\u0130DE Uluslararas\u0131 M\u00e2ver\u00e2\u00fcnnehir Yaz Seminerleri kapsam\u0131nda d\u00fczenlenen programda, \u201cT\u00fcrk D\u00fcnyas\u0131 ve Hoca Ahmed Yesev\u00ee\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda, Prof. Dr. Musa Y\u0131ld\u0131z, T\u00fcrk d\u00fcnyas\u0131n\u0131n k\u00f6kl\u00fc tarihi, ortak k\u00fclt\u00fcrel de\u011ferlerini ve Hoca Ahmed Yesev\u00ee\u2019nin irfan miras\u0131n\u0131 ele alm\u0131\u015ft\u0131r.<\/p>\n\n\n\n
Yery\u00fcz\u00fcn\u00fcn \u00e7ok geni\u015f bir co\u011frafyas\u0131na yay\u0131lan T\u00fcrk soylar\u0131n\u0131n ortak bir \u015fuurda bulu\u015fabilmesi i\u00e7in “Orta Asya” veya “T\u00fcrki Cumhuriyetler” gibi ayr\u0131\u015ft\u0131r\u0131c\u0131 kavramlar yerine, tarihsel ger\u00e7ekli\u011fe uygun “T\u00fcrkistan” mefhumunun ve “Azerbaycan T\u00fcrkleri” gibi birle\u015ftirici isimlendirmelerin kullan\u0131lmas\u0131 gerekti\u011fi; kendi kavramlar\u0131m\u0131zdan uzakla\u015ft\u0131k\u00e7a toplumlar\u0131n birbirine yabanc\u0131la\u015faca\u011f\u0131 vurgulanm\u0131\u015ft\u0131r. T\u00fcrk milletinin tarih sahnesindeki varolu\u015f gayesinin iki temel mefkureye dayand\u0131\u011f\u0131; bunlardan ilkinin Allah’\u0131n adaletini ve merhametini yery\u00fcz\u00fcne yayma davas\u0131 olan \u0130\u2019l\u00e2-y\u0131 Kelimetullah (dini mefkure), di\u011ferinin ise atalar\u0131m\u0131zdan miras kalan cihana adalet ve nizam verme \u00fclk\u00fcs\u00fc olan K\u0131z\u0131l Elma (milli mefkure) oldu\u011fu ifade edilmi\u015ftir. Bilge Ka\u011fan\u2019\u0131n hitabelerinden Ka\u015fgarl\u0131 Mahmud\u2019un dil bilincine ve \u0130smail Gasp\u0131ral\u0131\u2019n\u0131n “dilde, fikirde, i\u015fte birlik” \u015fiar\u0131na at\u0131fta bulunularak, ortak miras\u0131n bug\u00fcnk\u00fc ku\u015faklar taraf\u0131ndan yeniden okunmas\u0131 gerekti\u011fi belirtilmi\u015ftir.<\/p>\n\n\n\n
Bizi biz yapan tarihi ve k\u00fclt\u00fcrel de\u011ferler silsilesinin ele al\u0131nd\u0131\u011f\u0131 b\u00f6l\u00fcmde, T\u00fcrk ad\u0131n\u0131n ge\u00e7ti\u011fi ilk yaz\u0131l\u0131 belgeler olan Orhun Abideleri’nden (Bilge Ka\u011fan, K\u00fcl Tigin, Tonyukuk) ba\u015flanarak, Do\u011fu ile Bat\u0131’y\u0131 bulu\u015fturan \u0130pek Yolu’nun k\u00fclt\u00fcrel ve ticari birle\u015ftiricili\u011fi detayland\u0131r\u0131lm\u0131\u015ft\u0131r. Divanu Lugati’t-T\u00fcrk, Kutadgu Bilig, Atabet\u00fc\u2019l-Hakay\u0131k ve Divan-\u0131 Hikmet gibi eserlerin yaln\u0131zca edebi metinler de\u011fil, T\u00fcrk dilinin ve devlet felsefesinin kurucu ba\u015fyap\u0131tlar\u0131 oldu\u011fu hat\u0131rlat\u0131lm\u0131\u015ft\u0131r. \u00dc\u00e7 k\u0131taya yay\u0131lan ho\u015fg\u00f6r\u00fc temelli devlet gelene\u011fi ile Nevruz, Dede Korkut hikayeleri ve el sanatlar\u0131 gibi ortak miras unsurlar\u0131n\u0131n k\u00f6kl\u00fc ba\u011flar\u0131 kat\u0131l\u0131mc\u0131lara aktar\u0131lm\u0131\u015ft\u0131r. Bu medeniyet tasavvuru ba\u011flam\u0131nda, A\u015f\u0131k Pa\u015fa\u2019n\u0131n 1330 tarihli Garibn\u00e2me eserine \u00f6zel bir yer ayr\u0131larak insan tahayy\u00fcl\u00fcndeki “alplik” mefhumu \u00e7ok boyutlu olarak incelenmi\u015ftir. D\u00fc\u015fman kar\u015f\u0131s\u0131nda korkusuzca duran, muhkem y\u00fcrek, paz\u0131 kuvveti, gayret, at, ton, yay, k\u0131l\u0131\u00e7, s\u00fcng\u00fc ve g\u00fcvenilir bir y\u00e2r ile donanm\u0131\u015f yi\u011fitlerin d\u00fcnyadaki zahir\u00ee yi\u011fitlikleri tasvir edilirken; as\u0131l b\u00fcy\u00fck m\u00fccadelenin i\u00e7sel oldu\u011fu belirtilmi\u015ftir. H\u0131rs, kin ve cimrilik gibi nefsi hastal\u0131klara kar\u015f\u0131 verilen sava\u015f\u0131n; velayet, riyazet, kifayet, ilahi a\u015fk, tevekk\u00fcl, \u015feriat bilgisi, ilim, himmet ve hakiki dost ile kazan\u0131lan b\u00e2t\u0131n\u00ee alplik (dinde yi\u011fitlik) oldu\u011fu sunulmu\u015ftur.<\/p>\n\n\n\n
Seminerin temel odak noktalar\u0131ndan bir di\u011feri, Tanzimat d\u00f6nemiyle birlikte s\u0131rt d\u00f6n\u00fclen Ulu T\u00fcrkistan ruhunun Yahya Kemal ve Ord. Prof. Dr. Fuad K\u00f6pr\u00fcl\u00fc gibi bilim adamlarIn tarihi gayretiyle yeniden ke\u015ffedilmesi ve bu ruhun en b\u00fcy\u00fck mimar\u0131 olan Hoca Ahmed Yesev\u00ee\u2019nin irfan dolu hayat\u0131 olmu\u015ftur. Soyu Hz. Ali\u2019ye dayanan ve y\u00f6renin tan\u0131nm\u0131\u015f alimlerinden \u0130brahim Ata’n\u0131n o\u011flu olarak Sayram kasabas\u0131nda d\u00fcnyaya gelen Yesev\u00ee’nin, Arslan Baba\u2019dan ald\u0131\u011f\u0131 manevi ilim emaneti ve Yusuf Hemedani\u2019nin yan\u0131nda tamamlad\u0131\u011f\u0131 tasavvufi e\u011fitimi kronolojik bir b\u00fct\u00fcnl\u00fck i\u00e7inde aktar\u0131lm\u0131\u015ft\u0131r. Yesev\u00ee\u2019nin, manevi emaneti Abd\u00fclhalik G\u00fccduvan\u00ee\u2019ye devrettikten sonra Yesi\u2019de kurdu\u011fu irfan mektebiyle insanlar\u0131 ahlaki y\u00f6nden nas\u0131l yeti\u015ftirdi\u011fi anlat\u0131lm\u0131\u015f; zaman\u0131n\u0131 \u00fc\u00e7e b\u00f6lerek ibadete, talebelerine zahiri ve bat\u0131ni ilimleri \u00f6\u011fretmeye ve tahta ka\u015f\u0131k yontarak helal yoldan ge\u00e7imini sa\u011flamaya ay\u0131rd\u0131\u011f\u0131 o denge sunulmu\u015ftur. Kazand\u0131klar\u0131n\u0131 \u00e7ar\u015f\u0131da dola\u015fan sad\u0131k bir \u00f6k\u00fcz vas\u0131tas\u0131yla satmas\u0131 ve hakk\u0131n\u0131 vermeyenlerin pe\u015fini \u00f6k\u00fcz\u00fcn b\u0131rakmamas\u0131 gibi menk\u0131bevi detaylar, Yesevi’nin d\u00fcr\u00fcstl\u00fck ve eme\u011fe verdi\u011fi de\u011feri g\u00f6stermesi bak\u0131m\u0131ndan dikkat \u00e7ekici bulunmu\u015ftur. Hz. Peygamber\u2019e duydu\u011fu derin h\u00fcrmet neticesinde 63 ya\u015f\u0131ndan sonra hayat\u0131n\u0131 \u00e7ilehanede s\u00fcrd\u00fcren Yesev\u00ee\u2019nin, Risale der Adab-\u0131 Tarikat ve Risale der Makamat-\u0131 Erba\u2019\u0131n gibi eserlerle irfan\u0131n\u0131 \u00f6l\u00fcms\u00fczle\u015ftirdi\u011fi an\u0131msat\u0131lm\u0131\u015ft\u0131r. Ayr\u0131ca, Emir Timur\u2019un r\u00fcyas\u0131 \u00fczerine d\u00f6nemin \u00fcnl\u00fc mimar\u0131 Hoca H\u00fcseyin \u015eirazi\u2019ye in\u015fa ettirdi\u011fi K\u00fclliye ve bu yap\u0131n\u0131n merkezinde yer alan, T\u00fcrklerin birlik beraberli\u011fini simgeleyen yedi metalli Tay Kazan’\u0131n tarihi \u00f6nemi vurgulanarak; bu kazan\u0131n 1934-1989 y\u0131llar\u0131 aras\u0131nda St. Petersburg’da tutulduktan sonra yeniden t\u00fcrbeye kazand\u0131r\u0131lmas\u0131 s\u00fcreci aktar\u0131lm\u0131\u015ft\u0131r.<\/p>\n\n\n\n
Dersin son k\u0131sm\u0131nda, ge\u00e7mi\u015fin k\u00f6kl\u00fc k\u00fclt\u00fcrel miras\u0131n\u0131n g\u00fcn\u00fcm\u00fczde T\u00fcrk Devletleri Te\u015fkilat\u0131 (TDT) \u015femsiyesi alt\u0131nda kurumsal bir b\u00fct\u00fcnle\u015fmeye nas\u0131l d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc tahlil edilmi\u015ftir. 1992 y\u0131l\u0131nda Ankara\u2019da Turgut \u00d6zal ve S\u00fcleyman Demirel’in kat\u0131l\u0131mlar\u0131yla at\u0131lan ilk ad\u0131mlar\u0131n, 2009 Nah\u00e7\u0131van Anla\u015fmas\u0131 ile kal\u0131c\u0131 bir konseye d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc ve 12 Kas\u0131m 2020 \u0130stanbul Zirvesi’nde kabul edilen “2040 T\u00fcrk D\u00fcnyas\u0131 Vizyon Belgesi” ile stratejik bir kimlik kazand\u0131\u011f\u0131; son olarak 15 May\u0131s 2026 tarihinde T\u00fcrkistan\u2019da ger\u00e7ekle\u015ftirilen toplant\u0131 ile bu iradenin peki\u015ftirildi\u011fi ifade edilmi\u015ftir. T\u00dcRKSOY, Uluslararas\u0131 T\u00fcrk Akademisi, T\u00dcRKPA, T\u00fcrk \u0130\u015f Konseyi ve T\u00fcrk K\u00fclt\u00fcr ve Miras Vakf\u0131 gibi kurumlar\u0131n yan\u0131 s\u0131ra Orhun de\u011fi\u015fim program\u0131 ve T\u00fcrkiye Burslar\u0131 (YTB) gibi projelerin gen\u00e7ler i\u00e7in a\u00e7t\u0131\u011f\u0131 e\u015fsiz ufuklar detayland\u0131r\u0131lm\u0131\u015ft\u0131r. Uluslararas\u0131 bas\u0131nda da Avrasya jeopoliti\u011finde istikrara katk\u0131 sunan ve do\u011fu ile bat\u0131 aras\u0131nda k\u00f6pr\u00fc kuran y\u00fckselen bir g\u00fc\u00e7 olarak g\u00f6r\u00fclen bu te\u015fkilatlar\u0131n hedeflerini hayata ge\u00e7irmenin sadece devletlerin de\u011fil, do\u011frudan T\u00fcrk d\u00fcnyas\u0131 gen\u00e7li\u011finin omuzlar\u0131nda tarihi bir sorumluluk oldu\u011fu vurgulanm\u0131\u015ft\u0131r. Gen\u00e7 nesillerin \u00f6nyarg\u0131lar\u0131 a\u015farak karde\u015f \u00fclkelerle g\u00fcven in\u015fa etmesi, dijital a\u011flar kurmas\u0131, dillerini ve tarihlerini ya\u015fatarak bilimde, sanatta ve ekonomide giri\u015fimci bir ruhla \u00f6nc\u00fc olmas\u0131 gerekti\u011fi \u00e7a\u011fr\u0131s\u0131yla seminer tamamlanm\u0131\u015ft\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"
\u0130DE Uluslararas\u0131 M\u00e2ver\u00e2\u00fcnnehir Yaz Seminerleri kapsam\u0131nda d\u00fczenlenen programda, \u201cT\u00fcrk D\u00fcnyas\u0131 ve Hoca Ahmed Yesev\u00ee\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda, Prof. Dr. Musa Y\u0131ld\u0131z, T\u00fcrk d\u00fcnyas\u0131n\u0131n k\u00f6kl\u00fc tarihi, ortak k\u00fclt\u00fcrel de\u011ferlerini ve Hoca Ahmed Yesev\u00ee\u2019nin irfan miras\u0131n\u0131 ele alm\u0131\u015ft\u0131r. Yery\u00fcz\u00fcn\u00fcn \u00e7ok geni\u015f bir co\u011frafyas\u0131na yay\u0131lan T\u00fcrk soylar\u0131n\u0131n ortak bir \u015fuurda bulu\u015fabilmesi i\u00e7in “Orta Asya” veya “T\u00fcrki Cumhuriyetler” gibi ayr\u0131\u015ft\u0131r\u0131c\u0131 … <\/p>\n