih\u00ee bir \u015fahsiyeti inceliyorsak, metodolojik olarak yapmam\u0131z gereken iki \u015fey vard\u0131r: O devri veya ki\u015fiyi \u00f6nce kendi \u015fartlar\u0131nda incelemek, daha sonra g\u00fcn\u00fcm\u00fcz de\u011ferlendirmesine tabi tutmakt\u0131r. Yani bir \u015fahs\u0131 kendi devrimizin mant\u0131\u011f\u0131 ile de\u011fil, o \u015fahs\u0131n asr\u0131na r\u00fccu ederek, o devrin mant\u0131\u011f\u0131 i\u00e7inde, F\u0131nd\u0131ko\u011flu Hocan\u0131n belirtti\u011fi \u201cGestalt\u201d i\u00e7inde ele al\u0131rsak durum tamamen ayd\u0131nlan\u0131r. Bir di\u011fer ifadeyle, sebepleri tespit i\u00e7in o devre gitmeli, neticeleri de\u011ferlendirmek i\u00e7in g\u00fcn\u00fcm\u00fcze d\u00f6nmelidir. Nitekim o devirde sultan\u0131n davetine mazhar olmu\u015f elit bir bilgin ve \u015fairin pek bilmedi\u011fi Anadolu T\u00fcrk\u00e7esi ile eserler vermesinin fazla etkili olmayaca\u011f\u0131 da a\u015fikard\u0131r. \u201cBunda e\u011fer bir maraziyet varsa, bunu o \u015fah\u0131sta de\u011fil, o \u015fahs\u0131n i\u00e7inde ya\u015fad\u0131\u011f\u0131, yeti\u015fti\u011fi toplum ve devlet yap\u0131s\u0131nda, edeb\u00ee ve felsef\u00ee kurumlarda ve zihniyetlerinde aranmal\u0131d\u0131r.\u201d (F\u0131nd\u0131ko\u011flu, s. 31)<\/p>\n

Prof. F\u0131nd\u0131ko\u011flu\u2019na g\u00f6re, \u201cMevl\u00e2na\u2019n\u0131n T\u00fcrkl\u00fc\u011f\u00fc, her t\u00fcrl\u00fc \u0131rk, soy ve dil ile ili\u015fkili deliller d\u0131\u015f\u0131nda, Hegel\u2019in \u201chalk ruhu\u201d dedi\u011fi ve sosyologlar\u0131n \u201cmill\u00ee seciye\u201d ismini verdikleri manev\u00ee realite ile de ispat edilebilir.\u201d Ona g\u00f6re, \u201csema ve ney, acaba T\u00fcrkistan-\u0131 Keb\u00eer\u2019in ezel\u00ee maneviyat\u0131ndan kopup Bahaeddin Veled ve o\u011flu Celaleddin\u2019in vas\u0131tas\u0131yla T\u00fcrkistan\u2019a gelmi\u015f olan halkvar\u00ee T\u00fcrk esteti\u011finin incelmi\u015f, billurla\u015fm\u0131\u015f bir d\u00f6n\u00fc\u015f\u00fcm\u00fc m\u00fcd\u00fcr?\u201d Bu, ayr\u0131ca tetkike de\u011fer bir husustur. (F\u0131nd\u0131ko\u011flu, 31)
\nBilindi\u011fi \u00fczere, k\u00fclt\u00fcrler aras\u0131 etkile\u015fimde etki, asker\u00ee ve siyas\u00ee g\u00fc\u00e7 lehine geli\u015fmez. Etkiler, zay\u0131f k\u00fclt\u00fcrden kuvvetli k\u00fclt\u00fcre do\u011fru olur. Mesela, Cermenler, Romal\u0131lar\u0131 yenmesine ra\u011fmen Romal\u0131lardan T\u00fcrkler, Arap ve \u0130ranl\u0131lar\u0131 yenmesine ra\u011fmen Arap ve \u0130ran k\u00fclt\u00fcrlerinden etkilenmi\u015f olmalar\u0131 tarihi vak\u0131alard\u0131r. (Yak\u0131t, \u0130sl. Bil. Tar. s. 40) Nitekim X. as\u0131rda M\u00fcsl\u00fcman olan T\u00fcrklerin dil ve k\u00fclt\u00fcrlerinde \u00f6nemli de\u011fi\u015fiklikler meydana geldi. Bir\u00e7ok T\u00fcrk devletlerinde Arap\u00e7a bilgi dili, yani bir nevi e\u011fitim dili, Fars\u00e7a da devlet dili yani resmi dil olmu\u015ftur. T\u00fcrk\u00e7e ise k\u00f6yl\u00fclerin konu\u015ftu\u011fu bir dil olarak kalm\u0131\u015ft\u0131r. Elbette bu husus T\u00fcrk\u00e7enin geli\u015fmesine ve zenginle\u015fmesine engel olmu\u015ftur. Fars\u00e7a bir \u015fiir dili olarak da olduk\u00e7a geli\u015fmi\u015fti. Tabiri caizse Mevl\u00e2na asr\u0131nda elit bir ki\u015fi Tanr\u0131\u2019ya Arap\u00e7a dua ediyor, devlete dilek\u00e7esini Fars\u00e7a yaz\u0131yor, sevgilisine Fars\u00e7a \u015fiir yaz\u0131yor, e\u011fitimini hem Fars\u00e7a hem Arap\u00e7a s\u00fcrd\u00fcr\u00fcyor, halka da T\u00fcrk\u00e7e hitap ediyordu. \u00c7\u00fcnk\u00fc ya\u015fad\u0131\u011f\u0131 d\u00f6nemin ve kurumlar\u0131n zihniyeti ve uygulamas\u0131 b\u00f6yleydi.<\/p>\n

Bir ba\u015fka a\u00e7\u0131dan bakarsak; \u201cAnadolu\u2019yu fethedenler, \u0130ran\u2019da kurulmu\u015f olan B\u00fcy\u00fck Sel\u00e7uklu idaresinde oturmu\u015f kurulu yap\u0131y\u0131 Anadolu\u2019ya ta\u015f\u0131m\u0131\u015flar ve devlet y\u00f6netimini oraya g\u00f6re tesis etmi\u015flerdir. Her ne kadar halk\u0131n b\u00fcy\u00fck bir k\u0131sm\u0131 T\u00fcrk\u00e7e konu\u015fsa da, s\u00f6zl\u00fc edebiyat ana dilde olsa bile, medresenin e\u011fitim dili Arap\u00e7a idi ve sarayda resmi dil olarak Fars\u00e7a kullan\u0131l\u0131yordu. Buna ba\u011fl\u0131 olarak edip ve \u015fairler de \u00fcr\u00fcnlerini, klasik \u015fiirin esteti\u011fine ba\u011fl\u0131 olarak, \u00e7o\u011funlukla Fars\u00e7a kaleme al\u0131yorlard\u0131. O zaman i\u00e7in Fars\u00e7a, duygu ve d\u00fc\u015f\u00fcncelerdeki incelikleri, derinlik ve zenginlikleri ifadeye m\u00fcsait bir olgunluk kazanm\u0131\u015ft\u0131. Bu durum elbette T\u00fcrk\u00e7enin yaz\u0131 dili olarak geli\u015fmesini geciktirmi\u015ftir.\u201d (\u015eafak, s.XII-XIII)<\/p>\n

T\u00fcrk\u00e7enin iki b\u00fcy\u00fck leh\u00e7esi<\/strong><\/h2>\n

Saray dili ve idar\u00ee yap\u0131 olarak Anadolu\u2019ya intikal eden bu \u00f6zelliklerin yan\u0131 s\u0131ra Alparslan\u2019la birlikte gelen T\u00fcrk boylar\u0131 olmam\u0131\u015f m\u0131d\u0131r? Elbette \u201cMavera\u00fcnnehr ve Horasan y\u00f6relerinden \u00e7e\u015fitli T\u00fcrk boylar\u0131 bu b\u00f6lgeye gelip yerle\u015fti. XIII. y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131nda Mo\u011fol istilas\u0131 \u00f6n\u00fcnden ka\u00e7\u0131p Anadolu\u2019ya gelen etnik gruplar aras\u0131nda, Mo\u011follar ve \u0130ranl\u0131 halklarla birlikte, ba\u015fta O\u011fuzlar olmak \u00fczere K\u0131p\u00e7aklar, Karluklar, Kala\u00e7lar, \u00c7igiller ve Kan\u0131kl\u0131lar da vard\u0131. Ancak bunlar\u0131n aras\u0131nda O\u011fuzlar \u00e7o\u011funlukta olduklar\u0131 i\u00e7in onlar\u0131n dili de eski Anadolu edeb\u00ee T\u00fcrk\u00e7esinin esas\u0131n\u0131 olu\u015fturmu\u015ftur. Bu T\u00fcrk\u00e7e, Orta Asya\u2019da geli\u015fmi\u015f olan eski edeb\u00ee T\u00fcrk dilinin bat\u0131ya sarkan bir koludur.\u201d (Bulu\u00e7, s. 109) \u0130\u015fte O\u011fuzca dedi\u011fimiz, hatta K\u0131p\u00e7ak\u00e7a ve T\u00fcrkmence de denen Anadolu T\u00fcrk\u00e7esi bu koldur. Yunus Emre, \u00c2\u015f\u0131k Pa\u015fa, G\u00fcl\u015fehr\u00ee gibi Anadolu\u2019da do\u011fup b\u00fcy\u00fcyen veya bu k\u00fclt\u00fcr i\u00e7inde yeti\u015fen de\u011ferler, bug\u00fcn bile anlamakta pek zorluk \u00e7ekmedi\u011fimiz Anadolu T\u00fcrk\u00e7esini kullanm\u0131\u015flard\u0131r.<\/p>\n

Mevl\u00e2na\u2019n\u0131n O\u011fuz leh\u00e7esi denen bu Anadolu T\u00fcrk\u00e7esi ile o g\u00fcn i\u00e7in \u015fiirler s\u00f6ylemesi ve yazmas\u0131 \u00e7ok zordu. Zira tasavvufun ayd\u0131nlar i\u00e7in \u015fiir dili eskiden beri Fars\u00e7a idi. \u00c7a\u011fda\u015flar\u0131 hep Arap\u00e7a ve Fars\u00e7a yaz\u0131yorlard\u0131. Kendisinin konu\u015ftu\u011fu T\u00fcrk\u00e7e ise, Harezm b\u00f6lgesi halk\u0131n\u0131n konu\u015ftu\u011fu Hakan\u00eeye leh\u00e7esi veya Ka\u015fgar T\u00fcrk\u00e7esi idi. Sentaks ve vurgu bak\u0131m\u0131ndan O\u011fuz leh\u00e7esinden olduk\u00e7a farkl\u0131yd\u0131. \u201cBaz\u0131 eklerin g\u00f6vdeye biti\u015ftirilmesi Uygur yaz\u0131s\u0131 gelene\u011fini hat\u0131rlat\u0131r. Bu leh\u00e7ede eski T\u00fcrk yaz\u0131 dilinde g\u00f6r\u00fclebilen pek \u00e7ok s\u00f6z ve malzeme vard\u0131r.\u201d (Mansuro\u011flu, s. 208)<\/p>\n

Mevl\u00e2na d\u00fc\u015f\u00fcncelerini \u015fiirle anlatan nadir d\u00fc\u015f\u00fcn\u00fcrlerden biridir. \u015eiir, Prof. A. N. Tarlan Hocan\u0131n da dedi\u011fi gibi derken \u201cEri\u015fti\u011fi merhalede Mevl\u00e2na\u2019n\u0131n dili ancak \u015fiir olabilirdi\u201d \u00e7\u00fcnk\u00fc \u0130lim yar\u0131m insand\u0131r, \u015fiir b\u00fct\u00fcn insan. \u0130lim bir tahlildir, \u015fiir terkiptir. Her \u015fiir bir tefekk\u00fcrd\u00fcr, fikirsiz \u015fiir olmaz\u201d (Tarlan, s. 61) demektedir. Nitekim ba\u015ftan ba\u015fa \u015fiir olan ve d\u00fcnyan\u0131n en \u00f6nemli eserlerinden say\u0131lan Mesnev\u00ee\u2019nin i\u00e7inde, Pakistanl\u0131 bilgin kad\u0131 Telemm\u00fcz H\u00fcseyin \u201cMir\u2019at-\u0131 Mesnev\u00ee\u201dsinde s\u00f6yledi\u011fine g\u00f6re, tam 1281 tane konu tespit etmi\u015ftir. (Kabakl\u0131, s. 34)<\/p>\n

Mevl\u00e2na\u2019n\u0131n i\u00e7inde ya\u015fad\u0131\u011f\u0131 devrin vaz ge\u00e7emedi\u011fi bir \u00f6zellik olarak i\u015flenmi\u015f ve geli\u015fmi\u015f bir dil olan Fars\u00e7a ile \u015fiir yazmas\u0131, onu hi\u00e7bir zaman k\u00fc\u00e7\u00fcltmez. Tarihte pek \u00e7ok T\u00fcrk \u015fair Fars\u00e7a divan tertip etmi\u015flerdir. Mesela, Fuzul\u00ee, Nef\u2019i ve \u015eeyh Galip\u2019in Fars\u00e7a divanlar\u0131 vard\u0131r. Hatta Osmanl\u0131 Sultanlar\u0131ndan Yavuz Selim Fars\u00e7a bir divan yazm\u0131\u015ft\u0131r. Buna mukabil, \u0130ran h\u00fck\u00fcmdar\u0131 \u015eah \u0130smail de T\u00fcrk\u00e7e divan kaleme alm\u0131\u015ft\u0131r.<\/p>\n

\u00d6te yandan XVII. asra gelinceye kadar Avrupa milletleri m\u00fc\u015fterek k\u00fclt\u00fcr dili olan Latinceyi kulland\u0131lar. Me\u015fhur Alman filozofu Immanuel Kant, baz\u0131 mektuplar\u0131n\u0131n d\u0131\u015f\u0131nda eserlerini hep Latince yazd\u0131. Keza Alman filozof Leibniz ve \u0130ngiliz d\u00fc\u015f\u00fcn\u00fcr Roger Bacon Latince eser verenler aras\u0131ndad\u0131r. Kimse bunlar\u0131 Latin olarak g\u00f6rmez. Latince yazmalar\u0131 Alman ve \u0130ngiliz olu\u015flar\u0131na bir halel getirmemi\u015ftir. Keza g\u00fcn\u00fcm\u00fczde \u00fcnl\u00fc yazar K\u0131rg\u0131z as\u0131ll\u0131 Cengiz Aytmatov, d\u00fcnya \u00e7ap\u0131nda isim yapm\u0131\u015f ve pek \u00e7ok dile \u00e7evrilmi\u015f b\u00fct\u00fcn romanlar\u0131n\u0131 Rus\u00e7a yazd\u0131. Kimse onu Rus yazar olarak g\u00f6rmemi\u015f ve uluslararas\u0131 literat\u00fcre K\u0131rg\u0131z as\u0131ll\u0131 yazar olarak ge\u00e7mi\u015ftir. Keza g\u00fcn\u00fcm\u00fczde daha geni\u015f kitlelere ula\u015ft\u0131rmak i\u00e7in b\u00fct\u00fcn \u00e7al\u0131\u015fmalar\u0131n\u0131, Bat\u0131 dilleriyle yapan pek \u00e7ok bilim adam\u0131 vard\u0131r. Kimse bunlar\u0131 \u0130ngiliz, Frans\u0131z ve Alman veya Amerikal\u0131 olarak g\u00f6rmemektedir. \u00d6yleyse Arap\u00e7a yazd\u0131 diye Farab\u00ee\u2019yi, Acemce yazd\u0131 diye Celaleddin Rum\u00ee\u2019yi T\u00fcrk olmaktan \u00e7\u0131karamay\u0131z.<\/p>\n

Mevl\u00e2na T\u00fcrk\u00e7e yazsayd\u0131, Belh\u2019te konu\u015fulan dil, yani Ka\u015fgar T\u00fcrk\u00e7esi ile yazacakt\u0131. Bir di\u011fer ifadeyle Hakan\u00ee leh\u00e7esi ile s\u00f6yleyecekti. Bunu da devletin resmi dilinin, medresenin e\u011fitim dilinin, \u015fuaran\u0131n \u015fiir dilinin, tasavvuf ehlinin sohbet dilinin Fars\u00e7a oldu\u011fu bir ortamda Konya\u2019da ka\u00e7 ki\u015fi anlard\u0131? Ger\u00e7i T\u00fcrk\u00e7enin Hakan\u00ee leh\u00e7esi ile yaz\u0131lm\u0131\u015f dev eserlerimiz vard\u0131r. Mesela Yusuf Has Hacib\u2019in \u201cKutadgubilig\u201di, Ka\u015fkarl\u0131 Mahmut\u2019un \u201cDivan-\u0131 L\u00fcg\u00e2ti\u2019t-T\u00fcrk\u201d\u00fc, Ahmet Yesev\u00ee\u2019nin \u201cDivan-\u0131 Hikmet\u201di, Ebu Hayyan\u2019\u0131n \u201cBilig\u201di (g\u00fcn\u00fcm\u00fcze ula\u015fmad\u0131\u011f\u0131 san\u0131l\u0131yor) bunlardand\u0131r. Ancak bu eserler bu leh\u00e7enin konu\u015fuldu\u011fu b\u00f6lgenin \u00fcr\u00fcnleridir. Yani Orta Asya\u2019da bir di\u011fer tabirle T\u00fcrkistan-\u0131 Keb\u00eer\u2019de yaz\u0131lm\u0131\u015flard\u0131r. \u0130\u015fte bundan dolay\u0131 Mevl\u00e2na yaz\u0131 ve k\u00fclt\u00fcr dilinin Fars\u00e7a oldu\u011fu ortamda, anadili Hakan\u00ee leh\u00e7esiyle yazamazd\u0131. O da gelene\u011fe uyarak Fars\u00e7a eserler verdi.<\/p>\n

\u201cAslem T\u00fcrkest\u201d rubaisi<\/strong><\/h2>\n

Mevl\u00e2na, Fars\u00e7an\u0131n hakim oldu\u011fu ancak kendi soyda\u015flar\u0131n\u0131n i\u00e7inde anadili Hakan\u00ee T\u00fcrk\u00e7esinin d\u0131\u015f\u0131nda, yap\u0131 itibariyle olduk\u00e7a farkl\u0131, O\u011fuz T\u00fcrk\u00e7esinin konu\u015fuldu\u011fu bir ortamda kalman\u0131n s\u0131k\u0131nt\u0131s\u0131n\u0131 bir rubaisinde dile getirir:<\/p>\n

\u201cBigane me\u011firid mer\u00e2 zin k\u00fbyem<\/em>
\nDer k\u00fby-u \u015fuma h\u00e2ne-i hod m\u00eecuyem<\/em>
\nD\u00fc\u015fmen neyem her \u00e7end ki d\u00fc\u015fmen r\u00fbyem<\/em>
\nAslem T\u00fcrkest e\u011fer\u00e7i Hind\u00fb g\u00fbyem\u201d<\/em><\/p>\n

(Beni bu beldede yabanc\u0131 saymay\u0131n. Sizin beldenizde ben evimi ar\u0131yorum. Her ne kadar d\u00fc\u015fman g\u00f6r\u00fcn\u00fc\u015fl\u00fcysem de d\u00fc\u015fman de\u011filim. Fars\u00e7a yazsam bile asl\u0131m T\u00fcrk\u2019t\u00fcr).<\/p>\n

Bu rubaisinden a\u00e7\u0131k ve se\u00e7ik anla\u015f\u0131l\u0131yor ki, kendisi aslen T\u00fcrk\u2019t\u00fcr. Hind\u00fb dedi\u011fi, Hint-Avrupa dil ku\u015fa\u011f\u0131na mensup Sanskrit\u00e7enin bir leh\u00e7esi olan Lisan-\u0131 Pehlevi yani klasik Fars\u00e7a\u2019d\u0131r. (Yak\u0131t, Bat\u0131 D\u00fc\u015f. s. 15) Dolay\u0131s\u0131yla Fars\u00e7a yazsam bile asl\u0131m T\u00fcrk\u2019t\u00fcr diyerek hem \u00e7a\u011fda\u015flar\u0131na hem de bug\u00fcn onu milliyetsiz b\u0131rakan zihniyete, hem de onu farkl\u0131 milliyetlere yamamak isteyenlere gerekli cevab\u0131 vermi\u015ftir.<\/p>\n

Mevl\u00e2na burada kendisini yad\u0131rgayanlara da cevap vermektedir. \u201cEsasen bir T\u00fcrk\u2019\u00fcn kendi boyundan, kabilesinden, \u015fehir veya memleketinden olmayan di\u011fer bir T\u00fcrk\u00fc yad\u0131rgamas\u0131, ona yabanc\u0131 muamelesi yapmas\u0131 tarih\u00ee bir hakikattir. T\u00fcrk daima kendi boyundan olmayan\u0131 yad\u0131rgam\u0131\u015ft\u0131r.\u201d (Baykara, s. 433)<\/p>\n

Mevl\u00e2na\u2019n\u0131n bu rubaisinde T\u00fcrk kelimesinin, Mesnev\u00ee\u2019nin baz\u0131 beyitlerinde \u201cg\u00fczel\u201d, \u201cyak\u0131\u015f\u0131kl\u0131\u201d, \u201cho\u015f\u201d anlam\u0131nda sembolik olarak kulland\u0131\u011f\u0131 manada olmad\u0131\u011f\u0131n\u0131, bir yad\u0131rgamaya cevap te\u015fkil etti\u011finden dolay\u0131 T\u00fcrk kelimesini, bildi\u011fimiz T\u00fcrk \u0131rk\u0131ndan oldu\u011funu bildirmek i\u00e7in kulland\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. Bu arada baz\u0131lar\u0131 da Hind\u00fb kelimesini tevil ederek, onun Fars\u00e7a demek olmad\u0131\u011f\u0131n\u0131, Belh \u015fehrinin eski ad\u0131 oldu\u011funu s\u00f6yleyenler de vard\u0131r. (Baykara, s. 434)<\/p>\n

\"\"<\/h2>\n

Mevl\u00e2na\u2019n\u0131n T\u00fcrk\u00e7esi<\/strong><\/h2>\n

Mevl\u00e2na\u2019n\u0131n \u015fiir dili her ne kadar Fars\u00e7a olsa da, onun T\u00fcrk\u00e7e \u015fiirleri de vard\u0131r. Bunlar beyitler veya rubailer halinde veya m\u00fclemma tarz\u0131nda olan Hakan\u00ee leh\u00e7esiyle yazd\u0131\u011f\u0131 \u015fiirlerdir. Mevl\u00e2na\u2019n\u0131n ve o\u011flu Sultan Veled\u2019in T\u00fcrk\u00e7e \u015fiirleri \u00fczerinde incelemeler de yap\u0131lm\u0131\u015ft\u0131r. Necip As\u0131m, Veled \u0130zbudak, Martinovitz, \u015eerafettin Yaltkaya, Sadettin N\u00fczhet, Mecdud Mansuro\u011flu, (\u00d6nder, s. 27) ve Yakup \u015eafak ba\u015fta sayabileceklerimizdir.<\/p>\n

Mevl\u00e2na Mesnev\u00ee\u2019sinde yer yer T\u00fcrk\u00e7e kelimeler kullan\u0131r: Ama\u00e7, arma\u011fan, ayaz, a\u015f, baba, bey, \u00e7ar\u0131k, \u00e7avu\u015f, damgac\u0131, da\u011f, g\u00f6t\u00fcr\u00fc, gerek, gerdek, hakan, kak, k\u0131\u015flak, yaylak, ko\u00e7, konuk, korukcu, sa\u011frak, s\u0131n\u0131r, s\u00fcrme, sancak, Tanr\u0131, tuzluk, tutma\u00e7, t\u00f6re, yay, tamu, u\u00e7mak, ulak, \u00fcz\u00fcm, ya\u011f\u0131, yurt\u2026(Yaltkaya, 3-47)<\/p>\n

Mevl\u00e2na\u2019n\u0131n Divan\u2019\u0131nda ge\u00e7en T\u00fcrk\u00e7e (tabi\u00ee ki Hakan\u00ee T\u00fcrk\u00e7esi) \u015fiirlerden birka\u00e7 \u00f6rnek:<\/p>\n

\u201cGe\u00e7kinen o\u011flan hey bize gelgil<\/em>
\nDa\u011fda da\u011fda hey geze gelgil<\/em>
\nAy bigi sensin g\u00fcn bigi sensin<\/em>
\nB\u00ee-meye gelme, b\u00e2-meye gelgil\u201d<\/em><\/p>\n

(Divan-\u0131 Kebir, VII, 532 G\u00f6lp. Terc.)(\u015eafak, 3)<\/p>\n

(Ey kendinden ge\u00e7mi\u015f o\u011flan, bize gel, da\u011fdan da\u011fa gezerek (da\u011flar\u0131 a\u015farak) bize gel. Sen ay gibisin, g\u00fcne\u015f gibisin; tats\u0131z (ne\u015fesiz) gelme, tatl\u0131 (ne\u015feli) gel.)<\/p>\n

\u201cY\u00fcz\u00fcn ey y\u00e2r-\u0131 r\u00fbh\u00e2n\u00ee verir \u0130s\u00ee bigi c\u00e2n\u0131<\/em>
\nSenin ol iyili\u011fin k\u00e2n\u0131 eger men m\u00fcttehem ba\u015fem\u201d<\/em><\/p>\n

(Divan-\u0131 Kebir, V, 437 G\u00f6lp. Terc.)<\/p>\n

(Ey ruhan\u00ee sevgili! Y\u00fcz\u00fcn \u0130sa gibi hayat verir. Ben su\u00e7lu isem senin iyili\u011fin hani?)<\/p>\n

\u201cGele sen bunda, sana garazum yok, i\u015fid\u00fcr sen<\/em>
\nKala sen anda yavuzdur, yalunuz kanda kalur sen?”\u00a0<\/em><\/p>\n

(Divan-\u0131 Kebir, VII, 442 G\u00f6lp. Terc.)<\/p>\n

(Buraya gelmelisin, sana hi\u00e7bir k\u00f6t\u00fc niyetim yoktur, i\u015fitiyorsun. Orada kalacaksan fenad\u0131r, yaln\u0131z nerede kal\u0131rs\u0131n?)<\/p>\n

Mevl\u00e2na\u2019n\u0131n T\u00fcrk\u00e7esi ile Ahmet Yesevi\u2019nin T\u00fcrk\u00e7esi aras\u0131nda bir fark yok. \u00c7\u00fcnk\u00fc her ikisi de Ka\u015fgar T\u00fcrk\u00e7esi yani Hakan\u00ee Leh\u00e7esi. Yesevi\u2019nin Divan-\u0131 Hikmet\u2019inden:<\/p>\n

\u201cRiyazetni kat\u0131\u011f tart\u0131p kanlar yutup<\/em>
\nMin defter-i s\u00e2n\u00ee s\u00f6z din a\u00e7t\u0131m mana<\/em>
\nKul h\u00e2ce Ahmed men defter-i s\u00e2n\u00ee ayt\u0131m<\/em>
\n\u0130ki \u00e2lem i\u015fretlar\u0131n meyga sayd\u0131m”\u00a0<\/em><\/p>\n

(Divan-\u0131 Hikmet, Eraslan Ne\u015fri)<\/p>\n

Mevl\u00e2na\u2019n\u0131n T\u00fcrk\u00e7e \u015fiirlerini ne\u015fr eden T\u00fcrk\u00e7e kaynaklarda yer alan baz\u0131 \u015fiirler hakk\u0131nda bir tashih yapmak gere\u011fi de do\u011fmu\u015ftur. \u201c\u015eems\u201d veya \u201c\u015eems\u00ee\u201d mahlas\u0131n\u0131 kullanmas\u0131ndan dolay\u0131 ba\u015fta merhum Prof. \u015eerafeddin Yaltkaya ile Hasan \u00c2li Y\u00fccel olmak \u00fczere ondan al\u0131nt\u0131 yapan zevat Osmanl\u0131 T\u00fcrk\u00e7esiyle yaz\u0131lm\u0131\u015f ve \u201c\u015eems\u201d mahlas\u0131 olan 21 beyitlik (\u00d6nder, s. 28) T\u00fcrk\u00e7e bir \u015fiiri de Mevl\u00e2na\u2019ya atfetmi\u015flerdir. Bu \u015fiir g\u00f6r\u00fclece\u011fi \u00fczere, Mevl\u00e2na\u2019n\u0131n dili ve \u00fcslubu de\u011fildir. Bunu ilk defa fark eden Mecdut Mansuro\u011flu olmu\u015ftur. Biz de ona kat\u0131l\u0131yoruz. Hatta ara\u015ft\u0131rmalar\u0131m\u0131z boyunca, XV. y\u00fczy\u0131lda Fatih\u2019in hocas\u0131 Ak\u015femseddin\u2019in de \u201c\u015eemseddin, \u015eems ve \u015eems\u00ee\u201d mahlas\u0131yla \u015fiirler yazd\u0131\u011f\u0131n\u0131 biliyoruz. (Eraslan, s. 11-85, Yak\u0131t, T.\u0130.D.\u00dcz. Ar\u015f., s. 85 vd.) Ayr\u0131ca XVII. y\u00fczy\u0131lda ya\u015fam\u0131\u015f \u201cCevahiru\u2019l-Kelim\u00e2t\u201d adl\u0131 manzum s\u00f6zl\u00fc\u011f\u00fcn \u015fairinin mahlas\u0131 da \u201c\u015eems\u00ee\u201ddir.<\/p>\n

Ba\u015fka \u201c\u015eems\u00ee\u201dler de olabilir. Mevl\u00e2na\u2019ya izafe edilen ama onun olmad\u0131\u011f\u0131 a\u00e7\u0131kca g\u00f6r\u00fclen \u015fiirden birka\u00e7 beyit:<\/p>\n

\u201cUssun varsa ey \u00e2kil aldanma gil zinhar mala<\/em>
\n\u015eol nesne ya ki sen koyup gidesin ol bunda kala<\/em>
\nZahmetini g\u00f6r\u00fcbenin d\u00fcrersin d\u00fcnya mal\u0131n\u0131<\/em>
\nAnlar kal\u0131r harc ed\u00fcp seni anmaya zehi bela<\/em>
\nSeni unudur dostlar\u0131n o\u011flun k\u0131z\u0131n avratlar\u0131n<\/em>
\nOl malini \u00fcle\u015feler hisap ed\u00fcp k\u0131ld\u0131n k\u0131la<\/em>
\nK\u0131lmayalar sana vefa bunlar bay ola sen geda<\/em>
\nSenin i\u00e7\u00fcn vermeyeler bir pare etmek yoksula<\/em>
\n\u2026<\/em>
\nEy \u015eems dila Haktan haki, biz faniyiz oldur b\u00e2k\u00ee<\/em>
\nKamular an\u0131n m\u00fc\u015ftaki ta hod ki ol kimin ola\u201d<\/em> (Yaltkaya s. 49)<\/p>\n

(Ey ak\u0131ll\u0131 adam, fikrin varsa d\u00fcnya mal\u0131na asla aldanma. O mal d\u00fcnyada kalmaz seninle gitmez. O d\u00fcnya mal\u0131 i\u00e7in sen ne zahmetler \u00e7ekersin de o bir bela olarak, sana asla y\u00e2r olmaz. Sen \u00f6l\u00fcnce dostlar\u0131n, o\u011flun, k\u0131z\u0131n, kar\u0131lar\u0131n hepsi seni unutur, inceden inceye hesap ederek hepsi senin mal\u0131n\u0131 \u00fcle\u015fmeye ba\u015flarlar. Onlar zengin olur sen fakir kal\u0131rs\u0131n, sana vefay\u0131 unuturlar da senin i\u00e7in bir yoksula bir par\u00e7a ekmek bile vermezler\u2026 Ey \u015eems, biz faniyiz, baki olan Tanr\u0131\u2019d\u0131r. C\u00fcmle \u00e2lem; onun \u00f6zlemini \u00e7eker sen Tanr\u0131\u2019y\u0131 dile).<\/p>\n

M\u00fclemmalardan \u00f6rnekler<\/strong><\/h2>\n

Fars\u00e7a \u015fiirler aras\u0131na yer yer T\u00fcrk\u00e7e m\u0131sralar s\u0131ralamak veya \u201cbir m\u0131sra\u0131n yar\u0131s\u0131n\u0131 Fars\u00e7a, di\u011fer yar\u0131s\u0131n\u0131 T\u00fcrk\u00e7e s\u00f6ylemek, k\u0131sa da olsa T\u00fcrk\u00e7e beyitler tertiplemek talihi de Anadolu\u2019da \u00f6nce Mevl\u00e2na\u2019ya nasip olmu\u015ftur. Bir \u015fiiri ba\u015fka dillerden se\u00e7ilmi\u015f kelimelerle nazmetmek yahut bir\u00a0beytin bir m\u0131sra\u0131n\u0131 ba\u015fka, di\u011fer m\u0131sra\u0131n\u0131 ba\u015fka bir dille, nihayet m\u0131sralar\u0131n yar\u0131s\u0131n\u0131 bir dilin, di\u011fer yar\u0131s\u0131n\u0131 ba\u015fka dilin kelimeleriyle s\u00f6ylemek yoluyla meydana gelen manzumelere \u201cm\u00fclemma\u201d denir.<\/p>\n

Mevl\u00e2na\u2019n\u0131n Divan-\u0131 Kebir\u2019inde T\u00fcrk\u00e7e-Fars\u00e7a m\u00fclemmalara rastlan\u0131r. (Banarl\u0131, s. 43-44)<\/p>\n

D\u00e2n\u00ee men ba\u2019\u00e2lem yalguz seni sever men<\/em>
\n\u00c7\u00fcn der barem ney\u00e2y\u00ee ender gamet \u00f6l\u00fcr men<\/em>
\nMen y\u00e2r-\u0131 b\u00e2-vef\u00e2em ber men cef\u00e2 k\u0131lur sen<\/em>
\nGer t\u00fb mer\u00e2 nahv\u00e2h\u00ee men hod seni tiler men<\/em><\/p>\n

\u2026<\/em><\/p>\n

(Bilirsin ki cihanda ben yaln\u0131z seni severim; yan\u0131ma gelmedi\u011fin zaman gam\u0131mdan \u00f6l\u00fcr\u00fcm. Ben vefal\u0131 bir dostum, bana cefa edersin; e\u011fer sen beni istemesen bile, ben seni dilerim\u2026\u201d)<\/p>\n

(Mansuro\u011flu, s. 215; Banarl\u0131, s. 43-44)<\/p>\n

Bi-gufteme\u015f ki \u00e7ir\u00e2 b\u00ee-geh \u00e2med\u00ee ey dust<\/em>
\nBi-guft: \u201cSayru idi yolda yolda\u015f\u0131m erdi\u201d<\/em><\/p>\n

(Divan-\u0131 Kebir, III, 304, G\u00f6lp. Terc.)<\/p>\n

(Dedim ki: \u201cNi\u00e7in ge\u00e7 geldin, ey sevgili?
\nDedi ki: \u201cYolda bir arkada\u015f\u0131m eri\u015fti, hasta idi\u201d) (Terc. \u015eafak, s. 14)<\/p>\n

Arap\u00e7a-Fars\u00e7a-T\u00fcrk\u00e7e m\u00fclemmas\u0131na \u00f6rnek olarak da \u015funu d\u00f6rtl\u00fc\u011f\u00fc verelim:<\/p>\n

\u201cY\u00e2 evhadu bi\u2019l-cem\u00e2li y\u00e2 c\u00e2n\u0131msen<\/em>
\nEz ahd-i men ey dost meger n\u00e2dimsen?<\/em>
\nKad kunte tuhibbuni fe-kul Taciksen?<\/em>
\nVe\u2019l-yevme hecerteni fe-kul sen kimsen?<\/em><\/p>\n

(Rubailer, G\u00f6lp. No: 109)<\/p>\n

(Ey g\u00fczellikte tek olan! Sen benim can\u0131ms\u0131n
\nEy sevgili, yoksa bana verdi\u011fin s\u00f6zden dolay\u0131 pi\u015fman m\u0131s\u0131n?
\nHani beni seviyordun, s\u00f6yle Tacik misin?
\nBug\u00fcn ise beni terk edip gidiyorsun; s\u00f6yle sen kimsin?)<\/p>\n

Mevl\u00e2na\u2019da Orta Asya T\u00fcrk t\u00f6resi<\/strong><\/h2>\n

Mevl\u00e2na eserlerinde \u00f6zellikle Mesnev\u00ee\u2019sinde Orta Asya T\u00fcrk adet ve geleneklerinden s\u0131k s\u0131k s\u00f6z eder. Nitekim \u201ctoy\u201ddan bahsederken,<\/p>\n

\u201cEfendi, toy yapt\u0131, Ferec\u2019i everiyorum diye halk\u0131 okudu\u201d;<\/em>
\n\u201cElli d\u00fc\u011f\u00fcn halk\u0131na toy verilir\u201d<\/em><\/p>\n

\u201cHakan\u0131m\u0131z, boyuna bize toy vermektedir, \u00fcmit kesmeyin, buyru\u011fu boyuna kula\u011f\u0131m\u0131z\u0131 \u00e7ekmektedir\u201d (Taneri, s. 282)<\/em><\/p>\n

Orta Asya T\u00fcrklerinde itaat ve teslimiyet sembol\u00fc k\u0131l\u0131\u00e7-kefen\u2019dir.<\/p>\n

\u201cSenin padi\u015fah\u00e7a huyunu tan\u0131mam\u0131\u015ft\u0131m. K\u0131l\u0131\u00e7-kefeni \u00f6n\u00fcne koyuyorsun; sana boynumu uzat\u0131yorum; vur kes boynumu\u201d<\/em>
\n\u201cSayg\u0131 y\u00fcz\u00fcn\u00fc vurduysam ey ay y\u00fczl\u00fcm k\u0131l\u0131\u00e7 ile, kefen ile geldim\u201d<\/em><\/p>\n

Sa\u00e7\u0131 sa\u00e7mak ve nazar konusunda Mevl\u00e2na Orta Asya gelene\u011finden \u00f6rnekler:<\/p>\n

\u201cPadi\u015fah onun kula\u011f\u0131na ba\u011f\u0131rd\u0131. Ey yoksul dedi, ete\u011fini a\u00e7. Sa\u00e7mak i\u00e7in alt\u0131n getirdim\u201d<\/em>
\n\u201cAte\u015fe \u00fczerlik tohumu, \u00e7\u00f6rek otu serper gibi kurtar\u0131n, ba\u015f\u0131na ate\u015f sa\u00e7; \u00e7\u00fcnk\u00fc o kurtlar, Yusuf\u2019un d\u00fc\u015fmanlar\u0131d\u0131r. \u0130blis sana, babas\u0131n\u0131n can\u0131 diyor; lanetlenmi\u015f \u015feytan, bu solukla seni kand\u0131rmak ister\u201d<\/em>
\n\u201cKem g\u00f6z de\u011fmesin diye ate\u015fe \u00e7\u00f6rekotu att\u0131m; att\u0131m ama \u00e7\u00f6rekotuma da nazar de\u011fdi\u201d.<\/em><\/p>\n

G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi Mevl\u00e2na\u2019n\u0131n T\u00fcrk\u00e7esi Orta Asya Hakan\u00ee T\u00fcrk\u00e7esi oldu\u011fu gibi, eserlerinde verdikleri baz\u0131 adet, gelenekler hakk\u0131ndaki \u00f6rnekler de hep T\u00fcrkistan-\u0131 Keb\u00eer diyar\u0131ndand\u0131r. Zaten o, Mesnev\u00ee\u2019sinde \u00e7e\u015fitli \u0131rklardan bahsederken, T\u00fcrkleri \u201cson derece g\u00fczel, latif ve cesurane\u201d gibi s\u0131fatlarla \u00f6ver. Ona g\u00f6re T\u00fcrkler, \u201cG\u00fczel ve beyaz y\u00fczl\u00fc\u201d d\u00fcr. Zenci ve Hintli\u2019nin z\u0131tt\u0131d\u0131r. T\u00fcrklerin naras\u0131 kar\u015f\u0131s\u0131nda arslanlar bile titrer, sava\u015f T\u00fcrklere has bir \u00f6zelliktir. At \u00fcst\u00fcnde maharet sergilerler. Hatta T\u00fcrk var oldu\u011fu s\u00fcrece vatans\u0131z kalmaz.\u201d(Mesnev\u00ee, V, 2960, III, 3613 vd., II, 456 Kr\u015f. \u015eim\u015fekler, s. 180)<\/p>\n

\u201cOk\u00e7\u0131lard\u0131r g\u00f6zleri ho\u015f nese ol ka\u015flar\u0131;<\/em>
\n\u00d6ld\u00fcr\u00fcr y\u00fcz s\u00fc eri, kimdir ol Alparslan\u201d<\/em><\/p>\n

(Divan-\u0131 Kebir, VII, 676, G\u00f6lp. Terc.)<\/p>\n

(G\u00f6zleri ok\u00e7ulara benzer, ka\u015flar\u0131 ne g\u00fczel \u015feydir; y\u00fcz askeri \u00f6ld\u00fcr\u00fcr. Kimdir o Alparslan?) diyerek Malazgirt zaferini ve Alparslan\u2019\u0131 \u00f6ver.<\/p>\n

Karaman do\u011fumlu Sultan Veled\u2019in Ka\u015fgar T\u00fcrk\u00e7esiyle \u015fiirleri<\/strong><\/h2>\n

Bilindi\u011fi gibi, Sultan Veled, 1226 y\u0131l\u0131nda o zamanki ad\u0131 Larende olan Karaman\u2019da do\u011fmu\u015ftur. Dolay\u0131s\u0131yla Anadolu T\u00fcrk\u00e7esinin konu\u015fuldu\u011fu, Fars\u00e7an\u0131n ilim ve \u015fiir dili oldu\u011fu bir yerde do\u011fmu\u015ftur. Halbuki o, yerli halk\u0131n konu\u015fmad\u0131\u011f\u0131 ve e\u011fitiminin de verilmedi\u011fi Ka\u015fgar T\u00fcrk\u00e7esi yani Hakan\u00ee leh\u00e7esini nerede ve kimden \u00f6\u011frendi? O zaman Konya\u2019da bu leh\u00e7eyi konu\u015fan hemen hemen yoktu. Zira bu leh\u00e7e ile \u201c\u0130btidan\u00e2me\u201d adl\u0131 eserinin T\u00fcrk\u00e7e beyitlerini nas\u0131l yazd\u0131? Demek ki, Mevl\u00e2na ailesinde konu\u015fulan T\u00fcrk\u00e7e Ka\u015fgar T\u00fcrk\u00e7esiydi. Sultan Veled aileden \u00f6\u011frendi\u011fi bu\u00a0leh\u00e7eyle \u015fiirler yazd\u0131. Buradan da anla\u015f\u0131l\u0131yor ki, Mevl\u00e2na ve ailesi evinde T\u00fcrk\u00e7e konu\u015fan \u00f6z be \u00f6z T\u00fcrk\u2019t\u00fcr.<\/p>\n

Sultan Veled\u2019in T\u00fcrk\u00e7e \u015fiirleri, Fars\u00e7a \u0130btidan\u00e2me, Rebabn\u00e2me adl\u0131 Mesnev\u00ee\u2019leri ile Divan\u2019\u0131nda ge\u00e7er. \u0130btidan\u00e2me\u2019de 176, Rebabn\u00e2me\u2019de 162 T\u00fcrk\u00e7e beyit vard\u0131r. Divan\u0131nda ge\u00e7en T\u00fcrk\u00e7e, T\u00fcrk\u00e7e-Fars\u00e7a, T\u00fcrk\u00e7e-Fars\u00e7a-Rumca m\u00fclemmalar\u0131nda beyit say\u0131s\u0131 129, toplam 367 beyittir. (Bulu\u00e7, s. 109-110) Baz\u0131 \u00f6rnekler verelim:<\/p>\n

\u201cBu hadisi buyurd\u0131 Peygamber<\/em>
\nKank\u0131 ki\u015fi ki dirligin ister<\/em>
\nGend\u00fczinden gerek kim ol \u00f6te<\/em>
\nDirlig\u00fcn manisin \u00f6l\u00fcp bula<\/em>
\n\u00d6lmedin tiz \u00f6lin, a\u011fun g\u00f6ge<\/em>
\nKim sizi ay ile g\u00fcne\u015f \u00f6ge\u2026 (\u0130btidan\u00e2me)<\/em><\/p>\n

(Hz. Peygamber \u015fu hadisi buyurdu: \u201cKim diri kalmak isterse, kendi varl\u0131\u011f\u0131ndan ge\u00e7meli, \u00f6l\u00fcp dirili\u011fin manas\u0131n\u0131 bulmal\u0131d\u0131r.\u201d \u00c7abuk \u00f6lmeden evvel \u00f6l\u00fcn, g\u00f6\u011fe \u00e7\u0131k\u0131n da ay ve g\u00fcne\u015f sizi \u00f6vs\u00fcn)<\/p>\n

\u201cKaranu s\u00fcs\u00fc ki durur, yolumuz da bizi urur<\/em>
\nDuravuz nurun s\u00fcs\u00fcyle, karanu s\u00fcs\u00fcn s\u0131yavuz<\/em>
\nKaranu s\u00fcs\u00fcn s\u0131yavuz, s\u00fcm\u00fcz ile ho\u015f varavuz<\/em>
\nKaranu ile girerken, k\u00f6y\u00fcni \u015farun y\u0131kavuz\u201d<\/em><\/p>\n

(Divan, Uzluk Ne\u015fri, s. 309, \u0130zbudak, s. 18, \u015eafak, s. 33)<\/p>\n

(Karanl\u0131k (zulmet) askeri kimdir ki yolumuzu kesip bize sald\u0131rs\u0131n? Nur askeriyle kar\u015f\u0131 koyup zulmet askerini k\u0131rar\u0131z. Karanl\u0131k askerini \u00f6ld\u00fcr\u00fcp askerimizle ne\u015fe i\u00e7inde gideriz. Karanl\u0131k memlekete girince k\u00f6ylerini, \u015fehirlerini y\u0131kar\u0131z)<\/p>\n

Sultan Veled\u2019in \u201cT\u00fcrk\u00e7e eger bileydim\u201d ifadesinden onun T\u00fcrk\u00e7e bilmedi\u011fi anla\u015f\u0131lmamal\u0131. Zaten Ka\u015fgar T\u00fcrk\u00e7esini biliyor. Burada kastetti\u011fi Anadolu T\u00fcrk\u00e7esi, yani yerli halk\u0131n konu\u015ftu\u011fu, T\u00fcrkmence dedi\u011fi leh\u00e7edir. S. Veled\u2019i dinliyoruz:<\/p>\n

\u201cT\u00fcrk\u00e7e eger bileydim, bir s\u00f6zi bin edeydim<\/em>
\nTat\u00e7a eger dilersiz, g\u00fbyem esr\u00e2r-\u0131 \u00fbl\u00e2<\/em>
\nKim Veled\u2019i severse, gey g\u00f6z ile bakarsa<\/em>
\nTanr\u0131 anun ba\u015f\u0131ndan sava bel\u00e2, sava bel\u00e2\u201d<\/em><\/p>\n

(Divan-Gazeller, \u0130zbudak, s. 6)<\/p>\n

(\u201cT\u00fcrk\u00e7eyi (iyi) bilseydim bir s\u00f6z\u00fc bin t\u00fcrl\u00fc s\u00f6ylerdim. Y\u00fcksek s\u0131rlar\u0131 Fars\u00e7a s\u00f6yleyeyim. Kim Veled\u2019i sever, ona iyi g\u00f6zle bakarsa Allah, onun ba\u015f\u0131ndan belay\u0131 savs\u0131n\u201d)<\/p>\n

Yukar\u0131dan beri kaynaklara ve bilimsel metotlara g\u00f6re anlatt\u0131klar\u0131m\u0131z\u0131 bir sonuca g\u00f6t\u00fcr\u00fcrsek \u00fczerinde vurgu yapmam\u0131z gereken hususlar\u0131 \u015f\u00f6yle \u00f6zetleyebiliriz:
\nMevl\u00e2na\u2019n\u0131n ya\u015fad\u0131\u011f\u0131 d\u00f6nemde Anadolu Sel\u00e7uklular\u0131n\u0131n resm\u00ee dili Fars\u00e7a idi. Yani devlet T\u00fcrk, dili Fars\u00e7a idi. Bu gelenek bilindi\u011fi gibi Karamano\u011flu Mehmet Bey\u2019in T\u00fcrk\u00e7eyi resm\u00ee dil ilan etti\u011fi 1277 y\u0131l\u0131na kadar devam etti. Hatta o d\u00f6nemlerde toplumda \u00fc\u00e7 dil birden konu\u015fuluyordu. \u015eairler Fars\u00e7a, ulema Arap\u00e7a, k\u00f6yl\u00fcler de T\u00fcrk\u00e7e konu\u015fuyordu. Bir \u015fair olarak Mevl\u00e2na i\u00e7inde ya\u015fad\u0131\u011f\u0131 toplumun gelene\u011fi olarak Fars\u00e7a yazm\u0131\u015ft\u0131r.
\nMevl\u00e2na ailesinin evinde konu\u015ftu\u011fu dil, Belh\u2019te konu\u015fulan T\u00fcrk\u00e7eydi. Bu dil, Harezm b\u00f6lgesinin dili olan Harezm T\u00fcrk\u00e7esi veya Hakan\u00eeye Leh\u00e7esi, bir di\u011fer ifadeyle Ka\u015fgar veya Do\u011fu T\u00fcrk\u00e7esi idi. Bu T\u00fcrk\u00e7enin, Anadolu T\u00fcrk\u00e7esi yani O\u011fuzca veya T\u00fcrkmence ile yap\u0131 ve vurgu bak\u0131m\u0131ndan \u00f6nemli farkl\u0131l\u0131klar\u0131 vard\u0131. Bununla yazsa Horasan\u2019dan g\u00f6\u00e7enlerin d\u0131\u015f\u0131nda kimse anlamazd\u0131.<\/p>\n

Mevl\u00e2na\u2019n\u0131n evinde Hakan\u00ee T\u00fcrk\u00e7esi konu\u015fuldu\u011funun en bariz delili o\u011flu Sultan Veled\u2019in \u201c\u0130btidan\u00e2mesi\u201ddir. Burada Hakan\u00ee T\u00fcrk\u00e7esiyle yaz\u0131lm\u0131\u015f y\u00fczlerce beyit bulunmaktad\u0131r. Sultan Veled, Mevl\u00e2na ailesi Karaman\u2019a yerle\u015ftikten sonra, Karaman\u2019da d\u00fcnyaya gelmi\u015ftir (1226). \u015eayet ailede T\u00fcrk\u00e7enin bu leh\u00e7esi konu\u015fulmasayd\u0131, Sultan Veled Hakan\u00ee T\u00fcrk\u00e7esini kimden ve nereden yaz\u0131p \u00f6\u011frenecekti? Kendilerinden ba\u015fka Karaman\u2019da bu leh\u00e7eyi konu\u015fan pek kimse yoktu. \u00d6yleyse Mevl\u00e2na ailesi, bir T\u00fcrk olarak soyda\u015flar\u0131n\u0131n \u00fclkesine g\u00f6\u00e7 etmi\u015f ve evinde Hakan\u00ee T\u00fcrk\u00e7esini konu\u015fan bir T\u00fcrk ailesidir. Zaten de kendisi yukar\u0131da belirtti\u011fimiz rubaisinde \u201cHer ne kadar Hindu dilinde konu\u015fsam, yazsam da asl\u0131m T\u00fcrk\u2019t\u00fcr\u201d s\u00f6z\u00fcyle son noktay\u0131 koymaktad\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"

Pek \u00e7ok tart\u0131\u015fmaya konu olan Mevlana’n\u0131n milliyeti \u00fczerinde neden bir mutabakata var\u0131lamam\u0131\u015ft\u0131r? Belh’ten Konya’ya nas\u0131l bir yolculuk yap\u0131lm\u0131\u015ft\u0131r? Arap\u00e7a ve Fars\u00e7a’n\u0131n me\u015fhur oldu\u011fu bir d\u00f6nemde Mevla tercihini neden farkl\u0131 bir dilden yana kulland\u0131? <\/p>\n","protected":false},"author":40,"featured_media":2114,"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":[61,62,2,66,68,69],"tags":[],"coauthors":[47],"class_list":["post-2112","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-din","category-egitim-kultur","category-genel","category-siyaset-tarih","category-turkluk-turkculuk","category-yakin-cografya"],"_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/2112","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=2112"}],"version-history":[{"count":0,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/2112\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/2114"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=2112"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=2112"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=2112"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/coauthors?post=2112"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}