{"id":9459,"date":"2020-02-21T19:30:00","date_gmt":"2020-02-21T16:30:00","guid":{"rendered":"https:\/\/millidusunce.com\/misak\/?p=9459&preview=true&preview_id=9459"},"modified":"2020-02-19T18:44:55","modified_gmt":"2020-02-19T15:44:55","slug":"ismail-gaspirali","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/ismail-gaspirali\/","title":{"rendered":"\u0130sl\u00e2m toplumlar\u0131n\u0131n gerikalm\u0131\u015fl\u0131k sorunu kar\u015f\u0131s\u0131nda \u0130smail Gasp\u0131ral\u0131\u2019n\u0131n yenilik\u00e7i \u00e7izgisi"},"content":{"rendered":"
\"\"

\u0130smail Gasp\u0131ral\u0131<\/p><\/div>\n

\u0130smail Bey Gasp\u0131ral\u0131, ku\u015fkusuz T\u00fcrk ayd\u0131nlanmas\u0131n\u0131n ve yenile\u015fmesinin en \u00f6nemli isimlerinden biridir. Onun yenilik\u00e7i \u00e7izgisini anlamak, esas itibariyle T\u00fcrk \u00e7a\u011fda\u015fla\u015fmas\u0131n\u0131n k\u00f6klerini ve buna tesir eden Rusya T\u00fcrkl\u00fc\u011f\u00fcn\u00fcn birikimini anlamay\u0131 m\u00fcmk\u00fcn k\u0131lar. \u0130smail Gasp\u0131ral\u0131, \u00f6l\u00fcm\u00fcnden itibaren artan bir ilgi ile her y\u00f6n\u00fc ile ara\u015ft\u0131rmalara konu edilmektedir. Bu konuda T\u00fcrkiye\u2019de ve d\u0131\u015far\u0131da hat\u0131r\u0131 say\u0131l\u0131r bir edebiyat v\u00fccuda gelmi\u015f bulunuyor. Biz bu \u00e7al\u0131\u015fmam\u0131zda Gasp\u0131ral\u0131\u2019n\u0131n art\u0131k \u00e7ok\u00e7a yaz\u0131lan hayat hik\u00e2yesini tekrar etmeden, onun d\u00fc\u015f\u00fcncelerini ve di\u011fer Cedit\u00e7ilerden ayr\u0131\u015fan yenilik\u00e7i \u00e7izgisini ortaya koymaya \u00e7al\u0131\u015faca\u011f\u0131z.<\/p>\n

T\u00fcrkiye ve Rusya M\u00fcsl\u00fcmanlar\u0131 aras\u0131nda \u00e7a\u011fda\u015fla\u015fma<\/strong><\/h2>\n

Bat\u0131 Avrupa\u2019n\u0131n Yeni\u00e7a\u011f ile lokomotif vazifesi g\u00f6rerek h\u0131zl\u0131 bir de\u011fi\u015fime girmesi, d\u00fcnyan\u0131n tamam\u0131n\u0131 bir daha ayn\u0131 kalmayacak bir bi\u00e7imde de\u011fi\u015fime zorlayacakt\u0131r. Bat\u0131 Avrupa d\u0131\u015f\u0131nda kalan ve eski d\u00fcnya d\u00fczenini payla\u015fan \u00fclkeler, g\u00f6n\u00fcll\u00fc veya g\u00f6n\u00fcls\u00fcz olsalar da bu lokomotifin arkas\u0131na tak\u0131lan katarlar halinde er ya da ge\u00e7 ayn\u0131 istikamete y\u00f6neleceklerdir. Eski d\u00fcnyan\u0131n fetih imparatorluklar\u0131ndan ikisine sahip olan T\u00fcrkler ve Ruslar benzer \u015fekilde Bat\u0131l\u0131la\u015fma meselesiyle ba\u015f etmek zorundayd\u0131lar. Bununla birlikte Ruslar, yenile\u015fme istikametinde T\u00fcrklerden hep daha \u00f6nde ve daha istekli olmu\u015ftur. Bu ba\u011flamda T\u00fcrkiye ve Rusya\u2019n\u0131n Bat\u0131 kar\u015f\u0131s\u0131ndaki konumlar\u0131 ve \u00e7a\u011fda\u015fla\u015fma \u00e7abalar\u0131n\u0131n kar\u015f\u0131la\u015ft\u0131r\u0131lmal\u0131 olarak incelenmesinin \u00e7ok \u00f6\u011fretici olaca\u011f\u0131n\u0131n belirtilmesi gerekir.<\/p>\n

Do\u011fudaki Bat\u0131l\u0131: Rusya<\/strong><\/h2>\n

Despotik bir h\u00fck\u00fcmdar olan \u0130van Grozni<\/em> (\u00f6l\u00fcm\u00fc 1584), her ne kadar daha \u00e7ok Asya istikametinde geni\u015fleyen bir imparatorlu\u011fu Ruslara ba\u011f\u0131\u015flam\u0131\u015f olsa da asl\u0131nda Rusya\u2019n\u0131n iktisadi ve k\u00fclt\u00fcrel y\u00f6n\u00fc hep Avrupa\u2019ya d\u00f6n\u00fck kalm\u0131\u015ft\u0131r. Matbaa, gecikmeli de olsa, 1563 y\u0131l\u0131nda Rusya\u2019da yay\u0131lm\u0131\u015f bulunuyordu. Gecikmeye ra\u011fmen bu tarih, yine de Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nun Ortodoks tebaas\u0131ndan \u00e7ok daha \u00f6nceki bir tarihe denk gelmekteydi. Petro (\u00f6l\u00fcm\u00fc 1725) \u00e7a\u011f\u0131, Rusya i\u00e7in yenile\u015fme d\u0131\u015f\u0131ndaki t\u00fcm ihtimalleri ortadan kald\u0131rm\u0131\u015f ve daha sonraki y\u00fczy\u0131lda Rusya\u2019n\u0131n T\u00fcrk \u00fclkelerini a\u015farak Pasifik\u2019e uzanmas\u0131, Bat\u0131\u2019n\u0131n Do\u011fu\u2019ya geni\u015flemesi olarak alg\u0131lanm\u0131\u015ft\u0131r.[1]<\/a> B\u00fct\u00fcn bunlar\u0131n sonucunda art\u0131k Rusya, Do\u011fu\u2019daki Bat\u0131l\u0131<\/em> idi. Osmanl\u0131lar ise Rusya\u2019n\u0131n aksine Bat\u0131\u2019n\u0131n burnunun dibindeki Do\u011fulu<\/em> kalmaya devam ettiler.<\/p>\n

Yenile\u015fmeye direnen Osmanl\u0131<\/strong><\/h2>\n

Osmanl\u0131 T\u00fcrklerinin ger\u00e7ek anlamda yenile\u015fme \u00e7abalar\u0131n\u0131n ba\u015flama tarihi 1699 Karlof\u00e7a Antla\u015fmas\u0131<\/em>\u2019ndan sonra, 18. y\u00fczy\u0131l ba\u015f\u0131 olarak ele al\u0131n\u0131r. Ancak bu d\u00f6nemde yap\u0131lanlar, Rusya ile k\u0131yasland\u0131\u011f\u0131nda sathi ve yetersiz kalm\u0131\u015ft\u0131r. Osmanl\u0131lar, geleneksel yap\u0131s\u0131ndaki bozulmay\u0131 hissetmelerine kar\u015f\u0131n buna kar\u015f\u0131 \u00e7areyi daha \u00e7ok asl\u0131na eski us\u00fble d\u00f6n\u00fc\u015fte g\u00f6rm\u00fc\u015flerdir. Bu do\u011frultuda ortaya konan \u0131slah \u00e7abalar\u0131 ise yenile\u015fme yolunda bir y\u00fczy\u0131l kadar zaman kayb\u0131na neden olmu\u015ftur. B\u00fct\u00fcn engellere ra\u011fmen yap\u0131labilen i\u015flerin de askerlik ile s\u0131n\u0131rl\u0131 kald\u0131\u011f\u0131 bu d\u00f6nemde, Osmanl\u0131lar\u0131n Avrupa ile aras\u0131ndaki teknolojik u\u00e7urum kapanamayacak kadar a\u00e7\u0131lm\u0131\u015f bulunuyordu.[2]<\/a> \u00a0Nihayette, 19. y\u00fczy\u0131la girerken Sanayi Devrimi<\/em> ve Demokratik Devrim<\/em>lerin yaratt\u0131\u011f\u0131 ivme ile Bat\u0131\u2019n\u0131n t\u00fcm d\u00fcnyada kat\u00ee bir \u00fcst\u00fcnl\u00fc\u011f\u00fc ba\u015fl\u0131yordu. Bu y\u00fczy\u0131lda, Asya\u2019n\u0131n kadim uygarl\u0131klar\u0131n\u0131n, \u00f6zellikle de \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n g\u00fc\u00e7ten d\u00fc\u015ferek Bat\u0131\u2019ya boyun e\u011fmek zorunda kal\u0131\u015f\u0131, Bat\u0131\u2019n\u0131n \u00fcst\u00fcn siyasi, askeri, iktisadi ve k\u00fclt\u00fcrel g\u00fcc\u00fc yan\u0131nda, T\u00fcrkiye\u2019de Osmanl\u0131<\/em>, Hindistan\u2019da Bab\u00fcr<\/em>, \u0130ran\u2019da Kacar<\/em> ve \u00c7in\u2019de Man\u00e7u<\/em> hanedanlar\u0131n\u0131n i\u00e7 b\u00fcnyesinde \u00f6l\u00fcmc\u00fcl hastal\u0131klar\u0131n t\u00fcm b\u00fcnyeyi etkisi alt\u0131na alm\u0131\u015f olmas\u0131 ile de alakal\u0131yd\u0131.[3]<\/a> Bu d\u00f6nemde hepsinin \u00f6n\u00fcnde Bat\u0131\u2019ya kar\u015f\u0131 Bat\u0131\u2019dan kuvvet bulmak<\/em> \u015feklinde \u00f6zetlenebilecek bir ikilem belirmi\u015fti. Asya\u2019n\u0131n geri kalan k\u0131sm\u0131ndan farkl\u0131 olarak M\u00fcsl\u00fcmanlar, bir de\u011fi\u015fiklik yap\u0131lacaksa bile bunun ancak tarihi olanla dini olan\u0131 ay\u0131rt etmek<\/em> \u015feklinde olmas\u0131 gerekti\u011fine dair farkl\u0131 bir direni\u015f y\u00f6ntemi geli\u015ftirdiler. Buna g\u00f6re \u0130sl\u00e2m toplumlar\u0131n\u0131n parlak ge\u00e7mi\u015flerine d\u00f6nmeleri, ilk \u0130sl\u00e2ml\u0131k ile aralar\u0131na giren tarihi tortunun temizlenmesi ile m\u00fcmk\u00fcn olabilirdi. Bu alg\u0131, \u0130sl\u00e2m d\u00fcnyas\u0131nda Asya\u2019daki di\u011fer toplumlara nispetle \u00e7a\u011fda\u015fla\u015fmaya kar\u015f\u0131 daha uzun s\u00fcrecek olan bir direni\u015fi haz\u0131rlam\u0131\u015f, yenile\u015fme gere\u011fini, \u00f6zg\u00fcn bi\u00e7ime d\u00f6n\u00fc\u015f olarak g\u00f6ren Vahabilik<\/em>\u2019ten siyasal \u0130sl\u00e2mc\u0131l\u0131\u011fa kadar uzanan \u00e7izgide bir dizi p\u00fcriten tepkiye d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015ft\u00fcr.[4]<\/a> T\u00fcrkler, \u0130sl\u00e2m d\u00fcnyas\u0131nda nispeten yenile\u015fme ve \u00e7a\u011fda\u015fla\u015fma sorunlar\u0131n\u0131 daha nesnel alg\u0131layarak kendilerine \u00f6zg\u00fc bir model geli\u015ftirmeyi ba\u015farabildiler. Bunda hem Osmanl\u0131 T\u00fcrklerinin hem de Rusya T\u00fcrklerinin Bat\u0131 ile i\u00e7 i\u00e7e olu\u015flar\u0131 belirleyici olmu\u015ftur. Bu \u00f6zg\u00fcn modelin, Rusya T\u00fcrkleri aras\u0131ndaki en \u00f6nemli mimarlar\u0131ndan biri de \u015f\u00fcphesiz Gasp\u0131ral\u0131\u2019d\u0131r.<\/p>\n

Rusya Osmanl\u0131lar\u0131n \u00f6ld\u00fcr\u00fcc\u00fc hasm\u0131 haline gelirken\u2026<\/strong><\/h2>\n

Kararl\u0131 \u00e7a\u011fda\u015fla\u015fmas\u0131 sonucunda Avrupa\u2019n\u0131n ba\u015fl\u0131ca askeri ve siyasi g\u00fcc\u00fc olarak ortaya \u00e7\u0131kan Rusya, Avrupa ve Asya\u2019daki geni\u015flemesini h\u0131zland\u0131rm\u0131\u015f, bu durum ise en \u00e7ok Osmanl\u0131lar\u0131 ve Asya\u2019daki T\u00fcrkleri etkisi alt\u0131na alm\u0131\u015ft\u0131r. Asya\u2019daki arkaik T\u00fcrk siyasi te\u015fekk\u00fclleri de birbiri ard\u0131nca Rusya\u2019n\u0131n tahakk\u00fcm\u00fcne girmi\u015ftir. Rusya\u2019n\u0131n Bat\u0131l\u0131la\u015fma y\u00f6n\u00fcndeki bu yolculu\u011fu sonucunda, kesp etti\u011fi kuvvet sayesinde Osmanl\u0131lar\u0131n \u00f6ld\u00fcr\u00fcc\u00fc hasm\u0131 haline gelmesi, T\u00fcrkiye i\u00e7in de Bat\u0131l\u0131la\u015fmaktan ba\u015fka bir tercih b\u0131rakmam\u0131\u015ft\u0131r. \u015eartlar\u0131n sundu\u011fu \u00e7\u00f6z\u00fcm, hasm\u0131n\u0131n yapt\u0131\u011f\u0131n\u0131 yapmaktan ba\u015fka bir \u015fey de\u011fildi. \u0130\u015fte, Gasp\u0131ral\u0131\u2019n\u0131n do\u011fup b\u00fcy\u00fcd\u00fc\u011f\u00fc 19. y\u00fczy\u0131l ikinci yar\u0131s\u0131, Rusya\u2019n\u0131n \u00e7a\u011fda\u015fla\u015fmas\u0131n\u0131n semerelerini toplad\u0131\u011f\u0131 Osmanl\u0131lar\u0131n ise zoraki de olsa bu yola girdikleri bir d\u00f6neme denk gelir.<\/p>\n

Yenile\u015fmekten ba\u015fka se\u00e7enekleri yoktu<\/strong><\/h2>\n

19. y\u00fczy\u0131l, Rusya M\u00fcsl\u00fcmanlar\u0131 i\u00e7in de b\u00fcy\u00fck d\u00f6n\u00fc\u015f\u00fcmlerin habercisi idi. Onlar, modern okullardan yoksun olduklar\u0131 i\u00e7in \u00e7ocuklar\u0131n\u0131 \u0130stanbul, Beyrut<\/em> hatta Kahire<\/em> ve Medine<\/em> okullar\u0131na yollamaktayd\u0131lar. Bunlar ise ihtiyac\u0131 kar\u015f\u0131lamaktan uzakt\u0131. Bu d\u00f6nemde, di\u011fer b\u00fct\u00fcn M\u00fcsl\u00fcman topluluklar\u0131n\u0131n aksine, yenile\u015fme hareketlerinin s\u00fcreklilik kazand\u0131\u011f\u0131 Rusya\u2019da yenile\u015fmeci fikirler iktidardan de\u011fil a\u015fa\u011f\u0131dan geliyordu. Zira burada mahk\u00fbm durumda olan M\u00fcsl\u00fcmanlar\u0131n kaybedecek istiklalleri bulunmad\u0131\u011f\u0131 i\u00e7in yenile\u015fmekten ba\u015fka se\u00e7enekleri de bulunmuyordu. Rusya\u2019n\u0131n mahk\u00fbm uyruklar\u0131 olan M\u00fcsl\u00fcman T\u00fcrkler, uzun y\u00fczy\u0131llar i\u00e7erisinde toplumsal piramidin en alt basama\u011f\u0131na d\u00fc\u015fm\u00fc\u015flerdi. Bu y\u00fczden onlar\u0131n yenile\u015fme ihtiyac\u0131, s\u0131n\u0131fsal kar\u015f\u0131l\u0131\u011f\u0131 olan bir ak\u0131m olmu\u015ftur. \u0130sl\u00e2m ise onlar i\u00e7in egemen Hristiyan Rus toplumu kar\u015f\u0131s\u0131nda kimliklerini koruyan bir fanus h\u00fcviyeti g\u00f6rmekteydi. Onlar\u0131n s\u0131n\u0131f m\u00fccadelesi, hem dini yenile\u015fme hem de milli uyan\u0131\u015f\u0131n yolunu a\u00e7m\u0131\u015ft\u0131r. Bu noktada \u00f6nce Kazan ve ard\u0131ndan Azerbaycan T\u00fcrkleri kendi yenile\u015fme imk\u00e2nlar\u0131n\u0131 aramaya ba\u015flad\u0131lar.<\/p>\n

Cedit\u00e7ilik do\u011fuyor<\/strong><\/h2>\n

Kazan T\u00fcrkleri aras\u0131nda yenile\u015fmenin \u00f6nc\u00fclerinden olan Abd\u00fcnnas\u00eer Kursav\u00ee<\/em> (1775-1812), \u0130slam d\u00fcnyas\u0131 i\u00e7erisinde erken say\u0131lacak bir zamanda, hem de o vakit ulema aras\u0131nda h\u00e2kim konumda bulunan E\u015f\u2019\u00e2r\u00ee<\/em> kelam anlay\u0131\u015f\u0131 kar\u015f\u0131s\u0131nda, M\u00e2tur\u00fbd\u00ee<\/em> anlay\u0131\u015f\u0131na dayanan ve i\u00e7tihat kap\u0131lar\u0131n\u0131 a\u00e7an sa\u011flam bir temel bulmu\u015ftur. \u015eehabeddin Mercan\u00ee<\/em> (1818-1889) ile kuvvetli bir \u00e7\u0131k\u0131\u015f yapan Tatar yenilik\u00e7ili\u011fi, onun \u00e7al\u0131\u015fmalar\u0131yla mill\u00ee uyan\u0131\u015f\u0131 temin edecek bir mahiyet kazanm\u0131\u015f, takip\u00e7ileri Feyizh\u00e2n\u00ee (1826-1866), Kayyum N\u00e2sir\u00ee (1884- 1907) ile de halka mal olmu\u015ftur.[5]<\/a> Bu yenile\u015fme iklimi, \u0130slami d\u00fc\u015f\u00fcnce bak\u0131m\u0131ndan da \u00e7ok ilerici bir muhit \u00f6zelli\u011fi ta\u015f\u0131maktayd\u0131. Bunlardan Alimcan Barudi<\/em> (1857-1921), R\u0131zaeddin Fahreddin <\/em>(1858-1936) ve Musa Carullah Bigiev<\/em> (1875-1945) gibi din adamlar\u0131 gelenekle \u00e7a\u011fda\u015f d\u00fcnya aras\u0131nda sa\u011fl\u0131kl\u0131 bir yol g\u00f6stermi\u015flerdir.[6]<\/a> Rusya M\u00fcsl\u00fcmanlar\u0131 i\u00e7erisinde Cedit\u00e7ilik olarak adland\u0131r\u0131lan bu yenile\u015fme ak\u0131m\u0131, en g\u00fc\u00e7l\u00fc at\u0131l\u0131m\u0131n\u0131 Cedit hareketiyle \u00f6zde\u015flemi\u015f olan \u0130smail Bey Gasprinski<\/em> (1851- 1914)[7]<\/a> ile elde etmi\u015ftir. Ak\u00e7ura da ayd\u0131nlanmac\u0131 \u0130slamc\u0131l\u0131\u011f\u0131 ortak milli bir uyan\u0131\u015f haline getiren Gasp\u0131ral\u0131\u2019y\u0131, b\u00fct\u00fcn T\u00fcrk\u00e7\u00fcl\u00fck hareketinin merkezi simas\u0131 olarak tan\u0131mlar.[8]<\/a>Giderek etki alan\u0131n\u0131 geni\u015fleten bu ak\u0131m, T\u00fcrk \u00e7a\u011fda\u015fla\u015fmas\u0131n\u0131n en temel bile\u015fenlerinden biri olacakt\u0131r.<\/p>\n

\u0130smail Gasp\u0131ral\u0131\u2019n\u0131n d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131n geli\u015fimi<\/strong><\/h2>\n

Yenile\u015fmenin ilk \u00f6nc\u00fcleri, i\u015fleri gere\u011fi Rus k\u00fclt\u00fcr ortam\u0131nda bulunan, \u00c7arl\u0131\u011f\u0131n askeri ve sivil hizmetlerinde \u00e7al\u0131\u015fanlard\u0131. Bu ilk \u00f6nc\u00fc ku\u015fak, 1830\u2019lara kadar var olan Rus-Tatar okullar\u0131na gitmi\u015flerdi. Gasp\u0131ral\u0131\u2019n\u0131n babas\u0131 Mustafa A\u011fa<\/em> da Odessa\u2019daki askeri lisenin ilk mezunlar\u0131ndan, a\u00e7\u0131k fikirli biri idi. Gasp\u0131ral\u0131 ve sonraki ku\u015faklar ise Rus \u00fcniversiteleri ve \u00f6\u011fretmen yeti\u015ftiren enstit\u00fc mezunlar\u0131 aras\u0131ndan \u00e7\u0131km\u0131\u015ft\u0131r. As\u0131l mesle\u011fi \u00f6\u011fretmenlik yan\u0131nda yazarl\u0131k, gazetecilik olan bu ku\u015faklar, milli uyan\u0131\u015f\u0131n \u00f6nc\u00fcs\u00fc durumundaki ayd\u0131n s\u0131n\u0131f\u0131 i\u00e7erisinde geni\u015f bir kesimi olu\u015fturuyordu. Bunlar mahk\u00fbm durumdaki kendi cemiyetleri ile h\u00e2kim durumundaki Rus cemiyetini k\u0131yaslama imk\u00e2n\u0131na sahiptiler. Gasp\u0131ral\u0131\u2019n\u0131n \u00e7ocukluk ve gen\u00e7lik y\u0131llar\u0131, Rusya\u2019n\u0131n Avrupa\u2019da \u0130ngiltere ve Fransa ile rekabete girdi\u011fi, reform hareketlerinin ivme kazand\u0131\u011f\u0131 bir d\u00f6neme denk gelir. K\u0131r\u0131m\u2019\u0131n Rusya taraf\u0131ndan ilhak\u0131ndan 60 y\u0131ldan fazla bir zaman ge\u00e7mi\u015f, Rus idare tarz\u0131 ve d\u00fczeni de b\u00f6lgede iyice yerle\u015fmi\u015f bulunuyordu. Yenilik\u00e7i fikirler Rusya\u2019n\u0131n ta\u015fras\u0131 konumundaki K\u0131r\u0131m\u2019\u0131n Bah\u00e7esaray\u2019\u0131nda da makes bulmakta idi.<\/p>\n

Gen\u00e7 \u0130smail Rusya\u2019n\u0131n demir yumru\u011funu hissediyor<\/strong><\/h2>\n

Gasp\u0131ral\u0131, geleneksel e\u011fitim sistemi ile Bah\u00e7esaray<\/em>\u2019da Zincirli Medrese\u2019<\/em>de y\u00fczle\u015fmi\u015f, daha sonra 10 ya\u015f\u0131nda Simferopol Gymnasiumu<\/em>\u2019na g\u00f6nderilmi\u015ftir. 12 ya\u015f\u0131nda Voronej<\/em> Askeri Lisesi<\/em>\u2019ne kaydolmu\u015f, ard\u0131ndan okuluyla birlikte Moskova\u2019ya nakledilmi\u015ftir. Onun milli uyan\u0131\u015f yolunu se\u00e7mesinde Moskova\u2019da askeri lisede iken yak\u0131n temas\u0131 oldu\u011fu Moskovskiya Vedomosti<\/em> (Moskova Gazetesi) edit\u00f6r\u00fc \u0130van Katkov<\/em> gibi Pan-Slavistlerin etkisi olmu\u015ftur. 1867’deki Girit<\/em> ihtilali s\u0131ras\u0131nda Slavistlerin g\u00f6sterdi\u011fi duyarl\u0131\u011f\u0131 g\u00f6stermek amac\u0131yla Litvanya<\/em> Tatarlar\u0131ndan arkada\u015f\u0131 Mustafa Mirza<\/em> ile Girit<\/em> isyan\u0131nda T\u00fcrk ordusunda g\u00f6n\u00fcll\u00fc zabit olarak hizmet etmek amac\u0131yla Odessa<\/em>‘ya kadar gitmi\u015flerdir. Bu plans\u0131z ve duygusal te\u015febb\u00fcs\u00fcn pasaportlar\u0131 olmad\u0131\u011f\u0131 i\u00e7in akim kalmas\u0131n\u0131n, Gasp\u0131ral\u0131\u2019n\u0131n m\u00fccadele \u00e7izgisinde \u00e7ok \u00f6\u011fretici bir k\u0131r\u0131lma noktas\u0131 oldu\u011fu anla\u015f\u0131l\u0131yor. Gasp\u0131ral\u0131 tutuklanm\u0131\u015f, babas\u0131n\u0131n kendisi ile ilgili \u015fatafatl\u0131 bir \u00c7arl\u0131k ordusu subay\u0131 olma hayallerine veda ederek K\u0131r\u0131m’a geri g\u00f6nderilmi\u015ftir. Gen\u00e7 \u0130smail, kendi hayat\u0131n\u0131 ve hepsinden \u00f6nemlisi milleti i\u00e7in tasarlad\u0131\u011f\u0131 hayalleri karartabilecek Rusya\u2019n\u0131n demir yumru\u011funu o g\u00fcn hissetmi\u015f olmal\u0131d\u0131r. Bah\u00e7esaray’da daha \u00f6nce \u00f6\u011frencisi oldu\u011fu Zincirli Medrese<\/em>‘de mecbur\u00ee Rus\u00e7a \u00f6\u011fretmenli\u011fine tayin edilmesi ile ileride onu T\u00fcrk d\u00fcnyas\u0131n\u0131n ayd\u0131nlanma \u00f6nderi \u0130smail Bey Gasp\u0131ral\u0131<\/em> yapacak olan hayat\u0131n\u0131n B plan\u0131na ge\u00e7i\u015f yapm\u0131\u015f oluyordu. Gasp\u0131ral\u0131 Rusya\u2019n\u0131n ta\u015fras\u0131 say\u0131lacak Bah\u00e7esaray<\/em>\u2019a d\u00f6nd\u00fckten sonra bile, kendisine ayd\u0131n bir muhit bulabilmi\u015ftir. N.<\/em> \u00c7erni\u015fevsky, D. Pisarev, V. Belinsky, A. Herzer<\/em> gibi liberal d\u00fc\u015f\u00fcnceli Rus yazarlar\u0131n\u0131, kendisini izlemekle g\u00f6revli polisler vas\u0131tas\u0131yla burada okumu\u015ftur. Gasp\u0131ral\u0131\u2019n\u0131n halkla ili\u015fkiler konusunda onun mizac\u0131ndan kaynaklanan kendine \u00f6zg\u00fc bir \u00fcst\u00fcnl\u00fc\u011f\u00fc bulunuyordu. Ne istedi\u011fini bilen, kendine g\u00fcvenen ve g\u00f6r\u00fc\u015flerini a\u015f\u0131r\u0131ya ka\u00e7madan a\u00e7\u0131kl\u0131kla ifade eden tav\u0131rlar\u0131, kar\u015f\u0131t fikirlere sahip \u00e7evrelerde bile kabul g\u00f6rmesinde ona kolayl\u0131k sa\u011fl\u0131yordu.<\/p>\n

\u00c7ar\u2019\u0131n ordusunda olamasa da Padi\u015fah\u2019\u0131n ordusunda zabit olma hayali<\/strong><\/h2>\n

\u00c7ar\u2019\u0131n ordusunda olamasa da Padi\u015fah\u2019\u0131n ordusunda zabit olma hayali ile d\u0131\u015f d\u00fcnyay\u0131 ke\u015ffetme i\u015ftiyak\u0131 onu 1871\u2019de d\u00f6rt y\u0131ll\u0131k T\u00fcrkiye ve Fransa yolculu\u011funa sevk etmi\u015ftir. Bu te\u015febb\u00fcs\u00fc de \u00c7arl\u0131\u011f\u0131n \u0130stanbul\u2019daki demir yumru\u011fu durumundaki \u0130gnatief<\/em>\u2019in (\u00f6l\u00fcm\u00fc 1908) Sadrazam Mahmud Nedim Pa\u015fa<\/em>\u2019ya kadar ula\u015fan bask\u0131s\u0131 ile yine akim kald\u0131. Ancak Gasp\u0131ral\u0131, her sonuca g\u00f6re planlar\u0131n\u0131 yap\u0131land\u0131rabilme kabiliyetine sahipti. Bu d\u00f6nemde m\u00fckemmel Rus\u00e7as\u0131 yan\u0131na, m\u00fckemmel Frans\u0131zcas\u0131n\u0131 da eklemi\u015f, St. Petersburg ve Moskova’da \u00e7\u0131kan baz\u0131 Rus\u00e7a gazetelerde Do\u011fu \u00fczerine, siyas\u00ee olmayan makaleler yay\u0131mlayarak esas mesle\u011fi haline gelecek yaz\u0131 hayat\u0131na da ilk olarak \u0130stanbul\u2019da ba\u015flam\u0131\u015f bulunuyordu. Fransa s\u00fczgecinden Avrupa medeniyeti \u00fczerine yapt\u0131\u011f\u0131 g\u00f6zlemler, onun d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131 b\u00fcy\u00fck oranda \u015fekillendirmi\u015ftir. Bu \u015fekilde Gasp\u0131ral\u0131\u2019n\u0131n Bat\u0131 uygarl\u0131\u011f\u0131n\u0131 sadece Rusya penceresinden de\u011fil do\u011frudan kayna\u011f\u0131nda anlama imk\u00e2n\u0131na sahip olmas\u0131n\u0131n, di\u011fer Rusya M\u00fcsl\u00fcmanlar\u0131 ayd\u0131nlar\u0131na g\u00f6re, ona d\u00fc\u015f\u00fcnce ve duygu \u00fcst\u00fcnl\u00fc\u011f\u00fc kazand\u0131rm\u0131\u015f oldu\u011funu s\u00f6yleyebiliriz. Ayn\u0131 \u00f6zellikleri T\u00fcrk \u00e7a\u011fda\u015fla\u015fmas\u0131n\u0131n di\u011fer temsilcileri olan Ak\u00e7ura<\/em> ve A\u011fao\u011flu\u2019<\/em>nda g\u00f6rd\u00fc\u011f\u00fcm\u00fcz bu durum, onlar\u0131n di\u011fer M\u00fcsl\u00fcman ayd\u0131nlara nispetle daha mutedil, Rus ayd\u0131nlar kar\u015f\u0131s\u0131nda da daha \u00f6zg\u00fcvenli olmalar\u0131n\u0131 temin etmi\u015ftir. Hatta mukayese yapma \u015fans\u0131na sahip olmayan ve do\u011frudan Fransa penceresinden Avrupa\u2019y\u0131 anlamaya \u00e7al\u0131\u015fan Tanzimat ayd\u0131nlar\u0131nda da bundan kaynaklanan benzer kusurlar\u0131n oldu\u011fundan s\u00f6z edebiliriz. Gasp\u0131ral\u0131\u2019n\u0131n bu d\u00f6neminin \u00fcr\u00fcn\u00fc olan \u201cAvrupa Medeniyeti\u2019ne Bir Nazar-\u0131 Muv\u00e2zene\u201d<\/em> ba\u015fl\u0131kl\u0131 yaz\u0131s\u0131nda, Avrupa medeniyetine kar\u015f\u0131 ihtiyatl\u0131 bir tav\u0131r kendini g\u00f6sterir. Bu yaz\u0131s\u0131nda o, \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n \u0131slahat ve terakkiye olan ihtiyac\u0131n\u0131 vurgulamakla birlikte bunun \u00f6l\u00e7\u00fcs\u00fczce taklit olmamas\u0131 gerekti\u011fini dile getirmektedir.[9]<\/a><\/p>\n

Rus tahakk\u00fcm\u00fc m\u00fc, geri kalm\u0131\u015fl\u0131k m\u0131?<\/strong><\/h2>\n

Gasp\u0131ral\u0131, bu d\u00f6nemde Rusya ger\u00e7e\u011fini kabul ederek, onun g\u00fc\u00e7l\u00fc kanatlar\u0131 alt\u0131nda, ayd\u0131nlanma ve uyan\u0131\u015f\u0131n ger\u00e7ekle\u015febilece\u011fi, Rus tahakk\u00fcm\u00fcnden daha beter g\u00f6rd\u00fc\u011f\u00fc geri kalm\u0131\u015fl\u0131\u011f\u0131n bu \u015fekilde yenilebilece\u011fine kanaat getirmi\u015ftir. Ayr\u0131ca Rusya- Osmanl\u0131 ve \u0130ran ittifak\u0131 ile Rusya\u2019n\u0131n do\u011fuda kendini emniyete alaca\u011f\u0131n\u0131 ve Osmanl\u0131\u2019y\u0131 da felakete g\u00f6t\u00fcren Rus bask\u0131s\u0131n\u0131n sona erece\u011fini ve sonu\u00e7ta Rusya M\u00fcsl\u00fcmanlar\u0131n\u0131n T\u00fcrkiye ve \u0130ran\u2019daki soyda\u015flar\u0131 ile daha yak\u0131n ili\u015fki kuraca\u011f\u0131n\u0131 \u00fcmit ediyordu.[10]<\/a> Bu fikirler, d\u00f6nemi i\u00e7in son derece stratejik d\u00fc\u015f\u00fcnmeyi gerektiren hususlar olarak dikkat \u00e7eker.<\/p>\n

T\u00fcrk d\u00fcnyas\u0131nda ayd\u0131nlanma \u00fcss\u00fc: Bah\u00e7esaray<\/strong><\/h2>\n

Mecburi olarak K\u0131r\u0131m\u2019a d\u00f6n\u00fc\u015f\u00fc ard\u0131ndan Gasp\u0131ral\u0131, T\u00fcrkiye ve Avrupa deneyimlerinin katk\u0131s\u0131yla kendi cemiyetini daha yak\u0131ndan tan\u0131ma ve g\u00f6zlemleme f\u0131rsat\u0131na kavu\u015fmu\u015f, buray\u0131 m\u00fccadele \u00e7izgisinin merkez \u00fcss\u00fc h\u00e2line getirmi\u015ftir. Art\u0131k o ne yapacaksa Bah\u00e7esaray<\/em>\u2019dan y\u00fcr\u00fctecektir. \u0130smail Gasp\u0131ral\u0131, i\u00e7inde ya\u015fad\u0131\u011f\u0131 cemiyetin en temel meselesi olarak \u201cgeri kalm\u0131\u015fl\u0131k<\/em>\u201d olgusunu g\u00f6r\u00fcr. Cehalet, atalet, fukaral\u0131k ve sefaletin h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc \u015eark \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131, yapt\u0131\u011f\u0131 seyahatlerle ve kurdu\u011fu temaslar yolu ile yak\u0131ndan incelemi\u015f, buna kar\u015f\u0131n karamsarl\u0131\u011fa d\u00fc\u015fmeden iyimser bir yol \u00f6nermi\u015ftir. Onun m\u00fccadele \u00e7izgisine bak\u0131ld\u0131\u011f\u0131nda T\u00fcrk – \u0130sl\u00e2m d\u00fcnyas\u0131n i\u00e7inde bulundu\u011fu olumsuz \u015fatlar\u0131n onun yazg\u0131s\u0131 olmad\u0131\u011f\u0131na y\u00fcrekten inand\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. Ancak o siyasi bir kurtulu\u015ftan daha \u00e7ok fikri bir uyan\u0131\u015f\u0131 daha \u00f6nemli g\u00f6r\u00fcyordu.<\/p>\n

Halk\u00e7\u0131l\u0131k ve Me\u015fruiyet\u00e7ilik<\/strong><\/h2>\n

1906\u2019da yay\u0131nlad\u0131\u011f\u0131 \u201cG\u00fcndo\u011fdu\u201d<\/em> hik\u00e2yesinde milleti ad\u0131na \u00fclk\u00fcleri olan, iyi yeti\u015fmi\u015f, Danyal Bey<\/em> olarak adeta kendi hik\u00e2yesini anlat\u0131r. Danyal Bey de kendisi gibi, \u201cmilletin h\u00e2line a\u015fina olmad\u0131k\u00e7a millete hizmetin m\u00fcmk\u00fcn olamayaca\u011f\u0131n\u0131<\/em>\u201d idrak etmi\u015f, ilim ve bilgisini art\u0131r\u0131p kendini halk\u0131n\u0131n aras\u0131na atm\u0131\u015f, milletin her kesimi ile yak\u0131n temas kuran halk\u00e7\u0131<\/em> fikirlerle dolu biridir. Gasp\u0131ral\u0131\u2019n\u0131n yeti\u015fme \u00e7a\u011f\u0131nda Rusya\u2019da en canl\u0131 fikir ak\u0131m\u0131 olan Halk\u00e7\u0131l\u0131k (Narodnizm)<\/em> onun fikir d\u00fcnyas\u0131nda b\u00fcy\u00fck iz b\u0131rakm\u0131\u015ft\u0131r. Rusya\u2019ya \u00f6zg\u00fc olan bu renksiz ak\u0131m, Ruslar i\u00e7in \u00f6zg\u00fcrl\u00fck, gayr-\u0131 Ruslar\u0131n da milli uyan\u0131\u015flar\u0131nda dayand\u0131klar\u0131 fikri bir temel h\u00fcviyetinde idi. [11]<\/a>\u00a0 Gasp\u0131ral\u0131\u2019n\u0131n halk\u00e7\u0131l\u0131\u011f\u0131n\u0131n en b\u00fcy\u00fck amac\u0131, halk\u0131 as\u0131rlar s\u00fcren uykusundan uyand\u0131rmakt\u0131r. Kahraman\u0131 da kendisi gibi, milletine \u201cvakti ge\u00e7mi\u015f, milleti-i merhume\u201d <\/em>dendi\u011fi bir \u00e7a\u011fda tarih, etnografya ve iktisat gibi temel be\u015feri bilimlerin \u0131\u015f\u0131\u011f\u0131nda, milletinin dipdiri olaca\u011f\u0131na inanm\u0131\u015ft\u0131. Bunun ilk \u015fart\u0131, milleti e\u011fitmek ve bilin\u00e7lendirmek olmal\u0131yd\u0131. Bu yolda yap\u0131lacak en \u00f6ncelikli i\u015flerden biri de gazete \u00e7\u0131karmakt\u0131. Ancak y\u00fcr\u00fct\u00fclecek m\u00fccadele \u00e7izgisinin de me\u015fruiyet s\u0131n\u0131rlar\u0131 i\u00e7inde olmas\u0131 gerekiyordu. Bu durumu, hik\u00e2yede de\u011fi\u015fen d\u00fcnya \u015fartlar\u0131 d\u00e2hilinde Rusya\u2019n\u0131n da bu de\u011fi\u015fmekte oldu\u011funu sezen, kendini milli davalara adam\u0131\u015f bir avukat olan Danyal Bey<\/em>\u2019in m\u00fccadelesinde g\u00f6r\u00fcyoruz. O, Rusya mahk\u00fbmu T\u00fcrklerin hukukunu, Rus hukuk zemininde, me\u015fru yollardan iyile\u015ftirmenin m\u00fcmk\u00fcn oldu\u011funa inan\u0131r.<\/p>\n

Belediye reisi olarak 1878\u2019de Bah\u00e7esaray\u2019da ba\u015flad\u0131\u011f\u0131 g\u00f6revi ile Rus idaresinin \u00fcst\u00fcn ve zay\u0131f yanlar\u0131n\u0131 daha yak\u0131ndan tan\u0131ma f\u0131rsat\u0131 bulmu\u015f, gazetecilik ve yay\u0131nc\u0131l\u0131k \u00fclk\u00fcs\u00fcn\u00fc bu d\u00f6nemde hayata ge\u00e7irmeyi g\u00f6z\u00fcne kestirmi\u015ftir. Bu konuda 5 y\u0131ll\u0131k kararl\u0131 ve \u0131srarl\u0131 \u00e7abalar\u0131 nihayet ba\u015far\u0131ya ula\u015facakt\u0131r. Asl\u0131nda bu ba\u015far\u0131, biraz da idarecilik tecr\u00fcbesi ile elde edilmi\u015f, \u00e7arl\u0131k rejiminde nas\u0131l sonu\u00e7 al\u0131nabilece\u011fine dair birikimin ve deneyimin sonucuydu. O, me\u015fruiyet\u00e7i \u00e7izgisinin esaslar\u0131n\u0131 yine bu d\u00f6nemde ortaya koymu\u015ftur. 1881\u2019de Rus\u00e7a \u00e7\u0131kan Tavrida<\/em> gazetesinde yay\u0131nlad\u0131\u011f\u0131 Russkoye Musulmanstvo<\/em>\u00a0 (Rusya M\u00fcsl\u00fcmanlar\u0131) ba\u015fl\u0131kl\u0131 54 sayfal\u0131k me\u015fhur eseri, \u00e7arl\u0131\u011f\u0131n M\u00fcsl\u00fcman uyruklar\u0131n\u0131n siyasi, k\u00fclt\u00fcrel meselelerini en ger\u00e7ek\u00e7i bi\u00e7imde ele alan, ilk ciddi \u00e7al\u0131\u015fma olarak de\u011fer ta\u015f\u0131r. Gasp\u0131ral\u0131\u2019n\u0131n ku\u015fkucu Rus idaresini teskin ederek rahat bir \u00e7al\u0131\u015fma ortam\u0131 bulmay\u0131 ama\u00e7layan me\u015fruiyet\u00e7i yolunun ilan edildi\u011fi bu \u00e7al\u0131\u015fmada, Rusya\u2019n\u0131n T\u00fcrkistan\u2019daki T\u00fcrk illerini ele ge\u00e7irmesi, T\u00fcrk- Tatarlar\u0131 tek bir y\u00f6netimde birle\u015ftiren ve \u00e7a\u011fda\u015fla\u015fma yolunda Rus birikimini t\u00fcm T\u00fcrk halklar\u0131na ula\u015ft\u0131racak bir f\u0131rsat olarak selamlan\u0131yordu. M\u00fcsl\u00fcmanlar, Rusya\u2019n\u0131n iyi vatanda\u015flar\u0131 olmalar\u0131 kar\u015f\u0131l\u0131\u011f\u0131nda hem haklar\u0131n\u0131, hem de uygarl\u0131k \u0131\u015f\u0131\u011f\u0131n\u0131 alacaklard\u0131. Gasp\u0131ral\u0131 bu yolda, kendisine gelebilecek Rusya\u2019n\u0131n i\u015fbirlik\u00e7isi su\u00e7lamas\u0131n\u0131 da i\u00e7eren derin bir tart\u0131\u015fma batakl\u0131\u011f\u0131na girmeyi g\u00f6ze alm\u0131\u015f bulunuyordu. \u00a0O program\u0131nda: Milli okullar\u0131n geli\u015ftirilmesini ve e\u011fitimde reform yap\u0131lmas\u0131n\u0131; Milli e\u011fitim merkezlerinin desteklenmesi i\u00e7in \u201cCemiyet-i Hayriye<\/em>\u201dlerin kurulmas\u0131n\u0131; B\u00fct\u00fcn T\u00fcrklere ortak dilde hitap edecek milli bas\u0131n\u0131n faaliyete ge\u00e7mesini; -M\u00fcsl\u00fcman hayat tarz\u0131n\u0131n modernle\u015ftirilmesini; M\u00fcsl\u00fcman kad\u0131n\u0131n h\u00fcrriyete kavu\u015fturulmas\u0131n\u0131; Milli ayd\u0131nlar z\u00fcmresinin yeti\u015ftirilmesini talep ediyordu.[12]<\/a><\/p>\n

Terc\u00fcman gazetesi ve dilde birlik<\/strong><\/h2>\n

Gasp\u0131ral\u0131, Ahmed Mithat Efendi<\/em> (1844- 1912 ve \u015eemseddin Sami<\/em> (1850- 1904) gibi T\u00fcrk d\u00fcnyas\u0131n\u0131n ilk ayd\u0131nlanmac\u0131 ansiklopedist<\/em> ku\u015fa\u011f\u0131 aras\u0131nda yer al\u0131r. Rusya M\u00fcsl\u00fcmanlar\u0131 aras\u0131nda en \u00e7ok tan\u0131nan Ahmed Mithat Efendi\u2019nin onun \u00fczerinde b\u00fcy\u00fck etkisi olmu\u015ftur. Ayr\u0131ca, hayat hik\u00e2yesinin ve siyasi \u00e7izgisinin de onunla b\u00fcy\u00fck bir benzerlik g\u00f6sterdi\u011fini s\u00f6yleyebiliriz. Yay\u0131nc\u0131l\u0131k, gazetecilik, yazarl\u0131k, seyyahl\u0131k yan\u0131nda idarecilik de onlar\u0131n ortak y\u00f6nleridir. Toplumu ayd\u0131nlatmak ve uyand\u0131rmak i\u00e7in, \u00f6ncelikle ona okuma al\u0131\u015fkanl\u0131\u011f\u0131 kazand\u0131rmak gerekiyordu. Bunun i\u00e7in halk\u0131n ilgisini \u00e7ekecek konularda yazmak ve bilgilendirmek bu ansiklopedist ku\u015fa\u011f\u0131n \u00f6ncelikli i\u015fi olmu\u015ftur. Gasp\u0131ral\u0131\u2019n\u0131n gazetesinin ismini ilham olarak ald\u0131\u011f\u0131 Ahmed Mithat Efendi\u2019nin Terc\u00fcman-\u0131 Hakikat <\/em>gazetesi Osmanl\u0131 sans\u00fcr\u00fcn\u00fc a\u015fmada ve yay\u0131n \u00e7izgisi bak\u0131m\u0131ndan da refikine \u00f6rnek olmu\u015ftur. Bat\u0131\u2019n\u0131n bilim ve teknolojisini almak, ahlaki konularda ihtiyatl\u0131 olmak, halk\u0131n anlayaca\u011f\u0131 sade dilde yazmak gibi konular ortak noktalar\u0131 idi. Gasp\u0131ral\u0131, \u015eemseddin Sami’<\/em>nin Kamus\u00fc’l-Alam<\/em>‘\u0131ndan ilham alarak Rusya M\u00fcsl\u00fcmanlar\u0131 i\u00e7in bir ansiklopedi \u00e7\u0131karmaya ba\u015flasa da bunu tamamlayamam\u0131\u015ft\u0131r.<\/p>\n

Yay\u0131nc\u0131l\u0131\u011f\u0131n gere\u011fi olarak dil meseleleri ile yak\u0131ndan ilgilenmi\u015ftir. Terc\u00fcman\u2019\u0131n hatta onun habercisi olan Tongu\u00e7, \u015eafak, Ay, Y\u0131ld\u0131z, G\u00fcne\u015f<\/em> gibi d\u00fczenli \u00e7\u0131kmayan mecmualar\u0131n\u0131n hepsinde dil meselesine b\u00fcy\u00fck \u00f6nem verir. [13]<\/a> Gasp\u0131ral\u0131\u2019n\u0131n 1883\u2019ten \u00f6l\u00fcm\u00fcne kadar kesintisiz \u00e7\u0131kard\u0131\u011f\u0131 herkes\u00e7e malum Terc\u00fcman gazetesi Rusya M\u00fcsl\u00fcmanlar\u0131na zaman\u0131n yani \u00e7a\u011fda\u015f medeniyetin terc\u00fcman\u0131 olmak iddias\u0131nda idi ki bu iddias\u0131n\u0131 1905\u2019ten sonra Terc\u00fcm\u00e2n-\u0131 Ahv\u00e2l-i Zem\u00e2n<\/em> olarak ba\u015fl\u0131\u011f\u0131nda da a\u00e7\u0131k\u00e7a belirtme ihtiyac\u0131 hissetmi\u015ftir. Gazete yay\u0131n hayat\u0131 boyunca, bundan \u00e7ok daha fazlas\u0131n\u0131 ger\u00e7ekle\u015ftirmi\u015ftir. Rus\u00e7a ad\u0131 Perevod\u00e7ik<\/em> olan gazete iki dilde yay\u0131nlan\u0131yordu ve giderek T\u00fcrk\u00e7e k\u0131s\u0131m, a\u011f\u0131rl\u0131\u011f\u0131n\u0131 art\u0131rm\u0131\u015ft\u0131r. Buradaki T\u00fcrk\u00e7e, ne Do\u011fu T\u00fcrklerinin kulland\u0131\u011f\u0131 edebi dil \u00c7a\u011fatayca<\/em> ne de Kayyum Nas\u0131r\u00ee<\/em>\u2019nin yaz\u0131 dili h\u00e2line getirmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 uram (sokak) Tatar\u00e7as\u0131<\/em> idi. Bu yine Bah\u00e7esaray\u2019\u0131n ilham etti\u011fi ortak bir T\u00fcrk dili<\/em> idi. Gasp\u0131ral\u0131\u2019n\u0131n ya\u015fad\u0131\u011f\u0131 K\u0131r\u0131m\u2019da konu\u015fulan Do\u011fu edebi T\u00fcrk\u00e7esi, kuvvetli Bat\u0131 T\u00fcrk\u00e7esi tesiri alt\u0131nda kalm\u0131\u015ft\u0131. Bu sebeple iki yaz\u0131 T\u00fcrk\u00e7esinin yak\u0131nla\u015ft\u0131\u011f\u0131 bu b\u00f6lge, T\u00fcrk dil birli\u011finin Orta T\u00fcrk\u00e7e \u00e7a\u011f\u0131ndaki H\u00e2rezm\u2019e benzer i\u015flev g\u00f6rebilecek bir mek\u00e2n h\u00fcviyetinde idi. Gasp\u0131ral\u0131, K\u0131r\u0131m\u2019da T\u00fcrk d\u00fcnyas\u0131nda herkesin anlayabilece\u011fi ortak bir T\u00fcrk\u00e7e yaratma hayalinin m\u00fcmk\u00fcn olabilece\u011fine dair somut bir vasat bulmu\u015ftu. O, Balkanlardan \u00c7in\u2019e kadar t\u00fcm T\u00fcrklerin anlayabilece\u011fi bir yaz\u0131 dilinin yarat\u0131lmas\u0131n\u0131 milli uyan\u0131\u015f\u0131n ilk \u015fart\u0131 olarak g\u00f6r\u00fcyordu. Frengistan Mektuplar\u0131\u2019<\/em>nda; bir ki\u015fiye kendi dilini bilmedi\u011fini s\u00f6ylemeyi ona yap\u0131lan a\u011f\u0131r bir hakaret olarak de\u011ferlendirir. Daha \u00f6nce insiyaki olarak y\u00fcr\u00fctt\u00fc\u011f\u00fc ortak bir edeb\u00ee T\u00fcrk dili tasar\u0131s\u0131, 1905 Devrimi ard\u0131ndan, bir m\u00fcfredat d\u00e2hilinde hayata ge\u00e7irilmeye ba\u015flanacakt\u0131r.\u00a0 Buna g\u00f6re o, ilk\u00f6\u011fretimde mahalli T\u00fcrk leh\u00e7eleri sonras\u0131nda \u00f6zellikle y\u00fcksek\u00f6\u011frenimde ortak edebi T\u00fcrk dilini \u00f6ng\u00f6r\u00fcyordu. Gasp\u0131ral\u0131, \u201cedebi lisan<\/em>\u201d veya \u201cumumi T\u00fcrk dili<\/em>\u201d tabiriyle ifade etti\u011fi sadele\u015ftirilmi\u015f \u0130stanbul T\u00fcrk\u00e7esidir. Terc\u00fcman\u2019\u0131n ba\u015fl\u0131\u011f\u0131na, \u00fcnl\u00fc \u201cdilde, fikirde i\u015fte birlik\u201d<\/em> \u015fiar\u0131n\u0131n giri\u015fi, yine bu d\u00f6nemde olmu\u015ftur. Gasp\u0131ral\u0131\u2019ya g\u00f6re \u201cBu dil, balkanlardan \u00c7in\u2019e kadar her yerde anla\u015f\u0131lacak, Bo\u011fazi\u00e7i kay\u0131k\u00e7\u0131lar\u0131 taraf\u0131ndan kullan\u0131ld\u0131\u011f\u0131 gibi, Ka\u015fgar devecilerinin de i\u015fine yarayacakt\u0131.\u201d<\/em> [14]<\/a><\/p>\n

1905\u2019ten sonra dilde birlik \u015fiar\u0131n\u0131 daha cesaretle ortaya koyan T\u00fcrkler, bu d\u00f6nemde yapt\u0131klar\u0131 kongreler ba\u015ftan sona, tart\u0131\u015fmalar\u0131, kay\u0131t ve zab\u0131tlar\u0131, T\u00fcrk dilinde oldu\u011fu gibi bunlar\u0131n toplan\u0131p ne\u015fredilmesi de edebi T\u00fcrk dilinde olmu\u015ftur. Bunda Gasp\u0131ral\u0131\u2019n\u0131n b\u00fcy\u00fck eme\u011fi vard\u0131. Bu d\u00f6nemde gazetesinde daha a\u00e7\u0131k bir \u015fekilde dil meselelerini ortaya koyabilmi\u015ftir. Terc\u00fcman\u2019da \u00e7\u0131kan yaz\u0131lar\u0131n\u0131n \u00f6nemli bir k\u0131sm\u0131nda, us\u00fbl-\u0131 savtiye<\/em>, yani alfabe \u0131slah\u0131, gramer konular\u0131, dilin sadele\u015fmesi gibi teknik konular yan\u0131nda kendi dil anlay\u0131\u015f\u0131n\u0131 yans\u0131tan de\u011ferlendirmeleri i\u00e7eren yaz\u0131lar g\u00f6ze \u00e7arpar. Bu yaz\u0131lar\u0131na koydu\u011fu ba\u015fl\u0131klar da dil meselesine verdi\u011fi \u00f6nemi g\u00f6stermesi bak\u0131m\u0131ndan ilgin\u00e7tir. \u201cTil, Til, Til\u201d, \u201cCan Al\u0131p Can verecek Mesele\u201d, \u201cCan Ya ki Dil Meselesi,\u201d \u201cEfendiler Lisan Gerek Lisan<\/em>\u201d gibi uyar\u0131c\u0131 ba\u015fl\u0131klar\u0131 tercih eder.[15]<\/a><\/p>\n

Terc\u00fcman gazetesinin dili, bu ortak dili b\u00fcy\u00fck oranda ba\u015farm\u0131\u015f g\u00f6r\u00fcn\u00fcyordu. Nitekim onun \u00f6l\u00fcm\u00fcnden sonra 1917 \u015eubat ve Ekim devrimleri aras\u0131ndan ortaya \u00e7\u0131kan milli h\u00fck\u00fcmetler ve kurultaylar s\u00fcrecinde bunun semereleri toplanm\u0131\u015ft\u0131r. Bu d\u00f6nemde ger\u00e7ekle\u015ftirilen kurultay tutanaklar\u0131n\u0131n dili ve buralarda dille ilgili al\u0131nan kararlar bunun a\u00e7\u0131k g\u00f6stergesidir. Nitekim 1917 y\u0131l\u0131 1- 11 May\u0131s\u2019\u0131nda Moskova\u2019da ger\u00e7ekle\u015ftirilen Birinci Umum M\u00fcsl\u00fcman Kongresi<\/em>\u2019nde ilk mekteplerde \u00f6\u011fretim dili her kabilenin ana dilinde olurken orta mekteplerde mecburi ders olarak, dar\u00fclf\u00fcnunlarda (y\u00fcksek\u00f6\u011fretim) ise \u00f6\u011fretim dili olarak umum T\u00fcrk dili kararla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r.[16]<\/a> Bu dil sadele\u015ftirilmi\u015f ve baz\u0131 yerel \u00f6zellikler kazanm\u0131\u015f Osmanl\u0131 T\u00fcrk\u00e7esi idi. Terc\u00fcman \u0130stanbul ba\u015fta olmak \u00fczere T\u00fcrk d\u00fcnyas\u0131nda iyi e\u011fitim g\u00f6rm\u00fc\u015f ayd\u0131nlarca okunmakta \u00f6zellikle Azerbaycan\u2019da ve K\u0131r\u0131m\u2019da b\u00fcy\u00fck ra\u011fbet g\u00f6rmekteydi.<\/p>\n

Gasp\u0131ral\u0131 ve e\u011fitim reformu<\/strong><\/h2>\n

Gasp\u0131ral\u0131, Bah\u00e7ersaray\u2019\u0131 ne\u015friyat \u00fcss\u00fc h\u00e2line getirdi\u011fi gibi e\u015f zamanl\u0131 olarak buray\u0131 bir e\u011fitim \u00fcss\u00fc haline de getirmi\u015fti. \u0130smail Bey, 1884\u2019te modern usullerle e\u011fitim yapan ilk ilkokulunu burada a\u00e7t\u0131. \u00d6\u011fretmen ve \u00f6\u011frenciler i\u00e7in ders kitaplar\u0131 haz\u0131rlay\u0131p bunlar\u0131 kendi matbaas\u0131nda bast\u0131rd\u0131. Yeni \u00f6\u011fretim teknikleri yan\u0131nda \u00f6\u011fretim muhtevas\u0131n\u0131 ger\u00e7ek\u00e7i ve bilimsel temellere oturtmaya \u00e7al\u0131\u015ft\u0131. Bu t\u00fcr \u00e7abalar ilk olarak \u0130dil-Ural boyunda ortaya \u00e7\u0131kan ve di\u011fer b\u00f6lgelere de sirayet eden Cedit\u00e7i<\/em> yani yenilik\u00e7i hareketin \u00f6z\u00fcn\u00fc olu\u015fturuyordu. Cedit\u00e7ilik mekteplerin ders program\u0131n\u0131 ve \u00f6\u011fretim anlay\u0131\u015f\u0131n\u0131 de\u011fi\u015ftirmeyi hedefleyen Us\u00fbl-i cedid<\/em> yani yeni usul s\u00f6z\u00fcnden do\u011fmu\u015ftu. Bu t\u00fcr de\u011fi\u015fikliklerin yeni nesilleri Rusla\u015ft\u0131raca\u011f\u0131 endi\u015fesi, bu harekete kar\u015f\u0131 direni\u015fi de beraberinde getirmi\u015ftir. Al\u0131\u015fageldikleri eski usul\u00fc (us\u00fbl-i kad\u00eem<\/em>) s\u00fcrd\u00fcrmek isteyen gelenek\u00e7i uleman\u0131n direni\u015fi de kadimcilik<\/em> denen tutucu bir hareketin do\u011fmas\u0131na yol a\u00e7t\u0131.[17]<\/a> \u00c7arl\u0131k y\u00f6netimi de Rus\u00e7an\u0131n yayg\u0131nla\u015ft\u0131r\u0131lmas\u0131 amac\u0131yla ba\u015flang\u0131\u00e7ta ilk yenilik\u00e7i ayd\u0131nlarla bu kurumlar\u0131n \u0131slah\u0131 konusunda g\u00f6r\u00fc\u015f birli\u011fine sahipti. Ancak bu yenilik\u00e7i hareket giderek milli bir karakter kazanmaya ba\u015flay\u0131nca Rus idaresi yenilik\u00e7ilere g\u00f6sterdi\u011fi m\u00fcsamahay\u0131 terk edip Kadimci harekete destek verecektir. Kadimcilerle Rus idaresinin \u00e7\u0131kar ittifak\u0131 Bol\u015fevik Devrimi\u2019ne kadar s\u00fcrm\u00fc\u015ft\u00fcr.<\/p>\n

Gasp\u0131ral\u0131\u2019n\u0131n Terc\u00fcman\u2019da denedi\u011fi dil birli\u011fi \u00fclk\u00fcs\u00fcnden belki daha fazla olarak onun e\u011fitim \u00fclk\u00fcs\u00fc T\u00fcrk d\u00fcnyas\u0131nda daha kal\u0131c\u0131 ve etkili olmu\u015ftur. Gasp\u0131ral\u0131\u2019n\u0131n K\u0131r\u0131m\u2019da model olarak tesis etti\u011fi okullar t\u00fcm Rusya M\u00fcsl\u00fcmanlar\u0131 aras\u0131nda taklit edildi. Yeni usul h\u0131zla yay\u0131lm\u0131\u015f, Gasp\u0131ral\u0131\u2019n\u0131n vefat etti\u011fi 1914 tarihinde yeni usul\u00fc benimseyen \u201cCedid\u201d ad\u0131n\u0131 alan bu mekteplerin say\u0131lar\u0131 be\u015f bini bulmu\u015ftur. Hatta bu e\u011fitim sistemi Rusya s\u0131n\u0131rlar\u0131n\u0131 da a\u015ft\u0131: T\u00fcrkiye, \u0130ran hatta Hint\u2019e ula\u015ft\u0131. Orenburg H\u00fcseyniyye Medresesi, Kaman Muhammediye Medresesi, Ufa Aliyeye Medresesi, Bah\u00e7esaray Zincirli Medresesi<\/em> gibi cedit medreseleri t\u00fcm \u0130slam d\u00fcnyas\u0131nda \u00fcst\u00fcn e\u011fitim veren medreseler olarak \u00fcn sald\u0131lar. Buna ba\u011fl\u0131 olarak okuryazarl\u0131k oran\u0131 da Tatarlar\u0131n siyas\u00ee bak\u0131mdan e\u015fit olmak istedikleri Rus toplumunu yakalam\u0131\u015f hatta ge\u00e7mi\u015f g\u00f6r\u00fcn\u00fcyordu.[18]<\/a><\/p>\n

Gasp\u0131ral\u0131\u2019n\u0131n ayd\u0131nlanma ve e\u011fitim m\u00fccadelesini, onun deyimiyle \u201cgaflet-i milliye\u201d<\/em> i\u00e7erisinde olan cemiyetinin tutucular\u0131 yan\u0131nda, K. P. Pobedonetsev, E. A. Malov, N. \u0130. \u0130lminsky, N. Ostroumov<\/em>[19]<\/a> gibi Rusya\u2019da ikna edilmesi en zor oryantalist muar\u0131zlar\u0131n\u0131n g\u00f6zetimi alt\u0131nda y\u00fcr\u00fctt\u00fc\u011f\u00fcn\u00fc dikkate al\u0131rsak, onun ba\u015fard\u0131klar\u0131n\u0131n de\u011feri daha iyi anla\u015f\u0131lacakt\u0131r. \u00a0Bu konuda o, Terc\u00fcman\u2019\u0131n i\u015fini akr\u0131n ve tavu\u015fsuz<\/em> yani yava\u015f ve sessiz y\u00fcr\u00fctt\u00fc\u011f\u00fcn\u00fc yazar. Bu yolda Gasp\u0131ral\u0131, her ne kadar ku\u015fkucu Rus idaresine kar\u015f\u0131 siyasi konularda hep ihtiyatl\u0131 hareket etmi\u015f olsa da bas\u0131n- yay\u0131n ve e\u011fitim faaliyetleri d\u0131\u015f\u0131nda, \u00f6zellikle 1905 Devrimi ile ba\u015flayan s\u00fcre\u00e7te, Rusya M\u00fcsl\u00fcmanlar\u0131 Kurultaylar\u0131 ve \u0130ttifak\u0131\u2019n\u0131n olu\u015fturulmas\u0131nda fikirlerini ve aktif liderli\u011fini de esirgememi\u015ftir. 1905 Devrimi\u2019ne giden s\u00fcre\u00e7, Rusya\u2019n\u0131n tamam\u0131n\u0131n siyasile\u015fti\u011fi bir d\u00f6nemin kap\u0131s\u0131n\u0131 a\u00e7m\u0131\u015f, Gasp\u0131ral\u0131 da bundan nasibini alm\u0131\u015ft\u0131r. Daha 1890\u2019da derginin ad\u0131na e\u011fitim- \u00f6\u011fretim ve Edebiyat yan\u0131nda Siyasi bir dergi oldu\u011fu da eklenmi\u015fti. Yine de Gasp\u0131ral\u0131\u2019n\u0131n Rusya M\u00fcsl\u00fcmanlar\u0131 aras\u0131nda en n\u00fcfuzlu oldu\u011fu d\u00f6nem 1905 \u00f6ncesindedir. O, siyasetten daha \u00e7ok k\u00fclt\u00fcrel konular\u0131n g\u00fcndemde oldu\u011fu bu d\u00f6nemin rakipsiz toplumsal ve mill\u00ee lideri olarak temay\u00fcz etmi\u015ftir. Siyasi heyecan\u0131n yeni lider namzetleri yaratt\u0131\u011f\u0131 1905 sonras\u0131nda, Terc\u00fcman\u2019\u0131n refikleri de \u00e7o\u011falm\u0131\u015ft\u0131r.<\/p>\n

Gasp\u0131ral\u0131 ve S\u0131rat-\u0131 M\u00fcstakim<\/strong><\/h2>\n

Her \u015feyden \u00f6nce b\u00fcy\u00fck bir e\u011fitimci olan Gasp\u0131ral\u0131\u2019n\u0131n, \u0130sl\u00e2m dininin \u00f6ncelikle medeniyet demek oldu\u011fu ve yanl\u0131\u015f anla\u015f\u0131lmas\u0131n\u0131n nedenlerini anlamak ve bunlar\u0131 ortadan kald\u0131rmak \u015feklinde bir yol se\u00e7mi\u015f oldu\u011funu g\u00f6r\u00fcyoruz. Bu y\u00f6nde \u00f6ncelik verdi\u011fi T\u00fcrkiye\u2019ye tesir edecek yollar\u0131 s\u00fcrekli kullanm\u0131\u015ft\u0131r. \u00d6zellikle \u0130kinci Me\u015frutiyet\u2019in ilan\u0131ndan sonra Onun Rusya\u2019da \u00f6nc\u00fcl\u00fc\u011f\u00fcn\u00fc yapt\u0131\u011f\u0131 \u0130sl\u00e2mi anlay\u0131\u015f\u0131n kar\u015f\u0131l\u0131k bulaca\u011f\u0131 bir iklimin ortaya \u00e7\u0131kmas\u0131 \u00fczerine T\u00fcrkiye\u2019deki faaliyetlerini art\u0131rd\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. Bu faaliyetlerin en yo\u011fun olarak kendini g\u00f6sterdi\u011fi ne\u015friyat sahas\u0131nda S\u0131rat-\u0131 M\u00fcstakim mecmuas\u0131 dikkat \u00e7eker. Mecmua, 1908\u2019de J\u00f6n T\u00fcrk Devrimi\u2019nden hemen sonra \u0130sl\u00e2mc\u0131lar\u0131n yay\u0131n organ\u0131 olarak kurulmu\u015ftu. Ba\u015flang\u0131\u00e7ta h\u00fcrriyeti ve \u00e7o\u011fulculu\u011fu destekleyen, Kanun-\u0131 Esas\u00ee ve me\u015frutiyetten yana bir \u00e7izgiye sahip olan S\u0131rat-\u0131 M\u00fcstakim, 1908- 1912 y\u0131llar\u0131 aras\u0131nda kazanl\u0131 Halim Sabit, Yusuf Ak\u00e7ura, Abd\u00fcrre\u015fid \u0130brahim<\/em> ve Azerbaycan\u2019dan Ahmet A\u011fao\u011flu\u2019nun da \u00e7al\u0131\u015fmalar\u0131na kat\u0131ld\u0131\u011f\u0131 yeni bir \u0130sl\u00e2m\u00ee anlay\u0131\u015f\u0131 temsil ediyordu[20]<\/a>. 1908\u2019de T\u00fcrk Derne\u011fi<\/em> kuruldu\u011funda, S\u0131rat-\u0131 M\u00fcstakim adeta bu derne\u011fin yay\u0131n organ\u0131 olmu\u015ftur. Bu vesile ile Rusya\u2019daki M\u00fcsl\u00fcmanlar\u0131n durumuna ili\u015fkin bilgi veren \u00e7ok say\u0131da yaz\u0131ya derginin sayfalar\u0131nda rastlamak m\u00fcmk\u00fcnd\u00fcr. Bu nedenle, bu s\u0131ralar istibdata y\u00f6nelmi\u015f olan Rusya\u2019da \u00c7arl\u0131k sans\u00fcr\u00fc derginin Rusya\u2019ya girmesini engellemeye \u00e7al\u0131\u015f\u0131yordu. Gasp\u0131ral\u0131\u2019da bu mecmua\u2019da \u201c\u00c2lem-i \u0130sl\u00e2m\u2019\u0131 Uyand\u0131racak \u00c7areler\u201d, \u201cTedrisat-\u0131 Umumiye Hakk\u0131nda Konferans\u201d<\/em> yan\u0131nda \u201c\u015eeyh\u00fclisl\u00e2m Hazretlerine A\u00e7\u0131k Mektup\u201d<\/em> ba\u015fl\u0131klar\u0131nda \u00fc\u00e7 yaz\u0131s\u0131n\u0131 yay\u0131nlanm\u0131\u015ft\u0131r.[21]<\/a> Onun Terc\u00fcman\u2019da yazd\u0131\u011f\u0131 yaz\u0131lar yan\u0131nda verdi\u011fi konferanslar ve \u00f6zel yaz\u0131\u015fmalar\u0131n\u0131n a\u011f\u0131rl\u0131kl\u0131 konusunu hep maarif meselesi te\u015fkil eder. Usul-\u0131 Savt\u00ee ad\u0131n\u0131 verdi\u011fi fonetik usulle okuma yazma, e\u011fitim sisteminin \u0131slah\u0131, \u00f6\u011fretmenlerin, ders kitaplar\u0131n\u0131n ve e\u011fitim m\u00fcfredat\u0131n\u0131n \u00e7a\u011fda\u015fla\u015ft\u0131r\u0131l\u0131p niteli\u011finin y\u00fckseltilmesi, bu konular\u0131n ba\u015f\u0131nda geliyordu. Gasp\u0131ral\u0131 terakkinin ancak \u0131slahatla yani maarif meselesinin halli yoluyla m\u00fcmk\u00fcn olaca\u011f\u0131n\u0131 \u00f6ng\u00f6rmekteydi.[22]<\/a> Onun bu konudaki g\u00f6r\u00fc\u015flerinin \u00f6zetini \u015fu ifadelerde g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr: \u201cT\u00fcrk-Tatarlar, kendi mektep ve medreselerinde kendi dilleriyle Avrupa ul\u00fbm ve maarifini, h\u00fcner ve sanayiini \u00f6\u011frenmelidirler. Yaln\u0131z mektep ve medreselerle iktifa olunmayarak kendi dillerinde kitaplar, risaleler, mecmualar ve gazeteler yaz\u0131l\u0131p ne\u015fir olunmal\u0131d\u0131r. H\u00e2s\u0131l\u0131 milli bir T\u00fcrk edebiyat\u0131 geni\u015f manas\u0131yla v\u00fccuda gelmelidir.<\/em>\u201d[23]<\/a><\/p>\n

Gasp\u0131ral\u0131\u2019n\u0131n Sosyal \u00c7evresi<\/strong><\/h2>\n

Gasp\u0131ral\u0131, Kazan\u2019\u0131n ileri gelenlerinden \u00fcnl\u00fc sanayici Ak\u00e7urin<\/em> ailesinden Zehra Han\u0131m<\/em>‘la evlili\u011fiyle, Rusya\u2019n\u0131n h\u00e2kim oldu\u011fu her yere yay\u0131lm\u0131\u015f bulunan Kazan Tatarlar\u0131n\u0131n katk\u0131s\u0131n\u0131 sa\u011flam\u0131\u015f, bu onun ili\u015fki a\u011f\u0131n\u0131 daha da geni\u015fletmi\u015ftir. Tecess\u00fcs i\u00e7erisinde, kendi cemiyetini, ait oldu\u011fu geni\u015f T\u00fcrk-\u0130slam \u00e2lemini, ba\u015fta Rusya ve di\u011fer Bat\u0131 d\u00fcnyas\u0131 ile kar\u015f\u0131la\u015ft\u0131rd\u0131\u011f\u0131 gezi yaz\u0131lar\u0131, onu seyyah saymam\u0131za yetti\u011fi gibi d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131 anlam\u0131m\u0131za da yard\u0131m eder. Avrupa, T\u00fcrkiye, M\u0131s\u0131r ve Hindistan<\/em> seyahatleri yan\u0131nda Ta\u015fkent, Buhara, Sibirya<\/em> gibi Rusya h\u00e2kimiyetindeki T\u00fcrk \u00fclkelerine de ziyaretler yapm\u0131\u015f, Do\u011fu T\u00fcrkistan<\/em>\u2019\u0131n mevcut durumu ve tarihi ile yak\u0131ndan ilgilenmi\u015ftir.[24]<\/a>\u00a0 Ka\u015fgar\u2019da m\u00fcstakil bir devlet kurmay\u0131 ba\u015faran ve siyasi m\u00fccadelesinin izleri o g\u00fcnlerde hala taze olan Yakub Bey Atal\u0131k Gazi<\/em>\u2019yi (\u00f6l\u00fcm\u00fc 1877) T\u00fcrk- Tatarlar\u0131 birle\u015ftiren bir lider olarak zikreder.[25]<\/a>\u00a0 Ayr\u0131ca \u00f6nemli hik\u00e2yelerinden biri olan Arslan K\u0131z<\/em>\u2019da Do\u011fu T\u00fcrkistan T\u00fcrklerinin 19. Y\u00fczy\u0131ldaki \u00c7in ile m\u00fccadelesini konu eder. [26]<\/a> En \u00f6nemli roman kahraman\u0131 olan Molla Abbas Frensev\u00ee<\/em>, Ta\u015fkent\u2019ten \u00e7\u0131k\u0131p Avrupa ve Afrika\u2019ya kadar seyahat eden, Ta\u015fkentli bir gen\u00e7 mollad\u0131r. Bu \u015fekilde, T\u00fcrklerin ya\u015fad\u0131\u011f\u0131 t\u00fcm b\u00f6lgelere ait ya\u015fant\u0131lar onun eserlerinde kendini g\u00f6stermekte, yeni de\u011ferler ve d\u00fc\u015f\u00fcncelerle bezenmi\u015f ortak ve mill\u00ee bir T\u00fcrk edebiyat\u0131n\u0131n v\u00fccuda getirilmesinin yolu aranmaktayd\u0131.<\/p>\n

Gasp\u0131ral\u0131\u2019n\u0131n hayat\u0131nda, onunla hep birlikte olan ve ona hemen her konuda yard\u0131mc\u0131 olan, askeri liseden arkada\u015f\u0131 Litvanya Tatarlar\u0131ndan Mustafa Mirza (Davidovi\u00e7)<\/em>\u2019n\u0131n ayr\u0131 bir yeri vard\u0131r. \u00d6zellikle e\u011fitim faaliyetleri ve resmi kurumlarla ili\u015fkilerde onun katk\u0131s\u0131 b\u00fcy\u00fckt\u00fcr. Gasp\u0131ral\u0131, Azerbaycan T\u00fcrk yenilik\u00e7ileri Hasan Bey Zerdab\u00ee, \u00dcnsizade, Top\u00e7uba\u015f\u0131, Ahmet A\u011fao\u011flu<\/em> ve di\u011ferleriyle s\u00fcrekli temas h\u00e2linde kald\u0131. Gasp\u0131ral\u0131\u2019n\u0131n T\u00fcrkiye\u2019de II. Me\u015frutiyetten sonra daha \u00e7ok tan\u0131n\u0131r hale gelmesinde e\u015finin ye\u011feni Yusuf Ak\u00e7ura<\/em> ve T\u00fcrk\u00e7\u00fc \u00e7evresinin onun hakk\u0131ndaki ger\u00e7ek\u00e7i analizlerinin b\u00fcy\u00fck katk\u0131s\u0131 vard\u0131r. Gasp\u0131ral\u0131 ve ku\u015fa\u011f\u0131n\u0131 derinden etkileyen Cemaleddin Efgan\u00ee<\/em> (1838- 1897), onda daha \u00e7ok k\u00fclt\u00fcrel \u0130slamc\u0131l\u0131k konusunda etki uyand\u0131rm\u0131\u015fken, Abd\u00fcrre\u015fid \u0130brahim<\/em> \u00fczerinde ise daha \u00e7ok siyasi \u0130sl\u00e2mc\u0131l\u0131k konusunda etki uyand\u0131rm\u0131\u015ft\u0131r. Rusya M\u00fcsl\u00fcmanlar\u0131n\u0131 uyan\u0131\u015fa davet yolunda, Gasp\u0131ral\u0131 ile mesaisinin \u00e7o\u011fu kere kesi\u015fti\u011fini g\u00f6rd\u00fc\u011f\u00fcm\u00fcz Abd\u00fcrre\u015fid \u0130brahim, onunla benzer kavramlar\u0131 kullanm\u0131\u015f olmas\u0131na kar\u015f\u0131n, bu kavramlara y\u00fckledikleri anlam bak\u0131m\u0131ndan ikisi aras\u0131nda farkl\u0131l\u0131klar mevcuttu. Bu kavramlardan biri olan \u201c\u0130ntibah\u201d<\/em>, yani uyan\u0131\u015f s\u00f6z\u00fc, o d\u00f6nem ayd\u0131nlar\u0131 i\u00e7in adeta sihirli bir kelime idi. \u201cGasp\u0131ral\u0131 i\u00e7in cehaletten, Abd\u00fcrre\u015fid \u0130brahim i\u00e7in de esaretten kurtulu\u015fun ilk re\u00e7etesi intibaht\u0131. Gasp\u0131ral\u0131\u2019n\u0131n T\u00fcrk ve \u0130sl\u00e2m toplumlar\u0131n\u0131n geri kalm\u0131\u015fl\u0131\u011f\u0131n\u0131 daha derinden hissetti\u011fi g\u00f6r\u00fcl\u00fcyor. Bu olgunun siyasi oldu\u011fu kadar e\u011fitim, bilim, k\u00fclt\u00fcr, iktisat ve zihniyet temelinde k\u00f6klerinin derin oldu\u011funu ve her alanda bir terakkiye gerek oldu\u011funa inan\u0131yordu. Abd\u00fcrre\u015fid \u0130brahim ise bu meseleye daha siyasi ve y\u00fczeysel boyutta bak\u0131yordu. Buna ba\u011fl\u0131 olarak onun buldu\u011fu \u00e7\u00f6z\u00fcm do\u011frudan siyasi anlamda kendilerine tahakk\u00fcm eden Rusya\u2019dan ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131 almaya y\u00f6nelikti. Rus kar\u015f\u0131tl\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnce ve eylemlerinin merkezi h\u00e2line getirmi\u015f bulunuyordu. Uyan\u0131\u015f ve kurtulu\u015fun en kuvvetli vas\u0131tas\u0131 da M\u00fcsl\u00fcmanlar\u0131n siyasi olarak birli\u011fi (Pan- \u0130sl\u00e2mizm<\/em>) fikri olacakt\u0131r. Abd\u00fcrre\u015fid \u0130brahim\u2019in T\u00fcrklerin Birli\u011fi (Pan-T\u00fcrkizm) ile alakas\u0131 T\u00fcrklerin ayn\u0131 zamanda M\u00fcsl\u00fcman olmas\u0131ndan kaynaklan\u0131yordu. Ancak milliyet\u00e7ilik onun fikrince halk\u0131n uyanmas\u0131, \u00e7al\u0131\u015fmaya ve ilerlemeye \u00f6nem vermesi ile s\u0131n\u0131rl\u0131yd\u0131. Bu ba\u011flamda o, hemen sonuca gitmeye \u00e7al\u0131\u015f\u0131yordu. Bu sebeple daha \u00e7ok siyasi bir uyan\u0131\u015f pe\u015findeydi. Ruslara kar\u015f\u0131 daha ihtiyatl\u0131 olan Gasp\u0131ral\u0131 ise Osmanl\u0131, Fransa, \u0130ngiltere, \u0130ran gibi b\u00fct\u00fcn siyasi yap\u0131lara ve h\u00fck\u00fcmetlere kar\u015f\u0131 bu ihtiyat\u0131n\u0131 korumas\u0131n\u0131 bilmi\u015ftir. Bu anlamda daha diplomatiktir. O, sosyal, iktisadi, siyasi askeri ve zihni topyek\u00fbn bir uyan\u0131\u015f pe\u015findeydi ve daha uzun vadede ve daha k\u00f6kl\u00fc \u00e7\u00f6z\u00fcmler \u00f6nermekteydi. Gasp\u0131ral\u0131 edebiyat\u00e7\u0131 y\u00f6n\u00fc ile Abd\u00fcrre\u015fid \u0130brahim ise ulema y\u00f6n\u00fc ile birbirlerinden ayr\u0131\u015f\u0131yorlard\u0131. Gasp\u0131rarl\u0131\u2019n\u0131n uyan\u0131\u015f y\u00f6ntemi a\u015fa\u011f\u0131dan yukar\u0131ya do\u011fru idi. Bu anlamda s\u0131n\u0131flar, muhitler, cinsler, milletler, b\u00fcy\u00fck \u00f6nem ta\u015f\u0131yordu. Bu bak\u0131mdan o, kad\u0131n sorununu \u00e7ok \u00f6nemsiyordu. Bu konu \u00fczerinde daha ayr\u0131nt\u0131l\u0131 duraca\u011f\u0131z. Abd\u00fcrre\u015fid \u0130brahim ise meseleye s\u0131n\u0131flar, cinsler a\u00e7\u0131s\u0131ndan de\u011fil daha y\u00fczeysel olarak bakmay\u0131 tercih ediyordu ki, bu da daha \u00e7ok \u201c\u00e2lem-i \u0130sl\u00e2m<\/em>\u201d cihetinde idi.[27]<\/a><\/p>\n

Gasp\u0131ral\u0131 ve kad\u0131n sorunu<\/strong><\/p>\n

T\u00fcrk \u00e7a\u011fda\u015fla\u015fmas\u0131nda kad\u0131n haklar\u0131 ve kad\u0131n\u0131n toplum i\u00e7erisindeki konumunun y\u00fckseltilmesi konusu \u00f6ncelikli bir yer tutar. Gasp\u0131ral\u0131, bu konuyu hayat\u0131n\u0131n ve d\u00fc\u015f\u00fcncesinin merkezine alm\u0131\u015f, T\u00fcrk \u0130sl\u00e2m d\u00fcnyas\u0131nda \u00f6nc\u00fc bir rol \u00fcstlenmi\u015ftir. \u0130smail Gasp\u0131ral\u0131 daha 1881\u2019de Tavrida Gazetesi<\/em>\u2019nde Rus\u00e7a olarak yay\u0131nlanan mezk\u00fbr makalesinde kendi il\u00e2n etti\u011fi program\u0131nda \u201cM\u00fcsl\u00fcman kad\u0131n\u0131n h\u00fcrriyete kavu\u015fturulmas\u0131n\u0131\u201d<\/em> milli uyan\u0131\u015f\u0131n \u00f6n \u015fart\u0131 g\u00f6r\u00fcyordu. S\u0131radan halka ula\u015fmak i\u00e7in daha kullan\u0131\u015fl\u0131 g\u00f6rd\u00fc\u011f\u00fc roman ve hik\u00e2yelerinde dikkat edilirse bazen a\u00e7\u0131ktan bazen da geride en temel sorun olarak kad\u0131n\u0131n e\u011fitimi, cemiyet i\u00e7erisinde e\u015fit ve sayg\u0131n bir konuma gelmesi konusunu i\u015fler. Onun kad\u0131n kahramanlar\u0131 ba\u015fl\u0131 ba\u015f\u0131na bir \u00e7al\u0131\u015fma konusu olacak zenginliktedir. G\u00fc\u00e7l\u00fc ki\u015filikleri olan, sorumluluk alan, iyi e\u011fitilmi\u015f, \u00fcretken, faydal\u0131, ayd\u0131n kad\u0131nlard\u0131r. Frengistan Mektuplar\u0131nda onu letafetiyle \u00e7arpan ama iffeti konusunda eksik g\u00f6rd\u00fc\u011f\u00fc Jozefin, e\u011fitiminden g\u00fczelli\u011fine, ahlak\u0131ndan milliyet\u00e7ili\u011fine kadar ideal bir Frans\u0131z k\u0131z\u0131 olarak sundu\u011fu M\u00f6sy\u00f6 \u015ealon<\/em>\u2019un k\u0131z\u0131 Margarita<\/em>, Bat\u0131 medeniyetinin g\u00fc\u00e7l\u00fc kad\u0131nlar\u0131 olarak tasvir edilir. Kendi uygarl\u0131\u011f\u0131 i\u00e7in Ka\u015fgar b\u00f6lgesini \u00c7in istilas\u0131ndan kurtaran Arslan K\u0131z<\/em> nam\u0131n\u0131 verdi\u011fi G\u00fclcemal<\/em> en g\u00fc\u00e7l\u00fc kad\u0131n kahramanlar\u0131ndand\u0131r. G\u00fcl Cemal, \u00a0y\u00fcksek ahlak\u0131, vatanperverli\u011fi, yi\u011fitli\u011fi ile Nam\u0131k Kemal<\/em>\u2019in Vatan Yahut Silistre<\/em>\u2019sindeki Zekiye<\/em>\u2019yi hat\u0131rlat\u0131r. He d\u00fc\u015f\u00fcnce \u00f6nderi gibi Gasp\u0131ral\u0131\u2019n\u0131n \u00fctopyas\u0131n\u0131 anlatt\u0131\u011f\u0131, \u201cDar\u00fcrrahat M\u00fcsl\u00fcmanlar\u0131\u201d<\/em> adl\u0131 eseridir. Bu eser End\u00fcl\u00fcs bakiyesi yery\u00fcz\u00fcnden kaybolmu\u015f ama her alanda ileri gitmi\u015f bir \u0130sl\u00e2m toplumunu anlat\u0131r. Buradaki ideal toplumda kad\u0131nlar erkeklerden geri kalmazlar, k\u0131zlar e\u011fitimden \u00fclke y\u00f6netimine kadar s\u00f6z sahibidirler. \u00a0Burada tek e\u015flilik h\u00e2kimdir. Molla Abbas\u2019\u0131n g\u00f6nl\u00fcn\u00fc kapt\u0131rd\u0131\u011f\u0131 Feride Banu<\/em> ve h\u00fck\u00fcmdar\u0131n e\u015fi Hatice Banu<\/em>, \u0130sl\u00e2m toplumunda s\u00f6z sahibi han\u0131mlar olarak anlat\u0131l\u0131r.\u00a0 Gasp\u0131ral\u0131\u2019n\u0131n kad\u0131n sorununu en \u00e7arp\u0131c\u0131 bir \u015fekilde i\u015fledi\u011fi hik\u00e2yesi \u201cKad\u0131nlar \u00dclkesi\u201d<\/em>dir.\u00a0 \u0130ngilizlere kar\u015f\u0131, Frans\u0131z gizli servisi elemanlar\u0131 ile ittifak halinde Cezayir\u2019den Sudan\u2019a Mehdi hareketine katk\u0131 sa\u011flamak i\u00e7in B\u00fcy\u00fck Sahra\u2019y\u0131 ge\u00e7erken d\u00fcnyadaki erkek egemen toplumu ters y\u00fcz eden kad\u0131nlar\u0131n y\u00f6netti\u011fi bir \u00fclkeye d\u00fc\u015ferler. Burada her \u015fey d\u00fcnyadakinin tersine i\u015flemektedir. Burada kad\u0131nlar erkek gibi, erkekler de kad\u0131n gibidir. Kad\u0131nlar \u00e7ok e\u015f almakta, erkekleri kapatmakta, insan gibi g\u00f6rmemektedirler. Bu \u015fekilde erkeklerin kad\u0131nlara yapt\u0131klar\u0131 haks\u0131zl\u0131klar\u0131 \u00e7arp\u0131c\u0131 birr \u015fekilde g\u00f6zler \u00f6n\u00fcne serer.[28]<\/a> Gasp\u0131ral\u0131 e\u015fi Zehra Han\u0131m<\/em>\u2019\u0131 davas\u0131n\u0131n ve i\u015finin orta\u011f\u0131 olarak toplum i\u00e7ine sokmu\u015f, yine 1906 y\u0131l\u0131nda Gasp\u0131ral\u0131\u2019n\u0131n Terc\u00fcman\u2019\u0131 yan\u0131nda kad\u0131n haklar\u0131 konusuna hizmet i\u00e7in \u00e7\u0131kard\u0131\u011f\u0131 \u201c\u00c2lem-i Nisvan\u201d<\/em> (Kad\u0131nlar \u00c2lemi) adl\u0131 dergi k\u0131z\u0131 \u015eefika han\u0131m<\/em> taraf\u0131ndan 1910 y\u0131lana kadar devam ettirilecektir.<\/p>\n

Gasp\u0131ral\u0131 ve \u00fc\u00e7\u00fcnc\u00fc yol<\/strong><\/h2>\n

Gasp\u0131ral\u0131\u2019y\u0131 \u201cT\u00fcrkl\u00fc\u011f\u00fcn muallimi<\/em>\u201d olarak tavsif eden Ak\u00e7ura, onun d\u00fc\u015f\u00fcncelerinin esas\u0131n\u0131 iki temel meselenin te\u015fkil etti\u011fini s\u00f6yler. Bunlardan birincisi Avrasya\u2019y\u0131 dolduran b\u00fcy\u00fck bir milletin yani T\u00fcrklerin geri kalm\u0131\u015fl\u0131\u011f\u0131n\u0131n ve zay\u0131fl\u0131\u011f\u0131n\u0131n nedenleri, ikincisi ise T\u00fcrk milletini mukadder mahvolu\u015ftan kurtarmak i\u00e7in ne yapmal\u0131? Meseleleridir.[29]<\/a> B\u00fct\u00fcn hayat hik\u00e2yesinin bu meselelere buldu\u011fu cevaplar\u0131 hayata ge\u00e7irmek i\u00e7in u\u011fra\u015fmas\u0131ndan ibaret olarak tan\u0131mlar.<\/p>\n

Gasp\u0131ral\u0131\u2019n\u0131n o d\u00f6nemin g\u00fc\u00e7 \u015fartlar\u0131nda a\u00e7\u0131k fikirlili\u011fi, seyahatleri ve \u00f6\u011frenme a\u015fk\u0131 sonucunda sahip oldu\u011fu bilgi ve g\u00f6rg\u00fcs\u00fc yan\u0131nda, olu\u015fturdu\u011fu ili\u015fki a\u011f\u0131na dikkat edilirse, onun uyan\u0131\u015f ve \u00e7a\u011fda\u015fla\u015fma y\u00f6nteminin sadece Rusya mahk\u00fbmu M\u00fcsl\u00fcmanlar i\u00e7in de\u011fil, t\u00fcm \u015eark \u0130sl\u00e2m d\u00fcnyas\u0131 i\u00e7in ge\u00e7erli fikirler oldu\u011funu s\u00f6yleyebiliriz. O, \u00fcnl\u00fc \u0130ngiliz Tarih\u00e7i Arnold Toynbee\u2019<\/em>nin g\u00fc\u00e7l\u00fc medeniyetler kar\u015f\u0131s\u0131nda yenilen uygarl\u0131klar i\u00e7in ka\u00e7\u0131n\u0131lmazl\u0131k olarak \u00f6ng\u00f6rd\u00fc\u011f\u00fc Zealotism ve Herodianism<\/em>[30]<\/a> bi\u00e7imindeki tutucu ve teslimiyet\u00e7i olan iki tarz davran\u0131\u015f kal\u0131b\u0131n\u0131n d\u0131\u015f\u0131nda, bir \u00fc\u00e7\u00fcnc\u00fc yol pe\u015finde ko\u015fmaktayd\u0131. K\u00f6klerinden ve kimli\u011finden kopmadan \u00e7a\u011fda\u015fla\u015fman\u0131n m\u00fcmk\u00fcn olabilece\u011fine inanm\u0131\u015f ve \u00e7evresini de buna inand\u0131rm\u0131\u015ft\u0131r. Kendi cemiyetinde en \u00e7ok eksikli\u011fini hissetti\u011fi \u015feylerin ba\u015f\u0131nda ke\u015fif ve fetih ruhunun yitirilmesi sonucunda do\u011fan tecess\u00fcs eksikli\u011fi idi. Bu ruhu yeniden canland\u0131rmak gerekmekteydi. Gasp\u0131ral\u0131 bu u\u011furdaki \u00e7abalar\u0131n\u0131n meyvelerini g\u00f6rm\u00fc\u015f, \u00e7a\u011fda\u015fla\u015fmay\u0131 M\u00fcsl\u00fcmanlar ve T\u00fcrkler i\u00e7in manev\u00ee bir intihar olarak g\u00f6ren a\u015f\u0131r\u0131 e\u011filimlere kar\u015f\u0131 m\u00fccadele etmekten de \u00e7ekinmemi\u015ftir. O taraf oldu\u011fu konularda bile mutedil bir tav\u0131r tak\u0131nm\u0131\u015f, duygusal kar\u015f\u0131tl\u0131ktan ziyade, ak\u0131lc\u0131 ve ger\u00e7ek\u00e7i bir \u015fekilde anlamay\u0131 tercih etmi\u015ftir. Kadimcilik ve Cedit\u00e7ilik tart\u0131\u015fmalar\u0131n\u0131n en hararetli oldu\u011fu 1909\u2019da do\u011fal lideri oldu\u011fu Cedit\u00e7ilik ak\u0131m\u0131ndaki a\u015f\u0131r\u0131l\u0131klar\u0131 da ele\u015ftirmekten \u00e7ekinmemi\u015f, bilimsel bir g\u00f6zle bakarak her iki g\u00f6r\u00fc\u015f\u00fc toplum hayat\u0131n\u0131n do\u011fal halleri olarak de\u011ferlendirmi\u015ftir.<\/em>[31]<\/a><\/p>\n

Gasp\u0131ral\u0131\u2019n\u0131n bir \u00e7e\u015fit almanak<\/em> t\u00fcr\u00fc y\u0131ll\u0131klar haz\u0131rlayarak ayd\u0131nlanma ve milli uyan\u0131\u015f yolundaki geli\u015fmelerin seyrini somut g\u00f6stergelerle yak\u0131ndan izlemesi, rasyonel y\u00f6n\u00fcn\u00fc ortaya koyan \u00f6nemli bir husustur. Rusya\u2019da matbuat ve \u0130slam\u00ee ne\u015friyat\u0131n say\u0131sal veri olarak d\u00f6k\u00fcm\u00fcn\u00fc, gazetesinde ve bazen gazetenin eki olarak ne\u015frederek, hem bu oranlar\u0131 a\u015fmaya y\u00f6nelik bir i\u015ftiyak yaratmaya \u00e7al\u0131\u015fm\u0131\u015f, hem de bize bu konuda \u00f6nemli bir veri b\u0131rakm\u0131\u015ft\u0131r. Bu t\u00fcr y\u0131ll\u0131klarda, matbaalar\u0131n isimleri, \u00e7\u0131kan gazetelerin ve bas\u0131lan kitaplar\u0131n yazar, bas\u0131m yeri ve y\u0131l\u0131, t\u00fcr\u00fc, tam k\u00fcnyeleri yan\u0131nda nicelik ve nitelikleri bak\u0131m\u0131ndan de\u011ferlendirilerek verilmekteydi. Ayr\u0131ca, mekteplerin ve k\u00fclt\u00fcr hayat\u0131n\u0131n genel durumu da bu y\u0131ll\u0131klarda de\u011ferlendirmeye tabi tutulmu\u015ftur. [32]<\/a><\/p>\n

\u201cAhmet Bey Ta\u015fkesenli ve Bedros A\u011fa Karaka\u015fyan<\/em>\u201d ve \u201c\u0130van ile S\u00fcleyman<\/em>\u201d hik\u00e2yelerinde yenili\u011fe ve d\u0131\u015f d\u00fcnyaya a\u00e7\u0131k olan H\u0131ristiyan cemiyeti ile yenili\u011fe s\u0131rt\u0131n\u0131 d\u00f6nen ve i\u00e7ine kapanan M\u00fcsl\u00fcman T\u00fcrk cemiyeti aras\u0131nda hayat\u0131 alg\u0131lay\u0131\u015f farkl\u0131l\u0131klar\u0131n\u0131 ortaya koyar. \u00a0Kaderci M\u00fcsl\u00fcman T\u00fcrk insan\u0131 ile yazg\u0131s\u0131n\u0131 eline alan Rus insan\u0131 aras\u0131nda farkl\u0131la\u015fman\u0131n sonucu iki cemiyet aras\u0131ndaki kopu\u015fu anlat\u0131r. M\u00fcsl\u00fcman cemiyetini bekleyen ka\u00e7\u0131n\u0131lmaz ac\u0131 sonu, herkesin anlayaca\u011f\u0131 bir \u015fekilde ortaya koymaya \u00e7al\u0131\u015f\u0131r. Birinci hik\u00e2yesinde \u015eirvan\u015fahlar<\/em> soyundan Azerbaycanl\u0131 k\u00f6kl\u00fc bir bey ailesinden olan Ahmet Bey<\/em> ve o\u011flu Cevat Bey<\/em> ile onlar\u0131n ba\u015f keth\u00fcdas\u0131 Ermeni Bedros A\u011fa<\/em>\u2019n\u0131n ailelerini kar\u015f\u0131la\u015ft\u0131r\u0131r. Bu bey ailesinin g\u00f6rkemli zenginli\u011fi, tutuculuklar\u0131 ve e\u011fitime \u00f6nem vermemeleri y\u00fcz\u00fcnden bir nesil ge\u00e7meden yenili\u011fe a\u00e7\u0131k ve e\u011fitime \u00f6nem veren Bedros A\u011fa\u2019n\u0131n \u00e7ocuklar\u0131n\u0131n eline ge\u00e7er. \u0130kinci hik\u00e2yesinde de yine geleneksel zihniyet i\u00e7inde debelenen M\u00fcsl\u00fcman T\u00fcrk cemiyetinin mensubu S\u00fcleyman ile yenili\u011fe a\u00e7\u0131k Rus cemiyetinin mensubu \u0130van\u2019\u0131n hayatta elde etti\u011fi muvaffakiyete bakarak T\u00fcrk cemiyetinin modernle\u015fmesinin zaruretini anlat\u0131r. Gasp\u0131ral\u0131 uyu\u015fuklu\u011fa, tembelli\u011fe, karanl\u0131\u011fa, geri kalm\u0131\u015fl\u0131\u011fa ve cehalete kar\u015f\u0131 m\u00fccadelesinde, uyan\u0131\u015f ve ayd\u0131nlanmay\u0131, yenile\u015fme ve ilerlemeyi, birle\u015fme ve dayan\u0131\u015fmay\u0131 \u00f6nermi\u015ftir. Yine, G\u00fcndo\u011fdu hik\u00e2yesinde Moskova\u2019da d\u00fczenlenen bir etnografya sergisi vesilesi ile Rusya\u2019n\u0131n M\u00fcsl\u00fcman T\u00fcrk halklar\u0131n\u0131n eski \u00e7a\u011flara ait y\u00f6ntemlerle elde edilen \u00fcr\u00fcnleri ile Leh, Litvan, Fin<\/em>[33]<\/a>gibi Rusya\u2019n\u0131n H\u0131ristiyan halklar\u0131n\u0131n sergiledi\u011fi o d\u00f6nemin katma de\u011feri y\u00fcksek teknolojik \u00fcr\u00fcnlerinin kar\u015f\u0131la\u015ft\u0131r\u0131lmas\u0131n\u0131 yaparak, iki d\u00fcnya aras\u0131ndaki geli\u015fme fark\u0131n\u0131 ortaya koymaya \u00e7al\u0131\u015f\u0131r.<\/p>\n

Gasp\u0131ral\u0131, \u201cAvrupa Medeniyetine Bir Nazar-\u0131 Muvazene\u201d<\/em> ba\u015fl\u0131kl\u0131 risalesini 1885 y\u0131l\u0131nda \u0130stanbul\u2019da T\u00fcrkiye okurlar\u0131 i\u00e7in kaleme alm\u0131\u015f, buradaki fikirleri ancak 20 y\u0131l sonra Rusya M\u00fcsl\u00fcmanlar\u0131 ile payla\u015fm\u0131\u015ft\u0131r. Muhtemelen bu gecikme, Osmanl\u0131 T\u00fcrklerini Bat\u0131l\u0131la\u015fma ser\u00fcvenine daha erken girmi\u015f olmalar\u0131 nedeniyle Bat\u0131 medeniyetine ili\u015fkin yap\u0131lacak ele\u015ftirel de\u011ferlendirmeleri anlamada onlar\u0131 daha olgunla\u015fm\u0131\u015f seviyede g\u00f6rmesinden kaynaklanmaktad\u0131r. Mahk\u00fbm durumdaki Rusya M\u00fcsl\u00fcmanlar\u0131 i\u00e7in bu t\u00fcr de\u011ferlendirmeler onlar\u0131n \u00e7a\u011fda\u015fla\u015fma y\u00f6n\u00fcndeki i\u015ftiyaklar\u0131n\u0131 eksiltebilirdi. Gasp\u0131ral\u0131 ve sonraki ku\u015fak ki aralar\u0131nda Ak\u00e7ura, Sadri Maksudi gibi isimler bulunuyordu, Rus liberalleri ile daha iyi ili\u015fki kurmu\u015flard\u0131. Nitekim 16- 21 A\u011fustos 1906 tarihlerindeki Rusya M\u00fcsl\u00fcmanlar\u0131n\u0131n \u00dc\u00e7\u00fcnc\u00fc Kurultay\u0131\u2019nda M\u00fcsl\u00fcman \u0130ttifak\u0131<\/em>, Rus Liberal Demokrat Kadet partisi<\/em> ile i\u015fbirli\u011fi yapm\u0131\u015ft\u0131r. 1905 Devrimi\u2019nden sonra Kazan ve Bak\u00fb gibi T\u00fcrk ayd\u0131nlanma merkezlerinde 3. Ku\u015fak yenilik\u00e7i ayd\u0131nlar\u0131n Sosyalist sol fikirlere daha a\u00e7\u0131k olmaya ba\u015flad\u0131\u011f\u0131 bir d\u00f6nemde, uyan\u0131\u015f\u0131n milli karakterini kaybetme riski belirince Gasp\u0131ral\u0131, Terc\u00fcman’da \u201c\u0130\u015ftirakiyyun\u201d<\/em> ba\u015fl\u0131\u011f\u0131 alt\u0131nda yay\u0131mlad\u0131\u011f\u0131 makaleler dizisinde buna kar\u015f\u0131 yeni nesilleri uyarma gere\u011fi duymu\u015ftur.[34]<\/a><\/p>\n

Gasp\u0131ral\u0131, insanl\u0131k tarihi yeni bir yol ay\u0131r\u0131m\u0131na girerken 1. D\u00fcnya Sava\u015f\u0131\u2019n\u0131n \u015fafa\u011f\u0131nda 11 Eyl\u00fcl 1914\u2019te m\u00fccadele \u00fcss\u00fc haline getirdi\u011fi Bah\u00e7eray\u2019da \u00f6ld\u00fc ve orada defnedildi. Gasp\u0131ral\u0131\u2019n\u0131n vefat\u0131 T\u00fcm T\u00fcrk d\u00fcnyas\u0131nda b\u00fcy\u00fck bir yank\u0131 yaratm\u0131\u015ft\u0131r. Kazan\u2019da \u0130l, Vakit, Kuya\u015f<\/em> ve Y\u0131ld\u0131z <\/em>gazeteleri onun hayat hik\u00e2yesini, hizmetlerini anlatan resimleriyle s\u00fcslenmi\u015f haber, makale ve taziye telgraflar\u0131n\u0131 ne\u015frederken T\u00fcrkiye\u2019de ba\u015fta T\u00fcrk Ocaklar\u0131<\/em> \u00e7evresi \u00f6zel bir \u00f6nemle vefatla ilgilenmi\u015ftir. T\u00fcrk Oca\u011f\u0131, T\u00fcrk Yurdu, T\u00fcrk Bilgi Derne\u011fi<\/em> ve \u0130slam Mecmuas\u0131,<\/em> ad\u0131na ortakla\u015fa Ayasofya\u2019da geni\u015f kat\u0131l\u0131ml\u0131 bir mevlit d\u00fczenlemi\u015ftir. Ayr\u0131ca, 27 Te\u015frinisani 1330\/10 Aral\u0131k 1914 tarihli T\u00fcrk Yurdu dergisi \u201cT\u00fcrklerin b\u00fcy\u00fck muallimi \u0130smail Bey Gasprinski ruhu i\u00e7in el fatiha<\/em>\u201d \u00fcst ba\u015fl\u0131\u011f\u0131yla 72. Say\u0131s\u0131n\u0131 ona ithaf ederek \u00e7\u0131kar. Bu say\u0131da \u015fair Mehmet Emin Yurdakul<\/em> ve Celal Sahir Erozan<\/em> ona hitaben yazd\u0131klar\u0131 birer \u015fiir ile katk\u0131da bulunmu\u015flard\u0131r. Hamdullah Suphi Tanr\u0131\u00f6ver, \u201cBen Onu G\u00f6rd\u00fcm<\/em>\u201d ba\u015fl\u0131kl\u0131 onun b\u00fcy\u00fckl\u00fc\u011f\u00fcn\u00fc anlatan de\u011ferlendirme yaz\u0131s\u0131 ile dergide yer al\u0131r. Yusuf Ak\u00e7ura \u201cMuallime Dair<\/em>\u201d ba\u015fl\u0131kl\u0131 yaz\u0131s\u0131 ile Ahmet A\u011fao\u011flu ise \u201c\u0130smail Bey Gasprinski<\/em>\u201d ba\u015fl\u0131k devam\u0131 olan bir yaz\u0131 ile kat\u0131l\u0131rlar. Ayr\u0131ca onun kendi kaleminden \u00e7\u0131kma biyografisi ve \u201c\u0130smail Bey\u2019e T\u00fcrk Milletinin \u0130htiram\u0131\u201d ba\u015fl\u0131\u011f\u0131yla onun vefat\u0131n\u0131n akisleri haber olarak verilir. Ayr\u0131ca dergide onun iki adet el yaz\u0131 mektubu sureti, Mehmet Emin Yurdakul\u2019a \u00f6l\u00fcm\u00fcnden on alt\u0131 y\u0131l \u00f6nce yazd\u0131\u011f\u0131 bir mektubun ne\u015fri de iki foto\u011frafla birlikte yer alm\u0131\u015ft\u0131r.<\/p>\n

Gasp\u0131ral\u0131, T\u00fcrk\u00e7\u00fc, \u0130sl\u00e2mc\u0131 ve \u00e7a\u011fda\u015fla\u015fmac\u0131 y\u00f6n\u00fcyle T\u00fcrk ayd\u0131nlanmas\u0131n\u0131n T\u00fcrkiye, Azerbaycan ve di\u011fer b\u00f6lgelerde g\u00f6r\u00fclen eklektik olan genel karakterini \u015fahs\u0131nda temsil eder. Yukar\u0131da ifade edildi\u011fi gibi, farkl\u0131 k\u00fclt\u00fcr ve milliyetlere ho\u015fg\u00f6r\u00fcl\u00fc, ger\u00e7ek\u00e7i, me\u015fruiyet\u00e7i, halk\u00e7\u0131 ve milli uyan\u0131\u015f pe\u015finde ko\u015fan, iyimser, kararl\u0131 ve bilimsel d\u00fc\u015f\u00fcnceye \u00f6nem veren, a\u00e7\u0131k fikirli idealist bir yenilik \u00f6nc\u00fcs\u00fc olarak T\u00fcrk d\u00fc\u015f\u00fcnce hayat\u0131nda ve T\u00fcrk d\u00fcnyas\u0131nda s\u00fcrekli etkiye sahip bir \u00e7izginin temsilcisidir. Bug\u00fcn hala onun ya\u015fad\u0131\u011f\u0131 d\u00f6nemdeki sorunlarla bo\u011fu\u015ftu\u011fu g\u00f6r\u00fclen T\u00fcrk ve \u0130sl\u00e2m d\u00fcnyas\u0131 i\u00e7in bu \u00e7izginin ne denli gerekli oldu\u011fu kendili\u011finden daha iyi anla\u015f\u0131lmaktad\u0131r.<\/p>\n

\u00a0<\/strong><\/p>\n

KAYNAK\u00c7A<\/strong><\/p>\n

Abdullah Battal Taymas, Kazan T\u00fcrkleri<\/strong>, T\u00fcrk K\u00fclt\u00fcr\u00fcn\u00fc Ara\u015ft\u0131rma Enstit\u00fcs\u00fc, Ankara, 1966.<\/p>\n

Abdullah G\u00fcndo\u011fdu, \u201cRusya M\u00fcsl\u00fcmanlar\u0131n\u0131n Yenile\u015fme \u00c7izgisinde \u0130smail Gasp\u0131ral\u0131 ve Abd\u00fcrre\u015fid \u0130brahim \u00dczerine Kar\u015f\u0131la\u015ft\u0131rmal\u0131 Bir Zihniyet ve Us\u00fbl \u0130ncelemesi\u201d, Abd\u00fcrre\u015fit \u0130brahim ve Zaman\u0131<\/strong>, Haz. A. M. D\u00fcndar, T\u00fcrk Tarih Kurumu Yay\u0131nlar\u0131, Ankara, 2018, s. 43-54.<\/p>\n

Ahmet Kanl\u0131dere, Reform Within Islam The Tajdid And Jadid Movement Among The Kazan Tatars (1809-1917) Conciliation Or Conflict?<\/strong>, Eren Yay\u0131nlar\u0131, \u0130stanbul, 1997<\/p>\n

Akdes Nimet Kurat, \u201cKazan T\u00fcrklerinin Meden\u00ee Uyan\u0131\u015f devri\u201d, DTCFD<\/strong>, XXIV\/3-4 (1969), s. 94-195.<\/p>\n

Akdes Nimet Kurat, Rusya Tarihi<\/strong>, TTK Yay\u0131nlar\u0131, Ankara, 1999.<\/p>\n

Akdes Nimet Kurat, T\u00fcrkiye ve Rusya<\/strong>, K\u00fclt\u00fcr Bak. Yay, Ankara, 1990.<\/p>\n

Arnold J. Toynbee, <\/strong>\u00a0<\/strong>A Study of History, <\/strong>Vol. 1: Abridgement of Volumes I-VI, Vol. 2: VII- X, Oxford University Press (December 10, 1987). (Daha \u00f6zet T\u00fcrk\u00e7e \u00e7evirisi i\u00e7in bk. Arnold Toynbee, Tarih Bilinci<\/strong>, 2. cilt<\/em>, Bate\u015f yay\u0131nlar\u0131, \u0130stanbul, 1978.)<\/p>\n

Edward James Lazzerini, Ismail Bey Gasprinskii And Muslim Modernism In Russia, 1878-1914<\/strong>, University Of Washington, Ph.D., 1973.<\/p>\n

Frank W. Thackeray, Events that Changed Russia Since 1855<\/strong>, Edit. Greenwood Press, USA, 2007.<\/p>\n

Halil Ebul Hanif, Us\u00fbl-\u0131 Ced\u00eedge Kar\u015fu Birinci Adum<\/strong>, \u00d6rnek Matbaas\u0131, Kazan, 1910.<\/p>\n

\u0130brahim Mara\u015f, T\u00fcrk D\u00fcnyas\u0131nda Dini Yenile\u015fme 1850- 1917<\/strong>, \u00d6t\u00fcken Yay., \u0130stanbul, 2002.<\/p>\n

\u0130hsan Ilgar, Rusya\u2019da Birinci M\u00fcsl\u00fcman Kongresi<\/strong>, K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131 Yay., Ankara, 1988<\/p>\n

\u0130smail Gasp\u0131ral\u0131: Se\u00e7ilmi\u015f Eserleri:1 Roman ve Hik\u00e2yeleri<\/strong>, (Hzl: Yavuz Akp\u0131nar-Bayram Orak-Naz\u0131m Muradov), \u00d6t\u00fcken Ne\u015friyat\u0131, \u0130stanbul 2003.<\/p>\n

\u0130smail Gasp\u0131ral\u0131: Se\u00e7ilmi\u015f Eserleri: 2 Fikri Eserleri<\/strong>, Haz. Yavuz Akp\u0131nar, \u00d6t\u00fcken Ne\u015friyat\u0131,\u00a0 \u0130stanbul, 2004.<\/p>\n

\u0130smail Gasp\u0131ral\u0131, Se\u00e7ilmi\u015f Eserleri: 3 Dil- Edebiyat- Seyahat Yaz\u0131lar\u0131<\/strong>, <\/em>Haz. Yavuz Akp\u0131nar, \u00d6t\u00fcken Ne\u015friyat\u0131,\u00a0 \u0130stanbul, 2008.<\/p>\n

\u0130smail Gasp\u0131ral\u0131, Se\u00e7ilmi\u015f Eserleri: 4, E\u011fitim Yaz\u0131lar\u0131<\/strong>, Haz. Yavuz Akp\u0131nar, \u00d6t\u00fcken Ne\u015friyat\u0131,\u00a0 \u0130stanbul, 2017.<\/p>\n

Nadir Devlet, Rusya T\u00fcrklerinin Mill\u00ee M\u00fccadele Tarihi (1905-1917<\/strong>)<\/em>, T\u00fcrk Tarih Kurumu Yay\u0131nlar\u0131, Ankara, 1999.<\/p>\n

Nadir Devlet,<\/strong> \u0130smail Gasp\u0131ral\u0131 Unutturulan T\u00fcrk\u00e7\u00fc, \u0130slamc\u0131, Modernist<\/strong>, \u0130stanbul, 2011.<\/p>\n

Niyazi Berkes, T\u00fcrkiye\u2019de \u00c7a\u011fda\u015fla\u015fma<\/strong>, YKY, \u0130stanbul, 2002.<\/p>\n

Serge A. Zenkovsky, Rusya\u2019da Pan-T\u00fcrkizm ve M\u00fcsl\u00fcmanl\u0131k<\/strong>, \u00c7ev. \u0130. Kantemir, Ankara, 1971<\/p>\n

Simon Dixon, The Modernisation of Russia 1676- 1825<\/strong>, Cambridge University Press, 1999.<\/p>\n

Yusuf Ak\u00e7ura, T\u00fcrk Y\u0131l\u0131 1928<\/strong>, Haz. A. Tekin, a. Z. \u0130zg\u00f6er, T\u00fcrk Tarih Kurumu Yay\u0131nlar\u0131, Ankara, 2009.<\/p>\n

Zafer Toprak \u201cII. Me\u015frutiyette Solidarist D\u00fc\u015f\u00fcnce: Halk\u00e7\u0131l\u0131k\u201d Toplum ve Bilim<\/strong>, Bahar 1977, say\u0131 1. s. 92- 123.<\/p>\n

Zeki Velidi Togan, \u201cGasprinski \u0130smail\u201d, The Encyclopaedia of Islam<\/strong>, New Edition, V.II, l965, Leiden, E. J. Brill, p. 979-81 ( EI, 2 (l965) 2; 979-981).<\/p>\n

[1]<\/a> Simon Dixon, The Modernisation of Russia 1676- 1825<\/strong>, Cambridge University Press, 1999, pp. 1- 24; Akdes Nimet Kurat, Rusya Tarihi<\/strong>, TTK Yay\u0131nlar\u0131, Ankara, 1999, s. 143 vd.; T\u00fcrkiye ve Rusya<\/strong>, K\u00fclt\u00fcr Bak. Yay, Ankara, 1990, 1-91; Events that Changed Russia Since 1855<\/strong>, Edit. Frank W. Thackeray, Greenwood Press, USA, 2007, s. 1- 84.<\/p>\n

[2]<\/a> Niyazi Berkes, T\u00fcrkiye\u2019de \u00c7a\u011fda\u015fla\u015fma<\/strong>, YKY, \u0130stanbul, 2002, s. 65.<\/p>\n

[3]<\/a> Avrupa s\u00f6m\u00fcrgecili\u011fine kar\u015f\u0131 Do\u011fu\u2019nun durumu ve Asya\u2019da olu\u015fan tepkiler konusunda yeni de\u011ferlendirmeleri ihtiva eden bir \u00e7al\u0131\u015fma olarak bkz. Pankaj Mishra, Asya\u2019n\u0131n Bat\u0131\u2019ya \u0130syan\u0131<\/strong>, Alfa Yay\u0131nlar\u0131, \u0130stanbul, 2013.<\/p>\n

[4]<\/a> Abdullah G\u00fcndo\u011fdu, \u201cT\u00fcrkiye\u2019de \u0130slamc\u0131l\u0131k ve Gelenek\u201d, Historia 1923<\/strong>, Say\u0131 3, Yaz 2017, s. 8-22.<\/p>\n

[5]<\/a> \u0130dil- Ural T\u00fcrklerinin yenile\u015fme hayat\u0131na genel bir bak\u0131\u015f i\u00e7in ba\u015fl\u0131ca \u00e7al\u0131\u015fmalar \u015funlard\u0131r: Abdullah Battal Taymas, Kazan T\u00fcrkleri<\/strong>, T\u00fcrk K\u00fclt\u00fcr\u00fcn\u00fc Ara\u015ft\u0131rma Enstit\u00fcs\u00fc, Ankara, 1966; Akdes Nimet Kurat, \u201cKazan T\u00fcrklerinin Meden\u00ee Uyan\u0131\u015f devri\u201d, DTCFD<\/strong>, XXIV\/3-4 (1969), s. 94-195; Nadir Devlet, Rusya T\u00fcrklerinin Mill\u00ee M\u00fccadele Tarihi (1905-1917)<\/strong>, T\u00fcrk Tarih Kurumu Yay\u0131nlar\u0131, Ankara, 1999; Ahmet Kanl\u0131dere, Reform Within Islam The Tajdid And Jadid Movement Among The Kazan Tatars (1809-1917) Conciliation Or Conflict?<\/strong>, Eren Yay\u0131nlar\u0131, \u0130stanbul, 1997;\u00a0 \u0130brahim Mara\u015f, T\u00fcrk D\u00fcnyas\u0131nda Dini Yenile\u015fme 1850- 1917<\/strong>, \u00d6t\u00fcken Yay., \u0130stanbul, 2002.<\/p>\n

[6]<\/a> Nadir Devlet, Rusya T\u00fcrklerinin Mill\u00ee M\u00fccadele Tarihi (1905-1917)<\/em> T\u00fcrk Tarih Kurumu Yay\u0131nlar\u0131, Ankara, 1999, s. 11- 16.<\/p>\n

[7]<\/a> \u0130smail Gasp\u0131ral\u0131 \u00fczerine yap\u0131lan \u00e7al\u0131\u015fmalarda onun hayat\u0131, ki\u015fili\u011fi, faaliyetleri, d\u00fc\u015f\u00fcnceleri \u00e7ok \u00e7e\u015fitli y\u00f6nlerden ele al\u0131nmaktad\u0131r. Bizim yararland\u0131\u011f\u0131m\u0131z, do\u011frudan onun \u00fczerine yap\u0131lan ba\u015fl\u0131ca \u00e7al\u0131\u015fmalar \u015funlard\u0131r: \u0130smail Gasp\u0131ral\u0131: Se\u00e7ilmi\u015f Eserleri: 1 Roman ve Hik\u00e2yeleri<\/strong>, (Hzl: Yavuz Akp\u0131nar-Bayram Orak-Naz\u0131m Muradov), \u00d6t\u00fcken Ne\u015friyat\u0131, \u0130stanbul 2003; \u0130smail Gasp\u0131ral\u0131: Se\u00e7ilmi\u015f Eserleri: 2 Fikri Eserleri<\/strong>, Haz. Yavuz Akp\u0131nar, \u00d6t\u00fcken Ne\u015friyat\u0131,\u00a0 \u0130stanbul, 2004; \u0130smail Gasp\u0131ral\u0131, Se\u00e7ilmi\u015f Eserleri: 3 Dil- Edebiyat- Seyahat Yaz\u0131lar\u0131<\/strong>, <\/em>Haz. Yavuz Akp\u0131nar, \u00d6t\u00fcken Ne\u015friyat\u0131,\u00a0 \u0130stanbul, 2008; \u0130smail Gasp\u0131ral\u0131, Se\u00e7ilmi\u015f Eserleri: 4, E\u011fitim Yaz\u0131lar\u0131<\/strong>, Haz. Yavuz Akp\u0131nar, \u00d6t\u00fcken Ne\u015friyat\u0131,\u00a0 \u0130stanbul, 2017; Edward James Lazzerini, Ismail Bey Gasprinskii And Muslim Modernism In Russia, 1878-1914<\/em>.University Of Washington, Ph.D., 1973; Nadir Devlet,<\/strong> \u0130smail Gasp\u0131ral\u0131 Unutturulan T\u00fcrk\u00e7\u00fc, \u0130slamc\u0131, Modernist<\/em>, \u0130stanbul, 2011; Zeki Velidi Togan, \u201cGasprinski \u0130smail\u201d, The Encyclopaedia of Islam<\/strong>, New Edition, V.II, l965, Leiden, E. J. Brill, p. 979-81 ( EI, 2 (l965) 2; 979-981).<\/p>\n

[8]<\/a> Yusuf Ak\u00e7ura, T\u00fcrk Y\u0131l\u0131 1928<\/strong>, s. 364.<\/p>\n

[9]<\/a> \u0130smail Gasp\u0131ral\u0131: Se\u00e7ilmi\u015f Eserleri: 2 Fikri Eserleri<\/strong>,<\/em> s. 158- 184<\/p>\n

[10]<\/a> \u201cBah\u00e7eraray Mektuplar\u0131\u201d, s. 61, \u201cRus Do\u011fu antla\u015fmas\u0131\u201d, \u0130smail Gasp\u0131ral\u0131, Se\u00e7ilmi\u015f Eserleri: 2 Fikri Eserleri<\/strong>, s. 122- 157.<\/p>\n

[11]<\/a> Halk\u00e7\u0131l\u0131k<\/em> d\u00fc\u015f\u00fcncesi, esas olarak K\u0131r\u0131m Sava\u015f\u0131 ard\u0131ndan, 19. Y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda Rus \u00c7arl\u0131\u011f\u0131n\u0131n muhataral\u0131 siyasi ve fikir ortam\u0131nda geli\u015fen \u043d\u0430\u0440\u043e\u0434\u043d\u0438\u0447\u0435\u0441\u0442\u0432\u043e (Narodni\u00e7estvo)<\/em> hareketi i\u00e7inde ortaya \u00e7\u0131kan bir ak\u0131md\u0131r. Bu kavram, Rus\u00e7ada halk anlam\u0131na gelen \u043d\u0430\u0440\u043e\u0434 (Narod)<\/em> s\u00f6zc\u00fc\u011f\u00fcnden t\u00fcretilmi\u015ftir. Bu hareket mensubu i\u00e7in kullan\u0131lan Narodnik<\/em> s\u00f6z\u00fc ise halk\u00e7\u0131, pop\u00fclist demektir. Alt gelir gruplar\u0131na seslenen Rus ayd\u0131n\u0131, \u00e7arp\u0131k ve \u00e7alkant\u0131l\u0131 Rus toplum yap\u0131s\u0131na \u201chalka do\u011fru\u201d hareketiyle \u00e7\u00f6z\u00fcm aram\u0131\u015ft\u0131. Bkz. Zafer Toprak \u201cII. Me\u015frutiyette Solidarist D\u00fc\u015f\u00fcnce: Halk\u00e7\u0131l\u0131k\u201d Toplum ve Bilim<\/strong>, Bahar 1977, say\u0131 1. s. 92- 123<\/p>\n

[12]<\/a> \u0130smail Gasp\u0131ral\u0131, Se\u00e7ilmi\u015f Eserleri: 2 Fikri Eserleri<\/strong>, s. 77- 121; Nadir Devlet, Rusya T\u00fcrklerinin<\/strong>.<\/em>, s. 17- 18.<\/p>\n

[13]<\/a> Zeki Velidi Togan, \u201cGasprinski \u0130smail\u201d, s. 980; Ak\u00e7ura, a.g.e.<\/strong>, s. 360.<\/p>\n

[14]<\/a> Ak\u00e7ura, a.g.e.<\/strong>, s. 355- 364.<\/p>\n

[15]<\/a> \u0130smail Gasp\u0131ral\u0131, Se\u00e7ilmi\u015f Eserleri: 3 Dil- Edebiyat- Seyahat Yaz\u0131lar\u0131<\/strong>,<\/em> s. 23- 203.<\/p>\n

[16]<\/a> \u0130hsan Ilgar, Rusya\u2019da Birinci M\u00fcsl\u00fcman Kongresi<\/strong>, K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131 Yay., Ankara, 1988, s. 346.<\/p>\n

[17]<\/a> Kadimcilerin d\u00fc\u015f\u00fcncelerini birinci elden \u00f6\u011frenmek i\u00e7in bkz. Halil Ebul Hanif, Us\u00fbl-\u0131 Ced\u00eedge Kar\u015fu Birinci Adum<\/strong>, \u00d6rnek Matbaas\u0131, Kazan, 1910; Edward James Lazzerini, Ismail Bey Gasprinskii And Muslim Modernism In Russia, 1878-1914, <\/strong>University Of Washington, Ph.D., 1973, pp. 171- 197.<\/p>\n

[18]<\/a> Serge A. Zenkovsky, Rusya\u2019da Pan-T\u00fcrkizm ve M\u00fcsl\u00fcmanl\u0131k<\/strong>, \u00c7ev. \u0130. Kantemir, Ankara, 1971, s. 37- 57; Nadir Devlet,<\/strong> \u0130smail Gasp\u0131ral\u0131 Unutturulan<\/strong>., s. 157.<\/em><\/p>\n

[19]<\/a> \u041f\u043e\u0431\u0435\u0434\u043e\u043d\u043e\u0441\u0446\u0435\u0432, \u041a\u043e\u043d\u0441\u0442\u0430\u043d\u0442\u0438\u043d \u041f\u0435\u0442\u0440\u043e\u0432\u0438\u0447 (1827- 1907), \u041c\u0430\u043b\u043e\u0432, \u0415\u0432\u0444\u0438\u043c\u0438\u0439 \u0410\u043b\u0435\u043a\u0441\u0430\u043d\u0434\u0440\u043e\u0432\u0438\u0447 (1835- 1918), \u041d\u0438\u043a\u043e\u043b\u0430\u0439 \u0418\u0432\u0430\u043d\u043e\u0432\u0438\u0447 \u0418\u043b\u044c\u043c\u0438\u043d\u0441\u043a\u0438\u0439 (1822- 1891),\u00a0 \u041e\u0441\u0442\u0440\u043e\u0443\u043c\u043e\u0432 \u041d. (1846- 1930).<\/p>\n

[20]<\/a> Derginin \u0130sl\u00e2mi modernle\u015fme a\u00e7\u0131s\u0131ndan \u00f6nemi konusunda bkz. Ak\u015fin Somel, \u201cS\u0131rat-\u0131 M\u00fcstakim: Islamic Modernism in the Ottoman Empire, 1908-1912\u201d, The Journal of the Middle Est Studies Society<\/strong>, I\/1, s. 50- 80.<\/p>\n

[21]<\/a> S\u0131r\u00e2t-\u0131 M\u00fcstak\u00eem, Say\u0131 42 s. 248, Say\u0131 48, s. 345- 346, Say\u0131 49, s. 359- 364, Y\u0131l, 1325\/1909.<\/p>\n

[22]<\/a> Bkz. \u0130smail Gasp\u0131ral\u0131, Se\u00e7ilmi\u015f Eserleri: 4, E\u011fitim Yaz\u0131lar\u0131<\/strong>.<\/p>\n

[23]<\/a> Ak\u00e7ura, T\u00fcrk Y\u0131l\u0131 1928<\/strong>, s. 359.<\/p>\n

[24]<\/a> Bkz. \u0130smail Gasp\u0131ral\u0131, Se\u00e7ilmi\u015f Eserleri: 3 Dil- Edebiyat- Seyahat Yaz\u0131lar\u0131<\/strong>, <\/em>s. 313- 477.<\/p>\n

[25]<\/a> \u201cRusya M\u00fcsl\u00fcmanlar\u0131\u201d, \u0130smail Gasp\u0131ral\u0131, Se\u00e7ilmi\u015f Eserleri: 2 Fikri Eserleri<\/strong>, s. 80.<\/p>\n

[26]<\/a> \u201cArslan K\u0131z\u201d, \u0130smail Gasp\u0131ral\u0131, Se\u00e7ilmi\u015f Eserleri: 1 Roman ve Hik\u00e2yeleri<\/strong>, s. 362- 403.<\/p>\n

[27]<\/a> Abdullah G\u00fcndo\u011fdu, \u201cRusya M\u00fcsl\u00fcmanlar\u0131n\u0131n Yenile\u015fme \u00c7izgisinde \u0130smail Gasp\u0131ral\u0131 ve Abd\u00fcrre\u015fid \u0130brahim \u00dczerine Kar\u015f\u0131la\u015ft\u0131rmal\u0131 Bir Zihniyet ve Us\u00fbl \u0130ncelemesi\u201d, Abd\u00fcrre\u015fit \u0130brahim ve Zaman\u0131<\/strong>, Haz. A. M. D\u00fcndar, T\u00fcrk Tarih Kurumu Yay\u0131nlar\u0131, Ankara, 2018, s. 43-54.<\/p>\n

[28]<\/a> Bkz. \u0130smail Gasp\u0131ral\u0131: Se\u00e7ilmi\u015f Eserleri:1 Roman ve Hik\u00e2yeleri<\/strong>, (Hzl: Yavuz Akp\u0131nar-Bayram Orak-Naz\u0131m Muradov), \u00d6t\u00fcken Ne\u015friyat\u0131, 2. Bask\u0131., \u0130stanbul 2003.<\/p>\n

[29]<\/a> Ak\u00e7ura, T\u00fcrk Y\u0131l\u0131 1928<\/strong>, s. 358.<\/p>\n

[30]<\/a> Arnold J. Toynbee, \u00a0A Study of History<\/strong>, Vol. 1: Abridgement of Volumes I-VI, Vol. 2: VII- X, Oxford University Press (December 10, 1987), pp. 231- 240. Daha \u00f6zet T\u00fcrk\u00e7e \u00e7evirisi i\u00e7in bk. Arnold Toynbee, Tarih Bilinci <\/strong>2. cilt<\/em>, Bate\u015f yay\u0131nlar\u0131, \u0130stanbul, 1978, s. 462- 468.<\/p>\n

[31]<\/a> \u201cHeyet-i ictim\u00e2iyemizi bug\u00fcn en ziyade zehirleyen ve milletimizin ekser i\u015flerine belki saadet-i istikb\u00e2liyesine set \u00e7eken Kadimcilik ve Cedit\u00e7ilikte g\u00f6r\u00fclmekte olan ifratt\u0131r. Kadimcilik ve Cedit\u00e7ilik, mai\u015fet-ii cemiyet ile beraber do\u011fmu\u015f tabi\u00ee hallerdendir.<\/em>\u201d,\u00a0 \u201cKadimcilik ve Cedit\u00e7ilik\u201d, Gasp\u0131ral\u0131, Se\u00e7ilmi\u015f Eserleri: 2 Fikri Eserleri<\/strong>, s. 273.<\/p>\n

[32]<\/a> Bkz. \u201cRusya\u2019da Matbu\u00e2t ve Ne\u015friy\u00e2t-\u0131 \u0130sl\u00e2miye\u201d, a.g.e., s.\u00a0 245- 250;\u00a0 \u201cMeb\u00e2d-i Temedd\u00fcn-i \u0130sl\u00e2miy\u00e2n-\u0131 Rus\u201d, a.g.e., s. 251- 272.<\/p>\n

[33]<\/a> Cedit\u00e7ilik ve dolayl\u0131 olarak T\u00fcrk yenile\u015fmesi \u00fczerinde Rusya mahk\u00fbmu halklar\u0131n g\u00f6sterdi\u011fi ba\u015far\u0131l\u0131 yenile\u015fme hamlesinin etkisi ayr\u0131 bir \u00e7al\u0131\u015fma konusudur. Bu konuda \u00f6zellikle Fin yenile\u015fmesinin \u00f6nc\u00fcl\u00fc\u011f\u00fcn\u00fc \u00fcstlenen bir avu\u00e7 ayd\u0131n\u0131n t\u00fcm olumsuz ko\u015fullara ra\u011fmen elde etti\u011fi ba\u015far\u0131y\u0131 konu edinen Grigory Petrov\u2019un Beyaz Zambaklar \u00dclkesi<\/strong>\u2019nde adl\u0131 eserinin T\u00fcrk yenile\u015fme hareketinin b\u00fcy\u00fck \u00f6nderi Atat\u00fcrk taraf\u0131ndan \u00fclkedeki okullar\u0131n \u00f6zellikle askeri okullar\u0131n m\u00fcfredat\u0131na konmas\u0131n\u0131 istemesi ilgin\u00e7 bir ba\u011flant\u0131 olu\u015fturur. Bu ba\u011flant\u0131, Rusya T\u00fcrklerinden T\u00fcrkiye\u2019ye uzanan T\u00fcrk \u00e7a\u011fda\u015fla\u015fmas\u0131n\u0131n k\u00f6klerinin anla\u015f\u0131lmas\u0131 bak\u0131m\u0131ndan \u00f6nemlidir.<\/p>\n

[34]<\/a> Gasp\u0131ral\u0131, Se\u00e7ilmi\u015f Eserleri: 2 Fikri Eserleri<\/strong>, s. 158- 221.<\/p>\n","protected":false},"excerpt":{"rendered":"

T\u00fcrk\u00e7\u00fc, \u0130sl\u00e2mc\u0131 ve \u00e7a\u011fda\u015fla\u015fmac\u0131 y\u00f6n\u00fcyle T\u00fcrk ayd\u0131nlanmas\u0131n\u0131n T\u00fcrk d\u00fcnyas\u0131nda g\u00f6r\u00fclen eklektik genel karakterini temsil eden, farkl\u0131 k\u00fclt\u00fcr ve milliyetlere ho\u015fg\u00f6r\u00fcl\u00fc, ger\u00e7ek\u00e7i, me\u015fruiyet\u00e7i, halk\u00e7\u0131 ve milli uyan\u0131\u015f pe\u015finde ko\u015fan Gasp\u0131ral\u0131….<\/p>\n","protected":false},"author":50,"featured_media":9464,"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":[66,68],"tags":[1219,1220,121,1218,1222,1221,122,1151],"coauthors":[139],"class_list":["post-9459","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-siyaset-tarih","category-turkluk-turkculuk","tag-ahmet-agaoglu","tag-ceditcilik","tag-islamcilik","tag-ismail-gaspirali","tag-kadimcilik","tag-tercuman","tag-turkculuk","tag-yusuf-akcura"],"_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/9459","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\/50"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=9459"}],"version-history":[{"count":6,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/9459\/revisions"}],"predecessor-version":[{"id":9508,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/9459\/revisions\/9508"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/9464"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=9459"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=9459"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=9459"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/coauthors?post=9459"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}