\u0130DE Uluslararas\u0131 M\u00e2ver\u00e2\u00fcnnehir Yaz Seminerleri kapsam\u0131nda sunumunu ger\u00e7ekle\u015ftiren Fevzi Mutlu hocam\u0131z, “M\u00e2ver\u00e2\u00fcnnehir-Anadolu \u0130li\u015fkisi” ba\u015fl\u0131kl\u0131 konu\u015fmas\u0131nda, T\u00fcrkistan co\u011frafyas\u0131n\u0131n Anadolu ve Balkanlar’\u0131n zihn\u00ee, f\u0131kh\u00ee ve ruh\u00ee haritas\u0131n\u0131 belirleyen k\u00f6k bir haf\u0131za oldu\u011funu vurgulad\u0131. \u0130slam medeniyetinde Mekke, Medine ve Kud\u00fcs\u2019\u00fcn m\u00fcstesna konumunu hat\u0131rlatarak ba\u015flayan hocam\u0131z; Basra, K\u00fbfe ve Fustat gibi garnizon \u015fehirlerden \u015eam, Ba\u011fdat, \u0130sfahan ve \u0130stanbul gibi imparatorluk merkezlerine uzanan \u015fehir silsilesi i\u00e7inde Buhara ve Semerkand\u2019\u0131n manevi ve ilm\u00ee \u00f6nderli\u011fine dikkat \u00e7ekti. Konya, Bursa ve Saraybosna\u2019n\u0131n bu iki ana merkezin Anadolu ve Avrupa\u2019daki tabi\u00ee birer uzant\u0131s\u0131 oldu\u011funu belirterek, Muhyiddin \u0130bn\u00fc’l-Arab\u00ee\u2019nin Konya ve \u015eam i\u00e7in kulland\u0131\u011f\u0131 “belde-i muhayyere” kavramsalla\u015ft\u0131rmas\u0131na at\u0131fla, co\u011frafyalar aras\u0131 medeniyet intikalinin \u015fehirler \u00fczerinden okumas\u0131n\u0131 yapt\u0131.<\/p>\n\n\n\n
Hocam\u0131z, konu\u015fmas\u0131n\u0131n devam\u0131nda Amuderya (Ceyhun) nehrinin \u00f6tesini ifade eden M\u00e2ver\u00e2\u00fcnnehir ve geni\u015f anlam\u0131yla T\u00fcrkistan co\u011frafyas\u0131n\u0131n \u0130pek Yolu ticaretinin sa\u011flad\u0131\u011f\u0131 ekonomik refah ve k\u00fclt\u00fcrel birikim sayesinde \u0130slam \u00f6ncesinde de mamur bir havza oldu\u011funu ifade etti. S\u00e2s\u00e2n\u00ee ve So\u011fd miras\u0131n\u0131n etkisiyle Fars\u00e7an\u0131n b\u00f6lgede \u00fcst dil (lingua franca) haline gelmesinin \u0131rk\u00ee bir aidiyetten ziyade d\u00f6nemin bilim, edebiyat ve b\u00fcrokrasi dili olmas\u0131ndan kaynakland\u0131\u011f\u0131n\u0131; nitekim B\u00fcy\u00fck Sel\u00e7uklu ve Anadolu Sel\u00e7uklu devletlerinde de bu gelene\u011fin s\u00fcrd\u00fc\u011f\u00fcn\u00fc vurgulad\u0131. Bu tarih\u00ee zeminde Samano\u011fullar\u0131\u2019n\u0131n ilme ve refaha sundu\u011fu bir bu\u00e7uk as\u0131rl\u0131k katk\u0131n\u0131n ard\u0131ndan, Karahanl\u0131lar (Hakaniye) d\u00f6neminde Hanef\u00ee-M\u00e2t\u00fcr\u00eed\u00ee \u00e7izginin devletin resmi politikas\u0131 haline gelerek kurumsalla\u015ft\u0131\u011f\u0131na i\u015faret etti.<\/p>\n\n\n\n
Bu kurumsal zemin \u00fczerinde \u015fekillenen ilm\u00ee birikimi \u00fc\u00e7 ana s\u00fctun \u00fczerinden analiz eden hocam\u0131z, birinci s\u00fctun olarak Kelam ve \u0130tikat havzas\u0131n\u0131 ele ald\u0131. \u0130mam M\u00e2t\u00fcr\u00eed\u00ee ile ba\u015flayan, Eb\u00fb M\u00fb\u00een en-Nesef\u00ee\u2019nin Tabs\u0131rat\u00fc’l-Edille\u2019si, \u00d6mer en-Nesef\u00ee\u2019nin Akaid\u2019i ve N\u00fbreddin es-S\u00e2b\u00fbn\u00ee gibi \u015fahsiyetlerle tekam\u00fcl eden M\u00e2t\u00fcr\u00eed\u00ee kelam gelenene\u011finin yaln\u0131zca Anadolu\u2019yu de\u011fil, Osmanl\u0131 irfan\u0131 \u00fczerinden Arnavutluk, Bosna ve Kosova d\u00e2hil t\u00fcm Balkan co\u011frafyas\u0131n\u0131 ku\u015fatt\u0131\u011f\u0131n\u0131 belirtti. \u0130pek Yolu\u2019na paralel bir bi\u00e7imde i\u015fleyen bu “\u0130tikat Yolu” sayesinde, T\u00fcrkistan’dan Balkanlar’a uzanan homojen bir zihn\u00ee ve akaid\u00ee b\u00fct\u00fcnl\u00fc\u011f\u00fcn tesis edildi\u011fini dile getirdi.<\/p>\n\n\n\n
\u0130kinci s\u00fctun olarak F\u0131k\u0131h ve Us\u00fbl gelene\u011fini de\u011ferlendiren hocam\u0131z; Hanef\u00eelikte Ba\u011fdat ve M\u0131s\u0131r ekollerinin yan\u0131nda en etkili ve kal\u0131c\u0131 \u00e7izginin M\u00e2ver\u00e2\u00fcnnehir ekol\u00fc oldu\u011funu savunarak bu birikimin Anadolu medreselerinin ve Osmanl\u0131 hukuk d\u00fc\u015f\u00fcncesinin omurgas\u0131n\u0131 olu\u015fturdu\u011funu belirtti. Mer\u011f\u012bn\u00e2n\u00ee\u2019nin el-Hid\u00e2ye\u2019sinin (ve \u0130bn Kemal Pa\u015fa d\u00e2hil yap\u0131lan y\u00fczlerce \u015ferhin), \u0130mam Serahs\u00ee\u2019nin hapishane \u015fartlar\u0131nda kaleme ald\u0131\u011f\u0131 devasa k\u00fclliyat\u0131 el-Mebs\u00fb\u1e6d\u2019un, Kas\u00e2n\u00ee\u2019nin Bed\u00e2i\u02bbu’s-\u1e62an\u00e2i\u02bb\u2019inin ve Ebu\u2019l-Berekat en-Nesef\u00ee\u2019nin medreselerin resmi m\u00fcfredat\u0131 olan el-Men\u00e2r\u2019\u0131n\u0131n bu s\u00fcreklili\u011fin somut delilleri oldu\u011funu kaydetti. Ayr\u0131ca Deb\u00fbs\u00ee\u2019nin Taks\u00eem\u00fc’l-Edille ve Te’s\u00ees\u00fc’n-Nazar ile mukayeseli f\u0131k\u0131h ve us\u00fbl\u00fcn temellerini atmas\u0131, M\u00e2t\u00fcr\u00eed\u00ee\u2019nin Te’v\u00eel\u00e2t\u00fc’l-Kur’\u00e2n\u2019\u0131 ve Nesef\u00ee\u2019nin Med\u00e2rik\u00fc’t-Tenz\u00eel\u2019i ile tefsir sahas\u0131nda kurulan otorite, Anadolu zihniyetinin do\u011frudan M\u00e2ver\u00e2\u00fcnnehir p\u0131nar\u0131ndan beslendi\u011fini ortaya koymaktad\u0131r.<\/p>\n\n\n\n
\u00dc\u00e7\u00fcnc\u00fc s\u00fctun olan Tasavvuf ve \u0130rfan boyutunda ise hocam\u0131z, M\u00e2ver\u00e2\u00fcnnehir\u2019den Anadolu\u2019ya akan iki ana irfan damar\u0131na dikkat \u00e7ekti. Bunlardan birincisi; Belh men\u015feili olup Mevl\u00e2n\u00e2 Cel\u00e2ledd\u00een-i R\u00fbm\u00ee ile Konya\u2019da billurla\u015fan ve Osmanl\u0131 elitleri, b\u00fcrokrasisi ile Balkan co\u011frafyas\u0131na kadar yay\u0131lan Mevlev\u00eelik gelene\u011fidir. \u0130kincisi ise; Yusuf el-Hemed\u00e2n\u00ee halkas\u0131n\u0131n devam\u0131 olarak Hoca Ahmed Yesev\u00ee\u2019nin T\u00fcrk boylar\u0131n\u0131 \u0130slamla\u015ft\u0131rma misyonu ve \u015eah-\u0131 Nak\u015fibend\u2019in Buhara ulemas\u0131n\u0131n denetiminden ge\u00e7erek Hanef\u00ee-M\u00e2t\u00fcr\u00eed\u00ee omurgaya sad\u0131k bir gizli zikir ve \u015fer\u2019\u00ee disiplinle kurumsalla\u015ft\u0131rd\u0131\u011f\u0131 Nak\u015fibend\u00eelik \u00e7izgisidir.<\/p>\n\n\n\n
Konu\u015fman\u0131n tarihsel k\u0131r\u0131lmalar b\u00f6l\u00fcm\u00fcnde ise hocam\u0131z, M\u00e2ver\u00e2\u00fcnnehir ile Anadolu\u2019nun yaln\u0131zca ilim ve fikirde de\u011fil, tarihsel kaderde de ortak bir trajediye ortak oldu\u011funu ifade etti. 1220 Otrar Hadisesi sonras\u0131nda Cengiz Han liderli\u011findeki Mo\u011fol istilas\u0131n\u0131n Buhara, Semerkand, Merv ve Herat\u2019taki medeniyet birikimini yak\u0131p y\u0131kmas\u0131 ile 1243 K\u00f6seda\u011f Sava\u015f\u0131 sonras\u0131nda Anadolu\u2019nun ayn\u0131 Mo\u011fol tahribat\u0131na u\u011framas\u0131n\u0131 medeniyet tarihinin ortak bir k\u0131r\u0131lmas\u0131 olarak de\u011ferlendirdi. Sunum; M\u00e2t\u00fcr\u00eed\u00ee kelam\u0131, M\u00e2ver\u00e2\u00fcnnehir f\u0131kh\u0131 ve T\u00fcrkistan irfan\u0131n\u0131n harmanlanmas\u0131yla olu\u015fan bu tarih\u00ee ve akrabal\u0131k ba\u011f\u0131n\u0131n, bug\u00fcn Anadolu ile T\u00fcrkistan aras\u0131nda yeniden ihya edilmesi gereken en k\u00f6kl\u00fc medeniyet k\u00f6pr\u00fcs\u00fc oldu\u011fu tespitiyle nihayete erdi.<\/p>\n\n\n\n
<\/p>\n","protected":false},"excerpt":{"rendered":"
\u0130DE Uluslararas\u0131 M\u00e2ver\u00e2\u00fcnnehir Yaz Seminerleri kapsam\u0131nda sunumunu ger\u00e7ekle\u015ftiren Fevzi Mutlu hocam\u0131z, “M\u00e2ver\u00e2\u00fcnnehir-Anadolu \u0130li\u015fkisi” ba\u015fl\u0131kl\u0131 konu\u015fmas\u0131nda, T\u00fcrkistan co\u011frafyas\u0131n\u0131n Anadolu ve Balkanlar’\u0131n zihn\u00ee, f\u0131kh\u00ee ve ruh\u00ee haritas\u0131n\u0131 belirleyen k\u00f6k bir haf\u0131za oldu\u011funu vurgulad\u0131. \u0130slam medeniyetinde Mekke, Medine ve Kud\u00fcs\u2019\u00fcn m\u00fcstesna konumunu hat\u0131rlatarak ba\u015flayan hocam\u0131z; Basra, K\u00fbfe ve Fustat gibi garnizon \u015fehirlerden \u015eam, Ba\u011fdat, \u0130sfahan ve \u0130stanbul gibi … <\/p>\n