{"id":4123,"date":"2020-07-07T12:08:07","date_gmt":"2020-07-07T09:08:07","guid":{"rendered":"https:\/\/akademiye.org\/tr\/?p=4123"},"modified":"2020-07-07T12:08:07","modified_gmt":"2020-07-07T09:08:07","slug":"uygur-turklerinin-dini-kulturu-ve-islam-medeniyetine-katkilari","status":"publish","type":"post","link":"https:\/\/akademiye.org\/tr\/?p=4123","title":{"rendered":"Uygur T\u00fcrklerinin Din\u00ee K\u00fclt\u00fcr\u00fc Ve \u0130sl\u00e2m Medeniyeti\u2019ne Katk\u0131lar\u0131"},"content":{"rendered":"

\"\"<\/span><\/strong><\/p>\n

Yrd. Do\u00e7. Dr. Nur Ahmet Kurban<\/span><\/strong><\/p>\n

\u00d6zet<\/strong><\/span><\/p>\n

\u00d6nceleri Hun \u0130mparatorlu\u011fu (M. \u00d6. 220-M.S. 2016) ve G\u00f6kt\u00fcrk Devleti (551-745) gibi g\u00fc\u00e7l\u00fc T\u00fcrk devletleri i\u00e7erisinde boy g\u00f6steren Uygurlar\u2019\u0131n en erken yerle\u015fik hayata ge\u00e7en T\u00fcrk boyu oldu\u011fu kabul edilir. Daha sonra Orhun Uygur Devleti (745 \u2013 840) ve \u0130dikut Uygur Devleti (866-1369) ile kendi isimlerini tarihte nak\u015fetmi\u015ftir. Ancak b\u00fcy\u00fck g\u00f6\u00e7le da\u011f\u0131lan baz\u0131 Uygur a\u015firetleri Karahanl\u0131lar Devleti\u2019nin kurulmas\u0131nda \u00f6nemli rol oynam\u0131\u015flard\u0131r. Daha sonra Cengiz Han\u2019\u0131n Asya bozk\u0131rlar\u0131na inmesiyle Do\u011fu T\u00fcrkistan\u2019\u0131n g\u00fcney do\u011fu illerinde h\u00e2kim olan Uygur Devleti ile Karahanl\u0131 Devleti tarihe kar\u0131\u015fm\u0131\u015ft\u0131r. Uzun s\u00fcre ba\u011f\u0131ms\u0131z ya\u015fayan Uygurlar, 1750\u2019de Man\u00e7u i\u015fgali ile kar\u015f\u0131la\u015fm\u0131\u015ft\u0131r. 1862 tarihine kadar s\u00fcren bu i\u015fgal 1863\u2019te Yakup Bey H\u00fck\u00fcmeti\u2019nin kurulmas\u0131yla geri p\u00fcsk\u00fcrt\u00fclm\u00fc\u015ft\u00fcr. Ancak Yakup Bey\u2019in 1877 y\u0131l\u0131nda vefat etmesi \u00fczerine Man\u00e7u tekrar Do\u011fu T\u00fcrkistan\u2019a sald\u0131rm\u0131\u015f ve 18 May\u0131s 1878 tarihinde b\u00f6lgenin tamam\u0131n\u0131 i\u015fgal etmi\u015ftir. Bu i\u015fgal \u00f6nce Milliyet\u00e7i \u00c7in (1911), daha sonra Kom\u00fcnist \u00c7in (1949) H\u00fck\u00fcmeti taraf\u0131ndan g\u00fcn\u00fcm\u00fcze kadar s\u00fcrd\u00fcr\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n

Uygurlar yukar\u0131da bahsedilen d\u00f6nemlerde \u00e7e\u015fitli dini inan\u00e7lar\u0131 benimsemi\u015flerdir. Animizm ve Totemizm temelinde geli\u015fen \u015eamanizm inanc\u0131 onlar\u0131n en eski dinleri olmu\u015ftur. \u0130lerleyen s\u00fcre\u00e7lerde Budizm, Maniheizm ve H\u0131ristiyanl\u0131k gibi inan\u00e7 sistemleri de Uygurlar\u0131n dini hayatlar\u0131nda \u00f6nemli izler b\u0131rakm\u0131\u015ft\u0131r. Uygur T\u00fcrkleri\u2019nin \u0130slam\u2019\u0131 kabul etmelerinden sonra, tarihlerinde k\u00f6kl\u00fc de\u011fi\u015fimler ya\u015fanm\u0131\u015ft\u0131r. \u0130slam dini, son ve en uzun s\u00fcren bir din olarak onlar\u0131n k\u00fclt\u00fcrlerinde yerini alm\u0131\u015ft\u0131r. Onlar hen\u00fcz \u0130slam \u00f6ncesi d\u00f6nemdeyken yaz\u0131 dili, mimari ve el sanatlar\u0131, m\u00fczik ve ba\u015fka \u00e7e\u015fitli sanat dallar\u0131nda \u00f6nemli mesafeler kaydetmi\u015f bulunmaktayd\u0131lar. Uygurlar, \u0130slam dinini kabul ettikten
\nsonra ge\u00e7mi\u015ften getirdikleri medeniyet unsurlar\u0131n\u0131 \u0130slami d\u00f6neme ta\u015f\u0131m\u0131\u015f ve bu yeni dinin uygun g\u00f6rd\u00fc\u011f\u00fc baz\u0131 k\u00fclt\u00fcrel birikimlerini b\u00fcy\u00fck \u00f6l\u00e7\u00fcde benimseyip geli\u015ftirmi\u015fler dir. Nas\u0131l ki \u00f6nceki din\u00ee inan\u00e7lar atmosferinde b\u00fcy\u00fck eserler ortaya koymu\u015flarsa, \u0130slam\u2019\u0131 kabul ettikten sonra da ayn\u0131 kararl\u0131l\u0131kla \u0130slam medeniyet hazinesine \u00f6nemli katk\u0131lar sa\u011flam\u0131\u015flard\u0131r. Bu \u00e7al\u0131\u015fmada s\u00f6z konusu geli\u015fmeler \u00fczerinde durmaya \u00e7al\u0131\u015faca\u011f\u0131z.<\/p>\n

Anahtar Kelimeler: \u0130slam Medeniyet, Uygur K\u00fclt\u00fcr\u00fc, Din, \u00c7in<\/span><\/p>\n

Giri\u015f
\n\u00c7ok eski T\u00fcrk kavimlerinden biri olarak bilinen Uygurlar, tarihleri boyunca \u00e7e\u015fitli inan\u00e7lar\u0131 benimsemi\u015flerdir (Habibullah, 2000:389-390). Ancak bir yerde sabit kalmad\u0131klar\u0131 gibi her zaman, her yerde ve her d\u00f6nemde topluca ayn\u0131 inanca ba\u011fl\u0131 olmam\u0131\u015flard\u0131r. Nitekim ba\u015flang\u0131\u00e7ta Do\u011fu Uygurlar\u0131 \u015eaman dinine inanmaktayken, Bat\u0131 Uygurlar\u0131 Budist\u2019tir (Almas, 203: 183). \u015eamanizm, ilk ba\u015fta Ural Altay T\u00fcrkleri i\u00e7erisinde ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Dolay\u0131s\u0131yla bu din s\u00f6z konusu b\u00f6lgelerde ya\u015fayan halklar aras\u0131nda yayg\u0131n olarak benimsenmi\u015ftir. Uygurlar\u0131n bu din ile olan ili\u015fkileri iki bin y\u0131l \u00f6ncesine kadar g\u00f6t\u00fcr\u00fclebil mektedir. \u015eamanizm\u2019in k\u00f6kenlerinin T\u00fcrklerin eski d\u00f6nemlerdeki do\u011fa ve do\u011fa olaylar\u0131 hakk\u0131ndaki mistik d\u00fc\u015f\u00fcncelerinden kaynakland\u0131\u011f\u0131 bilinmektedir (Habibullah, 2000: 371). \u015eamanizm inanc\u0131na g\u00f6re G\u00f6k y\u00fcce Tanr\u0131\u2019d\u0131r. G\u00f6k Tanr\u0131 d\u00fcnyan\u0131n yedi kat yukar\u0131s\u0131nda g\u00fcm\u00fc\u015f bir sarayda, insanlar ise yerde
\nya\u015farlar. K\u00f6t\u00fc insanlar \u00f6ld\u00fckten sonra cehenneme giderler. \u0130nsanlar g\u00f6\u011fe y\u00fckselmek istiyorlarsa bu ancak \u015famanlar\u0131n yard\u0131m\u0131 ile m\u00fcmk\u00fcnd\u00fcr. Tanr\u0131lar\u0131n en iyisi mavi g\u00f6ktedir. Di\u011fer her varl\u0131\u011f\u0131n ayr\u0131 tanr\u0131lar\u0131 vard\u0131r(Almas, 203: 183). Baz\u0131 ara\u015ft\u0131rmac\u0131lar\u0131n ifadelerine g\u00f6re \u015eamanizm inanc\u0131nda Tanr\u0131 kelimesi g\u00f6k ve k\u00e2inat manas\u0131na gelmektedir.<\/p>\n

Uygurlar\u0131n g\u00f6\u011f\u00fc, g\u00fcne\u015fi, ay\u0131, y\u0131ld\u0131zlar\u0131 kutsamalar\u0131 bu ba\u011flamda de\u011ferlendirilebilir. Nitekim onlar\u0131n bu t\u00fcr varl\u0131klara tanr\u0131 vasf\u0131 atfettikleri a\u00e7\u0131kt\u0131r. Hala varl\u0131\u011f\u0131n\u0131 korumakta olan uygulamalar \u015eamanizm\u2019in etkilerinin g\u00fcn\u00fcm\u00fczde de devam etmekte oldu\u011funu g\u00f6sterir. \u00d6rne\u011fin g\u00fcne\u015fe ve aya bakarak t\u00fck\u00fcrmek, onlara bakarak abdest bozmak, sabahleyin y\u00fcz\u00fc y\u0131kamadan bakmak g\u00fcnah say\u0131lmaktad\u0131r. Di\u011fer yandan da\u011f, toprak, su, ate\u015f gibi cans\u0131z varl\u0131klar\u0131n yan\u0131 s\u0131ra baz\u0131 hayvanlar\u0131, ku\u015flar\u0131 kutsad\u0131klar\u0131 g\u00f6r\u00fcl\u00fcr. Bu t\u00fcr inan\u0131\u015flar\u0131n g\u00fcn\u00fcm\u00fczde de devam eden etkilerini g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr (Habibullah, 2000:383-393).<\/p>\n

Yukar\u0131da i\u015faret edildi\u011fi gibi Maniheizm\u2019in Uygur inan\u00e7 k\u00fclt\u00fcr\u00fcnde \u00f6nemli bir yeri vard\u0131r. Bilindi\u011fi \u00fczere \u0130ran k\u00f6kenli bir din olan Maniheizm, III. y\u00fczy\u0131lda Pers topraklar\u0131nda ortaya \u00e7\u0131km\u0131\u015f, IV. y\u00fczy\u0131ldan itibaren Orta Asya\u2019ya yay\u0131lmaya ba\u015flam\u0131\u015ft\u0131r (Habibullah, 2000: 371). Kaynaklarda rivayet edildi\u011fine g\u00f6re 762 y\u0131l\u0131nda B\u00f6g\u00fc Ka\u011fan Onluk\u2019un isyan\u0131n\u0131 bast\u0131rmaya \u00c7in\u2019e giderken d\u00f6n\u00fc\u015fte Lo yang \u015fehrinden d\u00f6rt Mani rahibi beraberinde Kara Balasa\u011fun\u2019a getirmi\u015ftir (Emin, 1997: 46). Daha sonra bu rahipler sayesinde Uygurlardan baz\u0131lar\u0131 \u015eamanizm\u2019i b\u0131rak\u0131p Maniheizm\u2019e ge\u00e7mi\u015f ve o g\u00fcnden itibaren Do\u011fu Uygurlar\u0131 i\u00e7erisinde Maniheizm\u2019in yay\u0131lmas\u0131 h\u0131zlanm\u0131\u015ft\u0131r. Bir s\u00fcre \u015eamanizm ile \u00e7at\u0131\u015fma i\u00e7erisine giren Maniheizm, B\u00f6g\u00fc Ka\u011fan\u2019\u0131n deste\u011fiyle m\u00fccadelede galip gelmi\u015f, neticede Maniheizm devlet dini olarak benimsenmi\u015ftir. Fakat tarih kaynaklar\u0131 bu dinin Tanr\u0131 da\u011flar\u0131n\u0131n g\u00fcneyindeki Ka\u015fgar gibi b\u00f6lgelerde daha erken d\u00f6nemde yay\u0131lmaya ba\u015flad\u0131\u011f\u0131n\u0131 ifade etmi\u015flerdir (Almas, 2013: 183). Hatta baz\u0131 kaynaklar bu dini tebli\u011f i\u00e7in \u00c7in \u015fehirlerine giden Uygurlardan da bahseder. \u0130yilik ve k\u00f6t\u00fcl\u00fck, ayd\u0131nl\u0131k ve karanl\u0131k ars\u0131ndaki \u00e7eki\u015fmelere dikkat \u00e7eken bu din, Orhun Uygur Hanl\u0131\u011f\u0131 par\u00e7alanana kadar g\u00fc\u00e7l\u00fc bir \u015fekilde varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr (Habibullah, 2000: 371-372).<\/p>\n

Seyyah Mes\u00fbd\u00ee (v. 345\/956) Dokuz O\u011fuzlar\u2019\u0131n bat\u0131da Horasan, do\u011fuda Ku\u00e7ar\u2019a kadar olan b\u00f6lgelere yay\u0131ld\u0131\u011f\u0131n\u0131, T\u00fcrklerin i\u00e7erisinde sadece bunlar\u0131n Mani dinine inanmakta olduklar\u0131n\u0131 belirtmi\u015ftir (el-H\u00fczel\u00ee,2005: I\/103). Rus oryantalistleri ise Mani dininin Uygur Devleti idaresindeki b\u00f6lgelere de yay\u0131lm\u0131\u015f oldu\u011funu ifade etmi\u015ftir (Emin, 1997:45-46). Mes\u00fbd\u00ee\u2019nin ifadelerinden Mani inanc\u0131n\u0131n Uygurlar i\u00e7erisinde \u0130slam\u2019\u0131n yay\u0131lmas\u0131ndan sonra da devam etti\u011fi anla\u015f\u0131lmaktad\u0131r. Zira onun b\u00f6lgeye yapt\u0131\u011f\u0131 ziyaret olduk\u00e7a ge\u00e7 bir d\u00f6neme rastlamaktad\u0131r.<\/p>\n

Di\u011fer yandan Uygur diyar\u0131 eski d\u00f6nemlere ait Mani yaz\u0131l\u0131 metinleri a\u00e7\u0131s\u0131ndan zengin malzemeye sahiptir. Turfan ve Gensu b\u00f6lgelerinde bulunan Bin Ev harabelerinde Mani dinin baz\u0131 temel eserlerinin Pehlevice n\u00fcshalar\u0131 elde edilmi\u015ftir. Bunlarla birlikte b\u00f6lgede din\u00ee rit\u00fcellerden bahseden divanlar, \u015eapurI\u2019e ithaf edilen n\u00e2meler, \u00e2lemin yarat\u0131l\u0131\u015f\u0131na ili\u015fkin yazmalara rastlanm\u0131\u015ft\u0131r. Bu eserler b\u00f6lgede Mani dinin olduk\u00e7a derin etkilerinin oldu\u011funu g\u00f6stermektedir (Emin, 1997: 48-49).<\/p>\n

Do\u011fu T\u00fcrkistan b\u00f6lgesinde \u015eamanizm ve Maniheizm ile beraber ya\u015fanan dinlerden biri de Budizm\u2019dir. Buda dininin M.\u00d6. 560- 480 y\u0131llar aras\u0131nda ya\u015fayan eski Hindistan\u2019\u0131n kuzeydo\u011fusundaki (\u015eimdiki Nepal topraklar\u0131 i\u00e7inde) Kaplavastu ismindeki k\u00fc\u00e7\u00fck bir devletin prensi Siddhartaha Gavtama taraf\u0131ndan ke\u015ffedildi\u011fi bilinmektedir. Gautama, kaynaklarda daha \u00e7ok \u201cSakyamoni\u201d lakab\u0131yla bilinir. Zamanla di\u011fer dinlerde oldu\u011fu gibi Buda dininde de mezhepler ortaya \u00e7\u0131kmaya ba\u015flam\u0131\u015ft\u0131r. En b\u00fcy\u00fck mezheplerinden biri Hinayana, ikincisi Mahayana\u2019d\u0131r (Mahiyana da denir). Mahayana mezhebine g\u00f6re Sakyamoni insan\u00fcst\u00fc bir varl\u0131kt\u0131r. Ancak o akl\u0131 ve kabiliyeti \u00fcst\u00fcn bir ilah olsa da tek de\u011fildir. Onun d\u0131\u015f\u0131nda yine \u00e2lemde say\u0131s\u0131z Buda ilahlar\u0131 vard\u0131r (Abdurrahman, 2002: II\/422-423). Japon
\ntarih\u00e7i Liao ti\u2019nin ifadesine g\u00f6re Uygurlar, Budizm\u2019in Mahayana mezhebine mensupturlar (Almas, 2013: 232).<\/p>\n

Buda dininin ilk olarak Hindistan\u2019a kom\u015fu olan Ke\u015fmir ve Gandara (\u015eimdiki Pakistan\u2019\u0131n kuzeybat\u0131s\u0131ndaki Pe\u015favar b\u00f6lgesi) b\u00f6lgelerine, buradan bug\u00fcnk\u00fc Do\u011fu T\u00fcrkistan\u2019\u0131n Hoten, Ka\u015fgar, K\u00fcsen (Ku\u00e7ar) ve Turfan gibi b\u00f6lgelerine yay\u0131ld\u0131\u011f\u0131 s\u00f6ylenir (Abdurrahman, 2002: II\/423-424). Tanr\u0131 Da\u011flar\u0131\u2019n\u0131n g\u00fcneyinde (Tar\u0131m havzas\u0131nda) ya\u015fayan Bat\u0131
\nUygurlar\u0131 dedi\u011fimiz bu halk\u0131n Miladi I. y\u00fczy\u0131ldan itibaren \u015eamanizm\u2019den Budizm\u2019e ge\u00e7meye ba\u015flad\u0131klar\u0131 zikredilir (Almas, 2013: 20-231). Kaynaklarda M. S. 382\u2019de Turfan\u2019daki \u00d6n Kangl\u0131lar Hanl\u0131\u011f\u0131\u2019n\u0131n, Do\u011fu Ching S\u00fclalesi\u2019nin Han\u0131 Yao-ti\u2019ye Mahayana Paramita Sutras\u0131\u2019n\u0131 hediye etti\u011fi zikredilir. Turfan b\u00f6lgesi V. y\u00fczy\u0131l\u0131n ortalar\u0131nda Juan-juanlar\u0131n istilas\u0131na u\u011fram\u0131\u015ft\u0131r. Juan-juanlar da Budizm\u2019e inand\u0131klar\u0131 i\u00e7in Turfan\u2019da Budizm\u2019in ya\u015fanmas\u0131na mani olmam\u0131\u015flard\u0131r. Budizm\u2019in me\u015fhur eserlerinden Altun Yaruk yine burada kopya ettirilmi\u015ftir. Tang \u0130mparatorlu\u011fu taraf\u0131ndan 640 y\u0131l\u0131nda Turfan, i\u015fgal edilirken b\u00f6lgede ya\u015fayan Budistlere zarar verilmemi\u015ftir (Abdurrahman, 2002: II\/423-424).<\/p>\n

Baz\u0131 arkeolojik bulgular g\u00f6stermi\u015ftir ki VI. y\u00fczy\u0131lda Ku\u00e7ar Budizm\u2019in ikinci vatan\u0131 olarak an\u0131lacak bir hal alm\u0131\u015ft\u0131r. Bu y\u00fczy\u0131lda burada y\u00fczlerce Budist tap\u0131na\u011f\u0131 in\u015fa edilmi\u015ftir. Bu tap\u0131naklarda on bin rahip ve rahibenin g\u00f6rev yapmakta oldu\u011fu s\u00f6ylenir. Uygurlar bu s\u00fcre\u00e7te \u00c7in\u2019de Budizm\u2019in yay\u0131lmas\u0131na da b\u00fcy\u00fck katk\u0131 sa\u011flam\u0131\u015flard\u0131r (Almas, 2013: 232). Arap seyyah Ebu D\u00fclef, Turan\u2019da elliden fazla Budist mabed\u2019in oldu\u011funu ve Buda \u00f6\u011fretilerini ihtiva eden \u00e7ok say\u0131da kitab\u0131n bulundu\u011funu ifade eder (Kitap\u00e7\u0131, 2005: 163). Hoten b\u00f6lgesi Hindistan\u2019a kom\u015fu olmas\u0131 hasebiyle Budizm ile do\u011frudan muhatap idi. Kaynaklar\u0131n verdi\u011fi bilgilere g\u00f6re 400 y\u0131l\u0131nda Hoten halk\u0131 b\u00fct\u00fcn\u00fcyle Budist\u2019tirler. Dininin rit\u00fcelleri b\u00fcy\u00fck t\u00f6renlerle icra edilmekteydi. Ayn\u0131 y\u0131llarda b\u00f6lgede on d\u00f6rt b\u00fcy\u00fck tap\u0131nak bulunmaktad\u0131r. K\u00fc\u00e7\u00fcklerinin ise haddi hesab\u0131 yoktur. Say\u0131lar\u0131 on bin ile ifade edilen rahipler bu tap\u0131naklarda vazife icra etmektedirler(Almas, 2013: 247). X. y\u00fczy\u0131lda ise Satuk Bu\u011fra Han\u2019\u0131n, \u0130slam\u2019\u0131 kabul etmesine ra\u011fmen Uygurlar\u0131n \u00f6nemli bir k\u0131sm\u0131 yine Budist kal may\u0131 s\u00fcrd\u00fcrm\u00fc\u015flerdir (Almas, 2013: 247, 20-231). Zaman\u0131n ge\u00e7mesiyle b\u00f6lge halk\u0131 peyderpey eski inan\u00e7lar\u0131n\u0131 b\u0131rakm\u0131\u015f ve g\u00fcn\u00fcm\u00fcze geldi\u011fimizde her hangi bir Budist T\u00fcrk\u2019\u00fcn varl\u0131\u011f\u0131ndan bahsedilmez olmu\u015ftur.<\/p>\n

Uygur toplumunun \u0130slam\u2019dan \u00f6nce inand\u0131\u011f\u0131 bir di\u011fer din ise H\u0131ristiyanl\u0131k olmu\u015ftur. H\u0131ristiyan dininin Do\u011fu T\u00fcrkistan b\u00f6lgesinde yay\u0131lmas\u0131nda eski ipek yolunun rol\u00fc b\u00fcy\u00fckt\u00fcr. H\u0131ristiyanl\u0131\u011f\u0131n bu yol g\u00fczerg\u00e2h\u0131nda bulunan Bedeh\u015fan, Pamir, Ta\u015fkorgan ve Hoten \u00fczerinden \u00c7angan\u2019a kadar ula\u015ft\u0131\u011f\u0131 bilinmektedir. Mevcut bilgilere bak\u0131ld\u0131\u011f\u0131nda Tang s\u00fclalesi d\u00f6neminde Ka\u015fgar, Yedisu civar\u0131nda ya\u015fayan Uygurlar ile Dokuz O\u011fuz kabilesinden say\u0131lan Karluklar\u2019\u0131n H\u0131ristiyan dinine inand\u0131klar\u0131 ifade edilmi\u015ftir (Turan, 2014:169-170). Saman\u00eelar h\u00fck\u00fcmdar\u0131 \u0130smail b. Ahmed\u2019in 893 y\u0131l\u0131nda Talas\u2019a girdi\u011finde orada bulunan \u00e7ok say\u0131da kiliseyi camiye d\u00f6n\u00fc\u015ft\u00fcrd\u00fc\u011f\u00fc ve bu seferde on be\u015f bin H\u0131ristiyan\u2019\u0131 esir ald\u0131\u011f\u0131 zikredilmi\u015ftir (Gen\u00e7, 1990: 40). Di\u011fer yandan bat\u0131ya g\u00f6\u00e7m\u00fc\u015f Uygurlar\u0131n da H\u0131ristiyan dini ile tan\u0131\u015fm\u0131\u015f olmalar\u0131 muhtemeldir. Ancak Karahanl\u0131 sultan\u0131 Satuk Bu\u011fra Han d\u00f6neminde H\u0131ristiyanlar\u0131n faaliyet alanlar\u0131 bir hayli daralm\u0131\u015f ise de baz\u0131 b\u00f6lgelerde bu dine inanan baz\u0131 kimselerin varl\u0131\u011f\u0131 tarih kaynaklar\u0131nda kaydedilmi\u015ftir. Do\u011fu T\u00fcrkistan\u2019\u0131n genelini ele ge\u00e7iren Kara K\u0131tanlar h\u00fck\u00fcmdar\u0131 Nayaman\u2019\u0131n \u015fehzadesi K\u00fc\u00e7l\u00fck, halk\u0131n \u00e7o\u011funlu\u011funun Naymanlar gibi H\u0131ristiyan oldu\u011funu kaydeder. K\u00fc\u00e7l\u00fck, M\u00fcsl\u00fcmanlara a\u011f\u0131r bask\u0131lar yapm\u0131\u015f, halk\u0131 H\u0131ristiyanl\u0131k ya da Budizm\u2019den birini se\u00e7meye zorlam\u0131\u015ft\u0131r. Bu durum b\u00f6lgede daha \u00f6nce dinlerini gizlemek zorunda kalan H\u0131ristiyanlar i\u00e7in iyi f\u0131rsat olmu\u015ftur. K\u00fc\u00e7l\u00fck\u2019ten sonra b\u00f6lgeye gelen Mo\u011fol y\u00f6netimi ile M\u00fcsl\u00fcman halk tekrar inan\u00e7 \u00f6zg\u00fcrl\u00fc\u011f\u00fcne kavu\u015fmu\u015ftur. \u0130steyen istedi\u011fi dine inanma h\u00fcrriyetini elde etmi\u015ftir (Turan, 2014: 170-171).<\/p>\n

1253- 1255 y\u0131llar\u0131 aras\u0131nda b\u00f6lgeyi ziyaret etmi\u015f olan misyoner Welam Rubruc, Uygur \u015fehirlerinin hepsinde M\u00fcsl\u00fcmanlar ile M\u00fcsl\u00fcman olmayanlar\u0131n beraberce ya\u015fad\u0131klar\u0131n\u0131 s\u00f6yler. \u0130talyan Marco Polo ise Ka\u015fgar halk\u0131n\u0131n genelde \u0130slam dinine inand\u0131klar\u0131n\u0131, bunlar\u0131n yan\u0131 s\u0131ra H\u0131ristiyan dininin Nestoriyan mezhebindeki baz\u0131 insanlar\u0131n da burada ya\u015famakta olduklar\u0131n\u0131, onlar\u0131n kendi dini rit\u00fcellerini rahatl\u0131kla ya\u015fayabildiklerini, mabedlerinin a\u00e7\u0131k oldu\u011funu kaydetmi\u015ftir. Yarkent \u015fehrindeki Sn Yuhan Kilisesi\u2019nin s\u00fctunu hakk\u0131nda baz\u0131 tarih\u00ee bilgiler nakletmi\u015ftir. Hatta XIII. y\u00fczy\u0131l\u0131n ortalar\u0131ndaki H\u0131ristiyan ar\u015fivlerinde kaydedilen bir bilgiye g\u00f6re o d\u00f6nemde Ka\u015fgar\u2019\u0131n, XIX. B\u00f6lge olarak belirlendi\u011fi bilinmektedir. Ayn\u0131 zamanda H\u0131ristiyanl\u0131\u011f\u0131n b\u00fcy\u00fck din adamlar\u0131 burada ikamet etmektedirler (Turan, 2014: 171).<\/p>\n

\u00c7a\u011fatay Hanl\u0131\u011f\u0131\u2019n\u0131n ikiye b\u00f6l\u00fcnmesi ile Do\u011fu \u00c7a\u011fatay Hanl\u0131\u011f\u0131\u2019n\u0131n ba\u015f\u0131na ge\u00e7en Tu\u011fluk Timur\u2019un 1353 y\u0131l\u0131nda M\u00fcsl\u00fcman olmas\u0131 ve bu dini devlet dini olarak kabul etmesiyle, hanl\u0131\u011f\u0131n b\u00fct\u00fcn s\u0131n\u0131rlar\u0131 i\u00e7erisinde di\u011fer dinlerin varl\u0131\u011f\u0131na son verilmi\u015ftir. \u0130slam dininin mutlak \u00fcst\u00fcnl\u00fc\u011f\u00fc kar\u015f\u0131s\u0131nda Buda ve H\u0131ristiyanl\u0131k gibi dinler b\u00fcy\u00fck \u00f6l\u00e7\u00fcde yasaklanm\u0131\u015ft\u0131r. XV. y\u00fczy\u0131l\u0131n ortalar\u0131ndan itibaren \u0130slam d\u0131\u015f\u0131ndaki dinlerin varl\u0131\u011f\u0131ndan s\u00f6z edilmez olmu\u015ftur. Aradan d\u00f6rt as\u0131r ge\u00e7tikten sonra XIX. y\u00fczy\u0131l\u0131n ortalar\u0131ndan sonra \u0130sve\u00e7 misyonerleri Do\u011fu T\u00fcrkistan ile yeniden ilgilenmeye ba\u015flam\u0131\u015flard\u0131r. 1892 y\u0131l\u0131nda Lans Del, \u00f6nderli\u011findeki \u0130sve\u00e7 misyonerleri Ka\u015fgar\u2019a gelmi\u015f ve kendilerine merkez olarak belirledikleri bu \u015fehirden Do\u011fu T\u00fcrkistan\u2019\u0131n \u00e7e\u015fitli b\u00f6lgelerine H\u0131ristiyanl\u0131\u011f\u0131 yayamaya ba\u015flam\u0131\u015flard\u0131r. Bu dinin etkileri, 1895 y\u0131l\u0131nda Yarkent, 1908 y\u0131l\u0131nda Urum\u00e7i ve 1909-12 y\u0131llar\u0131nda Ka\u015fgar\u2019\u0131n Yeni\u015fehir il\u00e7esinde kendini g\u00f6stermeye ba\u015flam\u0131\u015ft\u0131r (Turan, 2014: 172).<\/p>\n

Do\u011fu T\u00fcrkistan b\u00f6lgesindeki misyonerler, hayr-\u0131 ihsan kurumlar\u0131, yetimhaneler ve hastaneleri halka ula\u015fman\u0131n birer arac\u0131 olarak kullanm\u0131\u015flard\u0131r. Onlar\u0131n kurduklar\u0131 m\u00fcesseseler 1904 y\u0131l\u0131nda Ka\u015fgar\u2019da devlet taraf\u0131ndan resmen kabul edilmi\u015ftir. O y\u0131llarda m\u00fcntesiplerinin say\u0131s\u0131n\u0131n 20 civar\u0131nda oldu\u011fu ifade edilmi\u015ftir. Ka\u015fgar\u2019a ilk matbaa onlar\u0131n arac\u0131l\u0131\u011f\u0131yla girmi\u015f ve bu matbaada \u0130ncil\u2019in Uygurca terc\u00fcmeleri ile birlikte H\u0131ristiyan inanc\u0131na ait baz\u0131 eserler ne\u015fredilmi\u015ftir. Hatta 1933 y\u0131l\u0131nda Do\u011fu T\u00fcrkistan\u2019da kurulan \u0130slam H\u00fck\u00fcmeti\u2019nin yaz\u0131l\u0131 dok\u00fcmanlar\u0131 da onlar\u0131n matbaalar\u0131nda bas\u0131lm\u0131\u015ft\u0131r. Ancak kulland\u0131klar\u0131 te\u015fkilat binas\u0131 1934 y\u0131l\u0131nda Ka\u015fgar\u2019da meydana gelen siyas\u0131 olaylar s\u0131ras\u0131nda zarar g\u00f6rm\u00fc\u015ft\u00fcr (Turan, 2014: 173).<\/p>\n

\u0130ngilizler XX. y\u00fczy\u0131l\u0131n 20\u2019li y\u0131llar\u0131nda Ka\u015fgar\u2019daki misyoner kurumlar\u0131n\u0131 istihbarat kayna\u011f\u0131 olarak kullanmaya ba\u015flam\u0131\u015ft\u0131r. 1934 y\u0131l\u0131nda Milliyet\u00e7i \u00c7in h\u00fck\u00fcmeti b\u00f6lgedeki kar\u015f\u0131 g\u00fc\u00e7leri ve yeni kurulan \u0130slam Cumhuriyeti h\u00fck\u00fcmetini ortadan kald\u0131rd\u0131ktan sonra H\u0131ristiyanlar\u0131n buradaki merkezini de kapatm\u0131\u015f, b\u00fct\u00fcn mal varl\u0131\u011f\u0131na el koymu\u015ftur. B\u00f6ylece Do\u011fu T\u00fcrkistan\u2019daki H\u0131ristiyanla\u015ft\u0131rma faaliyetleri sona ermi\u015ftir (Turan, 2014: 174).<\/p>\n

A. \u0130slam Medeniyetinin Temelleri<\/span><\/strong><\/p>\n

Medeniyet Arap\u00e7a kaynakl\u0131 bir kavramd\u0131r. \u0130nceldi\u011fimizde hakk\u0131nda onlarca eser yaz\u0131lm\u0131\u015f olmas\u0131na ra\u011fmen medeniyet kavram\u0131n\u0131n tan\u0131m\u0131n\u0131n hala son derece mu\u011flak ve ba\u015fvurulan yaz\u0131lara ba\u011fl\u0131 olarak fazlas\u0131yla
\nde\u011fi\u015fken oldu\u011fu g\u00f6r\u00fclecektir (\u015eent\u00fcrk, Say\u0131:141: 147). Belki buradaki farkl\u0131l\u0131k, Toynbee\u2019nin de ifade etti\u011fi bir tek medeniyetin olmay\u0131\u015f\u0131ndan kaynaklanmaktad\u0131r (Meri\u00e7, 2015: 101). Medeniyet toprak ve ruhun birle\u015fmesi, toprak kaynaklar\u0131n\u0131n, insanlar\u0131n iste\u011fi ve sistemine uygun olarak de\u011fi\u015fmesidir. Medeniyetlerin g\u00f6stergesi olan saraylar\u0131n,
\nmabetlerin, mekteplerin, sanat\u0131n, edebiyat\u0131n, end\u00fcstrinin, her \u015feyin temelinde insan vard\u0131r (Durant, 35). \u0130nsan\u0131n oldu\u011fu her yerde tarih boyunca bir din veya bir inan\u00e7 var olmu\u015ftur. Her toplumun kendine \u00f6zg\u00fc de\u011ferler sistemi
\nvard\u0131r. Bu ba\u011flamda k\u00fclt\u00fcrden farkl\u0131 olarak uluslar\u0131n maddi alanda ortaya koyduklar\u0131 eserlere medeniyet denmi\u015ftir (Pazarba\u015f\u0131, 1996:26).<\/p>\n

Din kar\u015f\u0131t\u0131 baz\u0131 s\u00f6ylemlere ra\u011fmen Allah\u2019\u0131n varl\u0131\u011f\u0131 fikri ve din ihtiyac\u0131 be\u015feriyetin tek\u00e2m\u00fcl\u00fc ile birlikte y\u00fckselmi\u015ftir. Her zaman medeniyet ile din aras\u0131nda s\u0131k\u0131 ba\u011flar mevcut olmu\u015ftur. \u0130nsanl\u0131\u011f\u0131n saadeti madde-ruh dengesi sayesinde m\u00fcmk\u00fcn olmu\u015f, dinsiz bir cemiyet ve medeniyete de ne rastlanm\u0131\u015f ve ne de tasavvur edilebilmi\u015ftir (Turan, 1972: 2).
\nBaz\u0131 \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinin konuyla ilgili d\u00fc\u015f\u00fcnceleri yorumland\u0131\u011f\u0131nda, erdemli bir toplum ve uygarl\u0131k olu\u015fturman\u0131n, meden\u00ee hayatla din\u00ee hayat aras\u0131nda s\u0131k\u0131 bir irtibat kurmaktan ge\u00e7ti\u011fi vurgulanacakt\u0131r (Kutluer, 2003:297).<\/p>\n

\u0130slamiyet\u2019in en \u00f6nemli \u00f6zelliklerinden biri, ula\u015ft\u0131\u011f\u0131 insan ve toplumlar\u0131 d\u00f6n\u00fc\u015ft\u00fcrerek onlar aras\u0131nda daha \u00f6nce bulunmayan tayin edici m\u00fc\u015fterekler ortaya \u00e7\u0131karmas\u0131d\u0131r. \u0130slam medeniyeti denildi\u011finde genel olarak M\u00fcsl\u00fcman olan insanlar\u0131n M\u00fcsl\u00fcman olmakla birlikte ortaya koyduklar\u0131 maddi ve manevi b\u00fct\u00fcn ba\u015far\u0131lar\u0131 kastedilmektedir (G\u00f6rg\u00fcn, 2003: 301). Hayat\u0131 anlamland\u0131r\u0131p tanzim eden din, sanat\u0131n \u00fcst\u00fcnde onu besleyen bir kaynak olarak daima milletlerin tarihine, ya\u015fay\u0131\u015f tarz\u0131na, maddi manevi k\u00fclt\u00fcr faaliyetlerine h\u00fckmetmi\u015f, \u015fekil ve y\u00f6n vermi\u015ftir. Bu y\u00fczdendir ki H\u0131ristiyan toplumlar\u0131n sanat\u0131nda H\u0131ristiyanl\u0131\u011f\u0131n, M\u00fcsl\u00fcman toplumlar\u0131n sanat\u0131nda da \u0130slam\u2019\u0131n izlerini g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. \u0130slam medeniyetinde sanat\u0131n ana kayna\u011f\u0131 Kur\u2019an\u2019d\u0131r. Ba\u015flang\u0131c\u0131ndan itibaren sanat etkinliklerinin bi\u00e7im ve i\u00e7eri\u011fini Kur\u2019an belirlemi\u015ftir. Kur\u2019an\u2019\u0131n mesaj\u0131n\u0131n kendi \u015fan\u0131na yara\u015f\u0131r bir \u015fekilde anla\u015f\u0131lmas\u0131 yolunda yap\u0131lan \u00e7al\u0131\u015fmalar, hem estetik duyarl\u0131l\u0131\u011f\u0131n geli\u015fmesine katk\u0131da bulunmu\u015f, hem de di\u011fer sanat dallar\u0131n\u0131n geli\u015fmesinde temel bir itici g\u00fc\u00e7 olmu\u015ftur. Kur\u2019an b\u00fct\u00fcn sanatlar\u0131, sanatk\u00e2rlar\u0131n \u00f6l\u00e7\u00fc ve tarzlar\u0131n\u0131 derinden etkilemi\u015ftir (Ko\u00e7, 2008: 62-63). Bir sanat\u00e7\u0131 ruhuna \u00fcf\u00fcr\u00fclm\u00fc\u015f g\u00fczellik duygusunun ruhunda meydana getirdi\u011fi motivasyon ile s\u00fcrekli g\u00fczeli arama \u00e7abas\u0131 i\u00e7erisindedir. O, tabiatta, k\u00e2inatta ve insanda Allah\u2019\u0131n cem\u00e2l s\u0131fat\u0131n\u0131 arayarak yol almaktad\u0131r. Buradan hareketle \u0130slam\u2019\u0131n, s\u0131radan bir inan\u00e7 sistemi olmay\u0131p ayn\u0131 zamanda medeniyet kurucu bir hayat tarz\u0131 in\u015fa etti\u011fini s\u00f6yleyebiliriz (\u00c7akmak ve Abal\u0131, 21).<\/p>\n

slam Medeniyeti, \u015f\u00fcphesiz kayna\u011f\u0131n\u0131 bir ilahi dinden alan medeniyettir. \u0130slam Medeniyeti tek bir \u015fekil ve renk alt\u0131nda g\u00f6r\u00fclmemelidir. Onda Araplar\u0131n d\u0131\u015f\u0131nda da \u00e7e\u015fitli milletlere mensup M\u00fcsl\u00fcmanlar\u0131n katk\u0131lar\u0131 vard\u0131r. Zira VII. ve VIII. as\u0131rlarda Araplar medeniyet\u00e7e kendileriyle mukayese edilemeyecek derecede \u00fcst\u00fcn olan pek \u00e7ok kavimleri idareleri alt\u0131na ald\u0131lar (K\u00f6pr\u00fcl\u00fc, 2004: 21). \u00d6te yandan M\u00fcsl\u00fcmanlar\u0131n Bizansl\u0131larla ve Sasanilerle olan temaslar \u00f6tesinde eski \u00d6n Asya’n\u0131n sosyal ve teknik miras\u0131, idarede benimsenen kurallar vs. yeni \u0130slam toplumunun
\nyap\u0131s\u0131nda yer alan unsurlar olmu\u015ftur. T\u00fcrker\u2019in \u0130slam d\u00fcnyas\u0131na yava\u015f\u00e7a n\u00fcfuzu ile Abbasi \u0130mparatorlu\u011fu\u2019nun ve eyaletlerinin fizyonomisinin nas\u0131l de\u011fi\u015fti\u011fi bilinmektedir. \u0130slam D\u00fcnyas\u0131nda iktidara sahip olan T\u00fcrkler, Sel\u00e7uklular zaman\u0131nda \u0130slam toplum yap\u0131s\u0131n\u0131n, yeni gelenek ve g\u00f6reneklerden ne denli etkilendi\u011fi, bir\u00e7ok yerde uzmanlarca ifade edilmi\u015ftir (Kayao\u011flu, 1985: 5, 6).<\/p>\n

\u0130slam medeniyetinden bahsederken kurucular\u0131 T\u00fcrk olan ve T\u00fcrkistan b\u00f6lgesinde kurulan, M\u00fcsl\u00fcman – T\u00fcrk devletlerinin ilki olan Karahanl\u0131lar Devletini (840- 1212) hat\u0131rlamam\u0131z m\u00fcmk\u00fcnd\u00fcr. Ger\u00e7ekten y\u00fcksek bir
\nmedeniyet d\u00fczeyine eri\u015fmi\u015f olan ve G\u00fcney Uygurlar\u0131n\u0131n bir\u00e7ok idare geleneklerine sahip olan Karahanl\u0131lar\u2019\u0131n, daha Mavera\u00fcnnehir b\u00f6lgesine h\u00e2kim olmadan \u00f6nce bir\u00e7ok konuda devlet ve devlet kurumlar\u0131 tecr\u00fcbeleri vard\u0131r.
\nDi\u011fer yandan baz\u0131 ara\u015ft\u0131rmac\u0131lar sanat\u0131 \u0130ranl\u0131lara maletmek suretiyle, T\u00fcrklere b\u00fcy\u00fck haks\u0131zl\u0131k edildi\u011fi g\u00f6r\u00fclmektedir. Ger\u00e7ekten Sasaniler devrinden baz\u0131 eserler, \u0130slam d\u00fcnyas\u0131nda mimarinin geli\u015fmesine tesir etmi\u015f olabilir. Fakat M. X. y\u00fczy\u0131ldan itibaren yap\u0131lan t\u00fcrl\u00fc mimari eserlerde ve bilhassa resim sanat\u0131n\u0131n geli\u015fmesinde eski T\u00fcrk sanat\u0131n\u0131n b\u00fcy\u00fck tesirleri de k\u00fc\u00e7\u00fcmsenmemelidir. Gerek mimari \u015fekil ve gerekse i\u00e7 tezyinat bak\u0131m\u0131ndan \u0130slam
\nmimari eserlerinde Uygur T\u00fcrk tesiri a\u00e7\u0131k\u00e7a g\u00f6r\u00fclmektedir (Yurdayd\u0131n, 1971: 44-45). Di\u011fer yandan \u015fuan eski T\u00fcrk yurtlar\u0131nda baz\u0131 vesikalar ve kitabelere \u015fahitlik etmekteyiz. Bu kitabelerden, ayn\u0131 zamanda, T\u00fcrklerin \u015eaman k\u00fclt\u00fcr\u00fc i\u00e7erisinde yaratt\u0131klar\u0131 medeniyetlerin oldu\u011fu anla\u015f\u0131lmaktad\u0131r. Daha \u00f6nce ifade edildi\u011fi \u00fczere Mo\u011folistan ve Tuna boylar\u0131 aras\u0131nda genellikle g\u00f6\u00e7ebe olarak T\u00fcrk kavimlerinden ba\u015fka Do\u011fu T\u00fcrkistan, Mavera\u00fcnnehir ve Hazarlar \u00fclkesinde ya\u015fayan ve yerle\u015fik hayata ge\u00e7mi\u015f olan T\u00fcrk kavimleri gayet meden\u00ee idiler (Yurdayd\u0131n, 1971: 53).<\/p>\n

\u0130slam medeniyetinin temelleri derken inan\u00e7tan ahlaka bir\u00e7ok konuya de\u011finmek gerekecek. Biz burada konuyu dil, edebiyat, mimari ve musiki gibi maddi y\u00f6n\u00fcyle ele almak istiyoruz. Aksine \u0130slam\u2019\u0131n inan\u00e7, ahlak, hukuk, sosyal adalet ve bunlar\u0131n d\u0131\u015f\u0131nda kalan bir\u00e7ok konuda topluma kazand\u0131rd\u0131\u011f\u0131 medeniyet de\u011ferlerinden ayr\u0131 ayr\u0131 bahsedecek de\u011filiz.<\/p>\n

B. Uygurlar\u0131n \u0130slamla\u015fmalar\u0131 ve \u0130slam Medeniyetine Etkileri<\/span><\/strong><\/p>\n

Orta Asya halklar\u0131n\u0131n \u0130slamla\u015fma s\u00fcreci farkl\u0131 zaman dilimlerinde olmu\u015ftur. Kaynaklarda \u0130slam dininin Uygurlara veya ba\u015fka bir deyi\u015fle Do\u011fu T\u00fcrkistan\u2019a ula\u015fmas\u0131nda etkili olan baz\u0131 unsurlardan bahsedilir. Genel olarak hem kara hem deniz yoluyla oldu\u011fu ifade edilir. Kara yolu dedi\u011fimizde daha \u00e7ok eski ipek yolu g\u00fczerg\u00e2h\u0131 dikkate al\u0131nm\u0131\u015ft\u0131r.
\nDeniz yolu ise \u00c7in devletinin deniz k\u0131y\u0131s\u0131ndaki b\u00f6lgelere gelen t\u00fcccarlar ve Tang S\u00fclalesi\u2019nin erken d\u00f6neminde \u0130slam dini ile tan\u0131\u015fm\u0131\u015f olmas\u0131na dayand\u0131r\u0131lmaktad\u0131r (Haci ve guang, 1995: 28-29). Mesafenin uzak olmas\u0131, aralar\u0131ndaki ili\u015fkilerin devaml\u0131 ayn\u0131 d\u00fczeyde olmamas\u0131 nedeniyle Do\u011fu T\u00fcrkistan co\u011frafyas\u0131na \u0130slam\u2019\u0131n deniz yolu ile yay\u0131ld\u0131\u011f\u0131n\u0131 kabul etmek biraz zordur. Kara yoluyla olmas\u0131 makul bir gerek\u00e7edir. Yaln\u0131z Emev\u00eelerin Mavera\u00fcnnehir valisi Kuteybe\u2019nin Ka\u015fgar\u2019a kadar geldi\u011fi ve onun g\u00fcc\u00fcyle Do\u011fu T\u00fcrkistan halk\u0131n\u0131n \u0130slam\u2019\u0131 kabul ettikleri meselesi tart\u0131\u015fmal\u0131d\u0131r. Burada \u00fc\u00e7 farkl\u0131 g\u00f6r\u00fc\u015f vard\u0131r. Birincisine g\u00f6re Kuteybe (v. 96\/715) Ka\u015fgar\u2019a kadar gelmi\u015ftir. Ancak yenilerek geri d\u00f6nm\u00fc\u015ft\u00fcr. Bu ba\u011flamda Kuteybe ile birlikte gelip Ka\u015fgar\u2019da vefat eden Arap tebli\u011fcilerin mezarlar\u0131ndan s\u00f6z edilir (Almas, 2017: 474). \u0130kinci g\u00f6r\u00fc\u015fe g\u00f6re Kuteybe, \u00c7ing S\u00fclalesi\u2019nin ba\u015fkentine el\u00e7i g\u00f6ndermi\u015f ve bu s\u00fcre\u00e7te Fergane\u2019den Ka\u015fgar\u2019a giden vadide \u00c7in\u2019den gelecek haberi beklemi\u015ftir (Hac\u0131 ve guang, 1995: 31-33).
\n\u00dc\u00e7\u00fcnc\u00fc g\u00f6r\u00fc\u015fe g\u00f6re Kuteybe, Ka\u015fgar\u2019a kadar gidememi\u015f, Fergane\u2019den d\u00f6nm\u00fc\u015ft\u00fcr. Her ne kadar \u0130slam tarih\u00e7ilerinden baz\u0131lar\u0131 \u201cKuteybe, Ka\u015fgar\u2019a kadar varm\u0131\u015f, o d\u00f6nmede Ka\u015fgar \u00c7in\u2019e ba\u011fl\u0131 idi ve Kuteybe Ka\u015fgar\u2019dan \u00c7in h\u00fck\u00fcmetini haraca ba\u011flayarak geri d\u00f6nm\u00fc\u015ft\u00fcr\u201d deseler de bu g\u00f6r\u00fc\u015f ger\u00e7e\u011fi yans\u0131tmamaktad\u0131r. Kuteybe\u2019nin Ka\u015fgar\u2019a vard\u0131\u011f\u0131 ifade edilen tarihler, b\u00f6lgenin Ulu G\u00f6kt\u00fcrk \u0130mparatorlu\u011fu\u2019na ba\u011fl\u0131 oldu\u011fu tarihlerdir. Bu s\u0131ralarda b\u00f6lgenin \u00c7in ile hi\u00e7bir ili\u015fkisi yoktur. Kuteybe bu d\u00f6nemde Ka\u015fgar\u2019a varmak bir yana Bat\u0131 T\u00fcrkistan\u2019\u0131n da tamam\u0131n\u0131 ele ge\u00e7irememi\u015ftir (Bu\u011fra, 1987: 130-131).<\/p>\n

T\u00fcrkistan halk\u0131 ile Arap \u0130slam ordusunun sava\u015flar\u0131 y\u00fcz y\u0131ll\u0131k (651-751) bir s\u00fcreci kapsamaktad\u0131r (Almas, 2017: 476). Zira b\u00f6lgeye giden komutanlar\u0131n \u00f6zellikle Kuteybe\u2019nin kanl\u0131 bask\u0131nlar\u0131 T\u00fcrk yurtlar\u0131n\u0131n M\u00fcsl\u00fcmanla\u015fma s\u00fcrecini uzatm\u0131\u015ft\u0131r. Onun ba\u015fkalar\u0131na g\u00f6zda\u011f\u0131 vermek i\u00e7in kendisine itaat eden topluluklara bile katliam uygulamas\u0131, \u015fehirleri ate\u015fe vermesi ve ya\u011fmalamas\u0131 b\u00f6lgede ters etki yaratm\u0131\u015ft\u0131r. Bu sebeple olsa gerek Kuteybe \u00f6ld\u00fckten sonra s\u00f6zde \u0130slam\u2019\u0131 kabul eden bir\u00e7ok halk eski dinlerine d\u00f6nm\u00fc\u015ft\u00fcr (Bu\u011fra, 1987: 131-132).<\/p>\n

T\u00fcrklerin \u0130slamiyet\u2019i devlet dini olarak kabul etmesi, X. y\u00fczy\u0131lda Karahanl\u0131lar zaman\u0131nda ger\u00e7ekle\u015fmi\u015ftir. Bu, \u201cO zamana kadar orada M\u00fcsl\u00fcman yoktu\u201d anlam\u0131na gelmemelidir. Zira yerli halk \u00e7oktan \u0130slam ile tan\u0131\u015fm\u0131\u015ft\u0131r. Nitekim Kuteybe her ne kadar Ka\u015fgar\u2019a kadar gidememi\u015f olsa da genel olarak T\u00fcrk boylar\u0131n\u0131n ya\u015fad\u0131\u011f\u0131 kom\u015fu \u00fclkelere kadar gitmi\u015ftir. Bunlar\u0131 s\u00f6ylerken g\u00fcneyde eski k\u00fclt\u00fcrlerini s\u00fcrd\u00fcrmekte olan Uygur devletinin varl\u0131\u011f\u0131 unutulmamal\u0131d\u0131r. T\u00fcrklerin toplu olarak \u0130slamiyet\u2019i kabul etmelerinin hemen ard\u0131ndan tabii olarak onun kutsal metni Kur’an’\u0131 anlamak, kavramak, manas\u0131na n\u00fcfuz etmek, esaslar\u0131n\u0131 ve kurallar\u0131n\u0131 uygun bir bi\u00e7imde \u00f6\u011frenmek ve \u00f6\u011fretmek i\u00e7in T\u00fcrk\u00e7eye \u00e7evrilmesini de ka\u00e7\u0131n\u0131lmaz k\u0131lm\u0131\u015ft\u0131r. Zeki Velidi Togan\u2019a g\u00f6re ilk T\u00fcrk\u00e7e \u00e7evirilerin as\u0131l n\u00fcshas\u0131 \u0130slamiyet\u2019i kabul eden Argu ve Karluk T\u00fcrklerinin leh\u00e7esinde (Ka\u015fgar dili), \u00c7\u00fc ve S\u0131rderya civar\u0131ndaki O\u011fuz a\u011fz\u0131n\u0131n da tesiri ile
\nyaz\u0131lm\u0131\u015ft\u0131r (\u00dcnl\u00fc, 2007: 9\/ 27, s. 15-17; Barthold, 2004: 75). T\u00fcrk\u00e7eye \u00e7evrilen ilk Kur’an terc\u00fcmelerinde, yeni dinin terimlerini kar\u015f\u0131lamak i\u00e7in T\u00fcrklerin eski k\u00fclt\u00fcrlerinde kullan\u0131lan baz\u0131 terimlerinden yararlan\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Din de\u011fi\u015fikli\u011finin dile nas\u0131l yans\u0131d\u0131\u011f\u0131n\u0131 tespit edebilmek i\u00e7in bunlar \u00e7ok de\u011ferli birer kaynakt\u0131r (\u00dcnl\u00fc, 2007: 9\/18).<\/p>\n

\u0130lk merkezleri Balasagun iken sonradan Ka\u015fgar\u2019a ta\u015f\u0131nan Karahanl\u0131 devleti d\u00f6neminde Balasagun ve K\u00e2\u015fgar birer ba\u015fkent olman\u0131n \u00f6tesinde birer ilim merkezi olmu\u015ftur. Bir\u00e7ok ilim dal\u0131nda \u00f6nemli eserler yaz\u0131lm\u0131\u015ft\u0131r. S\u00fcnn\u00ee kelam\u0131n kurucular\u0131ndan M\u00e2tur\u00eed\u00ee (v.944) ve \u0130slam Felsefesinin \u00f6nemli simalar\u0131ndan F\u00e2r\u00e2b\u00ee (v. 950) buralarda yeti\u015fmi\u015ftir(Almas, 2013: 222, 224; Yakupo\u011flu, 2010: 110). M\u00fcsl\u00fcman \u00e2lim ve m\u00fctefekkir Y\u00fbsuf Has Hacip (v. 1070) ve Ka\u015fgarl\u0131 Mahmud (v. 1105) yine buralar\u0131n evlad\u0131d\u0131r. \u00d6zellikle Yusuf Has Hacip\u2019in eserinin Balasagun ve K\u00e2\u015fgar\u2019daki eski T\u00fcrk k\u00fclt\u00fcr\u00fcnden baz\u0131 izler ta\u015f\u0131d\u0131\u011f\u0131 ifade edilmi\u015ftir. Ba\u015fka bir ifade ile s\u00f6yleyecek olursak m\u00fcellifin, Budist ve Maniheist Uygurlar\u0131n din\u00ee ve mill\u00ee edebiyatlar\u0131na da yabanc\u0131 olmad\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r (\u0130nan, 1970: 112-126).<\/p>\n

Karahanl\u0131lar t\u00fcrk\u00e7esi ile kaleme al\u0131nan bu eserde yazar, be\u015feri melekeleri, adalet, iktidar, idrak ve kanaat olarak kabul etmi\u015f ve bunlar\u0131 bir somut varl\u0131km\u0131\u015f gibi tasvir etmi\u015f ve konu\u015fturmu\u015ftur (Yurdayd\u0131n, 1971: 57). Ayr\u0131ca bir\u00e7ok beyit, Kur\u00e2n \u00e2yetlerinin me\u00e2len terc\u00fcmeleri mahiyetindedir. Nitekim onun bu eserinde ideal bir cemiyet niz\u00e2m\u0131n\u0131 gaye edindi\u011fi s\u00f6ylenebilir. Onun hen\u00fcz X. y\u00fczy\u0131lda bilgiye her \u015feyin \u00fcst\u00fcnde de\u011fer vermesi, dilin insana Tanr\u0131\u2019n\u0131n en b\u00fcy\u00fck arma\u011fan\u0131, iyili\u011fin ve do\u011frulu\u011fun \u00fcst\u00fcn bir fazilet oldu\u011fu hakk\u0131ndaki g\u00f6r\u00fc\u015fleri bug\u00fcn i\u00e7in de ge\u00e7erli d\u00fc\u015f\u00fcncelerdir. Ayr\u0131ca Kutadgu Bilig, \u015fiir sanat\u0131 n\u0131n teknik ve inceliklerini tam manas\u0131yla ta\u015f\u0131yan bir eser mahiyetindedir. Kendi devrinin edeb\u00ee T\u00fcrk\u00e7e\u2019sinde yaz\u0131lm\u0131\u015f ilk \u0130sl\u00e2m\u00ee T\u00fcrk manzum eseri olup, klasik T\u00fcrk \u015fiirinin kurulmas\u0131n\u0131 da sa\u011flam\u0131\u015ft\u0131r. Bu bak\u0131mdan yeni bir medeniyet sahas\u0131na giren Orta-Asya T\u00fcrklerinin k\u00fclt\u00fcr geli\u015fmesinde bu eserin rol\u00fc b\u00fcy\u00fck olmu\u015ftur (Eraslan, 438-439).<\/p>\n

Burada Ka\u015fgarl\u0131 Mahmud\u2019u da zikretmek gerekir. Ka\u015fgarl\u0131\u2019n\u0131n Divanu Lugati\u2019tT\u00fcrki adl\u0131 eseri T\u00fcrk dil ve k\u00fclt\u00fcr\u00fcn\u00fcn bir hazinesi niteli\u011findedir (Cafero\u011flu, 1972: 16). Buna g\u00f6re Divan, s\u0131radan bir T\u00fcrk dili l\u00fcgati olmaktan ziyade T\u00fcrk k\u00fclt\u00fcr hayat\u0131n\u0131n \u00e7e\u015fitli alanlar\u0131nda bilgi veren bir ansiklopedi niteli\u011findedir. Asl\u0131nda Y\u00fbsuf Has Hacib ve K\u00e2\u015fgarl\u0131 Mahmud birbirinden uzak ve birbirini tan\u0131mamalar\u0131na ra\u011fmen, ikisi de ayn\u0131 malzeme \u00fczerinde \u00e7al\u0131\u015f\u0131p yekdi\u011ferini tamamlam\u0131\u015flard\u0131r. K\u00e2\u015fgarl\u0131 Mahmud, T\u00fcrk kavimleri, ya\u015fay\u0131\u015f tarz\u0131, dili, edebiyat\u0131, Y\u00fbsuf ise, T\u00fcrklerin fikir hayat\u0131 ve manev\u00ee varl\u0131\u011f\u0131 \u00fczerinde durmu\u015flard\u0131r. Her ikisi T\u00fcrk Halk Edebiyat\u0131\u2019n\u0131 yak\u0131ndan bilip ondan yararland\u0131klar\u0131 gibi,
\ni\u00e7tima\u00ee te\u015fkil\u00e2t\u0131 da yak\u0131ndan biliyorlard\u0131. K\u00e2\u015fgarl\u0131 Mahmud T\u00fcrk mill\u00ee yap\u0131s\u0131n\u0131n d\u0131\u015f k\u0131sm\u0131, Y\u00fbsuf ise, i\u00e7 k\u0131sm\u0131 \u00fczerinde durmaktad\u0131r (Eraslan, 438-439). Di\u011fer yandan ara\u015ft\u0131rmac\u0131lar T\u00fcrkistan\u2019da Farab\u00ee, Ka\u015fgarl\u0131 Mahmud ve Yusuf Hacip gibi isimlerin R\u00f6nesans\u2019\u0131 Avrupa\u2019dan y\u0131llar \u00f6nce ba\u015flatm\u0131\u015f olduklar\u0131n\u0131 s\u00f6ylemektedirler (Almas, 2013:317-321). Bu \u015fah\u0131slar\u0131n her biri kendi alanlar\u0131nda yapt\u0131klar\u0131 \u00e7al\u0131\u015fmalar\u0131 ile d\u00fcnya \u0130slam medeniyet hazinesine \u00f6nemli katk\u0131lar sunmu\u015flard\u0131r.<\/p>\n

T\u00fcrk yurtlar\u0131n\u0131n \u0130slamla\u015ft\u0131r\u0131lmas\u0131nda Do\u011fu T\u00fcrkistan\u2019da kurulan Karahanl\u0131 h\u00fck\u00fcmdar\u0131 Satuk Bu\u011fra Han\u2019\u0131n (v. 955) \u0130slam\u2019\u0131 kabul etmesi ile hanl\u0131\u011fa ba\u011fl\u0131 M\u00fcsl\u00fcman bireyler dinlerini art\u0131k a\u00e7\u0131k\u00e7a ya\u015fayabilecek ve \u00e7evresine tebli\u011f edebilecek bir g\u00fc\u00e7 elde etmi\u015flerdir. Bu\u011fra Han, ilerleyen zaman i\u00e7inde Ka\u015fgar, Yarkent, Aksu, Balsa\u011fun ve di\u011fer
\nb\u00f6lgelerde \u0130slam\u2019\u0131n yay\u0131lmas\u0131 i\u00e7in b\u00fcy\u00fck m\u00fccadeleler vermi\u015ftir. Bilahare Budist Uygurlar ve ayr\u0131ca Yedisu\u2019daki \u015eamanist Karluklarla m\u00fccadele ederek onlar\u0131n \u0130slam\u2019\u0131 kabul etme lerini sa\u011flam\u0131\u015ft\u0131r (Almas, 2013: 232-233, 237).
\nEmev\u00eeler d\u00f6neminde ba\u015flay\u0131p Saman\u00eeler d\u00f6neminde de devam eden merkez\u00ee Asya\u2019n\u0131n \u0130slamla\u015ft\u0131r\u0131lma s\u00fcreci ancak Satuk Bu\u011fra Han\u2019\u0131n eli ile zirveye ula\u015fm\u0131\u015ft\u0131r. Hatta \u0130slam dininin kara yoluyla \u00c7in\u2019e bile yay\u0131lmas\u0131na katk\u0131da bulunmu\u015ftur. Nitekim baz\u0131 kaynaklarda \u00c7in\u2019de ilk M\u00fcsl\u00fcman olan \u00c7inlilere Huei-ho (Uygur) denilmi\u015ftir (Kafeso\u011flu, XIIII\/183). Bu ifade bize \u0130slam dininin \u00c7in\u2019e yay\u0131lmas\u0131nda Uygurlar\u0131n rol\u00fcn\u00fcn b\u00fcy\u00fck oldu\u011funu g\u00f6stermektedir.<\/p>\n

Karahanl\u0131lar d\u00f6neminde Ka\u015fgar\u2019da \u00e7ok say\u0131da medrese kurulmu\u015f (Budak,1993: 304-305; Talip, 1986: 66-73; Gufur, H\u00fcseyin, 1988: 380 vd) ve buraya Satuk Bu\u011frahan\u2019\u0131n daveti \u00fczerine Maveraunnehir, Horasan, Afganistan b\u00f6lgesinden \u00e7ok say\u0131da din adam\u0131 gelmi\u015ftir (Almas, 2013: 234). \u00c7a\u011fda\u015f d\u00f6nem Uygur ara\u015ft\u0131rmac\u0131s\u0131 \u0130brahim Mut\u00ee\u2019ye
\ng\u00f6re, Karahanl\u0131lar d\u00f6neminde Ka\u015fgar\u2019da kurulan medreselerin dershaneleri \u00e7ok geni\u015f, kapasitesi y\u00fcksek olmakla birlikte, \u00f6\u011fretmenlerin dinlenme odalar\u0131 da bu medreselerin m\u00fc\u015ftemilat\u0131 i\u00e7inde yer almaktad\u0131r. \u00d6\u011frenci yatakhanelerine gelince, bir okulun en az 30-40 kadar yatakhanesi olup, her bir yatakhanede 8-10 ki\u015fi bar\u0131nabilmektedir. Bunun d\u0131\u015f\u0131nda medreselerin hamam, yemekhane ve tuvaletleri bulunmaktad\u0131r (Muti, 2002: 300-302). Bu kurumlar\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131 tarihe bakt\u0131\u011f\u0131m\u0131zda Ka\u015fgar\u2019da kurulan medrese ve k\u00fct\u00fcphanelerin tarihi Niz\u00e2m\u00fclm\u00fclk (v. 485\/1092) taraf\u0131ndan yapt\u0131r\u0131lan medrese ve k\u00fct\u00fcphanelerin ortaya \u00e7\u0131k\u0131\u015f\u0131ndan olduk\u00e7a erkendir.<\/p>\n

Ka\u015fgar Devletba\u011f\u2019da Karahanl\u0131lar d\u00f6neminden kurulmu\u015f Hamidiye Medresesinden burada bahsetmek gerekir. Ka\u015fgarl\u0131 Mahmut\u2019un me\u015fhur eseri D\u00eev\u00e2nu Lug\u00e2ti\u2019tT\u00fcrk\u2019te \u00fcstad\u0131m diye bahsetti\u011fi H\u00fcseyin b. Halef el-Ka\u015fgar\u00ee\u2019nin bu medresede m\u00fcderrislik yapt\u0131\u011f\u0131 bilinmektedir. Ayr\u0131ca Ka\u015fgar\u2019da Karahanl\u0131lar d\u00f6neminde kurulmu\u015f olan Mahmudiye Medresi\u2019nden bahsedilir. Rivayet edildi\u011fine g\u00f6re Ka\u015fgarl\u0131 Mahmud Ba\u011fdat\u2019tan d\u00f6nd\u00fckten sonra burada bir m\u00fcddet m\u00fcderrislik yapm\u0131\u015ft\u0131r (Hezreti Mollam Tezkiresi,1983: 2). Karahanl\u0131lar d\u00f6neminde Ebu Nas\u0131r Saman\u00ee (350\/961), Ebu\u2019l-Hasan Said Hatem ve Said Celaleddin el-Ba\u011fdad\u00ee, Huseyn b. Halef el-Ka\u015fgar\u00ee, Cemaleddin Ka\u015fgar\u00ee, \u0130mamuddin Ka\u015fgar\u00ee, Abdulgaffar b. Huseyn el-Ka\u015fgar\u00ee(476\/1083) ve Muhammed b. Re\u015fid b. Ali elKa\u015fgar\u00ee(476\/1083) gibi zatlar bu medreselerde m\u00fcderrislik yapm\u0131\u015flard\u0131r (Muti, 2002: 306-308).<\/p>\n

Karahanl\u0131 devleti kurulmadan \u00f6nce Ka\u015fgar\u2019da tam te\u015fekk\u00fcll\u00fc Mani ve Budist tap\u0131naklar\u0131 vard\u0131r. Bunlar\u0131n islam\u00ee d\u00f6nemde cami ve medreseye d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015f olmas\u0131 ka\u00e7\u0131n\u0131lmazd\u0131r. Oryantalist Barthold\u2019a g\u00f6re Medreseler ba\u015flang\u0131\u00e7ta \u0130sl\u00e2m \u00e2leminin do\u011fu k\u0131sm\u0131nda kurulmu\u015ftu. Bat\u0131 \u0130ran\u2019da ve hil\u00e2fet merkezi olan Ba\u011fdat\u2019ta ancak XI. As\u0131rdan ba\u015flayarak ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bu gibi medreselerin \u00f6zellikle Belh ve havalisinde pek \u00e7ok olmas\u0131 da Budistli\u011fin etkisini g\u00f6stermektedir (Barthold, 2004: 56). Ayn\u0131 \u015fekilde Song Hanedan\u0131 ( 960-1279) d\u00f6nemi yazarlar\u0131ndan Zheng
\nSuonan taraf\u0131ndan kaleme al\u0131nan \u201cXin shi (Kalp Hat\u0131ralar\u0131)\u201d adl\u0131 eserde, Uygurlar\u0131n, Buda\u2019ya tapt\u0131klar\u0131, b\u00fcy\u00fck bir kule yapt\u0131klar\u0131 ve oradan y\u00fcksek sesle s\u00fcrekli Buda\u2019y\u0131 \u00e7a\u011f\u0131rd\u0131klar\u0131n\u0131 ifade eder (Yi-jiu, 1982: 96). Zira M.S. 443-450\u2019li y\u0131llarda Turfan\u2019da Budizm mimarl\u0131k sanat\u0131n\u0131n \u00e7ok ileri d\u00fczeyde oldu\u011fu zikredilir (Abdurrahman, 2002: II\/423-424).
\nBuna bakarak baz\u0131 ara\u015ft\u0131rmac\u0131lar Buda mabedlerinin sadece tap\u0131naktan olu\u015fmad\u0131\u011f\u0131na, cami minareleri gibi y\u00fcksek minarelerinin de oldu\u011funa i\u015faret etmektedir (Yi-jiu, 1982: 96). Cengiz Han d\u00f6neminde Ka\u015fgar\u2019dan ge\u00e7en \u00c7in
\nseyyah\u0131 \u00c7ang\u2013\u00e7\u00fcn, Ka\u015fgar\u2019daki medreselerin \u00e7ok muhte\u015fem, duvarlar\u0131n\u0131n kerpi\u00e7li, tavanlar\u0131n\u0131n renkli ve s\u00fcsl\u00fc oldu\u011funu, pencerelerinin renkli camlardan yap\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6rm\u00fc\u015ft\u00fcr (Muti,2002: 302).<\/p>\n

Mimar\u00ee ve s\u00fcsleme sanat\u0131n\u0131n etkilerinden bahsederken Uygur Mani inanc\u0131n\u0131n etkilerinden de s\u00f6z etmek gerekir. Zira \u0130slam\u2019da resim sanat\u0131n\u0131n men\u015fei incelenirken bu sanata Mani sanat\u0131n\u0131n b\u00fcy\u00fck tesiri oldu\u011fu ileri s\u00fcr\u00fcl\u00fcr. Bildi\u011fimiz gibi Mani, \u0130ranl\u0131d\u0131r ve Maniheizm dininin kurucusu, ayn\u0131 zamanda b\u00fcy\u00fck bir nakka\u015ft\u0131r. Yaln\u0131z gerek \u0130slam sanat\u0131na tesir eden ve gerekse zaman\u0131m\u0131za kadar \u00f6rnekleri kalm\u0131\u015f olan Maniheist eserler, bu dini kabul etmi\u015f olan Uygur T\u00fcrklerine aittir. \u0130slam sanat\u0131na tesirinden bahsedilen Mani sanat\u0131 \u00f6rnekleri, i\u015fte bu Maniheist Uygur T\u00fcrklerinin eserleridir. Maniheizm dininin kurucusu Mani \u0130ranl\u0131 oldu\u011fu ve Uygurlardan ba\u015fka Mani dini mensubu herhangi bir milletin eserleri bu g\u00fcne intikal etmedi\u011fi i\u00e7in, Maniheist Uygurlar\u0131n sanat\u0131 \u0130ran sanat\u0131n\u0131n \u00f6rnekleri olarak kabul edilmi\u015ftir. \u0130slam resim sanat\u0131n\u0131n ba\u015flang\u0131c\u0131nda g\u00f6r\u00fclen bu Uygur tesiri, daha sonraki y\u00fczy\u0131llarda mesela \u0130ran’da \u0130lhanl\u0131lar zaman\u0131nda daha a\u00e7\u0131k bir \u015fekilde kendisini g\u00f6stermi\u015ftir. Mo\u011follar umumiyetle kendilerinden daha medeni olan Uygur k\u00e2tiplerini t\u00fcrl\u00fc i\u015flerde kullanm\u0131\u015flar ve bu Uygurlar vas\u0131tas\u0131yla eski Uygur k\u00fclt\u00fcr ve medeniyeti, Mo\u011follar\u0131n yeti\u015fmesinde birinci derecede rol oynam\u0131\u015ft\u0131r. Benzer sebeplerle bu g\u00fcn art\u0131k sanat tarih\u00e7ileri aras\u0131nda, \u0130slam resim sanat\u0131 bahis konusu edildi\u011fi zaman, mesela bir Sel\u00e7uklu veya bir T\u00fcrkmen \u00fcslubundan bahsedilebilmektedir (Yurdayd\u0131n, 1971: 44-45).<\/p>\n

Kaynaklardan medreselerin yan\u0131nda k\u00fct\u00fcphanecilik faaliyetlerinin de yine Ka\u015fgar\u2019da \u00e7ok erken d\u00f6nemde kurulmaya ba\u015fland\u0131\u011f\u0131n\u0131 \u00f6\u011frenmekteyiz. Cemal Kar\u0131\u015f\u00ee (v.702\/1303’ten sonra), kendisinin M\u00fclhakat\u00fc’sSurah adl\u0131 eserinde Ka\u015fgar\u2019da kurulmu\u015f Saciye Medresesinden bahseder. Kendisi ilavede bulunmak istedi\u011fi Cevher\u00ee\u2019nin e\u015f-Surah mine’s-S\u0131hah adl\u0131 eserini yo\u011fun ara\u015ft\u0131rmalar sonucunda, Sultan Satuk Bu\u011frahan taraf\u0131ndan in\u015fa edilen bu medresesinin k\u00fct\u00fcphanesinde buldu\u011funu bildirmektedir (Kar\u0131\u015f\u00ee, 1987: 10-11).<\/p>\n

T\u00fcrk boylar\u0131 \u0130slam\u2019\u0131 kabul ettikten sonra da baz\u0131 adetlerini devam ettirmi\u015flerdir. \u00d6rne\u011fin Karahanl\u0131lar d\u00f6nemine \u015eamanizm ve Budizm\u2019i b\u0131rakarak \u0130slam\u2019\u0131 kabul eden Uygurlar, eskiden kullanmakta olduklar\u0131 canl\u0131 veya cans\u0131z baz\u0131 varl\u0131klar\u0131n isimlerini ad olarak kullanmay\u0131 s\u00fcrd\u00fcrm\u00fc\u015flerdir. Satuk Tekin\u2019in ad\u0131 Satuk Bu\u011fra Han, fakat \u0130slam\u00ee ad\u0131, Abd\u00fclkerim idi. Ayn\u0131 han\u0131n iki o\u011flundan birinin ad\u0131 Uygurca ad\u0131 Bayta\u015f, \u0130slam\u00ee ad\u0131 Musa, di\u011ferinin Tunga \u0130lek, islam\u00ee ad\u0131 ise S\u00fcleyman\u2019d\u0131r. Karahanl\u0131lar\u0131n ka\u011fanlar\u0131 o\u011fullar\u0131na bazen \u00e7e\u015fitli hayvan ve ku\u015flar\u0131n adlar\u0131n\u0131 verdikleri
\nde malumdur (Almas, 2013: 226-227).<\/p>\n

Gerek Turfan Uygur devleti gerekse Karahanl\u0131 devleti s\u0131n\u0131rlar\u0131 i\u00e7erisinde toleransl\u0131 bir din anlay\u0131\u015f\u0131n\u0131n h\u00e2kim oldu\u011funu g\u00f6r\u00fcyoruz. Bir\u00e7ok dinin kendine ya\u015fam alan\u0131 bulabildi\u011fi ender devletlerden biri Turfan Uygur devleti olmu\u015ftur. Bu devletin kuzey s\u0131n\u0131rlar\u0131nda bulunan Saman\u00ee emirleri ile s\u0131k\u0131 bir temas i\u00e7inde oldu\u011fu bilinmektedir. Do\u011fudaki karde\u015fleri ve onlar\u0131n \u00f6tesindeki \u00c7in halk\u0131 Budist\u2019tir. Onlar\u0131n i\u00e7erisinden bir de Mani inanc\u0131nda olan kimseler vard\u0131r (Barthold ve K\u00f6pr\u00fcl\u00fc, 1984: 91). \u00d6te yandan Tar\u0131m Havzas\u0131ndaki karde\u015fleri Saman\u00eeler gibi M\u00fcsl\u00fcmand\u0131rlar. Onlar ile olan s\u0131cak ili\u015fkileri Uygur b\u00f6lgesinde \u0130slam dininin yay\u0131lmas\u0131nda etkili olmu\u015ftur. Dinin yay\u0131lmas\u0131nda en \u00f6nemli rol\u00fc t\u00fcccar veya bu dine g\u00f6n\u00fcl vermi\u015f din adamlar\u0131 \u00fcstlenmi\u015ftir. Bunlar Uygur devleti s\u0131n\u0131rlar\u0131 i\u00e7erisinde M\u00fcsl\u00fcman topluluklar olu\u015fturmu\u015f, mescit ve camileri in\u015fa etmi\u015flerdir. Hatta din e\u011fitimi veren okullar a\u00e7t\u0131klar\u0131 rivayet edilmi\u015ftir (Kitap\u00e7\u0131, 2005: 168). Bu sebeple olsa gerek Karahanl\u0131 devleti g\u00fcney kom\u015fular\u0131 Hoten Budistleri ile y\u0131llar boyu sava\u015f\u0131rken Turfan Uygurlar\u0131 \u00fczerine fazla gitmemi\u015fleridir.<\/p>\n

G\u00fcneydeki Uygurlar her ne kadar hen\u00fcz \u0130slam\u2019\u0131 kabul etmemi\u015f olsalar da aralar\u0131nda akrabal\u0131k ili\u015fkilerini s\u00fcrd\u00fcrm\u00fc\u015flerdir. Nitekim Uygur Ka\u011fan\u2019\u0131, Saman\u00eelerin Semerkant emiri Nasr b. Ahmed\u2019in (v. 943) k\u0131z\u0131yla
\nevlenmek istemi\u015f, onun bu teklifi kabul edilmemi\u015f, Ancak Nasr\u2019\u0131n o\u011flunun Uygur Han\u0131n\u0131n k\u0131z\u0131 ile evlenmesi g\u00fcndeme gelmi\u015f, bu teklif Saman\u00ee saray\u0131nda kabul g\u00f6rm\u00fc\u015ft\u00fcr (Kitap\u00e7\u0131, 2005: 152, 165. 165-167). Bu durumun \u0130slam dininin Uygur Devleti b\u00fcnyesinde yay\u0131lmas\u0131nda etkili rol oynad\u0131\u011f\u0131 kesindir.<\/p>\n

Satuk Bu\u011fra Han d\u00f6neminde bir ara Karahanl\u0131lar ile g\u00fcneydeki Uygurlar\u0131n ili\u015fkileri bozulmu\u015f, arada cereyan eden sava\u015flarda \u00e7ok say\u0131da Budist, \u015eamanist ve Maniheist Uygur devleti mensubu \u00f6ld\u00fcr\u00fclm\u00fc\u015ft\u00fcr. \u015eamanist H\u0131tay han\u0131n\u0131n 1130\u2019lu y\u0131llarda Karahanl\u0131lara kar\u015f\u0131 ba\u015flatt\u0131\u011f\u0131 sava\u015f, Uygur devleti i\u00e7in bir umut kayna\u011f\u0131 olmu\u015f ve H\u0131tay han\u0131 Yolluk Tegin\u2019e (v. 739) destek vermi\u015ftir. Hatta bu iki \u00fclke Gazne sultan\u0131 Mahmud\u2019a s\u0131hriyet el\u00e7isi g\u00f6ndermi\u015ftir. Nitekim bir m\u00fcddet evvel Karahanl\u0131 sultan\u0131 Yusuf Kadir Han, o\u011flu Ya\u011fan Tekin\u2019i Gazneli Sultan Mahmud\u2019un k\u0131z\u0131 ile evlendirmek suretiyle bir akrabal\u0131k ili\u015fkisi kurmu\u015f bulunmaktayd\u0131lar. Buna benzer \u015fekilde Uygur Han\u0131, Sultan Mahmud\u2019a iyi ili\u015fkiler kurmak istediklerini bildiren bir mektup ile onunla bir s\u0131hriyet ili\u015fkisi kurmak istemi\u015f ise de bu talepleri ger\u00e7ekle\u015fmemi\u015ftir. \u0130lerleyen tarihlerde Sultan Mahmud, M\u00fcsl\u00fcman olmayan Uygur ve Basm\u0131llar\u2019a kar\u015f\u0131 fetih seferleri d\u00fczenlemi\u015ftir(Kitap\u00e7\u0131, 2005: 201-213, 2004, 152).<\/p>\n

Her ne kadar \u0130slam dini Emev\u00eeler d\u00f6neminde Semerkant civar\u0131na yay\u0131lm\u0131\u015f olsa da o b\u00f6lgelerde Zerd\u00fc\u015ft, Maniheist ve Budist d\u00fc\u015f\u00fcncede insanlar\u0131n bulundu\u011funa defalarca de\u011findik. \u00c7evreleri islam\u2019\u0131 kabul etmi\u015f olmalar\u0131na ra\u011fmen gayri \u0130slam\u00ee unsurlar varl\u0131klar\u0131n\u0131 uzun s\u00fcre devam ettirmi\u015flerdir. Ancak baz\u0131 \u015eamanistlerin Semerkant valisi Nasr b. Ahmed (v. 331\/943) taraf\u0131ndan huzursuz edildi\u011fi haberi Turfan Uygur Ka\u011fan\u0131\u2019na ula\u015fm\u0131\u015f olmal\u0131 ki o da Nasr b. Ahmed\u2019e bir mektup yazm\u0131\u015ft\u0131r. Mektupta Uygur \u00fclkesindeki M\u00fcsl\u00fcmanlar\u0131n Semerkant\u2019taki M\u00fcsl\u00fcmanlardan
\nbirka\u00e7 misli fazla oldu\u011funu, e\u011fer onlardan tek bir ki\u015fi bile \u00f6ld\u00fcr\u00fclecek olursa, kendi topraklar\u0131ndaki M\u00fcsl\u00fcman toplulu\u011fun tamam\u0131n\u0131 k\u0131l\u0131\u00e7tan ge\u00e7irece\u011fini bildirmi\u015ftir. Ayr\u0131ca Uygur yurtlar\u0131ndaki b\u00fct\u00fcn mescitleri y\u0131kt\u0131raca\u011f\u0131n\u0131, di\u011fer \u00fclkelerdeki M\u00fcsl\u00fcmanlar\u0131 korumay\u0131 b\u0131rakaca\u011f\u0131n\u0131 ve onlar\u0131n hepsinin \u00f6ld\u00fcrt\u00fclece\u011fini bildirmi\u015f ve yemin etmi\u015ftir (Kitap\u00e7\u0131, 2005: 153).<\/p>\n

Buradan bakt\u0131\u011f\u0131m\u0131zda s\u00f6z konusu d\u00f6neme ait bir\u00e7ok meseleyi ortaya koymak m\u00fcmk\u00fcnd\u00fcr. \u0130lk olarak Semerkant gibi daha erken d\u00f6nemde M\u00fcsl\u00fcmanl\u0131\u011f\u0131 se\u00e7mi\u015f olan b\u00f6lgede ba\u015fka dinden insanlar\u0131n ya\u015famakta oldu\u011fu anla\u015f\u0131lmaktad\u0131r. \u0130kinci olarak hen\u00fcz devlet olarak \u0130slam\u2019a ge\u00e7memi\u015f olan Turfan Uygur hanl\u0131\u011f\u0131 topraklar\u0131nda M\u00fcsl\u00fcmanlar\u0131n say\u0131lar\u0131n\u0131n az\u0131msanamayacak kadar \u00e7ok oldu\u011fu g\u00f6r\u00fc\u015f\u00fcd\u00fcr. Di\u011fer bir husus bu devletin garant\u00f6rl\u00fc\u011f\u00fcnde \u00fc\u00e7\u00fcnc\u00fc \u00fclkelerde ya\u015famakta olan M\u00fcsl\u00fcmanlar da vard\u0131r.<\/p>\n

Elimizdeki kaynaklara bakt\u0131\u011f\u0131m\u0131zda Orhun Uygur devleti d\u00f6neminde Uygurlar\u0131n k\u00fclt\u00fcr seviyeleri bir hayli y\u00fcksektir. M\u00fczik alan\u0131ndaki geli\u015fmeler bunlardan biridir. Eski \u00c7in\u2019in Kuzey s\u00fclalesi (386-581) ad\u0131yla bilinen \u00c7in imparatorlu\u011fu d\u00f6neminde Uygurlara ait \u015fark\u0131lar\u0131n derlemesi yap\u0131lm\u0131\u015ft\u0131r. Do\u011fu Uygurlar\u0131n\u0131n baz\u0131 \u015fark\u0131lar\u0131 bu d\u00f6nemde \u00c7ince\u2019ye terc\u00fcme edilmi\u015ftir. Uygur Hanl\u0131\u011f\u0131\u2019n\u0131n bat\u0131 kesiminde, \u00f6zellikle Ka\u015fgar, Ku\u00e7ar ve Turfan\u2019da kullan\u0131lan m\u00fczik, bu b\u00f6lgelerin do\u011fu kesiminde de yay\u0131lm\u0131\u015ft\u0131r. Hakan ota\u011f\u0131nda s\u00fcrekli m\u00fczik \u00e7al\u0131nmaktad\u0131r. Ayr\u0131ca halk\u0131 da m\u00fczi\u011fi ve dans etmeyi sevmektedir. Uygur m\u00fczi\u011fi, \u00c7in m\u00fczi\u011fini \u00f6ylesine etkilemi\u015ftir ki VII. y\u00fczy\u0131lda Han saray\u0131nda icra edilen yedi musiki makam\u0131ndan alt\u0131s\u0131 makam Uygur ve Orta Asya halklar\u0131na (Buhara, Semerkant) aittir (Almas, 2013: 180-181).<\/p>\n

Eski \u00c7in kaynaklar\u0131nda Uygur b\u00f6lgesindeki m\u00fczik enstr\u00fcmanlar\u0131ndan bahsedilir. Ona g\u00f6re def, rewap, na\u011fra, kanay, satar, dutar, kalun, sunay, ney gibi aletlerin yayg\u0131n olarak kullan\u0131ld\u0131\u011f\u0131 kaydedilmi\u015ftir (Emin, 1980: 61). Bunlardan baz\u0131lar\u0131n\u0131n kullan\u0131lmaya ba\u015fland\u0131\u011f\u0131 tarih, Hunlar d\u00f6nemine kadar gider (Emin, 1980: 72). Buna bak\u0131ld\u0131\u011f\u0131nda Uygur m\u00fczik k\u00fclt\u00fcr\u00fcn\u00fcn tarihi olduk\u00e7a eskidir.<\/p>\n

Asl\u0131nda burada ge\u00e7en m\u00fczikal aletler Budist k\u00fclt\u00fcr\u00fcn birer par\u00e7as\u0131d\u0131r. Zira Buda kitaplar\u0131 m\u00fczik e\u015fli\u011finde icra edilir veya musiki bir ahenkle okunurdu. O d\u00f6nemde kullan\u0131lmakta olan \u00c7ince Buda kitaplar\u0131n\u0131n musikisi ile icra edilmeye pek m\u00fcsait olmad\u0131\u011f\u0131ndan ilk \u00f6nce Uygur musiki sistemi \u00c7in\u2019de daha yayg\u0131n olarak kullan\u0131lm\u0131\u015ft\u0131r. Bu problem \u00e7ok ge\u00e7 bir d\u00f6nemde \u00e7\u00f6z\u00fclebilmi\u015ftir (Emin, 1980: 9-10). Buradan bak\u0131ld\u0131\u011f\u0131nda Uygurlar\u0131n m\u00fczi\u011fe olan ilgisinin \u00e7ok eskilere dayand\u0131\u011f\u0131n\u0131 s\u00f6yleyebiliriz. \u00d6te yandan bunlar\u0131n daha \u00e7ok din\u00ee i\u00e7erikli oldu\u011fu da bir ger\u00e7ektir.<\/p>\n

T\u00fcrkistan\u2019da \u0130slam\u2019\u0131n yay\u0131lmas\u0131 ile birlikte m\u00fczi\u011fe ili\u015fkin alanda da baz\u0131 de\u011fi\u015fikliklere gidilmi\u015ftir. Zira \u0130slam\u2019\u0131n ilk d\u00f6nemlerinde m\u00fczi\u011fe ho\u015f bak\u0131lmad\u0131\u011f\u0131, en az\u0131ndan din\u00ee bir ibadetin m\u00fczik ile icra edildi\u011fini bilmiyoruz. Daha sonraki s\u00fcre\u00e7lerde dini musiki kapsam\u0131nda ele al\u0131nan ba\u015fl\u0131ca baz\u0131 uygulamalara rastlamaktay\u0131z. Baz\u0131 tesbih ve tehliller, mevlid-i neb\u00ee vb. nin na\u011fmeli ve makaml\u0131 olarak okunmas\u0131 ortaya \u00e7\u0131km\u0131\u015f ard\u0131ndan tasawuf \u00e7evrelerinde g\u00f6r\u00fclen sema ve raks gibi uygulamalar reva\u00e7 bulmu\u015ftur. Din d\u0131\u015f\u0131 musikinin t\u00fcrlerinde kanaatleri etkileyen temel
\namil ise m\u00fczi\u011fin amac\u0131, bi\u00e7imi ve ortaya \u00e7\u0131kard\u0131\u011f\u0131 sonu\u00e7lard\u0131r. (Apayd\u0131n, 2006: 261) Burada enstr\u00fcmanlar\u0131n de\u011fil daha \u00e7ok m\u00fczi\u011fe e\u015flik eden metinlerin bir de\u011fi\u015fime u\u011frad\u0131\u011f\u0131n\u0131 s\u00f6yleyebiliriz.<\/p>\n

Bu konuda ilk hat\u0131rlayaca\u011f\u0131m\u0131z ki\u015fi Farab\u00ee\u2019dir (v. 339\/950). Felsefe d\u00fcnyas\u0131nda \u201cMuallim-i San\u00ee\u201d lakab\u0131 ile tan\u0131nan Farabi, musiki alan\u0131nda da bir\u00e7ok tarih\u00e7i ve musiki nazariyat\u00e7\u0131s\u0131 taraf\u0131ndan \u201cMuallim-i Evvel\u201d olarak kabul edilmi\u015ftir (Jebrin, 1995: 145). Kaynaklarda onun bir T\u00fcrk olman\u0131n \u00f6tesinde Uygur oldu\u011funa dikkat \u00e7ekilmi\u015ftir (Emin, 2004: 18 vd). Ba\u015fta Karahanl\u0131lar olmak \u00fczere sonraki s\u00fcre\u00e7lerde Do\u011fu T\u00fcrkistan\u2019\u0131n baz\u0131 medreselerinde onun m\u00fczik hakk\u0131ndaki g\u00f6r\u00fc\u015fleri takip edilmi\u015ftir. \u00d6zellikle \u015fairler ve sanatseverler onun eserlerine b\u00fcy\u00fck ilgi g\u00f6stermi\u015fler, merakla okumu\u015flard\u0131r. \u015eairlerin, gazellerini m\u00fczik e\u015fli\u011finde ahenkle okumalar\u0131 bir t\u00fcr sanat haline gelmi\u015ftir. \u0130\u015fte bunun gibi \u015fairler ve mu\u011fannilerin gayretleriyle Farabi ile ba\u015flayan mukam (makam) k\u00fclt\u00fcr\u00fc, Uygurlar\u0131n ayd\u0131n ku\u015fa\u011f\u0131 i\u00e7inde derin k\u00f6k salm\u0131\u015ft\u0131r. Eski Ku\u00e7ar, Ka\u015fgar ve Hoten m\u00fczikleri Farabi m\u00fczik nazariyesi esas\u0131nda d\u00fczene konularak Uygur Mukamc\u0131l\u0131\u011f\u0131\u2019n\u0131 meydana gelmi\u015ftir. Ancak Uygur mukamlar\u0131 XVI. y\u00fczy\u0131lda bir sisteme oturtularak \u015fimdiki \u201c12 Mukam\u201d \u015fekillini alm\u0131\u015ft\u0131r. Bu eski Uygur m\u00fczik medeniyetinden gelen \u0130slamiyet\u2019le geli\u015fen bir s\u00fcrecin \u00fcr\u00fcn\u00fcd\u00fcr (Muciz\u00ee, 1982).<\/p>\n

\u0130slamiyet\u2019ten sonra Gazneli Mahmud ve Ekber \u015eah\u2019\u0131n huzurunda Uygur ve Orta Asya halklar\u0131n\u0131n musikisinin icra edildi\u011fi bilinmektedir. \u00d6zellikle Farab\u00ee\u2019nin eserlerinin telli m\u00fczik enstr\u00fcmanlar\u0131 ile icra edili\u015f bi\u00e7iminin Arap musikisinin geli\u015fmesinde de \u00f6nemli rol oynad\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclmektedir. Rast ve U\u015f\u015fak Mukamlar\u0131 esasen Farab\u00ee\u2019nin eseridir. \u00d6zhal Mukam\u0131\u2019n\u0131n bir k\u0131sm\u0131 yine ona aittir. \u00c7a\u011fataylar d\u00f6neminin Uygur d\u00fc\u015f\u00fcn\u00fcr\u00fc Lutf\u00ee, Sekkak\u00ee ve Neva\u00ee gibi \u0130slam edebiyat\u0131n\u0131n \u00fcnl\u00fc simalar\u0131 Uygur Mukam m\u00fczik sanat\u0131n\u0131n geli\u015fmesine b\u00fcy\u00fck katk\u0131larda bulunmu\u015ftur.
\nBuna bir anlamda Uygur \u0130slam m\u00fczi\u011fi demek de m\u00fcmk\u00fcnd\u00fcr. Zira \u0130slam\u00ee Mukamlar\u0131n\u0131n metinleri genelde Neva\u00ee, H\u00fcveyda, Muhammed S\u0131d\u0131k Zel\u00eel\u00ee, Gumnam, Abdurrehim Nizar\u00ee, \u011eocam Kuli H\u0131rk\u0131t\u00ee gibi \u015fairlerin divanlar\u0131, Ahmed Yesev\u00ee\u2019nin Hikmetleri, baz\u0131 tasavvufi \u015fairlerin \u015fiirleri ve ba\u015fka halk destanlar\u0131n\u0131n par\u00e7alar\u0131ndan olu\u015fur. Yine baz\u0131 m\u00fczik enstr\u00fcmanlar\u0131 e\u015fli\u011finde halk\u0131n kalabal\u0131k gruplar halinde takip etti\u011fi destan, hikmet ve cenk namelerin anlat\u0131ld\u0131\u011f\u0131 durumlar g\u00fcn\u00fcm\u00fcze kadar uzanan bir uygulamad\u0131r (Emin, 1980: 13, 55, 59-60, 133, 136, 141, 145, 150, 155, 67).<\/p>\n

Kaynaklardan \u00f6\u011frendi\u011fimiz bilgilere g\u00f6re Uygurlar \u0130slam\u2019\u0131 kabul ettikten sonra heykel sanat\u0131ndan ayr\u0131lm\u0131\u015f, yava\u015f yava\u015f m\u00fczikal sanata y\u00f6nelmi\u015flerdir. Devam eden y\u0131llarda m\u00fczik e\u015fli\u011finde oynanan me\u015frep sanat\u0131 yayg\u0131nla\u015fm\u0131\u015ft\u0131r. Bunun asl\u0131nda \u0130slam k\u00fclt\u00fcr\u00fc i\u00e7erisinde ortaya \u00e7\u0131km\u0131\u015f bir sanat t\u00fcr\u00fc olmad\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r (Emin, 1980: 67). \u0130slam\u2019dan \u00f6nce toplumda icra edilen bir t\u00fcr sanatsal etkinliktir.<\/p>\n

Ge\u00e7 d\u00f6nem \u0130slam m\u00fcelliflerinden \u0130smetullah b. Nimetullah, Tevarihi Musiykiyyun adl\u0131 eserinde m\u00fczik aletlerini ilk kullanan ki\u015finin, Hz. Nuh\u2019un T\u00fcrk isimli o\u011flundan olan torunu Heriz (\u0631\u0632\u0650\u062e (oldu\u011funu ifade eder. Ona g\u00f6re b\u00fct\u00fcn insanl\u0131k saz \u00e7almay\u0131 ondan \u00f6\u011frenmi\u015ftir. Hatta \u00f6yle bir efsane anlat\u0131yor ki Do\u011fu T\u00fcrkistan\u2019\u0131n \u00f6nemli yerle\u015fim merkezlerinden Hoten ve Yarkent b\u00f6lgeleri o ki\u015fi taraf\u0131ndan mam\u00fbr edilmi\u015f ve bu b\u00f6lgelerin insanlar\u0131 onun soyundan gelmektedir. Ona g\u00f6re yery\u00fcz\u00fcnde musikinin ikinci \u00fcstad\u0131 Fisagor, \u00fc\u00e7\u00fcnc\u00fc \u00fcstad\u0131 ise Ebu Nesir Farab\u00ee\u2019dir. O bu eserinde m\u00fczi\u011fe hizmetleri olmu\u015f ba\u015fta Yusuf Sekkak\u00ee olmak \u00fczere on yedi \u00fcnl\u00fc \u015fahsiyetin isimlerini zikreder (Muciz, 1982: 26, 28, 39).<\/p>\n

Hanika ve saraylarda icra edilen \u00e7alg\u0131l\u0131 zikir t\u00fcrleri orta Asya\u2019da tasavvuf\u00ee \u0130slam\u2019\u0131n yay\u0131lmas\u0131nda etkili unsurlardan kabul edilmi\u015ftir (Emin, 1980: 68). Baz\u0131 ara\u015ft\u0131rmac\u0131lar tasavvufun T\u00fcrk ve Hint k\u00f6kenli oldu\u011funu ve Horasan\u2019dan \u00e7\u0131k\u0131p yay\u0131ld\u0131\u011f\u0131n\u0131 iddia etmi\u015flerdir. Hatta tasavvufata Taoculu\u011fun etkisinden s\u00f6z edenler de olmu\u015ftur. Di\u011fer yandan \u0130sl\u00e2m, Hint ve \u00c7in tasavvuf doktrinlerini entelekt\u00fcel seviyede ele alan Ren\u00e9 Gu\u00e9non, Hint ve \u00c7in mistisizmiyle \u0130sl\u00e2m tasavvufu aras\u0131nda temel \u00e7izgi ve fikirler bak\u0131m\u0131ndan benzerlik bulunmakla birlikte her birinin kendi gelene\u011fi i\u00e7inde ayr\u0131 bir b\u00fct\u00fcn oldu\u011funu belirtmi\u015f, tasavvufun tamamen \u0130sl\u00e2m kayna\u011f\u0131na dayand\u0131\u011f\u0131n\u0131 belirtmi\u015ftir (\u00d6ng\u00f6ren, 2011: 124). Burada tasavvuf ile Taoculuk ve Hint k\u00f6kenli dinler ars\u0131nda bir etkile\u015fimden s\u00f6z etmek m\u00fcmk\u00fcn de\u011filse de arada benzerliklerin oldu\u011fu a\u00e7\u0131kt\u0131r. Bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda \u0130slam\u2019\u0131n tasavvufi yorumunun Orta Asya co\u011frafyas\u0131nda kendine daha s\u0131cak bir yuva buldu\u011funu s\u00f6ylemek temelden yanl\u0131\u015f bir d\u00fc\u015f\u00fcnce olmasa gerektir. Bir k\u0131s\u0131m din\u00ee rit\u00fcellerin m\u00fczik aletleri e\u015fli\u011finde icra edilmesi meselesini de bu ba\u011flamda de\u011ferlendirmek yanl\u0131\u015f bir yakla\u015f\u0131m olmasa gerektir.<\/p>\n

Sonu\u00e7<\/span><\/strong><\/p>\n

Ba\u015flang\u0131\u00e7ta Tuva ve Altay \u00f6zerk cumhuriyeti s\u0131n\u0131rlar\u0131ndan ge\u00e7en Yenisey Irma\u011f\u0131 boylar\u0131nda ortaya \u00e7\u0131kan Uygurlar, Orhun Uygur Devleti\u2019nin y\u0131k\u0131lmas\u0131 ile g\u00fcn\u00fcm\u00fczdeki \u00c7in Halk Cumhuriyeti\u2019nin kuzey bat\u0131 b\u00f6lgeleri ve Orta Asya\u2019n\u0131n \u00e7e\u015fitli b\u00f6lgele rine da\u011f\u0131lm\u0131\u015flard\u0131r. B\u00fcy\u00fck bir Uygur toplulu\u011fu ise g\u00fcn\u00fcm\u00fczdeki Do\u011fu T\u00fcrkistan b\u00f6lgesine yerle\u015fmi\u015ftir. Dolay\u0131s\u0131yla bu \u00e7al\u0131\u015fmada bazen Uygur kelimesini bazen de onun yerine Do\u011fu T\u00fcrkistan kelimesini kulland\u0131k. \u00c7\u00fcnk\u00fc ilerleyen zaman diliminde di\u011fer b\u00f6lgelere g\u00f6\u00e7en Uygurlardan s\u00f6z edilmemi\u015f ya da yerle\u015ftikleri b\u00f6lgelerin halklar\u0131 ile asimile olmu\u015flard\u0131r. Burada geni\u015f bir tarih bilgisi vermekten daha ziyade Uygurlar\u0131n ya\u015famlar\u0131nda d\u00f6n\u00fcm noktas\u0131 olu\u015fturan k\u0131sa bilgiler vermeye \u00e7al\u0131\u015ft\u0131k.<\/p>\n

\u00c7al\u0131\u015fmam\u0131z\u0131n giri\u015f k\u0131sm\u0131nda Uygurlarda yayg\u0131n olarak ya\u015fanm\u0131\u015f olan baz\u0131 k\u00f6kl\u00fc inan\u00e7 \u015fekillerinden bahsettik. Bu dinlerin temel g\u00f6r\u00fc\u015fleri \u00fczerinde ayr\u0131nt\u0131l\u0131 olarak durmak makalemizin s\u0131n\u0131rlar\u0131yla ba\u011fda\u015fmayaca\u011f\u0131ndan s\u00f6z konusu inan\u00e7lar\u0131n do\u011frudan Uygur toplumunu ilgilendiren k\u0131sm\u0131 \u00fczerinde durmaya \u00e7al\u0131\u015ft\u0131k. Uygurlar\u0131n \u0130slamla\u015fma s\u00fcrecini yine ayn\u0131 \u015fekilde k\u0131saca \u00f6zetlemeye \u00e7al\u0131\u015ft\u0131k.<\/p>\n

Bilindi\u011fi \u00fczere \u0130slam medeniyeti hem uzun ge\u00e7mi\u015fi hem de geni\u015f topluluklara yay\u0131lmas\u0131ndan dolay\u0131 \u00e7e\u015fitlilik arz etmektedir. Dolay\u0131s\u0131yla \u00e7al\u0131\u015fmam\u0131zda medeniyet kavram\u0131n\u0131n boyutlar\u0131na temas ettikten sonra ana hatlar\u0131yla \u0130slam medeniyetinden ve onun i\u00e7erisinde \u00f6nemli bir yer tutmas\u0131na ra\u011fmen Arap\u00e7a kaynaklarda fazla de\u011finilmeyen T\u00fcrk
\nmedeniyetinden bahsetmeye \u00e7al\u0131\u015ft\u0131k. Zira burada Bizans ve Pars medeniyetinden bahsedip T\u00fcrk medeniyetinden bahsetmemenin bir haks\u0131zl\u0131k olaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyoruz.<\/p>\n

Uygur toplumunun \u0130slam\u2019la tan\u0131\u015fmas\u0131ndan \u00f6nceki d\u00f6nemlerde, benimsedikleri \u00e7e\u015fitli inan\u00e7lar etraf\u0131nda yo\u011frularak \u015fekillenen bir k\u00fclt\u00fcr bi\u00e7imine sahip olmalar\u0131 ka\u00e7\u0131n\u0131lmaz bir durumdur. Onlar\u0131n bu k\u00fclt\u00fcrden \u0130slam\u2019dan sonraki din\u00ee ya\u015fant\u0131lar\u0131na bir \u015feyler aktarmamalar\u0131 d\u00fc\u015f\u00fcn\u00fclememektedir. Dolay\u0131s\u0131yla onlar\u0131n hem yeni din\u00ee ya\u015fant\u0131lar\u0131na hem
\nde di\u011fer M\u00fcsl\u00fcman toplumlara etki eden kad\u00eem medeniyet miraslar\u0131ndan birka\u00e7 husus burada zikretmeye \u00e7al\u0131\u015ft\u0131k. Zira toplumun b\u00fct\u00fcn katmalar\u0131 ile ilgili \u00f6rnekler vermek bu \u00e7al\u0131\u015fman\u0131n s\u0131n\u0131rlar\u0131n\u0131 a\u015facakt\u0131r. Toplumsal hayat\u0131n her katman\u0131na yay\u0131lm\u0131\u015f olan etkiler \u00fczerinde ayr\u0131nt\u0131l\u0131 bilgi vermek konumuzun s\u0131n\u0131rlar\u0131n\u0131 a\u015facakt\u0131r. B\u00f6yle bir kayg\u0131dan dolay\u0131 konuyu olabildi\u011fince k\u0131sa tutmaya \u00e7al\u0131\u015ft\u0131k. \u0130lgi duyuldu\u011funda ba\u015fvurulacak kaynaklar zikredildi\u011finden b\u00f6yle bir yakla\u015f\u0131m\u0131n sorun olu\u015fturaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnm\u00fcyoruz. Sonu\u00e7ta vermi\u015f oldu\u011fumuz bilgilerle M\u00fcsl\u00fcman Uygur toplumunun hayat\u0131nda eski d\u00f6nemden getirdikleri baz\u0131 etkileri g\u00f6rmenin m\u00fcmk\u00fcn oldu\u011fu anla\u015f\u0131laca\u011f\u0131 kanaatindeyiz. Ayn\u0131 zamanda meden\u00eele\u015fmenin temel dinamikleri aras\u0131nda yer alan yerle\u015fik hayata ge\u00e7mek ve \u015fehir k\u00fclt\u00fcr\u00fc yaratmak fehvas\u0131nca konuyu Uygur k\u00fclt\u00fcr\u00fc \u00fczerinden ayd\u0131nlatman\u0131n yanl\u0131\u015f olmayaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyoruz. Zira onlar\u0131n yerle\u015fik hayata ge\u00e7en ilk T\u00fcrk boyu oldu\u011fu kabul edilmi\u015f bir g\u00f6r\u00fc\u015ft\u00fcr. Di\u011fer taraftan Uygurlar\u0131n tarih boyunca kurduklar\u0131 devletler ve medeniyet tecr\u00fcbeleri g\u00f6r\u00fc\u015f\u00fcm\u00fcz\u00fc hakl\u0131 \u00e7\u0131karacakt\u0131r.<\/p>\n

Konuyu i\u015flerken daha \u00e7ok Uygur kaynaklar\u0131n\u0131 kullanmaya \u00f6zen g\u00f6sterdik. \u00c7\u00fcnk\u00fc \u00e7a\u011fda\u015f Uygur tarih ara\u015ft\u0131rmalar\u0131 hakk\u0131ndaki geli\u015fmelerin T\u00fcrk toplumunda \u00e7ok fazla bilinmedi\u011fi g\u00f6r\u00fc\u015f\u00fcndeyiz. Di\u011fer yandan Uygur ya da Do\u011fu T\u00fcrkistan T\u00fcrkleri hakk\u0131ndaki en zengin bilgi kaynaklar\u0131 \u00c7ince, Rus\u00e7a veya Fars\u00e7a eserlerdir. G\u00fcn\u00fcm\u00fczde bu kaynaklardan en iyi istifade edenler ise Uygur ara\u015ft\u0131rmac\u0131lar\u0131d\u0131r. Di\u011fer yandan ikinci el kaynaklardan baz\u0131lar\u0131 yabanc\u0131lardan ya da oryantalistlerden al\u0131nan bilgiler i\u00e7ermektedir. Dolay\u0131s\u0131yla okuyucular\u0131n \u00f6nyarg\u0131l\u0131 bilgi birikimlerine ters d\u00fc\u015fen baz\u0131 yakla\u015f\u0131mlar\u0131 makul kar\u015f\u0131lamalar\u0131n\u0131 rica ediyoruz.<\/p>\n

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

Abdurrahman, V. (2002). Ko\u00e7u (\u0130dikut) Uygur
\nDevleti, T\u00fcrkler Ansiklopedisi, Ankara:
\nYeni T\u00fcrkiye Yay\u0131nlar\u0131.
\nAlmas, T. (2013). Uygurlar, \u0130stanbul: Selenge
\nNe\u015friyat\u0131.<\/p>\n

Almas, T. (2017). Hunlar\u0131n Qisqi\u00e7e Tarihi,
\nUygurlar ve Qedimqi Uygur Edebiyat\u0131,
\n\u0130stanbul: Selenge Ne\u015friyat\u0131.
\nApayd\u0131n, H. Y. (2006). M\u00fbsiki (F\u0131k\u0131h), Diyanet
\nVakf\u0131 \u0130slam Ansiklopedisi, Cilt: 31,
\ns. 261.
\nBarthold, W. (2004). Orta Asya T\u00fcrk Tarihi,
\nAnkara: \u00c7a\u011flar Yay\u0131nlar\u0131.
\nBarthold, W. ve K\u00f6pr\u00fcl\u00fc, M. F. (1984). \u0130slam
\nMedeniyeti Tarihi, Ankara: Diyanet
\n\u0130\u015fleri Ba\u015fkal\u0131\u011f\u0131 Yay\u0131nlar\u0131.
\nBudak, M. (1993). Cem\u00e2l-i Kar\u015f\u00ee, Diyanet Vakf\u0131
\n\u0130slam Ansiklopedisi, Cilt: 7, s. 304-305.
\nBu\u011fra, M. E. (1987). \u015eerki T\u00fcrkistan Tarihi,
\nAnkara.
\nCafero\u011flu, A. (1972) Ka\u015fgarl\u0131 Mahmud ve
\nDivan\u00fc L\u00fcgat-it T\u00fcrk, Divan\u00fc L\u00fcgati-t
\nT\u00fcrk Dizini, s. 15, Ankara: TDK
\nYay\u0131nlar\u0131, s. 16.
\n\u00c7akmak, E. ve Abal\u0131, N. \u0130slam K\u00fclt\u00fcr\u00fc ve
\nMedeniyeti, Ders Kitab\u0131.
\nDurant, W. \u0130slam Medeniyeti, (Terc\u00fcme: Orhan
\nBahaeddin), Haz: Terc\u00fcman Gazetesi.
\nel-H\u00fczel\u00ee, E. A. H. (2005). M\u00fcr\u00fcc\u00fc\u2019z-Zeheb ve
\nMe\u00e2dini\u2019l-Cevher, Yay\u0131na Hz: Kemal
\nHasan Mer\u00ee, Beyrut: Mektebet\u00fc\u2019lAsriyye.
\nEmin, A. M. (2004). Farab\u00ee ve Oning Felsefe
\nSistemisi, \u00dcr\u00fcm\u00e7i: \u015eincang Helk
\nNe\u015friyat\u0131.
\n———-. (1997). Uygur Felsefe Tarihi, \u00dcr\u00fcm\u00e7i
\n\u015eincang Helk Ne\u015friyat\u0131.
\n———-. (1980). Uygur Halk Klasik Muzikisi On
\n\u0130ki Mukam Heqqide, Beijing: Milletler
\nNe\u015friyat\u0131.
\nEraslan, K. (1986). Y\u00fbsuf H\u00e2s H\u00e2c\u0131b, Milli
\nE\u011fitim Bakanl\u0131\u011f\u0131 Ansiklopedisi, \u0130stanbul:
\nMilli E\u011fitim Bas\u0131mevi, C: 13, s. 438-
\n439.
\nGen\u00e7, R. (1990). Karahanl\u0131lar\u0131ning D\u00f6let
\nTe\u015fkilat\u0131, \u00dcr\u00fcm\u00e7i: \u015eincang Helk
\nNe\u015friyat\u0131.
\nG\u00f6rg\u00fcn, T. (2003). Medeniyet, Diyanet Vakf\u0131
\n\u0130slam Ansiklopedisi, Cilt: 28, s. 301.
\nGufur, V. ve H\u00fcseyin, E. (1988). Uygur Klasik
\nEdebiyat\u0131 Tizisliri, Beijing: Milletler
\nNe\u015friyat\u0131.<\/p>\n

Habibullah, A. (2000). Uygur Etnografyas\u0131,
\n\u00dcr\u00fcm\u00e7i: \u015eincang Halk Ne\u015friyat\u0131.
\nHaci, H. N. ve guang, \u00c7. G. (1995). \u015eincang
\n\u0130slam Tarihi, Beijing: Milletler
\nNe\u015friyat\u0131.
\nHezreti Mollam Tezkiresi. (1983). Ka\u015fgar:
\nKa\u015fgar Edebiyat\u0131 Jurnali.
\n\u0130nan, A. (1970). Y\u00fbsuf H\u00e2s H\u00e2cib ve Eseri
\nKutadgu Bilig \u00dczerine Notlar,
\nAnkara: T\u00fcrk K\u00fclt\u00fcr\u00fc dergisi, IX, say\u0131:
\n98, s. 112-126.
\nJebrin, A. (1995). Farab\u00ee. Diyanet Vakf\u0131 \u0130slam
\nAnsiklopedisi, y\u0131l: , cilt: 12, s. 145.
\nKafeso\u011flu, \u0130. (1979). T\u00fcrkler. Milli E\u011fitim
\nBakanl\u0131\u011f\u0131 Ansiklopedisi, \u0130stanbul: Milli
\nE\u011fitim Bas\u0131mevi, C: XII-II, s. 183.
\nKar\u0131\u015f\u00ee, C. (1987). Surah Lugatine \u0130lave (Uygurca
\nterc\u00fcmesi el yazma), Nenjing
\n\u00dcniversitesi Yuan S\u00fclalesi ve \u015eimaldeki
\nMilletler Tarihi Mecmuas\u0131, say\u0131: 10-11.
\nKayao\u011flu, \u0130. (1985). \u0130slam Kurumlar\u0131 Tarihi,
\nAnkara: Ankara \u00dcniversitesi \u0130lahiyat
\nFak\u00fcltesi Yay\u0131nlar\u0131.
\nKitap\u00e7\u0131, Z. (2005). Do\u011fu T\u00fcrkistan ve Uygur
\nT\u00fcrkleri Aras\u0131nda \u0130slamiyet, Konya:
\nYedi Kubbe Yay\u0131nlar\u0131.
\nKo\u00e7, T. (2008). \u0130slam Esteti\u011fi, \u0130stanbul: \u0130SAM
\nYay\u0131nlar\u0131.
\nKutluer, \u0130. (2003). Medeniyet, Diyanet Vakf\u0131
\n\u0130slam Ansiklopedisi, Cilt: 28, s. 297.
\nMeri\u00e7 C. (2015), Umrandan Uygarl\u0131\u011fa, \u0130stanbul:
\n\u0130leti\u015fim Yay\u0131nlar\u0131.
\nMuciz\u00ee, M. \u0130. N. (1982). Tevarihi Musikiyun,
\nPekin: Milletler Ne\u015friyat\u0131.
\nMuti, \u0130. (2002). Uygurlar\u0131n \u0130slam\u2019\u0131 Kabul
\nEttikleri \u0130lk D\u00f6nemlerdeki \u0130slam
\nMedreseleri, Divan Ara\u015ft\u0131rmalar\u0131
\ndergisi, say\u0131: 1, 300-302.<\/p>\n

\u00d6ng\u00f6ren, R. (2011). Tasavvuf, Diyanet Vakf\u0131
\n\u0130slam Ansiklopedisi, Cilt: 40, s. 124.
\nPazarba\u015f\u0131, E. (1996). Kur\u2019an ve Medeniyet,
\n\u0130stanbul: P\u0131nar Yay\u0131nlar\u0131.
\n\u015eent\u00fcrk, \u015e. Braudel\u2019den Elias\u2019a ve
\nHuntington\u2019a Medeniyet Kavram\u0131n\u0131n
\nKullan\u0131mlar\u0131, Do\u011fu Bat\u0131 dergisi, say\u0131:
\n141, s. 147.
\nTalip, Abdulla. (1986). Uygur Maarif Tarihidin
\nO\u00e7r\u0131klar, \u00dcr\u00fcm\u00e7i: \u015eincang Helk
\nNe\u015firyat\u0131.
\nTuran, A. M. (2014). H\u0131ristiyan Dinining
\nQedimqi Ke\u015fqer Rayunidiki Tesiri ve
\n\u015eivitsiye H\u0131r\u0131stiyan Dini Tarq\u0131t\u0131\u015f
\nCemiyitining Ke\u015fqerde Turu\u015fluq
\nVakalet\u00e7isi, Tarih Betlirini Varaql\u0131\u011fanda
\nII, Beijing: Milletler Ne\u015friyat\u0131.
\nTuran, O. (1972). Din ve Medeniyet. \u0130slam
\nMedeniyeti dergisi, \u0130stanbul: Y\u0131l: 3 –
\nSay\u0131: 26, s. 2.
\n\u00dcnl\u00fc, S. (2007). Kur\u2019an-\u0131 Kerim\u2019in T\u00fcrk\u00e7e\u2019ye
\n\u00c7evrilmesi ve \u0130lk T\u00fcrk\u00e7e Kur\u2019an
\nTerc\u00fcmeleri. Dini Ara\u015ft\u0131rmalar dergisi,
\nOcak-Nisan, Cilt: 9, say\u0131: 27, s. 15-17.
\nYakupo\u011flu, C. (2010). T\u00fcrkistan\u2019\u0131n B\u00fcy\u00fck
\nT\u00fcrk Boylar\u0131ndan \u00c7i\u011filler ve
\nAnadolu\u2019da \u0130sk\u00e2n \u0130zleri, \u00dcniversitesi
\nDil ve Tarih-Co\u011frafya Fak\u00fcltesi Tarih
\nB\u00f6l\u00fcm\u00fc Tarih Ara\u015ft\u0131rmalar\u0131 Dergisi,
\nAnkara: Cilt: 29, Say\u0131: 47, s. 110.
\nYi-jiu, J. (1982). The Qur\u2019an in China,
\nHollanda: Contributions to Asian
\nStudies 17.
\nYurdayd\u0131n, H. G. (1971). \u0130slam Tarihi Dersleri,
\nAnkara: Ankara \u00dcniversitesi \u0130lahiyat
\nFak\u00fcltesi Yay\u0131nlar\u0131.<\/p>\n","protected":false},"excerpt":{"rendered":"

Yrd. Do\u00e7. Dr. Nur Ahmet Kurban \u00d6zet \u00d6nceleri Hun \u0130mparatorlu\u011fu (M. \u00d6. 220-M.S. 2016) ve G\u00f6kt\u00fcrk Devleti (551-745) gibi g\u00fc\u00e7l\u00fc T\u00fcrk devletleri i\u00e7erisinde boy g\u00f6steren Uygurlar\u2019\u0131n en erken yerle\u015fik hayata ge\u00e7en T\u00fcrk boyu oldu\u011fu kabul edilir. Daha sonra Orhun Uygur Devleti (745 \u2013 840) ve \u0130dikut Uygur Devleti (866-1369) ile kendi isimlerini tarihte nak\u015fetmi\u015ftir. Ancak […]<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[16],"tags":[],"class_list":["post-4123","post","type-post","status-publish","format-standard","hentry","category-uygur-kimligi"],"_links":{"self":[{"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=\/wp\/v2\/posts\/4123","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=4123"}],"version-history":[{"count":1,"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=\/wp\/v2\/posts\/4123\/revisions"}],"predecessor-version":[{"id":4126,"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=\/wp\/v2\/posts\/4123\/revisions\/4126"}],"wp:attachment":[{"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=4123"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=4123"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=4123"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}