{"id":2901,"date":"2025-11-28T20:55:00","date_gmt":"2025-11-28T17:55:00","guid":{"rendered":"https:\/\/tarihkursu.com\/?p=2901"},"modified":"2025-09-30T23:27:56","modified_gmt":"2025-09-30T20:27:56","slug":"turk-dusunce-tarihi-2-unite-ilk-donem-turk-islam-dusuncesi-ders-notu","status":"publish","type":"post","link":"https:\/\/tarihkursu.com\/index.php\/2025\/11\/28\/turk-dusunce-tarihi-2-unite-ilk-donem-turk-islam-dusuncesi-ders-notu\/","title":{"rendered":"T\u00fcrk D\u00fc\u015f\u00fcnce Tarihi 2. \u00dcnite: \u0130lk D\u00f6nem T\u00fcrk-\u0130slam D\u00fc\u015f\u00fcncesi Ders Notu"},"content":{"rendered":"\n<p><strong>T\u00fcrk D\u00fc\u015f\u00fcnce Tarihi<\/strong>\u00a010. 11. ve 12. s\u0131n\u0131flarda se\u00e7meli olarak okutulan bir derstir. Bu sayfada payla\u015ft\u0131\u011f\u0131m\u0131z\u00a0<strong>T\u00fcrk D\u00fc\u015f\u00fcnce Tarihi ders notlar\u0131 sayesinde<\/strong>\u00a0s\u0131navda kar\u015f\u0131la\u015fabilece\u011finiz t\u00fcm konulara hakim olacaks\u0131n\u0131z. Bu \u00f6zet ders notlar\u0131\u00a0<strong>Milli E\u011fitim Bakanl\u0131\u011f\u0131 m\u00fcfredat\u0131na<\/strong>\u00a0uygun olarak haz\u0131rland\u0131. Bu ders notlar\u0131 sayesinde\u00a0<strong>Se\u00e7meli T\u00fcrk D\u00fc\u015f\u00fcnce Tarihi<\/strong>\u00a0<strong>Dersi yaz\u0131l\u0131s\u0131<\/strong>ndan 100 alacaks\u0131n\u0131z.\u00a0<strong>T\u00fcrk D\u00fc\u015f\u00fcnce Tarihi\u00a02. \u00dcnite: \u0130lk D\u00f6nem T\u00fcrk-\u0130slam D\u00fc\u015f\u00fcncesi<\/strong> <strong>Ders Notu<\/strong>\u00a0<strong>MEB ders kitaplar\u0131<\/strong>\u00a0ile uyumludur.<\/p>\n\n\n\n<p>S\u0131n\u0131f:&nbsp;<strong>Se\u00e7meli tarih<\/strong><\/p>\n\n\n\n<p>Ders:&nbsp;<strong>T\u00fcrk D\u00fc\u015f\u00fcnce Tarihi<\/strong><\/p>\n\n\n\n<p>\u00dcnite:\u00a0<strong>2. \u00dcnite: \u0130lk D\u00f6nem T\u00fcrk-\u0130slam D\u00fc\u015f\u00fcncesi Ders Notu<\/strong><\/p>\n\n\n\n<p>\u0130lgili yaz\u0131l\u0131:<strong>\u00a0T\u00fcrk D\u00fc\u015f\u00fcnce Tarihi<\/strong>\u00a0<strong>1. d\u00f6nem 2. yaz\u0131l\u0131<\/strong><\/p>\n\n\n\n<p><\/p>\n\n\n\n<h2 class=\"wp-block-heading\">2. \u00dcnite: \u0130lk D\u00f6nem T\u00fcrk-\u0130slam D\u00fc\u015f\u00fcncesi<\/h2>\n\n\n\n<p><strong>\u0130lk D\u00f6nem T\u00fcrk-\u0130slam D\u00fc\u015f\u00fcncesi<\/strong><\/p>\n\n\n\n<p>T\u00fcrkler, tarihte \u00e7ok geni\u015f co\u011frafyalarda ve farkl\u0131 k\u00fclt\u00fcrlerle etkile\u015fim i\u00e7inde oldular. Bu etkile\u015fim d\u00fc\u015f\u00fcnce d\u00fcnyalar\u0131n\u0131 zenginle\u015ftirdi. T\u00fcrklerin \u0130slam&#8217;\u0131 benimsemesi hem \u0130slam hem de d\u00fcnya tarihini \u00f6nemli \u00f6l\u00e7\u00fcde etkiledi. T\u00fcrkler, Arap ve Fars k\u00fclt\u00fcr\u00fcne kar\u0131\u015f\u0131p kaybolmad\u0131lar. \u0130slam&#8217;\u0131 kabul ederken kendi kimliklerini \u0130slami unsurlarla yeniden \u015fekillendirdiler. Din\u00ee hayata \u00f6zg\u00fcn, kendilerine has yorumlar getirdiler. Bu duruma &#8220;T\u00fcrk M\u00fcsl\u00fcmanl\u0131\u011f\u0131&#8221; ad\u0131 verildi.<\/p>\n\n\n\n<p><strong>T\u00fcrk-\u0130slam D\u00fc\u015f\u00fcncesinin Temelleri<\/strong><\/p>\n\n\n\n<p>T\u00fcrk-\u0130slam d\u00fc\u015f\u00fcncesi, Orta Asya&#8217;daki \u0130slam \u00f6ncesi T\u00fcrk ya\u015fam bi\u00e7imi ve d\u00fc\u015f\u00fcnce sistemlerinin, Orta Do\u011fu&#8217;daki \u0130slam d\u00fc\u015f\u00fcncesiyle birle\u015fmesi sonucunda olu\u015ftu. Bu d\u00fc\u015f\u00fcnce en belirgin \u015fekilde O\u011fuzlar&#8217;\u0131n devam\u0131 olan B\u00fcy\u00fck Sel\u00e7uklular D\u00f6nemi&#8217;nde ortaya \u00e7\u0131kt\u0131. Temelleri Sel\u00e7uklular zaman\u0131nda at\u0131lan T\u00fcrk-\u0130slam d\u00fc\u015f\u00fcncesi, baz\u0131 istisnalar d\u0131\u015f\u0131nda T\u00fcrklerin egemen oldu\u011fu t\u00fcm b\u00f6lgeleri etkiledi. M\u00fcsl\u00fcman T\u00fcrklerin mill\u00ee kimli\u011finin ana unsuru oldu. Sel\u00e7uklulardan Anadolu&#8217;ya, T\u00fcrk beyliklerine, Osmanl\u0131&#8217;ya ve Balkanlara kadar ula\u015ft\u0131.<\/p>\n\n\n\n<p><strong>\u0130slam D\u00fc\u015f\u00fcncesinin Genel \u00d6zellikleri<\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>\u00d6zg\u00fcnd\u00fcr:<\/strong> Kayna\u011f\u0131 Kur\u2019an ve S\u00fcnnet&#8217;tir, ak\u0131l da bu yap\u0131n\u0131n par\u00e7as\u0131d\u0131r. Temeli ilahidir ama ortaya konan d\u00fc\u015f\u00fcnceler insan \u00fcr\u00fcn\u00fcd\u00fcr. Kayna\u011f\u0131yla di\u011fer d\u00fc\u015f\u00fcnce sistemlerinden ayr\u0131l\u0131r.<\/li>\n\n\n\n<li><strong>Evrenseldir:<\/strong> M\u00fcsl\u00fcman ayd\u0131nlarca \u00e7a\u011f\u0131n ihtiya\u00e7lar\u0131na g\u00f6re yenilenip geli\u015ftirilebilir. \u0130nsanl\u0131\u011f\u0131n problemlerine \u00e7\u00f6z\u00fcm \u00fcretmeye uygundur. T\u00fcm insanlar\u0131n ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131layabilir.<\/li>\n\n\n\n<li><strong>Kapsay\u0131c\u0131d\u0131r:<\/strong> Tefsir, Hadis, Kelam, F\u0131k\u0131h, Tasavvuf gibi din\u00ee ilimleri ve Mant\u0131k, Felsefe, Astronomi, Matematik gibi be\u015feri disiplinleri birle\u015ftirir. Temel ilkeleri do\u011frultusunda ortak bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc olu\u015fturmaya \u00e7al\u0131\u015f\u0131r.<\/li>\n\n\n\n<li><strong>De\u011fer Odakl\u0131d\u0131r:<\/strong> \u0130nsan onurunun korunmas\u0131na, d\u00fc\u015f\u00fcnce \u00f6zg\u00fcrl\u00fc\u011f\u00fcne, esteti\u011fe \u00f6nem verir. Hak, adalet, merhamet gibi de\u011ferlere de\u011fer verir.<\/li>\n\n\n\n<li><strong>Do\u011faya Sayg\u0131:<\/strong> Do\u011fay\u0131 sadece maddi bir alan olarak g\u00f6rmeyi reddeder. Do\u011fan\u0131n metafizik boyutunu hat\u0131rlatarak insana do\u011faya ve di\u011fer varl\u0131klara kar\u015f\u0131 sorumluluk hissi verir.<\/li>\n\n\n\n<li><strong>Tutarl\u0131d\u0131r:<\/strong> Mant\u0131ksal tutarl\u0131l\u0131k ilkesine ba\u011fl\u0131d\u0131r. Farkl\u0131 unsurlar\u0131 bar\u0131nd\u0131rsa da \u00e7eli\u015fki i\u00e7ermez. Anlam b\u00fct\u00fcnl\u00fc\u011f\u00fc, analiz ve sentez bar\u0131nd\u0131r\u0131r.<\/li>\n\n\n\n<li><strong>\u0130nsan B\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc Korur:<\/strong> \u0130nsan\u0131n maddi ve manevi b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc g\u00f6zetir. Maddi y\u00f6n\u00fc maneviye, manevi y\u00f6n\u00fc de maddeye indirgemez.<\/li>\n\n\n\n<li><strong>Dinamiktir:<\/strong> Vahyin temel prensiplerine ayk\u0131r\u0131 olmamak \u015fart\u0131yla de\u011fi\u015fime, geli\u015fime ve farkl\u0131 d\u00fc\u015f\u00fcncelere a\u00e7\u0131kt\u0131r.<\/li>\n\n\n\n<li><strong>Tevhit Merkezlidir:<\/strong> Merkezinde tek tanr\u0131 (tevhit) inanc\u0131 bulunur. \u0130nsan, hayat, evren ve Allah hakk\u0131ndaki d\u00fc\u015f\u00fcncelerin tamam\u0131d\u0131r.<\/li>\n<\/ul>\n\n\n\n<p><strong>T\u00fcrklerin \u0130slamiyet&#8217;i Kabul\u00fc S\u0131ras\u0131nda \u0130slam D\u00fcnyas\u0131<\/strong><\/p>\n\n\n\n<p>T\u00fcrkler \u0130slamiyet&#8217;i kabul etti\u011finde \u0130slam d\u00fcnyas\u0131 \u00e7e\u015fitli din\u00ee, siyasi ve k\u00fclt\u00fcrel kar\u0131\u015f\u0131kl\u0131klar i\u00e7indeydi. Hz. Muhammed hayattayken mezhep veya gruplar yoktu, sorunlar do\u011frudan ona sorulurdu. Vefat\u0131ndan k\u0131sa s\u00fcre sonra M\u00fcsl\u00fcmanlar aras\u0131nda tart\u0131\u015fmalar, sava\u015flar ve ayr\u0131l\u0131klar \u00e7\u0131kt\u0131. Bu ayr\u0131l\u0131klar\u0131n ana konular\u0131 siyasi ve itikadi meselelerdi. Hz. Osman&#8217;\u0131n 656&#8217;da \u015fehit edilmesi bu tart\u0131\u015fmalar\u0131n ba\u015flang\u0131c\u0131 oldu.<\/p>\n\n\n\n<p><strong>Siyasi Ayr\u0131l\u0131klar\u0131n Derinle\u015fmesi<\/strong><\/p>\n\n\n\n<p>Hz. Ali ve Muaviye aras\u0131ndaki hilafet m\u00fccadelesi sonucunda S\u0131ffin Sava\u015f\u0131 (657) ya\u015fand\u0131. Bu sava\u015f M\u00fcsl\u00fcmanlar\u0131 siyaseten iki gruba ay\u0131rd\u0131: Hz. Ali ve Muaviye taraftarlar\u0131. Hz. Ali taraftarlar\u0131na \u015eia denildi. Hakem Olay\u0131 ve Hz. H\u00fcseyin&#8217;in 680&#8217;de Kerbela&#8217;da \u015fehit edilmesi ayr\u0131l\u0131klar\u0131 daha da derinle\u015ftirdi. Bu olaylar sonucunda Hz. Ali&#8217;den ayr\u0131lan gruba Hariciler denildi. M\u00fcsl\u00fcmanlar daha D\u00f6rt Halife D\u00f6nemi&#8217;nde \u00e7e\u015fitli gruplara b\u00f6l\u00fcnd\u00fc. Bu i\u00e7 sava\u015f ve ayr\u0131l\u0131k d\u00f6nemine &#8220;Fitne D\u00f6nemi&#8221; ad\u0131 verilir.<\/p>\n\n\n\n<p><strong>K\u00fclt\u00fcrel Geli\u015fmeler ve Bilimsel Alt\u0131n \u00c7a\u011f<\/strong><\/p>\n\n\n\n<p>D\u00f6rt Halife ve Emeviler d\u00f6neminde fetihler yo\u011funla\u015ft\u0131, geni\u015f topraklar devlete kat\u0131ld\u0131. 750&#8217;de Emevileri y\u0131kan Abbasiler, felsefe ve bilim \u00e7al\u0131\u015fmalar\u0131n\u0131 destekledi. Bu, k\u00fclt\u00fcrel bir zenginlik do\u011fmas\u0131n\u0131 sa\u011flad\u0131. Abbasiler D\u00f6nemi&#8217;nde eski medeniyetlerin (Grek, Hint, Fars) bilgi birikiminden yararlan\u0131ld\u0131. Bilim ve felsefe eserleri Arap\u00e7aya \u00e7evrildi. \u00d6zellikle Halife Me\u2019mun D\u00f6nemi&#8217;nde \u00e7eviri faaliyetleri \u00e7ok artt\u0131. M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcr ve bilim insanlar\u0131 sayesinde \u0130slam medeniyetinin alt\u0131n \u00e7a\u011f\u0131 ya\u015fand\u0131. Ba\u011fdat, d\u00fcnyan\u0131n \u00f6nemli bilim ve k\u00fclt\u00fcr merkezlerinden biri oldu. Ba\u011fdat&#8217;\u0131n 1258&#8217;de Mo\u011follar taraf\u0131ndan i\u015fgali, \u0130slam medeniyetinin duraklamas\u0131nda \u00f6nemli bir neden olarak g\u00f6r\u00fcl\u00fcr.<\/p>\n\n\n\n<p><strong>\u0130slam&#8217;da Din\u00ee D\u00fc\u015f\u00fcncenin Ana Unsurlar\u0131<\/strong><\/p>\n\n\n\n<p>\u0130slam dinindeki din\u00ee d\u00fc\u015f\u00fcncenin temel unsurlar\u0131 \u00fc\u00e7 ba\u015fl\u0131kta incelenir:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>F\u0131k\u0131h: Dinin pratik, uygulamaya y\u00f6nelik kurallar\u0131n\u0131 (h\u00fck\u00fcmlerini) konu al\u0131r.<\/li>\n\n\n\n<li>Kelam: \u0130nanca y\u00f6nelik teorik boyutu ele al\u0131r.<\/li>\n\n\n\n<li>Tasavvuf: \u0130slam&#8217;\u0131n ahlaki, ruhsal ve mistik y\u00f6n\u00fcn\u00fc i\u015fler.<\/li>\n<\/ul>\n\n\n\n<p><strong>F\u0131k\u0131h Boyutu<\/strong><\/p>\n\n\n\n<p>F\u0131k\u0131h kelimesi, dinin pratik h\u00fck\u00fcmlerini bilmek demektir. Hanefi mezhebinin kurucusu \u0130mam-\u0131 Azam Ebu Hanife, f\u0131kh\u0131 &#8220;Ki\u015finin lehine ve aleyhine olan\u0131 bilmesidir&#8221; diye tan\u0131mlar. F\u0131k\u0131h ilminde uzman ki\u015filere fakih denir. F\u0131k\u0131h, Kur\u2019an ve S\u00fcnnet&#8217;teki din\u00ee h\u00fck\u00fcmleri do\u011fru anlay\u0131p uygulamay\u0131 ama\u00e7lar. M\u00fcsl\u00fcmanlar\u0131n ibadet ve sorumluluklar\u0131n\u0131 belirler. M\u00fcsl\u00fcmanlar aras\u0131 ili\u015fkileri hukuksal a\u00e7\u0131dan d\u00fczenledi\u011fi i\u00e7in \u0130slam hukuku da denmi\u015ftir.<\/p>\n\n\n\n<p>Hayatta kar\u015f\u0131la\u015f\u0131lan yeni problemlerin din\u00ee \u00e7\u00f6z\u00fcm\u00fc f\u0131k\u0131h ile sa\u011flan\u0131r. Bu y\u00fczden f\u0131kh\u0131n s\u00fcrekli geli\u015fen, dinamik bir yap\u0131ya sahip olmas\u0131 gerekir. Bu dinamizmi sa\u011flayan en \u00f6nemli mekanizma i\u00e7tihatt\u0131r. \u0130\u00e7tihat: F\u0131k\u0131h \u00e2limlerinin ayet ve hadislerden yola \u00e7\u0131karak yeni f\u0131kh\u00ee h\u00fck\u00fcmler bulma \u00e7abas\u0131d\u0131r. \u0130\u00e7tihat, din ile ya\u015fanan hayat aras\u0131nda ba\u011flant\u0131 kurar. A\u00e7\u0131k \u00e7\u00f6z\u00fcm\u00fc olmayan yeni sorunlara \u00e7\u00f6z\u00fcm arayan f\u0131k\u0131h \u00e2limlerine m\u00fc\u00e7tehid denir. Kaynaklar s\u0131n\u0131rl\u0131, sorunlar s\u0131n\u0131rs\u0131z oldu\u011fundan her d\u00f6nemde i\u00e7tihada ihtiya\u00e7 vard\u0131r.<\/p>\n\n\n\n<p>F\u0131k\u0131h \u00e2limleri i\u00e7tihat yaparken din\u00ee delillerden yararlan\u0131r: Kitap (Kur\u2019an-\u0131 Kerim), S\u00fcnnet, \u0130cma ve K\u0131yas.<\/p>\n\n\n\n<p>\u0130cma: Ayn\u0131 \u00e7a\u011fda ya\u015fayan f\u0131k\u0131h \u00e2limlerinin din\u00ee bir sorunun \u00e7\u00f6z\u00fcm\u00fcnde fikir birli\u011fine varmas\u0131d\u0131r. Uygulamas\u0131 pek kolay olmam\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p>Di\u011fer kaynaklarda \u00e7\u00f6z\u00fcm bulamayan \u00e2limler klasik mant\u0131ktan k\u0131yas y\u00f6ntemine ba\u015fvurmu\u015ftur.<\/p>\n\n\n\n<p>K\u0131yas: Hakk\u0131nda h\u00fck\u00fcm olmayan bir konunun \u00e7\u00f6z\u00fcm\u00fcn\u00fc, benzerli\u011fe dayanarak h\u00fckm\u00fc a\u00e7\u0131k\u00e7a belirtilen konuya g\u00f6re belirlemektir. Ebu Hanife, k\u0131yas metodunu s\u0131k\u00e7a kullanan \u00e2limlerdendir.<\/p>\n\n\n\n<p><strong>F\u0131k\u0131h Mezhepleri<\/strong><\/p>\n\n\n\n<p>Belirli b\u00f6lgelerde baz\u0131 f\u0131k\u0131h \u00e2limlerinin g\u00f6r\u00fc\u015fleri yayg\u0131nla\u015ft\u0131 ve zamanla sistemle\u015ferek mezhep (ekol) haline geldi. Emeviler D\u00f6nemi&#8217;nde olu\u015fmaya ba\u015flay\u0131p, Abbasiler D\u00f6nemi&#8217;nde sistemle\u015fti. Ebu Hanife (699-767), Muhammed bin \u0130dris \u015eafii (767-820), Malik bin Enes (711-795), Ahmed bin Hanbel (780-855), Ca&#8217;fer es S\u00e2d\u0131k (702-765) gibi \u00e2limlerin d\u00fc\u015f\u00fcnceleri kendi adlar\u0131yla an\u0131lan ekoller oldu.<\/p>\n\n\n\n<p><strong>Kelam Boyutu<\/strong><\/p>\n\n\n\n<p>Kelam: Allah&#8217;\u0131n varl\u0131\u011f\u0131, s\u0131fatlar\u0131, peygamberlik, k\u00e2inat gibi konular\u0131 \u0130slam prensiplerine g\u00f6re inceleyen ilimdir. Allah&#8217;a, peygamberlere ve ahirete iman \u0130slam&#8217;\u0131n temel inan\u00e7lar\u0131d\u0131r. Kelam ilmi, Kur\u2019an \u00e7er\u00e7evesinde \u0130slam&#8217;\u0131n inan\u00e7 esaslar\u0131n\u0131 ak\u0131lla a\u00e7\u0131klar. \u0130man esaslar\u0131n\u0131 mant\u0131ksal bir temele oturtur. \u0130man esaslar\u0131 \u00f6nce alt\u0131 madde, sonra tevhit (Allah&#8217;\u0131n birli\u011fi), n\u00fcb\u00fcvvet (peygamberlik) ve ahiret olmak \u00fczere \u00fc\u00e7 ana ba\u015fl\u0131kta topland\u0131.<\/p>\n\n\n\n<p>Felsefenin \u0130slam d\u00fcnyas\u0131na giri\u015fi, d\u00f6nemin sorunlar\u0131 ve Gazali&#8217;nin kelam ele\u015ftirileri bu alanda de\u011fi\u015fime yol a\u00e7t\u0131. Kelam&#8217;\u0131n kapsam\u0131 geni\u015fledi, felsefenin varl\u0131k\/bilgi konular\u0131 ve mant\u0131k ilkeleri dahil edildi. Felsefe varl\u0131k\/bilgi ara\u015ft\u0131rmas\u0131nda akl\u0131 esas al\u0131rken, kelam hem vahyi hem de akl\u0131 kullan\u0131r. Kelam&#8217;\u0131n felsefeden farkl\u0131 olarak \u0130slam&#8217;\u0131 savunma ve inan\u00e7 delillerini g\u00f6sterme g\u00f6revi de vard\u0131r. Kelam bilgi kaynaklar\u0131: Haber-i Sad\u0131k (do\u011fru haber), Akl-\u0131 Sel\u00eem (do\u011fru ak\u0131l), Hav\u00e2ss-\u0131 Sel\u00eeme (sa\u011fl\u0131kl\u0131 duyular).<\/p>\n\n\n\n<p>Kelam \u00e2limlerine g\u00f6re dinin temeli imand\u0131r. Kelam ilminin en \u00f6nemli amac\u0131 sa\u011flam bir inan\u00e7 temeli olu\u015fturmakt\u0131r. Vahye dayal\u0131 do\u011fru bilgi vererek M\u00fcsl\u00fcmanlar\u0131 yanl\u0131\u015f inan\u00e7lardan korumay\u0131 ama\u00e7lar. Do\u011fru inanc\u0131 bilgiyle temellendirmeyi hedefler. \u0130slam tarihinde ilk kelam ekol\u00fc Basra&#8217;daki Mutezile&#8217;dir (hicri 2. as\u0131r ba\u015f\u0131). Rasyonalist bir yol izledi, inan\u00e7 sorunlar\u0131nda akl\u0131 \u00f6ne \u00e7\u0131kard\u0131. Kur\u2019an ve S\u00fcnnet&#8217;in ifadelerini akla g\u00f6re yorumlad\u0131 (tevil). Kelam ilmini felsefeye en \u00e7ok yakla\u015ft\u0131ran ekold\u00fcr. Bir d\u00f6nem Abbasiler&#8217;in resm\u00ee mezhebi oldu.<\/p>\n\n\n\n<p>Mutezile ekol\u00fc, E\u015fari kelam ekol\u00fcn\u00fcn yayg\u0131nla\u015fmas\u0131yla etkisini yitirdi. Medine&#8217;de ise Selefiye ekol\u00fc do\u011fdu. \u0130nan\u00e7 konular\u0131nda ayet ve hadislerin ger\u00e7ek (lafz\u00ee) anlam\u0131n\u0131 esas ald\u0131. \u0130lk d\u00f6nem M\u00fcsl\u00fcmanlar\u0131n\u0131n yolunu izledi. \u00d6nc\u00fcl\u00fc\u011f\u00fcn\u00fc Ahmed bin Hanbel yapt\u0131. \u00c7o\u011funlu\u011fu hadis bilginlerinden olu\u015fuyordu. Mutezile&#8217;nin kelam anlay\u0131\u015f\u0131na kar\u015f\u0131 \u00e7\u0131kt\u0131.<\/p>\n\n\n\n<p><strong>Tasavvuf Boyutu<\/strong><\/p>\n\n\n\n<p>Tasavvuf, \u0130slam&#8217;\u0131n manevi, ahlaki ve mistik y\u00f6n\u00fcn\u00fc temel alan bir ya\u015fam bi\u00e7imidir. Bu ya\u015fam bi\u00e7iminin \u00f6zelliklerini belirler ve Kitap ile S\u00fcnnet&#8217;le ili\u015fkisini kurar. Kulun Allah ile ve di\u011fer varl\u0131klarla (masiva) olan ili\u015fkilerini d\u00fczenler. Tasavvuf, kalp temizli\u011fi, nefis terbiyesi, g\u00fczel ahlak gibi konularla ilgilenir. Sufinin \u00f6zelliklerini ve g\u00f6revlerini belirleyen mistik bir yorumdur. Bu yolda olanlara suf\u00ee veya mutasavv\u0131f denir.<\/p>\n\n\n\n<p>\u0130lahi ger\u00e7e\u011fe ula\u015fmak i\u00e7in d\u00fcnya nimetlerinden uzak durmay\u0131 benimseyen tutuma z\u00fcht denir. Buna kar\u015f\u0131l\u0131k manevi ve ahlaki ya\u015fam\u0131 \u00f6ng\u00f6ren tutumdur. Bu tutumu benimseyenlere zahit denmi\u015ftir. \u0130lk d\u00f6nem sufileri ve zahitler aras\u0131nda Hasan Basri (641-728), Veysel Karani (594-657), Rabia Adeviyye (718-801) gibi isimler bulunur. Sufilere g\u00f6re dinin g\u00f6r\u00fcnen, d\u0131\u015f (zahir\u00ee) ve g\u00f6r\u00fcnmeyen, i\u00e7 (b\u00e2t\u0131ni) y\u00f6n\u00fc vard\u0131r. Tasavvufun ilgi alan\u0131 dinin b\u00e2t\u0131ni (i\u00e7) y\u00f6n\u00fcd\u00fcr.<\/p>\n\n\n\n<p>K\u0131saca tasavvuf, insan\u0131n i\u00e7 d\u00fcnyas\u0131n\u0131 geli\u015ftirmeyi, olgunla\u015fmas\u0131n\u0131 sa\u011flamay\u0131 ama\u00e7lar. \u0130nsan\u0131 Tanr\u0131&#8217;ya yakla\u015ft\u0131rmay\u0131 hedefler. Tasavvuf d\u00fc\u015f\u00fcncesine g\u00f6re bu yol kolay de\u011fildir. Amaca ula\u015fmak i\u00e7in nefsin (benli\u011fin) terbiye edilmesi ve ahlak\u0131n g\u00fczelle\u015ftirilmesi gerekir.<\/p>\n\n\n\n<p>XIII. y\u00fczy\u0131lda tasavvuf d\u00fc\u015f\u00fcncesinde yeni bir d\u00f6nem ba\u015flad\u0131. Teorisi Muhyiddin \u0130bn&#8217;\u00fcl Arabi&#8217;nin (1165-1240) kurdu\u011fu vahdetiv\u00fccut (varl\u0131\u011f\u0131n birli\u011fi) anlay\u0131\u015f\u0131 temelindedir. Sadreddin Konevi (1210-1274) ve sonraki sufiler bu anlay\u0131\u015f\u0131 geli\u015ftirdi. Vahdetiv\u00fccut d\u00fc\u015f\u00fcncesine g\u00f6re sadece mutlak bir varl\u0131k (Allah) vard\u0131r. O&#8217;nun d\u0131\u015f\u0131ndaki varl\u0131klar ger\u00e7ek de\u011fildir. Var oldu\u011fu san\u0131lan \u015feyler, O&#8217;nun yans\u0131malar\u0131ndan ibarettir. Muhyiddin \u0130bn&#8217;\u00fcl Arabi, Mevlana Celaleddin Rumi, Yunus Emre, \u0130smail Hakk\u0131 Bursevi gibi bir\u00e7ok sufiyi etkiledi.<\/p>\n\n\n\n<p>Vahdeti\u015fuhud, vahdetiv\u00fccut&#8217;tan farkl\u0131 bir g\u00f6r\u00fc\u015ft\u00fcr. Mutlak varl\u0131k d\u0131\u015f\u0131ndaki di\u011fer varl\u0131klar\u0131n ger\u00e7ekli\u011fini kabul eder. Bu varl\u0131klar sadece yans\u0131ma de\u011fil, Tanr\u0131&#8217;n\u0131n varl\u0131\u011f\u0131n\u0131n izlenimlerini g\u00f6steren ger\u00e7ek varl\u0131klard\u0131r. Her \u015fey Tanr\u0131&#8217;dan gelir ve yine O&#8217;na d\u00f6ner.<\/p>\n\n\n\n<p><strong>\u0130lk D\u00f6nem T\u00fcrk-\u0130slam D\u00fc\u015f\u00fcncesinin Genel Durumu<\/strong><\/p>\n\n\n\n<p>T\u00fcrkler \u0130slam medeniyetine siyasi bir g\u00fc\u00e7 olarak kat\u0131ld\u0131klar\u0131nda, bu medeniyet yakla\u015f\u0131k 400 ya\u015f\u0131ndayd\u0131 ve olgundu. \u0130slam d\u00fcnyas\u0131 bu d\u00f6nemde siyasi ve itikadi a\u00e7\u0131dan par\u00e7alanm\u0131\u015ft\u0131. Abbasiler&#8217;in merkezi otoritesi zay\u0131flam\u0131\u015ft\u0131, bir\u00e7ok yar\u0131 ba\u011f\u0131ms\u0131z devlet ortaya \u00e7\u0131km\u0131\u015ft\u0131. Bir\u00e7ok din\u00ee ve fikr\u00ee grup birbiriyle \u00e7at\u0131\u015f\u0131yordu. T\u00fcrkler, \u0130slam medeniyetinin kar\u015f\u0131la\u015ft\u0131\u011f\u0131 bu krizleri yat\u0131\u015ft\u0131rarak ona yeni bir ivme kazand\u0131rd\u0131. \u0130slam medeniyetinin XVI. y\u00fczy\u0131la kadar \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc s\u00fcrd\u00fcrmesi, O\u011fuzlar&#8217;\u0131n \u0130slamla\u015fmas\u0131 ve B\u00fcy\u00fck Sel\u00e7uklu \u0130mparatorlu\u011fu&#8217;nun kurulmas\u0131 sayesinde oldu.<\/p>\n\n\n\n<p><strong>T\u00fcrk-\u0130slam D\u00fc\u015f\u00fcncesinin Din\u00ee Boyutu<\/strong><\/p>\n\n\n\n<p>\u0130lk D\u00f6nem T\u00fcrk-\u0130slam d\u00fc\u015f\u00fcncesinin din\u00ee boyutu \u00fc\u00e7 temel unsur etraf\u0131nda \u015fekillenmi\u015ftir:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>F\u0131k\u0131h alan\u0131nda Hanefilik.<\/li>\n\n\n\n<li>Kelam alan\u0131nda Mat\u00fcridilik.<\/li>\n\n\n\n<li>Tasavvuf alan\u0131nda Yesevilik.<\/li>\n<\/ul>\n\n\n\n<p>Bu \u00fc\u00e7 unsur birbiriyle i\u00e7 i\u00e7e ge\u00e7mi\u015ftir.<\/p>\n\n\n\n<p><strong>Hanefilik Ekol\u00fc<\/strong><\/p>\n\n\n\n<p>Hanefilik, VIII. y\u00fczy\u0131l ortalar\u0131ndan g\u00fcn\u00fcm\u00fcze kadar T\u00fcrk toplumlar\u0131n\u0131n din\u00ee hayat\u0131nda en etkili olan f\u0131k\u0131h ekol\u00fcd\u00fcr. \u0130mam-\u0131 Azam Ebu Hanife&#8217;nin g\u00f6r\u00fc\u015fleri \u00e7evresinde olu\u015fmu\u015f ve ad\u0131n\u0131 ondan alm\u0131\u015ft\u0131r. Ebu Hanife ve \u00f6\u011frencileri, din\u00ee problemlerin \u00e7\u00f6z\u00fcm\u00fcnde akla ve ak\u0131l y\u00fcr\u00fctme y\u00f6ntemlerine \u00f6nem verdiler. Bu nedenle Ehl-i Rey (Ak\u0131l Taraftarlar\u0131) olarak adland\u0131r\u0131ld\u0131lar. Din\u00ee ilimlerde otorite kabul edildi\u011fi i\u00e7in Ebu Hanife&#8217;ye &#8220;\u0130mam-\u0131 Azam&#8221; (En b\u00fcy\u00fck \u00f6nder) denmi\u015ftir. F\u0131k\u0131h g\u00f6r\u00fc\u015fleri daha \u00e7ok \u00f6\u011frencileri taraf\u0131ndan yaz\u0131lm\u0131\u015f ve geli\u015ftirilmi\u015ftir.<\/p>\n\n\n\n<p>\u0130mam-\u0131 Azam Ebu Hanife&#8217;nin en \u00e7ok tan\u0131nan kitab\u0131 F\u0131kh-\u0131 Ekber&#8217;dir. T\u00fcrk bilgin ve y\u00f6neticilerin \u00e7abalar\u0131yla Mavera\u00fcnnehir ve Horasan&#8217;da g\u00fc\u00e7l\u00fc bir ilim gelene\u011fi olu\u015ftu. Ni\u015fabur, Semerkant ve Buhara gibi T\u00fcrk \u015fehirleri \u00f6nemli ilim merkezleri haline geldi. Hanefi f\u0131kh\u0131n\u0131n en \u00fcretken ve \u00f6nemli temsilcileri T\u00fcrk f\u0131k\u0131h \u00e2limleri olmu\u015ftur. Bunlardan biri Serahsi&#8217;dir (1009-1090). Bilgisini kitap yazarak (Mebsut) ve \u00f6\u011frenci yeti\u015ftirerek insanl\u0131\u011fa sundu. Mebsut, 30 ciltlik hacimli bir eserdir ve ilk d\u00f6nem Hanefi f\u0131kh\u0131n\u0131 sonrakilere aktaran temel kitapt\u0131r.<\/p>\n\n\n\n<p><strong>Mat\u00fcridilik Ekol\u00fc<\/strong><\/p>\n\n\n\n<p>Mat\u00fcridilik, Ebu Mansur Mat\u00fcridi&#8217;nin (853-944) g\u00f6r\u00fc\u015fleri etraf\u0131nda olu\u015fan kelam ekol\u00fcd\u00fcr. Ad\u0131n\u0131 kurucusundan alm\u0131\u015ft\u0131r. Semerkant yak\u0131nlar\u0131ndaki Mat\u00fcrid kasabas\u0131nda do\u011fdu ve e\u011fitimini tamamlad\u0131. Ebu Mansur Mat\u00fcridi, Ebu Hanife&#8217;den sonra akla ve d\u00fc\u015f\u00fcnceye en \u00e7ok de\u011fer veren \u00e2limlerden biridir. Ebu Hanife&#8217;nin fikirlerini geli\u015ftirerek k\u00f6kl\u00fc bir kelam ekol\u00fcn\u00fcn olu\u015fmas\u0131n\u0131 sa\u011flad\u0131.<\/p>\n\n\n\n<p>Mat\u00fcridi, dinde sadece nakille yetinen Selefiye ile akl\u0131 \u00f6ne \u00e7\u0131karan Mutezile&#8217;nin din anlay\u0131\u015flar\u0131n\u0131 uygun bulmad\u0131. \u0130slam inan\u00e7 esaslar\u0131n\u0131 temellendirirken akl\u0131 ve vahyi birlikte kulland\u0131. Mat\u00fcridilik, Ehlis\u00fcnnet kelam\u0131n\u0131n iki ana ekol\u00fcnden biridir (E\u015farilik di\u011feridir). E\u015farilik&#8217;ten fark\u0131, akla daha fazla \u00f6nem vermesidir. En bilinen kitaplar\u0131, \u0130slam inan\u00e7 esaslar\u0131n\u0131 konu alan Kitab\u2019ut Tevhid ve Kur\u2019an tefsiri Tevilat\u2019\u00fcl Kur&#8217;an&#8217;d\u0131r. Ebu Muin Nesefi (?-1115) Mat\u00fcridi d\u00fc\u015f\u00fcncesini daha sistemli hale getiren T\u00fcrk kelam \u00e2limidir.<\/p>\n\n\n\n<p><strong>Yesevilik Ekol\u00fc<\/strong><\/p>\n\n\n\n<p>Yesevilik, Pir-i T\u00fcrkistan unvan\u0131yla an\u0131lan Hoca Ahmet Yesevi&#8217;nin (1093-1166) tasavvuf ekol\u00fcd\u00fcr. G\u00fcney Kazakistan&#8217;da Sayram veya Yesi&#8217;de do\u011fdu\u011fu kabul edilir. T\u00fcrkistan&#8217;da vefat etti, t\u00fcrbesi oradad\u0131r. Vefat\u0131ndan sonra tasavvuf yolu ve d\u00fc\u015f\u00fcnceleri \u00f6\u011frencileri arac\u0131l\u0131\u011f\u0131yla Orta Asya&#8217;ya yay\u0131ld\u0131. Oradan da Anadolu&#8217;ya ta\u015f\u0131nd\u0131. Ahmet Yesevi, ilk b\u00fcy\u00fck T\u00fcrk sufisidir. Yesevilik de ilk T\u00fcrk tasavvuf ekol\u00fcd\u00fcr.<\/p>\n\n\n\n<p>Ahmet Yesevi ile ilgili eserlerde onun d\u00fc\u015f\u00fcncelerini devam ettiren binlerce \u00f6\u011frencisinden s\u00f6z edilir. T\u00fcrklerin \u0130slam&#8217;\u0131 kabul\u00fcnde Ahmet Yesevi&#8217;den \u00f6nce b\u00f6lgeye gelen sufilerin de \u00e7abas\u0131 olmu\u015ftur. Bayezid-\u0131 Bestami (804-848), Hallac-\u0131 Mansur (858-922) gibi sufiler ho\u015fg\u00f6r\u00fcyle \u0130slam&#8217;\u0131 yayd\u0131. Ahmet Yesevi&#8217;nin ilk hocas\u0131 Arslan Baba&#8217;d\u0131r. D\u00f6nemin k\u00fclt\u00fcr dilleri olan Arap\u00e7a ve Fars\u00e7a yerine ana dili T\u00fcrk\u00e7e&#8217;yi kulland\u0131. T\u00fcrk\u00e7enin bir ilim ve edebiyat dili olmas\u0131na \u00f6nc\u00fcl\u00fck etti.<\/p>\n\n\n\n<p>Ahmet Yesevi&#8217;nin ba\u015fl\u0131ca amac\u0131, \u0130slam&#8217;\u0131 T\u00fcrklere sevdirmek ve yaymakt\u0131r. \u0130slam dinini, tasavvuf d\u00fc\u015f\u00fcncesini ve g\u00fczel ahlak\u0131 T\u00fcrk insan\u0131na kendi diliyle ve al\u0131\u015f\u0131k olduklar\u0131 \u015fekilde \u00f6\u011fretti. Ahmet Yesevi&#8217;nin yolunu takip eden T\u00fcrk sufileri ve dervi\u015fler (alperenler, Horasan erenleri, Gaziyan-\u0131 Rum, Abdalan-\u0131 Rum). Anadolu, Bat\u0131 Trakya ve Balkanlar&#8217;\u0131n T\u00fcrkle\u015fmesi ve \u0130slamla\u015fmas\u0131nda b\u00fcy\u00fck rol oynad\u0131lar. Hac\u0131 Bekta\u015f Veli, Geyikli Baba, Musa Baba, Abdal Murat, Pir Mehmet Dede Yesevi d\u00fc\u015f\u00fcncesini Anadolu&#8217;ya ta\u015f\u0131yan sufilerden baz\u0131lar\u0131d\u0131r.<\/p>\n\n\n\n<p>Rumeli fethinin manevi \u00f6nc\u00fcs\u00fc Sar\u0131 Saltuk, Yesevi d\u00fc\u015f\u00fcncesini Balkanlar&#8217;a ta\u015f\u0131yanlar\u0131n ba\u015f\u0131ndad\u0131r. Divan-\u0131 Hikmet, Ahmet Yesevi&#8217;nin d\u00fc\u015f\u00fcncelerini ve hikmetli \u00f6\u011f\u00fctlerini i\u00e7eren \u015fiir kitab\u0131d\u0131r. \u0130slami d\u00f6nem T\u00fcrk edebiyat\u0131n\u0131n Kutadgu Bilig&#8217;den sonraki en eski \u00f6rne\u011fidir. Hoca Ahmet Yesevi, ge\u00e7mi\u015fte oldu\u011fu gibi g\u00fcn\u00fcm\u00fczde de birle\u015ftirici rol\u00fcn\u00fc s\u00fcrd\u00fcrmektedir. Kazaklar, \u00d6zbekler, T\u00fcrkmenler, K\u0131rg\u0131zlar ve Tatarlar aras\u0131ndaki en \u00f6nemli manevi ba\u011f ve k\u00f6pr\u00fcd\u00fcr.<\/p>\n\n\n\n<p><strong>Din\u00ee D\u00fc\u015f\u00fcncenin T\u00fcrklere Etkileri<\/strong><\/p>\n\n\n\n<p>XI. y\u00fczy\u0131lda \u0130slam medeniyeti Orta Asya&#8217;ya tamamen girdi. \u0130slami ilimler, b\u00fcy\u00fck T\u00fcrk filozoflar\u0131n (Kindi, Farabi, \u0130bni Sina) etkisiyle felsefi ve bilimsel bir karakter kazand\u0131. T\u00fcrkler din anlay\u0131\u015f\u0131n\u0131 ak\u0131lc\u0131 ve ger\u00e7ek\u00e7i bir temele oturttu. Bu zemin, a\u015f\u0131r\u0131 f\u0131rka ve mezheplerin yay\u0131lmas\u0131n\u0131 engelledi. T\u00fcrklerin \u0130slam&#8217;a ge\u00e7i\u015finde, \u0130slam \u00d6ncesi D\u00f6nemin k\u00fclt\u00fcrel miras\u0131 tamamen yok olmad\u0131.<\/p>\n\n\n\n<p>T\u00fcrkler aras\u0131nda \u0130slam&#8217;\u0131n yay\u0131lmas\u0131nda resm\u00ee kanallardan \u00e7ok t\u00fcccarlar\u0131n ve sufilerin etkisi oldu. \u0130slam \u00f6ncesi co\u011frafyada mistisizm yayg\u0131n oldu\u011fu i\u00e7in, T\u00fcrklerin tasavvuf arac\u0131l\u0131\u011f\u0131yla \u0130slam&#8217;a giri\u015fi kolayla\u015ft\u0131. Karahanl\u0131lar&#8217;\u0131n \u0130slam&#8217;\u0131 kabul efsanesi Tezkire-i Satuk Bu\u011fra Han, Satuk Bu\u011fra Han&#8217;\u0131n sufi hocas\u0131 H\u0131z\u0131r ile M\u00fcsl\u00fcmanl\u0131\u011f\u0131n\u0131 anlat\u0131r. \u0130slam \u00f6ncesi ozan\/kam\/\u015faman tipleri, \u0130slami d\u00f6nemde evliya veya ermi\u015f tipinde g\u00f6r\u00fcld\u00fc. Orta Asya halklar\u0131, gezgin sufileri eskiden kutsall\u0131k atfettikleri ozan\/kamlara benzeterek kabul etti.<\/p>\n\n\n\n<p>T\u00fcrklerin \u0130slam&#8217;\u0131 kabul s\u00fcrecinde kam ve ozanlar\u0131n yerini &#8220;ata&#8221; veya &#8220;baba&#8221; denen sufiler ald\u0131. En bilinen T\u00fcrk sufileri: Arslan Baba, Korkut Ata, \u00c7oban Ata, Sar\u0131 Saltuk. Bozk\u0131r T\u00fcrk alplar\u0131, Horasan&#8217;\u0131n manevi atmosferinde &#8220;baba, abdal&#8221; denerek, sava\u015f alanlar\u0131nda &#8220;gazi&#8221; s\u0131fat\u0131yla vatan g\u00f6revi yapt\u0131. Ahmet Yesevi&#8217;nin d\u00fc\u015f\u00fcnce \u00e7evresinde geli\u015fen T\u00fcrk tasavvuf d\u00fc\u015f\u00fcncesi XIII. y\u00fczy\u0131lda en verimli d\u00f6nemine ula\u015ft\u0131.<\/p>\n\n\n\n<p><strong>T\u00fcrk Tasavvuf D\u00fc\u015f\u00fcncesinin \u00d6nemli \u0130simleri<\/strong><\/p>\n\n\n\n<p>XIII. y\u00fczy\u0131lda bir\u00e7ok \u00f6nemli T\u00fcrk sufi ve bilgesi ya\u015fad\u0131. Bunlardan baz\u0131lar\u0131: Yunus Emre, Mevlana Celaleddin Rumi, Hac\u0131 Bekta\u015f Veli, Ahi Evran, Sadreddin Konevi, Nasrettin Hoca. Muhyiddin \u0130bn&#8217;\u00fcl Arabi&#8217;nin Arap\u00e7a Fus\u00fbs\u00fc\u2019l Hikem eseri \u00fczerine y\u00fcz\u00fcn \u00fczerinde \u015ferh (a\u00e7\u0131klama) yaz\u0131ld\u0131. \u0130bn&#8217;\u00fcl Arabi, \u00f6zellikle vahdetiv\u00fccut g\u00f6r\u00fc\u015f\u00fcyle T\u00fcrk tasavvuf d\u00fc\u015f\u00fcncesini etkiledi.<\/p>\n\n\n\n<p>Mevlana Celaleddin Rumi (1207-1231) taraf\u0131ndan Fars\u00e7a yaz\u0131lan Mesnevi, T\u00fcrk k\u00fclt\u00fcr\u00fcnde en \u00e7ok okunan kitaplardan biridir. Mevlana&#8217;n\u0131n g\u00f6r\u00fc\u015f ve d\u00fc\u015f\u00fcnceleri vefat\u0131ndan sonra Mevlevilik ad\u0131yla bir ekol haline geldi.<\/p>\n\n\n\n<p>Yunus Emre (1238-1320) taraf\u0131ndan T\u00fcrk\u00e7e yaz\u0131lan Divan, T\u00fcrk d\u00fc\u015f\u00fcnce ve edebiyat\u0131n\u0131 en \u00e7ok etkileyen eserlerdendir. Kin, nefret ve d\u00fc\u015fmanl\u0131k gibi k\u00f6t\u00fc duygular\u0131n olmad\u0131\u011f\u0131 bir sevgi medeniyeti kurmaya \u00e7al\u0131\u015ft\u0131. &#8220;Sevelim, sevilelim&#8221; \u00e7a\u011fr\u0131s\u0131yla tan\u0131nan bir g\u00f6n\u00fcl adam\u0131d\u0131r.<\/p>\n\n\n\n<p>Hac\u0131 Bekta\u015f Veli (1209-1271), Hoca Ahmet Yesevi&#8217;nin yolunda y\u00fcr\u00fcyen \u00f6nemli sufilerdendir. XIII. y\u00fczy\u0131l ba\u015flar\u0131nda Horasan&#8217;dan gelip Anadolu&#8217;ya yerle\u015fti. Anadolu&#8217;nun T\u00fcrkle\u015fmesi ve M\u00fcsl\u00fcmanla\u015fmas\u0131nda b\u00fcy\u00fck rol\u00fc oldu. \u0130nsanlar\u0131 iyili\u011fe, do\u011frulu\u011fa ve g\u00fczelli\u011fe \u00e7a\u011f\u0131rarak \u0130slam&#8217;\u0131 halk aras\u0131nda yayd\u0131. En \u00f6nemli eseri Makalat, kulun Allah&#8217;\u0131n raz\u0131 olaca\u011f\u0131 ya\u015fam ilkelerini anlat\u0131r. Bu ilkeleri &#8220;d\u00f6rt kap\u0131, k\u0131rk makam&#8221; \u015feklinde form\u00fcle etti. Vefat\u0131ndan sonra \u00f6\u011fretileri yay\u0131larak Bekta\u015filik ekol\u00fcn\u00fc olu\u015fturdu.<\/p>\n\n\n\n<p><strong>Tasavvufun Sanata Etkisi<\/strong><\/p>\n\n\n\n<p>\u0130slami D\u00f6nem T\u00fcrk Edebiyat\u0131&#8217;n\u0131n ilk yaz\u0131l\u0131 eserlerinden Divan-\u0131 Hikmet, tasavvufi T\u00fcrk edebiyat\u0131n\u0131n en \u00f6nemli an\u0131t\u0131d\u0131r (Fuat K\u00f6pr\u00fcl\u00fc). T\u00fcrk \u015fairler (Yunus Emre, \u015eeyh Galip, Fuzuli, S\u00fcleyman \u00c7elebi) tasavvuf edebiyat\u0131n\u0131n se\u00e7kin \u00f6rneklerini verdi. Klasik T\u00fcrk musikisi i\u00e7in de benzer etki s\u00f6z konusudur. Tasavvufun etkisiyle din\u00ee musiki veya T\u00fcrk tasavvuf musikisi ortaya \u00e7\u0131kt\u0131. T\u00fcrk bestek\u00e2rlar (Buhurizade Mustafa Itri, \u0130smail Dede Efendi) bu dalda eserler verdi. Mevlevilik ve Bekta\u015filikte ayin\/t\u00f6renlerin musiki e\u015fli\u011finde yap\u0131lmas\u0131, tasavvufun musikiye katk\u0131s\u0131n\u0131 g\u00f6sterir.<\/p>\n\n\n\n<p><strong>Ahilik Te\u015fkilat\u0131<\/strong><\/p>\n\n\n\n<p>Ahi Evran, Ba\u011fdat&#8217;taki f\u00fct\u00fcvvet te\u015fkilat\u0131n\u0131n devam\u0131 olarak Anadolu&#8217;da Ahili\u011fin te\u015fkilatlanmas\u0131na \u00f6nc\u00fcl\u00fck etti. Ahilik te\u015fkilat\u0131n\u0131n rolleri \u015funlard\u0131:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Anadolu&#8217;ya gelen sanat ve meslek sahiplerini i\u015f sahibi yapmak.<\/li>\n\n\n\n<li>\u00dcretilen mal\u0131n kalitesini korumak.<\/li>\n\n\n\n<li>Meslek sahiplerine ahlak e\u011fitimi vermek.<\/li>\n\n\n\n<li>\u0130htiya\u00e7 sahiplerine yard\u0131m etmek.<\/li>\n<\/ul>\n\n\n\n<p>Ahili\u011fin e\u011fitim g\u00f6revi \u00fcstlenen zaviyeler, Anadolu&#8217;da e\u011fitimin geni\u015f halka yay\u0131lmas\u0131nda etkili oldu. Bu kurumlar, insanlara hem din\u00ee\/ahlaki kurallar\u0131 hem de onlara nas\u0131l uyulaca\u011f\u0131n\u0131 \u00f6\u011fretti. Ahi te\u015fkilat\u0131, Anadolu&#8217;da T\u00fcrk toplumunun geli\u015fti\u011fi bir k\u00fclt\u00fcr merkeziydi. XIII. y\u00fczy\u0131lda, Anadolu&#8217;da merkezi y\u00f6netimin zay\u0131flad\u0131\u011f\u0131 d\u00f6nemde halk\u0131n huzurunu sa\u011flad\u0131. Mo\u011fol istilas\u0131na kar\u015f\u0131 \u015fehirleri savundu, halk\u0131 korudu. Bu y\u00f6n\u00fcyle \u00f6nemli siyasi g\u00f6revler de \u00fcstlendi.<\/p>\n\n\n\n<p>Ahilik te\u015fkilat\u0131, Osmanl\u0131 Devleti&#8217;nin kurulu\u015funa da \u00f6nemli katk\u0131 sa\u011flad\u0131. Osmanl\u0131 sultanlar\u0131 Ahi \u015feyhleriyle yak\u0131n ili\u015fkiler kurdu. Bir\u00e7ok devlet adam\u0131 bu te\u015fkilata kat\u0131ld\u0131. Fatih Sultan Mehmet d\u00f6neminde siyasi g\u00fcc\u00fcn\u00fc kaybetti. Sadece esnaf birliklerini y\u00f6neten bir yap\u0131ya d\u00f6n\u00fc\u015ft\u00fc. Zamanla yerini lonca te\u015fkilat\u0131na b\u0131rakt\u0131. Kurallar\u0131 ve esaslar\u0131 f\u00fct\u00fcvvetname adl\u0131 kaynaklarda yaz\u0131l\u0131d\u0131r.<\/p>\n\n\n\n<p><strong>Ahili\u011fin Temel \u0130\u015flevleri<\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>G\u00f6\u00e7ebe T\u00fcrkmenlerin yerle\u015fik hayata ve \u015fehir ya\u015fam\u0131na uyumunda \u00f6nc\u00fcl\u00fck etti.<\/li>\n\n\n\n<li>Anadolu&#8217;ya gelen g\u00f6\u00e7ebe T\u00fcrkmenleri i\u015f ba\u015f\u0131nda e\u011fitti ve \u00fcretici yapt\u0131.<\/li>\n\n\n\n<li>\u0130lk defa bir kad\u0131n te\u015fkilat\u0131 (Bac\u0131yan-\u0131 Rum) kurdu.<\/li>\n\n\n\n<li>Kad\u0131nlar\u0131 mesleki e\u011fitti ve iktisadi hayata kat\u0131lmalar\u0131n\u0131 sa\u011flad\u0131.<\/li>\n\n\n\n<li>Ahilik adab\u0131, tarih boyunca T\u00fcrk halk\u0131n\u0131n milli karakterini olu\u015fturdu.<\/li>\n\n\n\n<li>G\u00fcn\u00fcm\u00fczdeki g\u00f6rg\u00fc kurallar\u0131, kom\u015fuluk, misafirperverlik, yard\u0131mla\u015fma Ahili\u011fin yans\u0131malar\u0131d\u0131r.<\/li>\n<\/ul>\n\n\n\n<p><strong>Ahili\u011fin Toplumsal Katk\u0131lar\u0131<\/strong><\/p>\n\n\n\n<p>Ahiler kurduklar\u0131 vak\u0131flar, \u015fifahaneler, hanlar, medreseler ve hay\u0131r kurumlar\u0131yla g\u00fcnl\u00fck hayat\u0131 etkiledi. Osmanl\u0131 Devleti&#8217;nin manevi mimar\u0131 kabul edilen Ahi \u015feyhi \u015eeyh Edebali ve di\u011fer Ahilerin deste\u011fi. Devletin kurulu\u015funda ve cihan devleti olmas\u0131nda \u00f6nemli rol oynad\u0131. Ahiler, Anadolu&#8217;da birlik, beraberlik ve karde\u015fli\u011fin olu\u015fmas\u0131na b\u00fcy\u00fck katk\u0131 sa\u011flad\u0131.<\/p>\n\n\n\n<p><strong>T\u00fcrklerin \u0130slam&#8217;a ve \u0130slam&#8217;\u0131n T\u00fcrklere Katk\u0131s\u0131<\/strong><\/p>\n\n\n\n<p>T\u00fcrkler, \u0130slam dinini Arabistan&#8217;dan al\u0131p Asya ve Avrupa i\u00e7lerine ta\u015f\u0131d\u0131. Ba\u015fka milletlerin de \u0130slam&#8217;la tan\u0131\u015fmas\u0131n\u0131 sa\u011flad\u0131. \u0130slam d\u00fcnyas\u0131n\u0131 siyasi ve fikr\u00ee da\u011f\u0131n\u0131kl\u0131ktan kurtard\u0131lar. \u0130slam&#8217;\u0131n yay\u0131lmas\u0131 ve savunulmas\u0131nda askeri alanda \u00f6nemli ba\u015far\u0131lar elde ettiler. Hem M\u00fcsl\u00fcmanlar\u0131n hem de insanl\u0131\u011f\u0131n bilimsel hayat\u0131n\u0131n geli\u015fimine katk\u0131da bulundular.<\/p>\n\n\n\n<p>Karahanl\u0131, Gazneli ve B\u00fcy\u00fck Sel\u00e7uklular&#8217;\u0131n deste\u011fiyle \u00f6nemli \u015fehirler \u0130slam medeniyetinin ilim merkezleri oldu. Medreseler (\u00fcniversite), k\u00fct\u00fcphaneler ve rasathaneler (g\u00f6zlemevi) a\u00e7\u0131ld\u0131. T\u00fcrkler, \u0130slamiyet&#8217;i benimsedikten sonra d\u00fcnyaca tan\u0131nm\u0131\u015f bilim, fikir ve sanat insanlar\u0131 yeti\u015ftirdi. Bunlardan baz\u0131lar\u0131: Biruni, Farabi, \u0130bni Sina, Harezmi, \u0130bni T\u00fcrk, Ulu\u011f Bey, Ali Ku\u015f\u00e7u, Mat\u00fcridi, Zemah\u015feri, Serahsi.<\/p>\n\n\n\n<p>\u0130slamiyet T\u00fcrklere birlik ruhu verdi. Onlar\u0131 ba\u015fka k\u00fclt\u00fcrler i\u00e7inde eriyip gitmekten korudu. \u0130slamiyet, T\u00fcrklerde Orta Asya&#8217;dan beri var olan cihan h\u00e2kimiyeti d\u00fc\u015f\u00fcncesine kutsal bir anlam katt\u0131. T\u00fcrklerin \u0130slam&#8217;\u0131 kabul\u00fc, yerle\u015fik hayata ge\u00e7i\u015flerini h\u0131zland\u0131rd\u0131.<\/p>\n\n\n\n<p><strong>\u0130lk D\u00f6nem T\u00fcrk-\u0130slam Felsefesi<\/strong><\/p>\n\n\n\n<p>Din-felsefe ili\u015fkisi T\u00fcrk-\u0130slam felsefesinin ana konular\u0131ndan biriydi. Bu konuda iki \u00f6nemli ekol \u00f6ne \u00e7\u0131kt\u0131: \u0130\u015frakilik ve Me\u015f\u015failik.<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>\u0130\u015frakilik:<\/strong> Ak\u0131l y\u00fcr\u00fctme ve duyular\u0131n yetersiz kald\u0131\u011f\u0131 durumlarda bilginin ke\u015fif ve ilham yoluyla elde edildi\u011fini savunur. En \u00f6nemli temsilcisi \u015eahabeddin S\u00fchreverdi (VI. y\u00fczy\u0131l sonu). Di\u011fer temsilcileri: C\u00fcneyd Ba\u011fdadi, Z\u00fcnnun M\u0131sri, Muhyiddin \u0130bn&#8217;\u00fcl Arabi. S\u00fchreverdi&#8217;nin eseri Hikmet\u00fc\u2019l \u0130\u015frak ger\u00e7ek bilgiye ke\u015fif\/ilhamla ula\u015f\u0131labilece\u011fini savunur.<\/li>\n\n\n\n<li><strong>Me\u015f\u015failik:<\/strong> Bilgi elde etmede temel kayna\u011f\u0131n ak\u0131l ve vahiy oldu\u011funu savunur. En \u00f6nemli temsilcileri: Kindi, Farabi, \u0130bni Sina ve \u0130bni R\u00fc\u015fd. Me\u015f\u015failer, vahiy ile akl\u0131n \u00e7eli\u015fmedi\u011fini savundu. \u0130bni R\u00fc\u015fd, Faslu\u2019l Makal (Felsefe ve Din Uyumu) eserinde ak\u0131l ve vahyin \u00e7eli\u015fmedi\u011fini vurgulad\u0131. Bu iki bilgi kayna\u011f\u0131n\u0131 &#8220;s\u00fct karde\u015fler&#8221; benzetmesiyle ifade etti. Ak\u0131l ve vahiy ayn\u0131 kaynaktan beslenir ve birbirini tamamlar.<\/li>\n<\/ul>\n\n\n\n<p><strong>Farabi (870-950)<\/strong><\/p>\n\n\n\n<p>T\u00fcrkistan&#8217;\u0131n Farab \u015fehrinde do\u011fdu\u011fu tahmin edilir. B\u00fcy\u00fck \u00f6l\u00e7\u00fcde Aristoteles felsefesinden etkilendi. Aristoteles, Platon ve Yeni Platonculuk fikirlerini \u0130slam d\u00fc\u015f\u00fcncesiyle birle\u015ftirerek \u00f6zg\u00fcn felsefi bir sistem kurdu. Ak\u0131l, Tanr\u0131-\u00e2lem ili\u015fkisi, sudur teorisi ve ahlak gibi konularda Aristoteles&#8217;ten farkl\u0131 d\u00fc\u015f\u00fcnceleri vard\u0131r. Felsefesi varl\u0131k ilkesinden yola \u00e7\u0131kar, geometri ve mant\u0131\u011f\u0131 temel al\u0131r. Fizikten metafizi\u011fe y\u00fckselen bir sistemdir.<\/p>\n\n\n\n<p>Farabi, as\u0131l ba\u015far\u0131s\u0131n\u0131 mant\u0131k alan\u0131nda g\u00f6sterdi. Aristoteles&#8217;in 6 ciltlik Organon adl\u0131 mant\u0131k kitab\u0131 \u00fczerine \u00e7al\u0131\u015ft\u0131. Bu eserin yorumlar\u0131n\u0131 ve a\u00e7\u0131klamalar\u0131n\u0131 yapt\u0131. Ayr\u0131ca mant\u0131\u011f\u0131n her b\u00f6l\u00fcm\u00fc i\u00e7in kendisi de kitaplar yazd\u0131. Bu nedenle Aristoteles&#8217;ten sonra &#8220;\u0130kinci \u00d6\u011fretmen&#8221; anlam\u0131na gelen &#8220;Muallim-i Sani&#8221; denmi\u015ftir. Felsefesini Varl\u0131k, Bilgi ve Ahlak felsefesi olarak \u00fc\u00e7 ba\u015fl\u0131kta incelemek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Varl\u0131k Felsefesi:<\/strong> Ona g\u00f6re felsefe &#8220;varl\u0131k olarak varl\u0131\u011f\u0131n bilgisi&#8221;dir. Felsefe, t\u00fcm evreni ve her \u015feyi kapsayan t\u00fcmel bir ilimdir. Varl\u0131\u011f\u0131n i\u015fleyi\u015fini, ilk prensibini ve amac\u0131n\u0131 sebep-sonu\u00e7 ili\u015fkisiyle ara\u015ft\u0131r\u0131r. Varl\u0131\u011f\u0131 zorunlu varl\u0131k ile zorunsuz (m\u00fcmk\u00fcn) varl\u0131k diye ikiye ay\u0131rd\u0131. Zorunlu varl\u0131k, var olmak i\u00e7in ba\u015fka nedene ihtiya\u00e7 duymayan, yoklu\u011fu d\u00fc\u015f\u00fcn\u00fclemeyen, ezel\u00ee ve ebed\u00ee oland\u0131r. Bu, Tanr\u0131&#8217;d\u0131r. M\u00fcmk\u00fcn varl\u0131k ise varl\u0131\u011f\u0131 ba\u015fka bir nedene ba\u011fl\u0131 oland\u0131r. Varl\u0131\u011f\u0131 da yoklu\u011fu da m\u00fcmk\u00fcnd\u00fcr. Tanr\u0131 d\u0131\u015f\u0131ndaki t\u00fcm varl\u0131klar m\u00fcmk\u00fcn varl\u0131kt\u0131r.<\/li>\n\n\n\n<li>\u0130slam felsefesinde ilk kez Farabi, Tanr\u0131-varl\u0131k ili\u015fkisini sudur veya kozmik ak\u0131llar teorisi ile a\u00e7\u0131klad\u0131. Sudur, Tanr\u0131&#8217;dan ta\u015fma veya yay\u0131lma anlam\u0131na gelir.<\/li>\n\n\n\n<li><strong>Bilgi Felsefesi:<\/strong> Bilginin kayna\u011f\u0131n\u0131n duyular yoluyla al\u0131n\u0131p ak\u0131lda i\u015flenen veriler oldu\u011funu savunur. Ona g\u00f6re \u00fc\u00e7 t\u00fcr bilgi vard\u0131r: Tecr\u00fcbi bilgi (deneyim), Do\u011fa bilgisi (deney\/g\u00f6zlem), Tanr\u0131sal bilgi (vahiy\/peygamberlerin bildirdi\u011fi).<\/li>\n\n\n\n<li><strong>Ahlak Felsefesi:<\/strong> Erdemli \u015eehir adl\u0131 eserinde bilgi ve ahlak\u0131 mutlulu\u011fa ula\u015fmada \u00f6nemli bir ara\u00e7 olarak g\u00f6rd\u00fc. Mutluluk, insan\u0131n ula\u015faca\u011f\u0131 nihai hedeftir. Bireyin mutlulu\u011fu, toplumun mutlulu\u011fu i\u00e7in \u00f6nemlidir. Mutluluk, ki\u015finin hem ilmi hem de ahlaki olarak s\u00fcrekli geli\u015fmesiyle m\u00fcmk\u00fcnd\u00fcr.<\/li>\n\n\n\n<li>Baz\u0131 eserleri: Mevcutlar\u0131n \u0130lkeleri, Din \u00dczerine, \u0130limlerin Say\u0131m\u0131, Mutlulu\u011fun Kazan\u0131lmas\u0131.<\/li>\n<\/ul>\n\n\n\n<p><strong>\u0130bni Sina (980-1037)<\/strong><\/p>\n\n\n\n<p>Buhara&#8217;da do\u011fmu\u015ftur. Bat\u0131 d\u00fcnyas\u0131nda &#8220;Avicenna&#8221; olarak tan\u0131n\u0131r. T\u0131p, astronomi, felsefe gibi bir\u00e7ok alanda \u00e7al\u0131\u015fma yapt\u0131. D\u00fc\u015f\u00fcnce sistemi Varl\u0131k, Bilgi ve Ahlak felsefesi olarak incelenebilir.<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Varl\u0131k Felsefesi:<\/strong> Aristo&#8217;nun Metafizik&#8217;ini, Farabi&#8217;nin \u00e7evirisini inceleyerek anlad\u0131\u011f\u0131n\u0131 s\u00f6yledi. Bu y\u00fczden Farabi&#8217;nin metafizik anlay\u0131\u015f\u0131na benzer \u00f6zellikler ta\u015f\u0131r. Varl\u0131\u011f\u0131 \u00fc\u00e7e ay\u0131r\u0131r: Zorunlu varl\u0131k, M\u00fcmk\u00fcn varl\u0131k, Zihinde varl\u0131k. Zorunlu varl\u0131k: Varl\u0131\u011f\u0131 ba\u015fka varl\u0131\u011fa ba\u011fl\u0131 olmayan, ezel\u00ee ve ebed\u00ee varl\u0131kt\u0131r (Tanr\u0131). \u0130lk ak\u0131l O&#8217;ndan ta\u015fm\u0131\u015ft\u0131r. \u0130kinci ak\u0131l ilk ak\u0131ldan ta\u015fm\u0131\u015ft\u0131r. M\u00fcmk\u00fcn varl\u0131klar, zorunlu varl\u0131ktan ta\u015fma (sudur) sonucunda meydana gelmi\u015ftir. T\u00fcm varl\u0131klar Tanr\u0131&#8217;dan sudur etmi\u015ftir. M\u00fcmk\u00fcn varl\u0131k: Var olmas\u0131 da yok olmas\u0131 da m\u00fcmk\u00fcn oland\u0131r. Zihinde varl\u0131k: Mant\u0131k\u00e7a var kabul edilen ama ger\u00e7ekte var olmayan soyut varl\u0131kt\u0131r.<\/li>\n\n\n\n<li><strong>Bilgi Felsefesi:<\/strong> Bilgi, duyu verileri ile akl\u0131n birlikte \u00e7al\u0131\u015fmas\u0131n\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. \u0130nsan, ak\u0131l y\u00fcr\u00fctme (idrak) yoluyla bilgi elde eder. D\u0131\u015f d\u00fcnyadan gelen duyu verileri zihinde i\u015flenir, ak\u0131l y\u00fcr\u00fctmeyle bilgiye d\u00f6n\u00fc\u015f\u00fcr.<\/li>\n\n\n\n<li><strong>Ahlak Felsefesi:<\/strong> Risale fi&#8217;l Birrve&#8217;l-\u0130sm (Ahlak Kitap\u00e7\u0131\u011f\u0131) adl\u0131 kitab\u0131nda ahlak\u0131 ikiye ay\u0131r\u0131r. Vahiy temelli ahlak: Dinin emretti\u011fi ilkelere g\u00f6re ahlak\u0131 olu\u015fturma. Amaca y\u00f6nelik ahlak: Eylemleri belirli bir amaca g\u00f6re \u015fekillendirme. \u0130nsan\u0131n bir amac\u0131 olmal\u0131 ve davran\u0131\u015flar\u0131n\u0131 bu hedefe g\u00f6re d\u00fczenlemelidir (\u00f6rn: ahiret mutlulu\u011fu).<\/li>\n<\/ul>\n\n\n\n<p><strong>Gazali ve \u0130bni R\u00fc\u015fd Tart\u0131\u015fmas\u0131<\/strong><\/p>\n\n\n\n<p>Gazali (?-1111), \u0130slam filozoflar\u0131n\u0131n baz\u0131 g\u00f6r\u00fc\u015flerini do\u011fru bulmad\u0131. \u00d6zellikle alemin ezel\u00eeli\u011fi, Tanr\u0131&#8217;n\u0131n nitelikleri, ahirette dirili\u015f gibi konulardaki g\u00f6r\u00fc\u015flerini ele\u015ftirdi. Tehaf\u00fct\u2019\u00fcl Felasife (Filozoflar\u0131n Tutars\u0131zl\u0131\u011f\u0131) eserinde, mant\u0131k\/matematik d\u0131\u015f\u0131ndaki felsefi g\u00f6r\u00fc\u015fleri ele\u015ftirdi. Sudur d\u00fc\u015f\u00fcncesini ve ilahiyat alan\u0131ndaki g\u00f6r\u00fc\u015flerini \u00f6zellikle ele\u015ftirdi. Onun ele\u015ftirilerinden sonra bu konular daha \u00e7ok tart\u0131\u015f\u0131lmaya ba\u015fland\u0131. XII. y\u00fczy\u0131lda End\u00fcl\u00fcsl\u00fc filozof \u0130bni R\u00fc\u015fd taraf\u0131ndan Gazali&#8217;nin ele\u015ftirilerine kar\u015f\u0131 \u00e7\u0131k\u0131ld\u0131. Tehaf\u00fct\u00fc\u2019t Tehaf\u00fct (Tutars\u0131zl\u0131\u011f\u0131n Tutars\u0131zl\u0131\u011f\u0131) adl\u0131 kitab\u0131nda Gazali&#8217;nin ele\u015ftirilerini yan\u0131tlad\u0131. \u0130slam filozoflar\u0131n\u0131n g\u00f6r\u00fc\u015flerini savundu.<\/p>\n\n\n\n<p><strong>\u0130lk D\u00f6nem T\u00fcrk-\u0130slam Bilimsel D\u00fc\u015f\u00fcnceye Verilen \u00d6nem<\/strong><\/p>\n\n\n\n<p>Bilime b\u00fcy\u00fck \u00f6nem verildi. Antik Yunan ve Hint medeniyetlerinin bilgi birikiminden yararlan\u0131ld\u0131. \u00d6nemli bilim ve felsefe eserleri Arap\u00e7aya \u00e7evrildi. \u00d6rnekler: Platon&#8217;un Devlet\/Kanun, Aristo&#8217;nun Organon, \u00d6klit&#8217;in Elementler, Batlamyus&#8217;un Almagest. Hint biliminden Brahmagupta&#8217;n\u0131n Siddhanta&#8217;s\u0131 (astronomi, matematik, trigonometri). Hint t\u0131bb\u0131 ansiklopedisi Sushruta (\u0130slam d\u00fcnyas\u0131na Hint t\u0131bb\u0131n\u0131 tan\u0131tt\u0131).<\/p>\n\n\n\n<p>Beyt\u00fclhikme (Bilgelik Evi), bilimsel d\u00fc\u015f\u00fcncenin geli\u015fiminde \u00f6nemli rol oynad\u0131. M\u00fcsl\u00fcman \u00e2limler, bu bilgiyi \u00f6nce anlad\u0131, sonra da geli\u015ftirmeye y\u00f6neldi. \u0130slam d\u00fcnyas\u0131nda bilimin geli\u015fmesinde etkili olan kurumlar: medreseler (\u00fcniversite), rasathaneler (g\u00f6zlemevleri), hastaneler ve k\u00fct\u00fcphaneler. Bilinen ilk \u00fcniversite, 707&#8217;de \u015eam&#8217;da a\u00e7\u0131lan t\u0131p fak\u00fcltesidir (Emevi Halifesi Velid). M\u0131s\u0131r&#8217;da Fat\u0131miler&#8217;in a\u00e7t\u0131\u011f\u0131 Beyt\u00fclilim (969), g\u00fcn\u00fcm\u00fczdeki El-Ezher \u00dcniversitesi&#8217;nin temelini olu\u015fturdu. 1067&#8217;de B\u00fcy\u00fck Sel\u00e7uklu veziri Nizam\u00fclm\u00fclk Ba\u011fdat&#8217;ta Nizamiye Medresesi&#8217;ni kurdu.<\/p>\n\n\n\n<p><strong>Rasathaneler<\/strong><\/p>\n\n\n\n<p>Rasathanelerde d\u00f6nemin teknolojik aletleriyle g\u00f6zlemler yap\u0131l\u0131p d\u00fczenli kaydedildi. Bilinen ilk rasathane, Abbasi Halifesi Me\u2019mun D\u00f6nemi&#8217;nde (813-833) Ba\u011fdat&#8217;ta kuruldu. Sonraki y\u00fczy\u0131llarda bir\u00e7ok rasathane a\u00e7\u0131ld\u0131, en \u00f6nemlileri Mera\u011fa ve Semerkant rasathaneleridir.<\/p>\n\n\n\n<p><strong>Harezmi (780-850)<\/strong><\/p>\n\n\n\n<p>Matematik, astronomi, co\u011frafya ile ilgilendi. Cebir biliminin kurucusu kabul edilir. D\u00f6nemin \u00f6nemli merkezi Ba\u011fdat&#8217;ta ya\u015fad\u0131. Halife Me\u2019mun taraf\u0131ndan Ba\u011fdat Saray K\u00fct\u00fcphanesi&#8217;nin idaresinde g\u00f6revlendirildi. Beyt\u00fclhikme k\u00fct\u00fcphanesinde matematik ve astronomi ara\u015ft\u0131rmalar\u0131 yapt\u0131. Aritmetik ve cebirle ilgili eserleriyle matemati\u011fe katk\u0131da bulundu.<\/p>\n\n\n\n<p>Aritmetik eseri: His\u00e2bu\u2019l-Hind (Hint Hesab\u0131). Say\u0131 sistemi \u00fczerine \u00e7al\u0131\u015ft\u0131. Say\u0131lar yerine harf kullan\u0131lan d\u00f6nemde, sembol tabanl\u0131 Hint sistemini inceledi\/tan\u0131tt\u0131. Hint matemati\u011findeki s\u0131f\u0131r\u0131 say\u0131 sistemine dahil etti. Sembollerden olu\u015fan on tabanl\u0131 say\u0131 sistemini kurdu. Bu sistem, k\u00fc\u00e7\u00fck de\u011fi\u015fikliklerle bug\u00fcnk\u00fc say\u0131 sistemini olu\u015fturdu. Say\u0131 sistemi bilgileri Harezmi&#8217;nin eserlerinden Avrupa&#8217;ya ge\u00e7ti. Bu hesaplama \u015fekline Harezmi&#8217;nin ad\u0131ndan &#8220;algoritmi&#8221; denmi\u015ftir.<\/p>\n\n\n\n<p>Cebir alan\u0131nda birinci\/ikinci derece denklemlerin \u00e7\u00f6z\u00fcm\u00fc, binomlar, problemler \u00fczerine \u00e7al\u0131\u015ft\u0131. Farkl\u0131 k\u00fclt\u00fcrlerdeki cebir \u00e7al\u0131\u015fmalar\u0131n\u0131 bir araya getirdi, alana katk\u0131 yapt\u0131. El Cebrve&#8217;l-Mukabele (Cebir ve Denklemleri) eseri XII. y\u00fczy\u0131lda Latinceye \u00e7evrildi. &#8220;Cebir&#8221; kelimesi Latinceye &#8220;algebra&#8221; olarak \u00e7evrildi, Bat\u0131&#8217;da bu isimle an\u0131ld\u0131. Astronomiyle de ilgilendi, Me\u2019mun emriyle enlem\/boylam tayini yapt\u0131. Haz\u0131rlad\u0131\u011f\u0131 astronomi cetvelleri \u0130slam d\u00fcnyas\u0131n\u0131n ilkleridir.<\/p>\n\n\n\n<p><strong>Abd\u00fclhamid \u0130bn T\u00fcrk (IX. y\u00fczy\u0131l)<\/strong><\/p>\n\n\n\n<p>Harezmi ile ayn\u0131 d\u00f6nemde ya\u015fad\u0131. Hayat\u0131 hakk\u0131nda az bilgi bulunur. Alan hesaplar\u0131 \u00fczerine eserleri var, en \u00f6nemli \u00e7al\u0131\u015fmas\u0131 cebirle ilgili. Cebir eseri Harezmi&#8217;ninkinden daha \u00f6nce yaz\u0131ld\u0131 ve daha hacimlidir. Eserde ikinci derece denklemlerin geometrik \u00e7\u00f6z\u00fcm\u00fcn\u00fc verdi. Bu \u00e7\u00f6z\u00fcmler \u00d6mer Hayyam&#8217;\u0131 etkiledi.<\/p>\n\n\n\n<p><strong>\u0130bni Sina (980-1037)<\/strong><\/p>\n\n\n\n<p>\u00d6zellikle t\u0131p alan\u0131ndaki ke\u015fifleriyle \u00f6ne \u00e7\u0131kt\u0131. Fizik, kimya, astronomi, m\u00fczik gibi alanlara da katk\u0131 sa\u011flad\u0131. En me\u015fhur t\u0131p eseri: el-Kanun fi&#8217;t-T\u0131p (T\u0131bb\u0131n Prensipleri). T\u0131pla ilgili hemen her konuyu kapsayan bir eserdir. XVI. y\u00fczy\u0131la kadar Avrupa&#8217;daki t\u0131p fak\u00fcltelerinde ders kitab\u0131 olarak okutuldu. \u0130slam d\u00fcnyas\u0131nda XIX. y\u00fczy\u0131la kadar etkisini s\u00fcrd\u00fcrd\u00fc.<\/p>\n\n\n\n<p>Bula\u015f\u0131c\u0131 hastal\u0131klar\u0131n insandan insana ge\u00e7ebilece\u011fini belirtti. Hastal\u0131klar\u0131n sadece bedensel de\u011fil, psikosomatik (ruhsal-bedensel) nedenlerle de olabilece\u011fini savundu. Bu nedenle psikolojinin kurucular\u0131ndan biri olarak kabul edilir.<\/p>\n\n\n\n<p><strong>Biruni (973-1048)<\/strong><\/p>\n\n\n\n<p>Biruni: Astronomi, aritmetik, geometri, fizik, kimya, t\u0131p, eczac\u0131l\u0131k, tarih, co\u011frafya, filoloji, etnoloji, botanik, mineraloji, dinler tarihi gibi bir\u00e7ok alanda \u00e7al\u0131\u015ft\u0131. G\u00f6zlem ve deneye \u00f6nem verdi. Ebu Bekir Razi&#8217;nin klinik g\u00f6zlem ve deneye dayal\u0131 yakla\u015f\u0131m\u0131n\u0131 benimsedi. En \u00e7ok \u00f6ne \u00e7\u0131kt\u0131\u011f\u0131 alan astronomidir. D\u00fcnya merkezli evren modelini kabul etti.<\/p>\n\n\n\n<p><strong>\u00d6mer Hayyam (1048-1129)<\/strong><\/p>\n\n\n\n<p>\u00d6mer Hayyam: Cebir, geometri, astronomi, fizik ve t\u0131pla ilgilendi. En \u00f6nemli katk\u0131s\u0131 cebir alan\u0131ndad\u0131r. Astronomide de b\u00fcy\u00fck katk\u0131lar\u0131 oldu. B\u00fcy\u00fck Sel\u00e7uklu H\u00fck\u00fcmdar\u0131 Sultan Melik\u015fah taraf\u0131ndan \u0130sfahan&#8217;a davet edildi. D\u00f6nemin \u00f6nde gelen bilim insanlar\u0131ndan olu\u015fan bir heyetin ba\u015fkan\u0131 oldu. \u0130sfahan&#8217;da bir rasathane kurdu. Kullan\u0131lan Yezdicerd Takvimi&#8217;ni d\u00fczeltmekle g\u00f6revlendirildi.<\/p>\n\n\n\n<p>\u00d6mer Hayyam ve heyeti, Yezdicerd Takvimi&#8217;ni d\u00fczeltmek yerine yeni bir takvim haz\u0131rlamaya karar verdi. Mevsimlere tam uyum g\u00f6sterecek bir takvim d\u00fczenlediler. B\u00f6ylece Celali Takvimi&#8217;ni haz\u0131rlad\u0131lar. Takvime g\u00f6re g\u00fcne\u015f y\u0131l\u0131 uzunlu\u011fu 365,2424 g\u00fcn olarak hesapland\u0131 (Modern \u00f6l\u00e7\u00fcm: 365,2422 g\u00fcn). Bu takvimin hata pay\u0131 5000 y\u0131lda sadece 1 g\u00fcnd\u00fcr.<\/p>\n\n\n\n<p><strong>Cezeri (1153-1233)<\/strong><\/p>\n\n\n\n<p>Cezeri: XIII. y\u00fczy\u0131lda ya\u015fam\u0131\u015f \u00f6nemli bir bilim insan\u0131 ve m\u00fchendistir. Elli adetten fazla makine ve arac\u0131n tasar\u0131m\u0131n\u0131 yapt\u0131. T\u00fcm Orta \u00c7a\u011f&#8217;\u0131n en \u00f6nemli m\u00fchendisi olarak kabul edilir. Makinelerinin \u00f6nemli bir k\u0131sm\u0131n\u0131 Kitab-\u00fcl Hiyel (Mekanik Biliminde Bilgi ve Uygulaman\u0131n Ba\u011fda\u015ft\u0131r\u0131lmas\u0131) adl\u0131 eserinde toplad\u0131.<\/p>\n\n\n\n<p><strong>T\u00fcrklerin \u0130slamiyet&#8217;i Kabul\u00fc S\u00fcreci<\/strong><\/p>\n\n\n\n<p>T\u00fcrkler genellikle da\u011f\u0131n\u0131k halde ve farkl\u0131 b\u00f6lgelerde ya\u015f\u0131yordu. Ya\u015fad\u0131klar\u0131 yerlerde farkl\u0131 k\u00fclt\u00fcrlerle kar\u015f\u0131la\u015ft\u0131lar ve etkile\u015fime girdiler. Tarih boyunca birka\u00e7 kez din de\u011fi\u015ftirdiler, ancak en \u00f6nemlisi M\u00fcsl\u00fcman olmalar\u0131yd\u0131. T\u00fcrklerin \u0130slamiyet&#8217;i kabul\u00fc VII. y\u00fczy\u0131lda ba\u015flay\u0131p XIV. y\u00fczy\u0131la kadar s\u00fcren uzun bir s\u00fcre\u00e7ti. Bu s\u00fcre\u00e7te en yo\u011fun \u0130slamla\u015fma X ve XI. y\u00fczy\u0131llarda ya\u015fand\u0131.<\/p>\n\n\n\n<p>Her T\u00fcrk kavminin \u0130slam&#8217;\u0131 kabul s\u00fcreci farkl\u0131 co\u011frafya, tarih, \u015fekil ve \u015fartta ger\u00e7ekle\u015fti. Sava\u015f, tebli\u011f (dini yayma), stat\u00fc kazanma gibi etkenler kabulde rol oynad\u0131. Hz. \u00d6mer D\u00f6nemi&#8217;nde (634-644) yap\u0131lan Nihavent Sava\u015f\u0131 (642) ile \u0130ran fethedildi. \u0130slam ordular\u0131 T\u00fcrklerin ya\u015fad\u0131\u011f\u0131 Horasan ve Toharistan b\u00f6lgelerine y\u00f6neldi ama T\u00fcrk direni\u015fiyle kar\u015f\u0131la\u015ft\u0131. Hz. Osman ve Hz. Ali d\u00f6nemindeki i\u00e7 kar\u0131\u015f\u0131kl\u0131klar fetihleri durdurdu.<\/p>\n\n\n\n<p><strong>Emeviler D\u00f6neminde T\u00fcrkler<\/strong><\/p>\n\n\n\n<p>Emeviler D\u00f6nemi (661\u2013750) Arap olmayan toplumlara (mevali) uygulanan bask\u0131lar ve a\u011f\u0131r vergiler vard\u0131. Bu durum T\u00fcrklerin M\u00fcsl\u00fcman olmas\u0131n\u0131 geciktirdi. Bu bask\u0131n\u0131n ekonomik nedeni vard\u0131: Mavera\u00fcnnehir b\u00f6lgesi zengindi. \u0130pek Yolu bu b\u00f6lgeden ge\u00e7iyordu (Beykent, Buhara, Semerkant), Emeviler buray\u0131 kontrol etmek istiyordu. \u00d6mer bin Abd\u00fclaziz D\u00f6nemi (717-720) istisnayd\u0131, Arap olmayan M\u00fcsl\u00fcmanlardan al\u0131nan vergiler kald\u0131r\u0131ld\u0131. Bu d\u00f6nemde T\u00fcrklerin \u0130slam&#8217;a bak\u0131\u015f\u0131 olumlu de\u011fi\u015fti, M\u00fcsl\u00fcman say\u0131s\u0131 artt\u0131. Ancak \u00f6l\u00fcm\u00fcnden sonra Emevi idarecileri eski bask\u0131c\u0131 politikalar\u0131na d\u00f6nd\u00fc.<\/p>\n\n\n\n<p><strong>Abbasiler ve Talas Sava\u015f\u0131<\/strong><\/p>\n\n\n\n<p>\u0130slam d\u00fcnyas\u0131 liderli\u011finin Emeviler&#8217;den Abbasiler&#8217;e (750-1258) ge\u00e7mesiyle T\u00fcrklerin \u0130slamiyet&#8217;e bak\u0131\u015f\u0131 de\u011fi\u015fti. Abbasiler D\u00f6nemi&#8217;nde devlet politikas\u0131nda b\u00fcy\u00fck de\u011fi\u015fim ya\u015fand\u0131. Arap olmayan M\u00fcsl\u00fcmanlar da y\u00f6netimde s\u00f6z sahibi olmaya ba\u015flad\u0131. 751&#8217;de Abbasi ordusu ile \u00c7inliler aras\u0131nda Talas Sava\u015f\u0131 ger\u00e7ekle\u015fti. Sava\u015f s\u0131ras\u0131nda Karluk T\u00fcrklerinin \u00c7inlilere ans\u0131z\u0131n sald\u0131rmas\u0131yla \u00c7inliler yenilip \u00e7ekildi. Bu sava\u015ftan sonra Emevilerin olumsuz etkileri silindi. M\u00fcsl\u00fcman Araplar ve T\u00fcrkler aras\u0131nda bar\u0131\u015f ve dostluk d\u00f6nemi ba\u015flad\u0131.<\/p>\n\n\n\n<p><strong>Talas Sava\u015f\u0131&#8217;n\u0131n Sonu\u00e7lar\u0131<\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Sava\u015f\u0131 kaybeden \u00c7in, Bat\u0131 T\u00fcrkistan \u00fczerindeki siyasi hedeflerinden kesin olarak vazge\u00e7ti.<\/li>\n\n\n\n<li>Bat\u0131 T\u00fcrkistan&#8217;da zay\u0131flayan T\u00fcrk etkisi yeniden g\u00fc\u00e7lendi.<\/li>\n\n\n\n<li>Sava\u015fta rol oynayan Karluklar, b\u00f6lgenin en g\u00fc\u00e7l\u00fc unsuru oldu.<\/li>\n\n\n\n<li>T\u00fcrk birli\u011fini yeniden kurmak i\u00e7in harekete ge\u00e7tiler.<\/li>\n\n\n\n<li>Araplarla i\u015fbirli\u011fi yaparak \u00c7in tehdidini ortadan kald\u0131rd\u0131lar.<\/li>\n\n\n\n<li>766 y\u0131l\u0131nda ba\u011f\u0131ms\u0131z bir devlet kurdular.<\/li>\n\n\n\n<li>M\u00fcsl\u00fcmanl\u0131\u011f\u0131n T\u00fcrkler aras\u0131nda yay\u0131lmas\u0131, T\u00fcrklerin Abbasi devletinde asker\u00ee ve idari g\u00f6revlere gelmesine neden oldu.<\/li>\n<\/ul>\n\n\n\n<p><strong>Talas Sava\u015f\u0131&#8217;n\u0131n K\u00fclt\u00fcrel Sonucu<\/strong><\/p>\n\n\n\n<p>Talas Sava\u015f\u0131, d\u00fcnya k\u00fclt\u00fcr tarihi a\u00e7\u0131s\u0131ndan \u00f6nemli geli\u015fmelere zemin haz\u0131rlad\u0131. \u00c7in&#8217;de keten ve kenevirden yap\u0131lan k\u00e2\u011f\u0131t, sava\u015f s\u0131ras\u0131nda esir d\u00fc\u015fen \u00c7inliler arac\u0131l\u0131\u011f\u0131yla, \u00c7in d\u0131\u015f\u0131nda ilk defa Semerkand&#8217;da \u00fcretilmeye ba\u015fland\u0131.<\/p>\n\n\n\n<p><strong>Karahanl\u0131 Devleti ve \u0130slamiyet&#8217;in Yay\u0131lmas\u0131<\/strong><\/p>\n\n\n\n<p>\u0130slamiyet&#8217;in T\u00fcrkler aras\u0131nda yay\u0131lmas\u0131nda d\u00f6n\u00fcm noktas\u0131: Satuk Bu\u011fra Han&#8217;\u0131n \u0130slamiyet&#8217;i se\u00e7mesi. Karahanl\u0131 Devleti hakan\u0131yd\u0131. Sufilerin vaazlar\u0131ndan etkilenerek M\u00fcsl\u00fcman oldu. Amcas\u0131na kar\u015f\u0131 iktidar m\u00fccadelesini kazan\u0131p Bat\u0131 Karahanl\u0131lar\u0131n \u0130slam&#8217;\u0131 kabul etmesini sa\u011flad\u0131. Onun \u0130slam yolundaki m\u00fccadeleleri Satuk Bu\u011fra Han Destan\u0131 ad\u0131yla derlenmi\u015ftir. Karahanl\u0131lar D\u00f6nemi&#8217;nde T\u00fcrk-\u0130slam medeniyetinin temelleri at\u0131lmaya ba\u015fland\u0131. Semerkant, Buhara, Ka\u015fgar, Balasagun, Talas T\u00fcrk-\u0130slam k\u00fclt\u00fcr\u00fcn\u00fcn merkezleri oldu.<\/p>\n\n\n\n<p><strong>Karahanl\u0131lar D\u00f6nemi ve Tasavvuf<\/strong><\/p>\n\n\n\n<p>Karahanl\u0131lar D\u00f6nemi&#8217;nde T\u00fcrkistan&#8217;da \u00e7ok say\u0131da medrese, cami, hastane, kervansaray yap\u0131ld\u0131. Bu d\u00f6nemde tasavvuf sistemli bir yap\u0131ya b\u00fcr\u00fcnd\u00fc. Geni\u015f halk kitleleri aras\u0131nda yay\u0131lmaya ba\u015flad\u0131. Hoca Ahmet Yesevi, Karahanl\u0131lar&#8217;\u0131n egemen oldu\u011fu b\u00f6lgelerde faaliyet g\u00f6sterdi. Tasavvufun T\u00fcrkler aras\u0131nda yay\u0131lmas\u0131nda b\u00fcy\u00fck rol oynad\u0131.<\/p>\n\n\n\n<p><strong>Gazneliler ve B\u00fcy\u00fck Sel\u00e7uklular<\/strong><\/p>\n\n\n\n<p>Karahanl\u0131lar&#8217;dan sonra Gazneliler, T\u00fcrkler aras\u0131nda \u0130slamiyet&#8217;in yay\u0131lmas\u0131nda b\u00fcy\u00fck rol oynad\u0131. Egemenlikleri alt\u0131ndaki Orta Asya ve Kuzey Hindistan&#8217;da \u0130slam i\u00e7in m\u00fccadele ettiler. Ba\u011fdat halifesi, \u015eiilere kar\u015f\u0131 S\u00fcnni \u0130slam&#8217;\u0131 g\u00fc\u00e7lendirdi\u011fi i\u00e7in Gazneli Mahmut&#8217;a &#8220;Sultan&#8221; unvan\u0131 verdi. \u0130slam dininin T\u00fcrkler aras\u0131nda en \u00e7ok yay\u0131ld\u0131\u011f\u0131 d\u00f6nem Sel\u00e7uklular D\u00f6nemi oldu. Sel\u00e7uk Bey&#8217;in Cend \u015fehrinde \u0130slamiyet&#8217;i kabul etmesi, T\u00fcrk tarihinin d\u00f6n\u00fcm noktalar\u0131ndan biridir. Sel\u00e7uklu liderli\u011finde \u0130slam d\u00fcnyas\u0131n\u0131n y\u00f6netimi T\u00fcrklere ge\u00e7ti.<\/p>\n\n\n\n<p><strong>T\u00fcrklerin \u0130slam D\u00fcnyas\u0131na Kazand\u0131rd\u0131\u011f\u0131 G\u00fc\u00e7<\/strong><\/p>\n\n\n\n<p>IX. y\u00fczy\u0131ldaki B\u00e2bek Hareketi sonras\u0131 X. y\u00fczy\u0131lda ortaya \u00e7\u0131kan Karmatiler \u0130slamiyet&#8217;i tehdit eden ana unsurdu. \u0130slam Devleti, geni\u015f s\u0131n\u0131rlar\u0131n\u0131 koruyacak, d\u00fczeni sa\u011flayacak, \u0130slam&#8217;\u0131 yayacak yeni bir g\u00fcce ihtiya\u00e7 duyuyordu. \u00c7\u00fcnk\u00fc Arap ve \u0130ranl\u0131 unsurlar g\u00fc\u00e7lerini b\u00fcy\u00fck \u00f6l\u00e7\u00fcde kaybetmi\u015fti. T\u00fcrklerin M\u00fcsl\u00fcman olmas\u0131yla birlikte \u0130slam d\u00fcnyas\u0131 yeniden g\u00fc\u00e7 kazand\u0131.<\/p>\n\n\n\n<p><strong>\u0130lk D\u00f6nem T\u00fcrk-\u0130slam Siyasi D\u00fc\u015f\u00fcncesi<\/strong><\/p>\n\n\n\n<p>\u0130slam \u00f6ncesi T\u00fcrk siyasi d\u00fc\u015f\u00fcncesi g\u00f6\u00e7ebe ya\u015fam tarz\u0131na ba\u011fl\u0131 boylar federasyonunu esas al\u0131rd\u0131. Liderlik ka\u011fan taraf\u0131ndan yap\u0131l\u0131rd\u0131. Ka\u011fanlar\u0131n otoritesi kutsal bir nitelik ta\u015f\u0131r, tanr\u0131sal me\u015fruiyete dayan\u0131yordu. Bu d\u00fc\u015f\u00fcnce, \u0130slamiyet&#8217;in kabul\u00fcyle h\u00fck\u00fcmdar\u0131n Allah&#8217;\u0131n yery\u00fcz\u00fcndeki temsilcisi olarak g\u00f6r\u00fclmesine d\u00f6n\u00fc\u015ft\u00fc.<\/p>\n\n\n\n<p>Orta Asya&#8217;da etkili olan Karahanl\u0131lar, devlet y\u00f6netiminde \u0130slami kurum ve prensipleri kullanarak, T\u00fcrk-\u0130slam devlet yap\u0131s\u0131n\u0131n olu\u015fumunda \u00f6nc\u00fc rol oynad\u0131. T\u00fcrk devlet anlay\u0131\u015f\u0131n\u0131 s\u00fcrd\u00fcrd\u00fcler. Hakimiyetin ilahi kaynakl\u0131 oldu\u011funa, yani y\u00f6netme yetkisinin Tanr\u0131&#8217;n\u0131n kut verdi\u011fi ki\u015fide oldu\u011funa inand\u0131lar. H\u00fck\u00fcmdarl\u0131k kutsal say\u0131ld\u0131, kut&#8217;un kan yoluyla ge\u00e7ti\u011fi kabul edildi. Kut sahibi h\u00fck\u00fcmdar\u0131n g\u00f6revi, devleti adaletle y\u00f6netmek ve halk\u0131n huzurunu sa\u011flamakt\u0131.<\/p>\n\n\n\n<p>Bir \u0130slam devleti olan Saman\u00eeler&#8217;e ba\u011fl\u0131 olan Gazneliler, \u0130ran, \u0130slam ve T\u00fcrk egemenlik anlay\u0131\u015flar\u0131n\u0131 sentezledi. Gaznelilerde h\u00fck\u00fcmdar, Tanr\u0131&#8217;n\u0131n verdi\u011fi egemenlik yetkisini O&#8217;nun ad\u0131na yery\u00fcz\u00fcnde kulland\u0131. B\u00fcy\u00fck Sel\u00e7uklu Devleti&#8217;nde (Tu\u011frul Bey zaman\u0131nda), tek egemen &#8220;es-sult\u00e2n\u00fc\u2019l-a\u2018zam&#8221; denilen h\u00fck\u00fcmdard\u0131. Kut anlay\u0131\u015f\u0131n\u0131 s\u00fcrd\u00fcren Sel\u00e7uklu h\u00fck\u00fcmdarlar\u0131, cihan padi\u015fahl\u0131\u011f\u0131 g\u00f6revinin Allah&#8217;tan verildi\u011fine inand\u0131. Nizam\u00fclm\u00fclk, Siyasetname&#8217;de Allah&#8217;\u0131n her y\u00fczy\u0131lda y\u00f6netici se\u00e7ti\u011fini s\u00f6yler. H\u00fck\u00fcmdar\u0131n g\u00fcc\u00fc do\u011frudan Allah&#8217;tand\u0131r ve O&#8217;nun ad\u0131na h\u00fckmeder.<\/p>\n\n\n\n<p><strong>T\u00fcrk-\u0130slam Siyasi D\u00fc\u015f\u00fcncesi Eserleri<\/strong><\/p>\n\n\n\n<p>T\u00fcrk-\u0130slam d\u00fc\u015f\u00fcncesinin olu\u015fmas\u0131nda ve gelecek nesillere aktar\u0131lmas\u0131nda bir\u00e7ok eser yaz\u0131ld\u0131. Bu eserler aras\u0131nda Siyasetname olarak adland\u0131r\u0131lan, ahlaki ve siyasi \u00f6\u011f\u00fctler i\u00e7erenler \u00f6nemlidir. Bunlar ayn\u0131 zamanda felsefi-din\u00ee i\u00e7eri\u011fe de sahiptir. Bu alandaki \u00f6nemli eserler \u015funlard\u0131r:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Yusuf Has Hacip&#8217;in Kutadgu Bilig&#8217;i.<\/li>\n\n\n\n<li>Edip Ahmet Y\u00fckneki&#8217;nin Atabet\u00fc\u2019l Hakay\u0131k&#8217;\u0131.<\/li>\n\n\n\n<li>Nizam\u00fclm\u00fclk&#8217;\u00fcn Siyasetname&#8217;si.<\/li>\n<\/ul>\n","protected":false},"excerpt":{"rendered":"<div class=\"mh-excerpt\"><p>T\u00fcrk D\u00fc\u015f\u00fcnce Tarihi\u00a010. 11. ve 12. s\u0131n\u0131flarda se\u00e7meli olarak okutulan bir derstir. Bu sayfada payla\u015ft\u0131\u011f\u0131m\u0131z\u00a0T\u00fcrk D\u00fc\u015f\u00fcnce Tarihi ders notlar\u0131 sayesinde\u00a0s\u0131navda kar\u015f\u0131la\u015fabilece\u011finiz t\u00fcm konulara hakim olacaks\u0131n\u0131z. <a class=\"mh-excerpt-more\" href=\"https:\/\/tarihkursu.com\/index.php\/2025\/11\/28\/turk-dusunce-tarihi-2-unite-ilk-donem-turk-islam-dusuncesi-ders-notu\/\" title=\"T\u00fcrk D\u00fc\u015f\u00fcnce Tarihi 2. \u00dcnite: \u0130lk D\u00f6nem T\u00fcrk-\u0130slam D\u00fc\u015f\u00fcncesi Ders 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