{"id":8075,"date":"2019-07-28T11:00:52","date_gmt":"2019-07-28T08:00:52","guid":{"rendered":"https:\/\/millidusunce.com\/misak\/?p=8075&preview=true&preview_id=8075"},"modified":"2019-07-28T13:33:54","modified_gmt":"2019-07-28T10:33:54","slug":"kutadgu-biligde-laik-lider","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/kutadgu-biligde-laik-lider\/","title":{"rendered":"Kutadgu Bilig’de laik lider"},"content":{"rendered":"

\"\"<\/h3>\n

Ajun bu d\u00fcnyay\u0131 ve \u00f6te d\u00fcnyay\u0131 \u00e7a\u011fr\u0131\u015ft\u0131r\u0131r ama nas\u0131l?<\/strong><\/h2>\n

So\u011fd\u00e7a \u02be\u02bezwn (\u0101j\u016bn) s\u00f6zc\u00fc\u011f\u00fc \u2018ya\u015fam, ya\u015fayan varl\u0131k, vb\u2019, \u2018varolu\u015f hali, do\u011fum, \u00f6l\u00fcm ve yeniden do\u011fum s\u00fcreci i\u00e7indeki ya\u015famlardan biri\u2019 anlamlar\u0131nda Budist teknik terimi olarak kullan\u0131lm\u0131\u015ft\u0131r; s\u00f6zc\u00fck, Budist ve Maniheist T\u00fcrk\u00e7e metinlerde de ayn\u0131 anlamda kullan\u0131lm\u0131\u015ft\u0131r. \u0130slam’\u0131n kabul\u00fc \u00fczerine, duny\u0101 s\u00f6zc\u00fc\u011f\u00fc al\u0131nt\u0131 bir s\u00f6zc\u00fck olarak kullan\u0131lmaya ba\u015flanmadan \u00f6nce, Ar. al-\u0101xira \u2018\u00f6te d\u00fcnya, ahiret\u2019 s\u00f6zc\u00fc\u011f\u00fcn\u00fcn kar\u015f\u0131t\u0131, al-duny\u0101 \u2018(bu) d\u00fcnya\u2019 s\u00f6zc\u00fc\u011f\u00fcn\u00fcn \u00e7evirisi olarak kullan\u0131lm\u0131\u015ft\u0131r.<\/em>\u201d (Clauson, 1972, s. 28)<\/p>\n

Kutadgu Bilig\u2019de 315 kez ge\u00e7en ajun<\/em> s\u00f6zc\u00fc\u011f\u00fc yukar\u0131daki tespite uygundur. S\u00f6zc\u00fck daha \u00e7ok bu d\u00fcnyay\u0131 yani ger\u00e7ek d\u00fcnyay\u0131 anlatmak i\u00e7in kullan\u0131lm\u0131\u015ft\u0131r. Hem bu d\u00fcnya hem de ahiret anlat\u0131lmak isteniyorsa a\u015fa\u011f\u0131daki \u00f6rneklerdeki gibi iki ajun<\/em> ifadesi kullan\u0131l\u0131r.<\/p>\n\n\n\n\n\n
351. S\u00f6z\u00fcm s\u00f6zledim men bitidim bitig,<\/p>\n

sunup iki ajunn\u0131 tut\u011fu elig\u2014<\/td>\n

Ben s\u00f6z\u00fcm\u00fc s\u00f6yledim ve kitab\u0131 yazd\u0131m\u037e bu kitap<\/p>\n

uzan\u0131p, her iki d\u00fcnyay\u0131 tutan bir eldir.<\/td>\n<\/tr>\n

352. Ki\u015fi iki ajunn\u0131 tutsa kutun,<\/p>\n

kutadm\u0131\u015f bolur bu s\u00f6z\u00fcm \u00e7\u0131n b\u00fct\u00fcn<\/td>\n

\u0130nsan her iki d\u00fcnyay\u0131 devletle elinde tutarsa, mes’\u00fbt olur\u037e bu s\u00f6z\u00fcm do\u011fru ve d\u00fcr\u00fcstt\u00fcr.<\/td>\n<\/tr>\n
1290. Neg\u00fc ter e\u015fit bu k\u00f6ni k\u0131lkl\u0131\u011f er,<\/p>\n

bu iki ajunu\u011f k\u00f6ni k\u0131lkl\u0131\u011f yer<\/td>\n

Hareketi do\u011fru olan insan ne der, dinle\u037e do\u011fru insan her iki d\u00fcnyay\u0131 kazan\u0131r.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Ajun bodn\u0131\/d\u00fcnya milleti<\/strong><\/h2>\n

Yusuf Has Hacib\u2019in tahta \u00e7\u0131k\u0131\u015f\u0131n\u0131 \u00f6verek \u00f6\u011f\u00fct verdi\u011fi Tabga\u00e7 Bu\u011fra Han\u2019\u0131n y\u00f6netece\u011fi d\u00fcnya, bu d\u00fcnyad\u0131r ve bu d\u00fcnyan\u0131n halk\u0131d\u0131r. Y\u00f6netilecek topluluk, Yusuf Has Hacib taraf\u0131ndan alt\u0131 kez ajun bod(u)<\/em>n\u0131 yani \u201cd\u00fcnya halk\u0131, d\u00fcnya milleti\u201d olarak ifade edilmi\u015ftir.<\/p>\n\n\n\n\n\n
460. Ajun bodn\u0131 e\u015ftip an\u0131 \u00e2rz\u00fblap,<\/p>\n

ava y\u0131\u011flu keldi a\u014bar \u00f6z ulap<\/td>\n

D\u00fcnya halk\u0131 bunu duyunca, onu arzulad\u0131 ve ona yak\u0131nl\u0131k g\u00f6stererek, etraf\u0131na \u00fc\u015f\u00fc\u015ft\u00fc ve topland\u0131.<\/td>\n<\/tr>\n
878. To\u011fa edg\u00fcdin tut\u00e7\u0131 edg\u00fc kelir,<\/p>\n

ajun bodn\u0131 and\u0131n as\u0131\u011flar al\u0131r<\/td>\n

Do\u011fu\u015ftan iyi olandan d\u00e2ima iyilik gelir\u037e d\u00fcnya halk\u0131 ondan istif\u00e2de eder.<\/td>\n<\/tr>\n
1886. Ajun bodn\u0131 t\u0131nd\u0131 av\u0131n\u00e7\u0131n kutun,<\/p>\n

iligke du\u00e2 k\u0131ld\u0131 bodn\u0131 b\u00fct\u00fcn<\/td>\n

D\u00fcnya halk\u0131 huzur ve saadet i\u00e7inde rahata kavu\u015ftu\u037e b\u00fct\u00fcn halk h\u00fck\u00fcmdara du\u00e2 etti.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Ajun bod(un)<\/em>\u0131 ifadesi T\u00fcrk cihan hakimiyeti fikrinin de d\u0131\u015fa vurumudur. Ka\u011fan; dil, din, \u0131rk ayr\u0131m\u0131 yapmadan b\u00fct\u00fcn d\u00fcnyan\u0131n y\u00f6netiminden sorumludur. Erdemleri ve do\u011fru uygulad\u0131\u011f\u0131 t\u00f6reyle b\u00fct\u00fcn d\u00fcnyay\u0131 mutlu k\u0131lmakla y\u00fck\u00fcml\u00fcd\u00fcr.<\/p>\n

Ajun bodn\u0131n\u0131 ajun begleri y\u00f6netir<\/strong><\/h2>\n

Bir ba\u015fka dikkat \u00e7ekici ifade de ajun beg(ler)<\/em>i ifadesidir. Metinde 10 kez ge\u00e7er ve her ge\u00e7i\u015finde ka\u011fan ya da ka\u011fana ba\u011fl\u0131 y\u00f6neticileri anlatmak i\u00e7in kullan\u0131l\u0131r. Bunlar da d\u00fcnyevi insanlard\u0131r. Onlar\u0131 y\u00f6netici yapan \u015fey, erdemleri ve karakterlerindeki \u00fcst\u00fcnl\u00fckt\u00fcr; bu \u00fcst\u00fcnl\u00fckleri nedeniyle \u00f6te d\u00fcnyada da mutlu olacaklard\u0131r.<\/p>\n\n\n\n\n\n
252. Bilig kimde erse ajun begleri,<\/p>\n

t\u00f6r\u00fc edg\u00fc urm\u0131\u015f ki\u015fi yegleri<\/td>\n

D\u00fcnya beylerinden hangileri bilgili olmu\u015f ise, iyi nizam koyanlar ve iyilikte ileri gelenler onlar olmu\u015ftur.<\/td>\n<\/tr>\n
276. K\u00f6r\u00fc barsa emdi bu T\u00fcrk begleri,<\/p>\n

ajun beglerinde bular yegleri<\/td>\n

E\u011fer dikkat edersen, g\u00f6r\u00fcrs\u00fcn ki, d\u00fcnya beyleri<\/p>\n

aras\u0131nda en iyileri T\u00fcrk beyleridir.<\/td>\n<\/tr>\n

1432. \u00d6z\u00fc\u014b kolsa iki ajun begliki,<\/p>\n

bu be\u015f i\u015fke yakma bu ol yegliki<\/td>\n

E\u011fer her iki d\u00fcnya beyli\u011fini istiyorsan, en iyisi budur, sen \u015fu be\u015f i\u015fe yakla\u015fma.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Ajun tut\u011fu\u00e7\u0131 \u2018d\u00fcnyay\u0131 elinde tutan ka\u011fan\u2019<\/strong><\/h2>\n

Yusuf Has Hacib\u2019in ka\u011fan i\u00e7in kulland\u0131\u011f\u0131 tabirlerden biri de ajun tut\u011fu\u00e7\u0131<\/em> \u201cd\u00fcnyay\u0131 tutan\u201dd\u0131r. 7 kez bu ifadeyi kullanm\u0131\u015ft\u0131r. Ka\u011fan bu d\u00fcnyay\u0131 d\u00fczenlemek i\u00e7in elinde tutar. Bilgili, erdemli olan ka\u011fan iyilikte ileri gelir, bu d\u00fcnyay\u0131 kazand\u0131\u011f\u0131 gibi \u00f6te d\u00fcnyada da kazan\u0131r.<\/p>\n\n\n\n\n\n
218 Uku\u015f birle tutt\u0131 ajun tut\u011fu\u00e7\u0131,<\/p>\n

bilig birle bast\u0131 bodun bas\u011fu\u00e7\u0131<\/td>\n

D\u00fcnyay\u0131 elinde tutan, onu anlay\u0131\u015f ile tuttu\u037e halka<\/p>\n

h\u00fckmeden, bu i\u015fi bilgi ile yapt\u0131.<\/td>\n<\/tr>\n

2093 Oyunka av\u0131nsa ajun tut\u011fu\u00e7\u0131,<\/p>\n

ilin buzd\u0131 bold\u0131 \u00f6zi kolt\u011fu\u00e7\u0131<\/td>\n

D\u00fcnyaya sahip olan vaktini kumara verirse, memleketin bozar ve kendisi de muhta\u00e7 duruma d\u00fc\u015fer.<\/td>\n<\/tr>\n
4013 Ajun tut\u011fu\u00e7\u0131 er uku\u015flu\u011f kerek,<\/p>\n

bodun bas\u011fu\u00e7\u0131kakerek ked y\u00fcrek<\/td>\n

D\u00fcnyay\u0131 tutan insan ak\u0131ll\u0131 olmal\u0131d\u0131r\u037e halk\u0131n ba\u015f\u0131nda bulunan kimse de cesur olmal\u0131d\u0131r.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Ajun\u00e7\u0131\/ d\u00fcnyac\u0131 ka\u011fan<\/strong><\/h2>\n

Yusuf Has Hacib, Tabga\u00e7 Bu\u011fra Han ve di\u011fer y\u00f6neticiler i\u00e7in ajun\u00e7\u0131<\/em> s\u00f6zc\u00fc\u011f\u00fcn\u00fc kullan\u0131l\u0131r. S\u00f6zc\u00fck 8 kez kullan\u0131lm\u0131\u015ft\u0131r.
\nEtimolojik olarak a:ju:n\u00e7\u0131<\/em>: s\u00f6zc\u00fc\u011f\u00fc, a:ju:n ad\u0131ndan t\u00fcretilmi\u015f k\u0131l\u0131c\u0131 ad\u0131<\/em> (Clauson, 1972, s. 29) olarak a\u00e7\u0131klan\u0131r. Clauson a\u00e7\u0131klamas\u0131nda ajun\u00e7\u0131<\/em> s\u00f6zc\u00fc\u011f\u00fcn\u00fcn anlam\u0131n\u0131 Kutadgu Bilig\u2019den yapt\u0131\u011f\u0131 al\u0131nt\u0131yla \u201ch\u00fck\u00fcmdar\u201d olarak verir.<\/p>\n

Metin boyunca hakan d\u00fcnyay\u0131 ve d\u00fcnyevi olan\u0131 idare etmek i\u00e7in g\u00f6revlendirilmi\u015f ki\u015fi olarak tan\u0131t\u0131l\u0131r. O da s\u0131radan bir insand\u0131r, t\u0131pk\u0131 y\u00f6netti\u011fi topluluk gibi iyi olana yakla\u015fmal\u0131, k\u00f6t\u00fc olandan ka\u00e7mal\u0131, erdemli, adaletli, do\u011fru bir insan olmal\u0131d\u0131r. Bu a\u00e7\u0131dan hi\u00e7bir il\u00e2h\u00ee \u00f6zelli\u011fi bulunmamaktad\u0131r.<\/p>\n\n\n\n\n\n
285 Ajun\u00e7\u0131ka erdem kerek mi\u014b t\u00fcmen,<\/p>\n

An\u0131n tutsa el k\u00fcn kiterse tuman<\/td>\n

D\u00fcnyaya h\u00e2kim olana binlerce faz\u00eelet l\u00e2z\u0131md\u0131r\u037e o bunlar ile eli g\u00fcn\u00fc idare eder ve sisleri da\u011f\u0131t\u0131r.<\/td>\n<\/tr>\n
446 \u0130lig kolsa saklan ajun\u00e7\u0131 ki\u015fi,<\/p>\n

Bu sakl\u0131k er\u00fcr hem \u015feriat i\u015fi<\/td>\n

Ey h\u00fck\u00fcmdar, memleket arzu edersen, ihtiyatl\u0131 ol\u037e bu ihtiyat, ayn\u0131 zamanda, \u015feriatin de emretti\u011fi \u015feydir.<\/td>\n<\/tr>\n
3009 Ajun\u00e7\u0131kaerdem kerek mi\u014b t\u00fcmen,<\/p>\n

bu erdem bile yer ajun\u00e7\u0131 cih\u00e2n<\/td>\n

D\u00fcnya h\u00e2kimine binlerce fazilet l\u00e2z\u0131md\u0131r\u037e d\u00fcnya h\u00e2kimi<\/p>\n

bu faziletler ile cihan\u0131 elde eder.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

T\u00fcrk ka\u011fan\u0131 \u00e7a\u011f\u0131n\u0131n laik lideridir<\/strong><\/h2>\n

Bir\u00e7ok eski uygarl\u0131kta h\u00fck\u00fcmdar tanr\u0131n\u0131n g\u00f6lgesi, e\u015fi ve hatta ta kendisi olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcrd\u00fc. Bu da bir\u00e7ok uygarl\u0131kta tanr\u0131 kral anlay\u0131\u015f\u0131n\u0131 geli\u015ftirmi\u015fti. \u201cM\u0131s\u0131rda ka, Akhamenidlerde fravashi, Makedon Krall\u0131\u011f\u0131\u2019nda agathos daimon ya da daimon, Roma\u2019da genius olarak kar\u015f\u0131m\u0131za \u00e7\u0131kan \u2018kutsal ruh\u2019 inanc\u0131d\u0131r<\/em>\u201d. M\u00d6 3. bin y\u0131lda devlet hiyerar\u015fisi tam olarak olu\u015fumunu tamamlam\u0131\u015f ve g\u00fc\u00e7l\u00fc y\u00f6netimler\/y\u00f6neticiler ortaya \u00e7\u0131kmaya ba\u015flam\u0131\u015ft\u0131r. Bu d\u00f6nemden itibaren \u00f6zellikle Mezopotamya merkezli kurulmu\u015f b\u00fcy\u00fck devletlerde hiyerar\u015fik olarak ve toplum nezdinde krall\u0131\u011f\u0131n kendisi her zaman kutsald\u0131r. H\u00fck\u00fcmdar ve h\u00fck\u00fcmdar soyu kutsal g\u00f6r\u00fcl\u00fcr. \u00d6rne\u011fin; M\u0131s\u0131r\u2019da ya\u015fayan kral, tanr\u0131 olarak g\u00f6r\u00fcl\u00fcr. Mezopotamya\u2019da ise M\u00d6 3. biny\u0131lda ilk tanr\u0131-krallar<\/em> ortaya \u00e7\u0131km\u0131\u015ft\u0131r ancak bunlar M\u0131s\u0131r gelene\u011finden farkl\u0131d\u0131r. Mezopotamya ve Anadolu\u2019da tanr\u0131-kral<\/em> anlay\u0131\u015f\u0131 de\u011fil \u2018kutsal krall\u0131k, kutsal hanedan<\/em>\u2019 anlay\u0131\u015f\u0131 h\u00e2kim olmu\u015ftur ve krallar\u0131n kutsall\u0131klar\u0131 sadece onun rahip ki\u015fili\u011fi ile birebir ili\u015fkilidir. Ara\u015ft\u0131rmac\u0131lar, do\u011fru ve iyi bir y\u00f6netim ger\u00e7ekle\u015ftirebilmeleri, halk\u0131 koruyabilmeleri i\u00e7in h\u00fck\u00fcmdarlar\u0131n iyi bir ruha sahip olmas\u0131 gerekti\u011fi d\u00fc\u015f\u00fcncesinin tanr\u0131-kral anlay\u0131\u015f\u0131n\u0131 do\u011furdu\u011funu d\u00fc\u015f\u00fcn\u00fcrler. Bir ba\u015fka a\u00e7\u0131klama da kahraman k\u00fclt\u00fc veya atalar k\u00fclt\u00fcn\u00fcn tanr\u0131 kral anlay\u0131\u015f\u0131n\u0131n do\u011fmas\u0131na neden oldu\u011fu y\u00f6n\u00fcndedir. Bu k\u00fclt, daha sonralar\u0131 halk\u0131n krala tap\u0131nmas\u0131na kadar varm\u0131\u015ft\u0131r (Yurtsever, 2015, s. 1-16).<\/p>\n

\u201c\u0130ranl\u0131lar\u0131n \u0130slam \u00f6ncesi devlet ve imparatorluk tarihlerine ve bu devirlerde ya\u015fayan milletlerinin k\u00fclt\u00fcrel tarihine bak\u0131ld\u0131\u011f\u0131nda, kral, imparator ya da \u015fah, ad\u0131na ne derse denilsin en tepedeki otorite sahiplerinin, ilahi g\u00fc\u00e7lerle do\u011frudan ili\u015fkilendirildi\u011fi, bunlar\u0131n bazen Tanr\u0131, bazen onun yery\u00fcz\u00fcndeki temsilcisi bazen de Tanr\u0131\u2019n\u0131n g\u00fc\u00e7leriyle donat\u0131lm\u0131\u015f yar\u0131 Tanr\u0131lar olduklar\u0131na inan\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fclmektedir<\/em>.\u201d (Topalo\u011flu, 2016, s. 79).<\/p>\n

\u201cLaiklik (la\u00efcisme) terimi ilk defa \u0130ngiltere\u2019de XVI. y\u00fczy\u0131lda papaz olmayanlar\u0131n da kiliseleri y\u00f6netebilmelerini isteyen fikir ak\u0131m\u0131n\u0131 ifade i\u00e7in kullan\u0131lm\u0131\u015ft\u0131r. Etimolojisi itibariyle \u2018ruhban s\u0131n\u0131f\u0131na mensup olmayan, halktan olan\u2019 anlam\u0131nda Yunanca laikos kelimesinden t\u00fcretilmi\u015ftir. Laikos Bat\u0131 dillerine la\u00efque \u015feklinde ge\u00e7mi\u015f ve kelime buradan T\u00fcrk\u00e7e\u2019ye girmi\u015ftir. Laik, ruhbanl\u0131\u011fa, kilise te\u015fkil\u00e2t\u0131na, hatta din\u00ee alana ait olmayan<\/em>\u201d anlam\u0131ndad\u0131r (G\u00fcrsoy, 2003).<\/p>\n

Bu anlamda Kutadgu Bilig\u2019te bahsedilen ka\u011fan dini kendi bireysel tercih ve \u015fartlar\u0131 i\u00e7inde ya\u015fayan ve erdem, bilgi, ahl\u00e2k, adalet ve iyilik gibi \u00f6zelliklerle olu\u015fturulan \u201ct\u00f6re\u201dyi hi\u00e7bir ayr\u0131m g\u00f6zetmeden y\u00f6netti\u011fi topluma uygulayan ki\u015fidir. Ne tanr\u0131d\u0131r ne de tanr\u0131n\u0131n e\u015fidir. Sadece karakteriyle Tanr\u0131 taraf\u0131ndan kendisine verilen \u015fans\u0131 de\u011ferlendirir.<\/p>\n

Yusuf Has Hacib, eser boyunca s\u0131k s\u0131k y\u00f6neticiye bir insan oldu\u011funu ve t\u00f6reyi uygularsa hem bu d\u00fcnyay\u0131 hem de di\u011fer d\u00fcnyay\u0131 kazanaca\u011f\u0131n\u0131 hat\u0131rlat\u0131r.<\/p>\n\n\n\n\n\n\n
1355 Bu d\u00fcny\u00e2 i\u015fi\u014be i\u015f erdim bile,<\/p>\n

i\u015fi\u014bni yor\u0131tt\u0131m k\u00f6nilik bile<\/td>\n

Senin bu d\u00fcnya i\u015flerinde ben sana arkada\u015f idim\u037e i\u015flerini<\/p>\n

do\u011frulukla yerine getirme\u011fe \u00e7al\u0131\u015ft\u0131m.<\/td>\n<\/tr>\n

4383 Kerek d\u00fcny\u00e2 i\u015fi kerek ukbi tut,<\/p>\n

sak\u0131\u015f birle adra tutar bilge b\u00fct<\/td>\n

Gerek d\u00fcnya i\u015fi, gerek ahiret i\u015fi olsun, inan ki. \u00e2lim<\/p>\n

bunlar\u0131 hesap ile birbirinden ay\u0131rarak, zapteder.<\/td>\n<\/tr>\n

4384 Sak\u0131\u015f artasa d\u00fcny\u00e2 ukbi i\u015fi,<\/p>\n

ne\u00e7e birle artar ay edg\u00fc ki\u015fi<\/td>\n

Hesap bozulursa, d\u00fcnya ve ahiret i\u015fi de onunla birlikte<\/p>\n

bozulur, ey iyi insan.<\/td>\n<\/tr>\n

4805 Bu d\u00fcny\u00e2 i\u015fin kodma\u011f\u0131n\u00e7a t\u00fckel,<\/p>\n

k\u0131lumaz bu ukbi i\u015fin ay \u0131nal<\/td>\n

Bu d\u00fcnya i\u015fini tamamen b\u0131rakmad\u0131k\u00e7a, insan ukb\u00e2 i\u015fini<\/p>\n

yapamaz, ey inan\u0131l\u0131r insan.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Yaz\u0131tlar ve daha sonra Kutadgu Bilig\u2019de ifade edilen \u201ckut\u201d kavram\u0131 T\u00fcrk inan\u00e7 sisteminin bir yans\u0131mas\u0131 olarak kendini g\u00f6sterir. Bu sisteme g\u00f6re Tanr\u0131 herkes ve her \u015feyin \u00fczerindeki g\u00fc\u00e7t\u00fcr. Y\u00f6netici de ondan ald\u0131\u011f\u0131 g\u00fc\u00e7le, her \u015feyi yaratan, kollayan, koruyan, d\u00fczene sokan Tanr\u0131 gibi insan \u0131rklar\u0131 ve \u00fclkeler aras\u0131nda herhangi bir ay\u0131r\u0131m yapmadan, b\u00fct\u00fcn topluluklar\u0131 ve topraklar\u0131 i\u00e7ine alan d\u00fcnyay\u0131 y\u00f6netme yetkisini kullan\u0131r. Bu durumda din adam\u0131 olarak de\u011fil; bir siyaset adam\u0131 olarak y\u00f6netirler (Arslan, 1984, s. 124).<\/p>\n

\u201cKarizmatik h\u00e2kimiyete ba\u011fl\u0131 olanlar genellikle din\u00ee topluluklar oldu\u011fu halde, T\u00fcrk siyas\u00ee birlikleri din\u00ee bir nitelik ta\u015f\u0131m\u0131yor. Peygamberler ya da vel\u00eeler taraf\u0131ndan y\u00f6netilen T\u00fcrk devleti yoktur<\/em>.\u201d (Kafeso\u011flu, 1977, s. 220-21).<\/p>\n

Ger\u00e7ekten de Kutadgu Bilig boyunca \u201c\u015feriat ve hil\u00e2fet gibi \u0130sl\u00e2m\u2019\u0131n temel prensiplerinden ve \u0130sl\u00e2m\u2019\u0131n hukuk\u00ee, din\u00ee kurumlar\u0131ndan s\u00f6z edilmemi\u015ftir. Yine f\u00e2kihlerin, m\u00fcderrislerin, kad\u0131lar\u0131n da s\u00f6z\u00fc ge\u00e7memektedir.\u201d (Arslan, 1984, s. 141).
\nBu tav\u0131r, Beng\u00fc Ta\u015flar\u2019da da kendini g\u00f6steriyor. Hi\u00e7bir Ta\u015f\u2019ta ka\u011fan\u0131n tap\u0131n\u0131lmas\u0131 gereken bir ilah oldu\u011fu s\u00f6ylenmez. Hi\u00e7bir din\u00ee kurum yer almaz. Hatta \u00f6yle ki Bilge Ka\u011fan, karde\u015fi K\u00fcl Tigin’in \u00f6l\u00fcm\u00fc \u00fczerine \u201cKendim d\u00fc\u015f\u00fcnceye dald\u0131m. Zaman\u0131 Tanr\u0131 ya\u015far. \u0130nsano\u011flu hep \u00f6lmek i\u00e7in t\u00fcremi\u015f. \u00d6yle d\u00fc\u015f\u00fcnceye dald\u0131m.<\/em>\u201d (Ergin, 1988, s. 14) der. Hi\u00e7bir kutsal ki\u015fi kurum ad\u0131 Beng\u00fc Ta\u015flar\u2019da ge\u00e7mez. Kutadgu Bilig\u2019teki gibi Tanr\u0131\u2019n\u0131n l\u00fctfuyla gelen y\u00f6netici adalet, refah, bar\u0131\u015f sa\u011flayan \u00fcst\u00fcn karakterli ancak il\u00e2h\u00ee bir ola\u011fan\u00fcst\u00fcl\u00fc\u011f\u00fc olmayan ki\u015fio\u011fludur.<\/p>\n

Yusuf Has Hacib eserinde ka\u011fan ve di\u011fer devlet y\u00f6neticilerine ajun\u00e7\u0131, ajun begleri, ajun tut\u011fu\u00e7\u0131<\/em> gibi ifadelerle seslenir, y\u00f6netti\u011fi yeri ajun<\/em> ve toplulu\u011fu ajun bodn\u0131<\/em> olarak adland\u0131r\u0131r. Yukar\u0131da al\u0131nt\u0131lad\u0131\u011f\u0131m\u0131z beyitlerde de d\u00fcnya ve ahiret i\u015flerinin ayr\u0131 ayr\u0131 de\u011ferlendirilmesi gerekti\u011fi konusunu vurgular.<\/p>\n

Bu a\u00e7\u0131dan laiklik, Bat\u0131\u2019dan dev\u015firilmi\u015f bir icat olmay\u0131p d\u00fcnya egemenli\u011fi d\u00fc\u015f\u00fcncesinin de bir yap\u0131 ta\u015f\u0131 olarak farkl\u0131 din, \u0131rk ve dillerden insanlar\u0131n bir arada mutlu ve d\u00fczenli ya\u015famas\u0131 i\u00e7in Bat\u0131dan y\u00fczy\u0131llar \u00f6nce T\u00fcrkler taraf\u0131ndan uygulanagelmi\u015ftir.
\nT\u00fcrk ka\u011fan\u0131 \u00e7a\u011f\u0131n\u0131n laik lideridir.<\/p>\n

Kaynaklar<\/strong><\/h2>\n

Arslan, M. (1984). Eski T\u00fcrk Devlet Anlay\u0131\u015f\u0131 ve Kutadgu-Bilig. Sosyoloji Konferanslar\u0131(20), 117-160.
\nAy, M. (2005). Tanr\u0131 Tasavvurlar\u0131n\u0131n Politik Tasar\u0131mlara Yans\u0131mas\u0131. Ankara \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi Dergisi, 46(2), 107-130.
\nClauson, S. G. (1972). An Etymological Dictionary Of Pre-Thirteenth-Century Turkish. Oxford: Clarendon Press.
\nErgin, M. (1988). Orhun Abideleri, (12. Bask\u0131 b.). \u0130stanbul: Bo\u011fazi\u00e7i Yay\u0131nlar\u0131,.
\nG\u00fcrsoy, K. (2003). Laiklik. TDV \u0130sl\u00e2m Ansiklopedisi. 07 22, 2019 tarihinde https:\/\/islamansiklopedisi.org.tr\/laiklik#1 adresinden al\u0131nd\u0131
\nKafeso\u011flu, \u0130. (1977). T\u00fcrk Milli K\u00fclt\u00fcr\u00fc. Ankara: T.I.A.C.E.
\nK\u00f6so\u011flu, N. (1996). T\u00fcrk Kimli\u011fi ve T\u00fcrk D\u00fcnyas\u0131. \u0130stanbul: \u00d6t\u00fcken Yay\u0131nevi.
\n\u00d6gel, B. (1984). \u0130slamiyetten \u00d6nce T\u00fcrk K\u00fclt\u00fcr Tarihi -Orta Asya Kaynak ve Buluntular\u0131na G\u00f6re- (2 b.). Ankara: TTK.
\n\u00d6gel, B. (2016). T\u00fcrklerde Devlet Anlay\u0131\u015f\u0131. (Y. K. Ta\u015ftan, D\u00fc.) \u0130stanbul: \u00d6t\u00fcken Ne\u015friyat.
\n\u00d6zdemir, M. N. (1995). T\u00fcrk Devlet Felsefesi (2. Bask\u0131 b.). \u0130stanbul: \u00d6t\u00fcken Yay\u0131nevi.
\nTopalo\u011flu, F. (2016). Eski \u0130ran\u2019daki Yar\u0131 Tanr\u0131-Kral Anlay\u0131\u015f\u0131n\u0131n \u015eii \u0130mamet \u0130nanc\u0131na Etkisi. Pamukkale \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi Dergisi, 3(6), 72-81.
\nYurtsever, A. (2015). Neokoros D\u00fc\u015f\u00fcncesinin K\u00f6keni ve Geli\u015fimi: Tanr\u0131, Kutsal Krall\u0131k ve Y\u00f6netici \u0130li\u015fkisi. A\u00dcSBD, 15(2), 1-16.<\/p>\n","protected":false},"excerpt":{"rendered":"

T\u00fcrk Devlet Gelene\u011finde tan\u0131mlanan liderlik, bulundu\u011fu konjonkt\u00fcrde “Laik” kavram\u0131na tekab\u00fcl edecek nitelikleri ta\u015f\u0131maktad\u0131r. Kutadgu Bilig \u00f6zelinde bu incelemede T\u00fcrk Devlet Gelene\u011finde “D\u00fcnyevilik” \u00fczerinden bir sek\u00fclerite analizi yap\u0131lmaktad\u0131r.<\/p>\n","protected":false},"author":67,"featured_media":8082,"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":[61,2,66,68],"tags":[],"coauthors":[224],"class_list":["post-8075","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-din","category-genel","category-siyaset-tarih","category-turkluk-turkculuk"],"_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/8075","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\/67"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=8075"}],"version-history":[{"count":8,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/8075\/revisions"}],"predecessor-version":[{"id":8090,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/8075\/revisions\/8090"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/8082"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=8075"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=8075"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=8075"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/coauthors?post=8075"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}