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<\/figure><\/div>\n\n\nBik\u00e2i’nin ‘Unvanu’z-zam\u00e2n adl\u0131 eserinde Molla G\u00fcrani’nin Hilarl\u0131 olu\u015funa dair sayfa. (\u0130lgili k\u0131s\u0131m 16. sat\u0131rda ge\u00e7mektedir. K\u00f6pr\u00fcl\u00fc K\u00fct\u00fcphanesi No: 1119, vrk: 12-13)<\/strong><\/em><\/p>\n\n\n\n Do\u00e7. Dr. S. Y\u0131ld\u0131z, Babinger’in iddias\u0131n\u0131 yermek ve G\u00fcrani’nin T\u00fcrk oldu\u011funu kan\u0131tlamak(!) i\u00e7in, yaz\u0131 ve dipnotlar\u0131nda \u015funlar\u0131 yazmaktad\u0131r: \u015euras\u0131 kayda de\u011fer bir husustur ki Ahmed G\u00fbr\u00e2n\u00ee, II. Bayezid’e g\u00f6nderdi\u011fi, bug\u00fcn Topkap\u0131 Saray Ar\u015fivinde mevcut bir mektubunda, kendini \u00f6yle sa\u011flam Osmanl\u0131 kabul etmektedir ki, sanki arkada\u015flar\u0131ndan bu ruhu ta\u015f\u0131yanlar\u0131n birer birer kayb\u0131na \u00fcz\u00fclerek: “\u2026bu d\u00e2’\u00ee-i muhl\u0131\u015fdan akdem Osmanl\u0131 kamayubdur” diyerek hi\u00e7bir teredd\u00fcde mahal b\u0131rakmayacak bir ifade kullanm\u0131\u015f, kendini eski bir Osmanl\u0131 saym\u0131\u015ft\u0131r. Uzun seneler Araplar aras\u0131nda kalmas\u0131na, ismini, medreselerin tarihinde ve ulem\u00e2s\u0131 aras\u0131nda zikrettirmesine ra\u011fmen kendini gene onlardan ay\u0131rmakta, Buh\u00e2r\u00ee \u015ferhi olan el-Kevser\u00fb’l-C\u00e2r\u00ee adl\u0131 eserinin mukaddimesinde aynen \u015f\u00f6yle demektedir: “\u2026le’alle en yuktebe ism\u00ee f\u00ee div\u00e2ihim, ve’in lem ‘ekun v\u00e2hiden minhum\u2026” (\u2026onlardan biri olmad\u0131\u011f\u0131m halde ismim belki d\u00eevanlar\u0131na -tabak\u00e2t ve tarih kitaplar\u0131na-yaz\u0131ld\u0131.)<\/p>\n\n\n\n G\u00fbr\u00e2n\u00ee’nin ifade etti\u011fi bu iki c\u00fcmlesi, kendi a\u00e7\u0131s\u0131ndan Osmanl\u0131 olman\u0131n verdi\u011fi gururu belirten bir a\u00e7\u0131k bir delildir. [s. 23, dipnot 3: Merhum Ali Emir\u00ee, Osmanl\u0131 Vil\u00e2yet-\u0131 \u015eark\u0131yyesi, 85 de Fahrudd\u00een Acem\u00ee, G\u00fbr\u00e2n\u00ee, \u0130dr\u00ees-i Bidl\u00ees\u00ee, Zenbilli Ali Cem\u00e2l\u00ee’lerin sultanlara ne derece ba\u011fl\u0131 oldu\u011funu kaydettikten sonra: “B\u00f6yle bir silsile-i \u00e2liyeden vil\u00e2yet-i \u015fark\u0131yye ah\u00e2l\u00ee-i hamiyyetmendi nas\u0131l iftir\u00e2k\u0131 arzu eder?” diyerek, bu b\u00f6lgeden yeti\u015fen ulem\u00e2n\u0131n tarih boyunca ta\u015f\u0131d\u0131\u011f\u0131 ruhtan ayr\u0131lmad\u0131\u011f\u0131, Osmanl\u0131 kalarak devlete daima yard\u0131mc\u0131 olduklar\u0131, imparatorluk i\u00e7inde ayr\u0131 bir unsur h\u00fcviyetine b\u00fcr\u00fcnmediklerini belirtir.] Zaman\u0131m\u0131z kaynaklar\u0131nda ismi ge\u00e7erken, F\u00e2tih devri ulem\u00e2s\u0131 aras\u0131nda, Arap\u00e7a’y\u0131 bu dili konu\u015fan memleketlerde \u00f6\u011frenip gelmi\u015f bir T\u00fcrk olarak tan\u0131t\u0131l\u0131r. Baz\u0131 arap kaynaklar\u0131n\u0131n G\u00fbr\u00e2n\u00ee’den s\u00f6z ederken kulland\u0131klar\u0131 “\u00e2limu bil\u00e2di’r-R\u00fbm” (Anadolunun \u00e2limi) deyimi, ayn\u0131 g\u00f6r\u00fc\u015fe kat\u0131ld\u0131klar\u0131n\u0131n bir delilidir.” (s. 22-23.)<\/p>\n\n\n\n Do\u00e7. Dr. Sak\u0131p Y\u0131ld\u0131z’\u0131n iddialar\u0131n\u0131 s\u0131ras\u0131yla tek tek ele alal\u0131m:<\/p>\n\n\n\n 1. Yazar, “etnik ayr\u0131m\u0131n olmad\u0131\u011f\u0131 bir \u00e7a\u011fda ya\u015fayan, zaman\u0131nda yaz\u0131lm\u0131\u015f kaynaklar\u0131n hi\u00e7birinde s\u00f6z\u00fc edilmeyen, do\u011frulu\u011fu kesin olarak m\u00fcellifin kendisinden veya s\u00fclalesinden bir ba\u015fka \u015fah\u0131sla ispatlanmayan bir hususu, be\u015f as\u0131rl\u0131k uzun bir zaman ge\u00e7tikten sonra ortaya koymak; ilim ad\u0131na duyulacak en b\u00fcy\u00fck \u00fcz\u00fcnt\u00fcd\u00fcr” diyor, \u00e7ok do\u011fru. Ama yazar, kendisini bu kural\u0131n d\u0131\u015f\u0131nda tutup, tarihe biraz da \u015fa\u015f\u0131 bakarak G\u00fcrani’nin T\u00fcrk oldu\u011funu s\u00f6ylemekte hi\u00e7 bir sak\u0131nca g\u00f6rmemekte, ilim ad\u0131na da bundan hi\u00e7 \u00fcz\u00fcnt\u00fc duymamaktad\u0131r.<\/p>\n\n\n\n 2. Yazar, “Bize g\u00f6re ilim, belgelere dayand\u0131k\u00e7a ilim olur. Tarih\u00e7i olarak Babinger’den beklenen, tarih\u00ee kaynaklara inerek do\u011fum yeri hakk\u0131nda ihtil\u00e2f\u0131 a\u00e7\u0131\u011fa kavu\u015fturmak, do\u011frulu\u011funa inand\u0131\u011f\u0131 bir h\u00fckm\u00fc belgeleriyle ispatlamakt\u0131”. Do\u011fru. Peki, kendisi hangi belgelere dayanarak G\u00fcrani’nin T\u00fcrk oldu\u011funu ispat etmektedir? Yazar, G\u00fcrani’nin T\u00fcrk olu\u015funu, “\u015eehrez\u00fbr’da de\u011fil, Diyarbak\u0131r’da do\u011fmu\u015f” olmas\u0131na ve do\u011fdu\u011fu b\u00f6lgenin “o zaman Akkoyunlu T\u00fcrk devletinin idaresi alt\u0131nda” bulunmas\u0131na ba\u011flamaktad\u0131r. Bu sava g\u00fclelim mi, a\u011flayal\u0131m m\u0131? G\u00fcrani’nin “Diyarbak\u0131r’da do\u011fmu\u015f” olmas\u0131n\u0131, onun T\u00fcrkl\u00fc\u011f\u00fcne kan\u0131t olarak g\u00f6sterilmekte! Hi\u00e7 incir a\u011fac\u0131nda elma olur mu? Hem G\u00fcrani’nin Diyarbak\u0131r-Hilar’l\u0131 olu\u015funa dair elimizde Bik\u00e2’\u00ee’nin nakletti\u011fi bilginin d\u0131\u015f\u0131nda \u015fu anda ba\u015fka bir belge ve kaynak da yok! Ben, bir Erganili olarak G\u00fcrani’nin Hilarl\u0131\/Diyarbak\u0131rl\u0131 olu\u015fundan \u00f6v\u00fcn\u00e7 duyar\u0131m, ama bir tek kayna\u011fa g\u00fcvenmenin, di\u011fer kaynaklar\u0131 es ge\u00e7menin, tek bir veriden kesin bir h\u00fckme varman\u0131n do\u011fru olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyorum. Bu y\u00f6ntem, bir tarih\u00e7inin izleyece\u011fi y\u00f6ntem olmamal\u0131.<\/p>\n\n\n\n 3. Yazar, “Ara\u015ft\u0131rmam\u0131zla, \u015eehrez\u00fbr ve \u0130sfer\u00e2\u00een ihtimalleri tamamen kapanm\u0131\u015ft\u0131r. Bulundu\u011fu b\u00f6lge o zaman Akkoyunlu T\u00fcrk devletinin idaresi alt\u0131ndayd\u0131. E\u011fer ihtimaller \u00fczerinde durulacaksa, bu T\u00fcrk devletini meydana getiren insanlar\u0131n as\u0131llar\u0131 \u00fczerinde durulmal\u0131, belgelere dayanarak, nesebini te\u015fkil eden isimler ara\u015ft\u0131r\u0131larak karar verilmelidir. Elinde vesikalar olmadan “zoraki” ve ayn\u0131 zamanda “kasd\u00ee” yak\u0131\u015ft\u0131rmalarla ortaya \u00e7\u0131kanlar\u0131n niyeti, bug\u00fcn her zamankinden daha iyi bilinmekte, ac\u0131 neticeleri tarihin sayfalar\u0131nda yatmaktad\u0131r” diye a\u00e7\u0131klamaktad\u0131r.<\/p>\n\n\n\n Babinger, Molla G\u00fcrani’nin do\u011fdu\u011fu topraklar\u0131 esas al\u0131p K\u00fcrt oldu\u011funu s\u00f6yl\u00fcyor; yazar ise, egemen devletin s\u0131n\u0131rlar\u0131n\u0131 esas alarak, “elinde vesikalar olmadan ‘zoraki’ ve ayn\u0131 zamanda ‘kasd\u00ee’ yak\u0131\u015ft\u0131rmalarla” G\u00fcrani’nin T\u00fcrk oldu\u011funu s\u00f6yleyerek ger\u00e7ek “niyeti”ni ortaya koymaktad\u0131r.<\/p>\n\n\n\n 4. Yazar, “G\u00fbr\u00e2n\u00ee, II. Bayezid’e g\u00f6nderdi\u011fi, bug\u00fcn Topkap\u0131 Saray Ar\u015fivinde mevcut bir mektubunda, kendini \u00f6yle sa\u011flam Osmanl\u0131 kabul etmektedir ki, sanki arkada\u015flar\u0131ndan bu ruhu ta\u015f\u0131yanlar\u0131n birer birer kayb\u0131na \u00fcz\u00fclerek: “\u2026bu d\u00e2’\u00ee-i muhl\u0131\u015fdan akdem Osmanl\u0131 kamayubdur” diyerek hi\u00e7bir teredd\u00fcde mahal b\u0131rakmayacak bir ifade kullanm\u0131\u015f, kendini eski bir Osmanl\u0131 saym\u0131\u015ft\u0131r. \u2026Zaman\u0131m\u0131z kaynaklar\u0131nda ismi ge\u00e7erken, F\u00e2tih devri ulem\u00e2s\u0131 aras\u0131nda, Arap\u00e7a’y\u0131 bu dili konu\u015fan memleketlerde \u00f6\u011frenip gelmi\u015f bir T\u00fcrk olarak tan\u0131t\u0131l\u0131r” diye yazmaktad\u0131r. Sayfa 23’teki 3 nolu dipnotunda ise, “Merhum Ali Emir\u00ee, Osmanl\u0131 Vil\u00e2yet-\u0131 \u015eark\u0131yyesi, 85 de Fahrudd\u00een Acem\u00ee, G\u00fbr\u00e2n\u00ee, \u0130dr\u00ees-i Bidl\u00ees\u00ee, Zenbilli Ali Cem\u00e2l\u00ee’lerin sultanlara ne derece ba\u011fl\u0131 oldu\u011funu kaydettikten sonra: “B\u00f6yle bir silsile-i \u00e2liyeden vil\u00e2yet-i \u015fark\u0131yye ah\u00e2l\u00ee-i hamiyyetmendi nas\u0131l iftir\u00e2k\u0131 arzu eder?” demekte ve bu b\u00f6lgeden “yeti\u015fen ulem\u00e2n\u0131n tarih boyunca ta\u015f\u0131d\u0131\u011f\u0131 ruhtan ayr\u0131lmad\u0131\u011f\u0131, Osmanl\u0131 kalarak devlete daima yard\u0131mc\u0131 olduklar\u0131, imparatorluk i\u00e7inde ayr\u0131 bir unsur h\u00fcviyetine b\u00fcr\u00fcnmediklerini belirtir”.<\/p>\n\n\n\n Molla G\u00fcrani’nin kendisini “Osmanl\u0131 say\u0131\u015f\u0131”, onun T\u00fcrkl\u00fc\u011f\u00fcn\u00fc g\u00f6sterir mi? Her Osmanl\u0131 uyru\u011fundan olan\u0131n T\u00fcrk olaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmek, bir bilim adam\u0131n\u0131n yapaca\u011f\u0131 bir \u015fey olamaz. Osmanl\u0131 uyru\u011funda olan ve Osmanl\u0131l\u0131\u011f\u0131yla \u00f6v\u00fcnen \u00e7ok say\u0131da T\u00fcrk(men), K\u00fcrt, Arnavut, \u00c7erkez, Bo\u015fnak, Ermeni, Rum y\u00f6netici ve\/ veya molla mevcuttur. G\u00fcrani’nin kendisini “Osmanl\u0131 say\u0131\u015f\u0131”ndan daha do\u011fal ne olabilir? G\u00fcrani’nin Osmanl\u0131l\u0131\u011f\u0131, onun T\u00fcrkl\u00fc\u011f\u00fcne kan\u0131t nas\u0131l olabilir? Ama yazara g\u00f6re her Osmanl\u0131 T\u00fcrk’t\u00fcr. Oysa Osmanl\u0131 kay\u0131tlar\u0131na dayanarak etnik k\u00f6ken tespit etmek -hele hele M\u00fcsl\u00fcmanlar i\u00e7in- \u00e7ok zordur. \u00c7\u00fcnk\u00fc Osmanl\u0131 \u0130mparatorlu\u011funun etnisite kavramlar\u0131yla bir ilintisi yoktur.<\/p>\n\n\n\n 5. Yazar\u0131n, G\u00fcrani’nin \u0130ran ve Irak de\u011fil de T\u00fcrkiyeli (Diyarbak\u0131rl\u0131) oldu\u011funu ate\u015fli bir \u015fekilde savunmas\u0131, G\u00fcrani’yi Irak ve \u0130ran’a kapt\u0131rmama ve bu vesileyle kendine bir pay \u00e7\u0131karma, b\u00f6b\u00fcrlenme ve dini duygular\u0131n alt\u0131na gizledi\u011fi milliyet\u00e7ili\u011fine destek bulma gayretidir. Molla G\u00fcrani’nin K\u00fcrt olu\u015funa \u015fiddetle kar\u015f\u0131 \u00e7\u0131kmas\u0131na nedeni de, bu duygu ve d\u00fc\u015f\u00fcncelerdir. Bu d\u00fc\u015f\u00fcnce, ayn\u0131 zamanda her kim ki bir \u00fclke s\u0131n\u0131rlar\u0131 i\u00e7erisindeyse; onun, o \u00fclkenin egemen ulusundan olmas\u0131 gerekir sakat anlay\u0131\u015f\u0131ndan kaynaklanmaktad\u0131r. Bu anlay\u0131\u015fa g\u00f6re, Fransa vatanda\u015f\u0131 olan herkes Frans\u0131z, T\u00fcrkiye vatanda\u015f\u0131 olan herkes T\u00fcrk’t\u00fcr! Milliyet\u00e7ilik insan\u0131n kan\u0131na girerse, “bilim insanlar\u0131” bilime, “tarih\u00e7iler” tarihe \u015fa\u015f\u0131 bakar: K\u0131rk dereden su getirilerek ger\u00e7ekler gizlenir, var olan bilgiler karart\u0131l\u0131r.<\/p>\n\n\n\n Yazar, sosyolojik olarak da yan\u0131lmaktad\u0131r veya ger\u00e7ekleri yazmamaktad\u0131r. T\u00fcrkler, K\u00fcrtlerin yo\u011fun olarak ya\u015fad\u0131\u011f\u0131 co\u011frafi b\u00f6lgede genel olarak k\u00f6ylere yerle\u015fmemi\u015ftir. \u00c7o\u011funlukla kent ve kasabalarda bulunmu\u015f, idari ve askeri kademelerde yer alm\u0131\u015f; Ermeni ve Yahudilerden geriye kalan sanat ve ticaret i\u015fleriyle u\u011fra\u015fm\u0131\u015ft\u0131r. K\u00fcrtler ise, \u00e7o\u011funlukla g\u00f6\u00e7ebe olarak veya k\u00f6ylerde zahmetli olan hayvanc\u0131l\u0131k, tar\u0131m, \u00e7ift\u00e7ilik gibi i\u015flerle u\u011fra\u015fm\u0131\u015flard\u0131r. Sel\u00e7uklu, Osmanl\u0131 ve Cumhuriyet d\u00f6nemlerine bir b\u00fct\u00fcn olarak bak\u0131ld\u0131\u011f\u0131nda bunun b\u00f6yle oldu\u011fu rahatl\u0131kla g\u00f6r\u00fcl\u00fcr. Ayr\u0131ca y\u0131llard\u0131r do\u011fal ve do\u011fal olmayan asimilasyona ve mecburi isk\u00e2nlara ra\u011fmen, eldeki bilgi ve belgelere g\u00f6re Ergani’de T\u00fcrk(men)lere ait hi\u00e7bir k\u00f6y kurulmam\u0131\u015ft\u0131r veya olmam\u0131\u015ft\u0131r. Macira-A\u015fa\u011f\u0131 Bela\u011fur (Ortayaz\u0131) k\u00f6y\u00fc hari\u00e7 t\u00fcm k\u00f6yler K\u00fcrt ve Ermeni k\u00f6yleridir. Macira’y\u0131 kuranlar da T\u00fcrk(men) de\u011fil, Osmanl\u0131-Rus Savas\u0131 s\u0131ras\u0131nda Artvin y\u00f6resinden getirilip isk\u00e2na tabi tutulan G\u00fcrc\u00fc k\u00f6kenlilerdir. Yavuz Sultan Selim Kanunnameleri’nden Ergani Sanca\u011f\u0131 Kanunnamesi’nde Ergani’deki 14 Ermeni k\u00f6y\u00fcn\u00fcn tek tek isimleri yaz\u0131lmakta, ama Hilar’\u0131n ismi bu yaz\u0131lanlar aras\u0131nda ge\u00e7memekte; buna kar\u015f\u0131n Ba\u015fbakanl\u0131k Osmanl\u0131 Ar\u015fivi’nde bulunan Diyarbekir Vilayeti’ne ait 1518 tarihli 64 numaral\u0131 ve 1530 tarihli 998 numaral\u0131 Tahrir Defterleri’nde Hilar’\u0131n bir Ermeni yerle\u015fim yeri oldu\u011fu yaz\u0131lmaktad\u0131r. Ermeni k\u00f6ylerinin d\u0131\u015f\u0131ndaki t\u00fcm k\u00f6ylerde, eskiden beri K\u00fcrtler ya\u015famaktad\u0131r. Ermenilerin “gidi\u015fi”nden sonra, Ermeni k\u00f6ylerin de K\u00fcrtler yerle\u015fmi\u015flerdir. Demografyan\u0131n s\u00fcrekli de\u011fi\u015fen\/ sabit kalmayan bir durum olu\u015fturdu\u011funu unutmadan \u015funu rahatl\u0131kla s\u00f6yleyebiliriz: Hilar hi\u00e7bir zaman bir T\u00fcrk(men) k\u00f6y\u00fc olmam\u0131\u015ft\u0131r.<\/p>\n\n\n\n Yazar, kitab\u0131na d\u00fc\u015ft\u00fc\u011f\u00fc bir ba\u015fka notta ise; “\u015eehrez\u00fbr (Kerk\u00fck) havalisi halk\u0131n\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011fu, T\u00fcrkmen m\u00fcsl\u00fcmanlardan te\u015fekk\u00fcl etmi\u015ftir” diye bir a\u00e7\u0131klamada bulunmaktad\u0131r. Daha geni\u015f bilgi i\u00e7in de Vital Cuinet’in La Turquie d’Asie adl\u0131 kitab\u0131n\u0131 kaynak g\u00f6stermektedir. Bug\u00fcn, ulusalc\u0131lar, milliyet\u00e7iler ve dahas\u0131 militarist \u00e7evreler “Kerk\u00fck T\u00fcrkmen \u015fehridir” deyip, Irak’a m\u00fcdahale i\u00e7in yan\u0131p tutu\u015fmaktad\u0131rlar. Yazar, bu sav\u0131yla ulusalc\u0131, milliyet\u00e7i ve militarist \u00e7evrelerle fikir birli\u011fi i\u00e7inde olmakta, T\u00fcrkiye’yi “Ortado\u011fu Cehennemine” s\u00fcr\u00fcklemek isteyenlerin ekme\u011fine ya\u011f s\u00fcrmektedir. B\u0131rakal\u0131m \u00e7ok \u00f6ncesini, Saddam d\u00f6neminde, Kerk\u00fck’\u00fc Arapla\u015ft\u0131rma i\u00e7in yap\u0131lan t\u00fcm bask\u0131, katliam ve s\u00fcrg\u00fcnlere ra\u011fmen Kerk\u00fck K\u00fcrt \u015fehri \u00f6zelli\u011fini yitirmedi. Burada, bilerek veya bilmeyerek bilgi karartmas\u0131 var. Bilginin karart\u0131ld\u0131\u011f\u0131 yerde, ger\u00e7e\u011fe ula\u015fmak \u00e7ok zordur. Bilim insanlar\u0131, yazarlar, d\u00fc\u015f\u00fcn\u00fcrler \u00f6nyarg\u0131 ve “egemenin olu\u015fturdu\u011fu tarihin merkezini tan\u0131mlayan gelenekten” uzak bir tarih anlay\u0131\u015f\u0131yla hareket etmedikleri m\u00fcddet\u00e7e ger\u00e7eklere ula\u015f\u0131lamaz, ger\u00e7ek tarih yaz\u0131lamaz! Bilim y\u00f6ntemi esas almal\u0131d\u0131r. Ger\u00e7ek tarihin yaz\u0131labilmesi, ancak “ki\u015fisel \u00f6nyarg\u0131lardan ar\u0131nmaya, \u00f6zel sevgi ve nefretimizden s\u0131yr\u0131lmaya ba\u011fl\u0131d\u0131r”. Tarih\u00e7i, “derin ve geni\u015f bir bak\u0131\u015f” a\u00e7\u0131s\u0131na sahip de\u011filse, tarih yazmaya kalkmamal\u0131d\u0131r! (Gordon Childe, Kendini Yaratan \u0130nsan, Varl\u0131k Yay\u0131nlar\u0131, \u0130st. 1978, s. 12, 10)<\/p>\n\n\n\n Yazar, Fatih’in Hocas\u0131 Molla G\u00fbr\u00e2ni ve Tefsiri adl\u0131 kitab\u0131nda Molla G\u00fcrani ile ilgili bilgiler verirken, maalesef “\u00f6nyarg\u0131” ve “Osmanl\u0131 sevgisi”nden kurtulam\u0131yor. Molla G\u00fcrani’nin \u0130ran ve Suriye’de bulundu\u011fu s\u00f6ylenen Guran’da de\u011fil; T\u00fcrkiye’de, Diyarbak\u0131r iline ba\u011fl\u0131 Ergani il\u00e7esi k\u00f6ylerinden Hilar’da do\u011fdu\u011funu ate\u015fli bir \u015fekilde savunmas\u0131 da daha \u00e7ok \u00f6v\u00fcnmek, “bizdendir” b\u00f6b\u00fcrlenmesine pay \u00e7\u0131karma i\u00e7indir. Ama di\u011fer yandan, ta Sel\u00e7uklulardan beri co\u011frafi olarak K\u00fcrtlerin yo\u011fun ya\u015fad\u0131\u011f\u0131 b\u00f6lge i\u00e7inde yer alan Hilar’da do\u011fmu\u015f oldu\u011fu iddia edilen Molla G\u00fcrani’nin hi\u00e7bir bilimsel kan\u0131ta dayanmadan pe\u015finen K\u00fcrtl\u00fc\u011f\u00fcn\u00fc ink\u00e2r ederek de utanga\u00e7 milliyet\u00e7ili\u011fini sergilemektedir. Ger\u00e7ek bir M\u00fcsl\u00fcman ayd\u0131n, \u0131rk ayr\u0131m\u0131n\u0131 de\u011fil, dini duygular temeline dayanan inan\u00e7 sistemlerini esas almas\u0131 gerekir diye d\u00fc\u015f\u00fcn\u00fcyorum. Ama bizim “M\u00fcsl\u00fcman ayd\u0131n”lar\u0131m\u0131z\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011fu ne yaz\u0131k ki potansiyel birer milliyet\u00e7i, baz\u0131lar\u0131 ise tam \u0131rk\u00e7\u0131!<\/p>\n\n\n\n Molla G\u00fcrani ister Hilar’da, ister \u015eehrez\u00fbr’da do\u011fsun. Bu her iki yerle\u015fim yeri de co\u011fraf\u00ee olarak K\u00fcrtlerin yo\u011fun ya\u015fad\u0131\u011f\u0131 b\u00f6lgedir. \u0130sfer\u00e2yin’e gelince, \u0130sfer\u00e2yin \u0130ran’\u0131n Horasan b\u00f6lgesinde yer almaktad\u0131r. Burada ya\u015fayanlar\u0131n %90’\u0131 Fars k\u00f6kenlidir. Ancak da\u011fl\u0131k k\u0131sm\u0131nda Nadir \u015eah zaman\u0131nda mecburi isk\u00e2na tabi tutulmu\u015f K\u00fcrtlerde ya\u015famaktad\u0131r. Ayr\u0131ca \u0130ran’da K\u00fcrtlerin yo\u011fun ya\u015fad\u0131\u011f\u0131 bir b\u00f6lgenin ad\u0131 da Goran’d\u0131r. Goran, T\u00fcrk\u00e7eye G\u00fcran olarak ge\u00e7mi\u015f olabilir. Goran, Sorani leh\u00e7esinde \u015fark\u0131-t\u00fcrk\u00fc anlam\u0131na gelmektedir. Diyarbak\u0131r (Ergani) s\u0131n\u0131rlar\u0131 i\u00e7ersinde de G\u00fcran diye bir ba\u015fka yer de bulunmaktad\u0131r. B\u00f6ylesine K\u00fcrtlerin yo\u011fun ya\u015fad\u0131\u011f\u0131 bir b\u00f6lgede do\u011fmu\u015f bir ki\u015finin K\u00fcrt olma olas\u0131l\u0131\u011f\u0131, her zaman T\u00fcrk olma olas\u0131l\u0131\u011f\u0131ndan daha fazlad\u0131r diye d\u00fc\u015f\u00fcn\u00fcyorum.<\/p>\n\n\n\n Yazar, Ali Emir\u00ee’nin Osmanl\u0131 Vil\u00e2yet-\u0131 \u015eark\u0131yyesi eserinden al\u0131nt\u0131 yaparak Molla \u0130dr\u00ees-i Bidl\u00ees\u00ee ve daha bir\u00e7ok ulem\u00e2n\u0131n sultanlara ne derece ba\u011fl\u0131 oldu\u011funu, bu b\u00f6lgeden yeti\u015fen (K\u00fcrtlerin ya\u015fad\u0131\u011f\u0131 b\u00f6lge kastedilmekte.-M. \u00dcz\u00fclmez) ulem\u00e2n\u0131n tarih boyunca ta\u015f\u0131d\u0131\u011f\u0131 ruhtan ayr\u0131lmad\u0131\u011f\u0131, Osmanl\u0131 kalarak devlete daima yard\u0131mc\u0131 olduklar\u0131, imparatorluk i\u00e7inde ayr\u0131 bir unsur h\u00fcviyetine b\u00fcr\u00fcnmediklerini \u00f6nemle belirtmektedir.<\/p>\n\n\n\n Burada Molla \u0130dr\u00ees-i Bidl\u00ees\u00ee’nin Osmanl\u0131l\u0131\u011f\u0131ndan \u00e7ok, onun “tarih boyunca ta\u015f\u0131d\u0131\u011f\u0131 ruhtan ayr\u0131lmad\u0131\u011f\u0131”, “ayr\u0131 bir unsur h\u00fcviyetine b\u00fcr\u00fcnmedi”\u011fi belirtilerek K\u00fcrt k\u00f6kenli olu\u015fu \u00f6rt\u00fcl\u00fcp, T\u00fcrkm\u00fc\u015f gibi sunulmakta; Molla G\u00fcrani’nin T\u00fcrkl\u00fc\u011f\u00fcne kan\u0131t g\u00f6sterilmektedir. Bu iddia kar\u015f\u0131s\u0131nda ancak \u015fu s\u00f6ylenebilir: Molla \u0130dr\u00ees-i Bitl\u00ees\u00ee ne kadar T\u00fcrk(!) ise, Molla G\u00fcrani de o kadar T\u00fcrk’t\u00fcr!<\/p>\n\n\n\n Sonu\u00e7: Yazar e\u011fri cetvelle do\u011fru \u00e7izmeye, safsata \u00fczerine tarih in\u015fa etmeye kalk\u0131\u015f\u0131yor. Bu tutumuyla “egemenin olu\u015fturdu\u011fu tarihin” hizmetinde oldu\u011funu belgeliyor. Ama unutuyor: 12-19 Ekim 2007 <\/p>\n\n\n 2 Mart 2007 tarihli Ergani Haber ve 14 Mart 2007 tarihli Yeni Yurt (Diyarbak\u0131r) gazetelerinde “Fatih Sultan Mehmed’in Hocas\u0131 Molla G\u00fcrani, Erganili mi?” ba\u015fl\u0131kl\u0131 ara\u015ft\u0131rmam birinci sayfadan haber olarak yay\u0131nland\u0131. Ard\u0131ndan 18 Mart 2007 tarihinde http:\/\/www.gonulsitesi.net sitesinde yay\u0131na konuldu. Yay\u0131nlanan bu ara\u015ft\u0131rmamda \u00f6zetle: I. \u0130slam Ansiklopedisi’nde, Molla G\u00fcrani’nin hem do\u011fum tarihi hem de do\u011fum yerinin tart\u0131\u015fmal\u0131 oldu\u011fu, ancak baz\u0131 kaynaklarda do\u011fum yerinin \u0130ran’da bulunan \u0130sfer\u00e2yin veya Kuzey Irak’ta bulunan \u015eehrez\u00fbr’da, \u0130sl\u00e2m bilgini Burh\u00e2nuddin Ebu’l-Hasan \u0130brahim el-Bika\u00ee’ye g\u00f6re de Diyarbak\u0131r-Ergani s\u0131n\u0131rlar i\u00e7ersinde bulunan Hilar k\u00f6y\u00fcnde do\u011fdu\u011fu (TDV Yay\u0131nlar\u0131, Cilt 30, s. 249); II. Do\u00e7. Dr. Sak\u0131p Y\u0131ld\u0131z’\u0131n Fatih’in Hocas\u0131 Molla G\u00fbr\u00e2ni<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1197,1064],"tags":[4655,4651,4569,129,2135,4653,892,4654,4652,4649,3202,4650],"class_list":["post-6500","post","type-post","status-publish","format-standard","hentry","category-kultur","category-tarih","tag-ali-emiri","tag-bikai","tag-doc-dr-sakip-yildiz","tag-ergani","tag-fatih-sultan-mehmed","tag-gurani","tag-hilar","tag-idris-i-bidlisi-2","tag-islam-ansiklopedisi","tag-kurt-mu","tag-molla-gurani","tag-molla-gurani-turk-mu"],"_links":{"self":[{"href":"https:\/\/www.uzulmez.site\/index.php?rest_route=\/wp\/v2\/posts\/6500","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.uzulmez.site\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.uzulmez.site\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.uzulmez.site\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.uzulmez.site\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=6500"}],"version-history":[{"count":2,"href":"https:\/\/www.uzulmez.site\/index.php?rest_route=\/wp\/v2\/posts\/6500\/revisions"}],"predecessor-version":[{"id":6504,"href":"https:\/\/www.uzulmez.site\/index.php?rest_route=\/wp\/v2\/posts\/6500\/revisions\/6504"}],"wp:attachment":[{"href":"https:\/\/www.uzulmez.site\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=6500"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.uzulmez.site\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=6500"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.uzulmez.site\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=6500"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
“Mevcut y\u00fczlerce kaynak aras\u0131nda sadece Babinger, G\u00fbr\u00e2n’da do\u011fdu\u011fu noktas\u0131ndan hareketle buran\u0131n K\u00fcrdistan’da \u015eehrez\u00fbr’a ba\u011fl\u0131 oldu\u011funu s\u00f6yl\u00fcyor. [s. 22, dipnot 7: \u015eehrez\u00fbr (Kerk\u00fck) havalisi halk\u0131n\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011fu, T\u00fcrkmen M\u00fcsl\u00fcmanlardan te\u015fekk\u00fcl etmi\u015ftir. Daha geni\u015f bilgi i\u00e7in bkz. Vital Cuinet, La Turquie d’Asie, II, 851], halk\u0131n etnik \u00f6zelli\u011finden kesin bir h\u00fckme varman\u0131n zorlulu\u011funa ra\u011fmen \u015eemsudd\u00een Ahmed’i K\u00fcrt olarak tan\u0131t\u0131yor. [s. 22, dipnot 8: Etnik ayr\u0131m\u0131n olmad\u0131\u011f\u0131 bir \u00e7a\u011fda ya\u015fayan, zaman\u0131nda yaz\u0131lm\u0131\u015f kaynaklar\u0131n hi\u00e7birinde s\u00f6z\u00fc edilmeyen, do\u011frulu\u011fu kesin olarak m\u00fcellifin kendisinden veya s\u00fclalesinden bir ba\u015fka \u015fah\u0131sla ispatlanmayan bir hususu, be\u015f as\u0131rl\u0131k uzun bir zaman ge\u00e7tikten sonra ortaya koymak; ilim ad\u0131na duyulacak en b\u00fcy\u00fck \u00fcz\u00fcnt\u00fcd\u00fcr. Bize g\u00f6re ilim, belgelere dayand\u0131k\u00e7a ilim olur. Tarih\u00e7i olarak Babinger’den beklenen, tarih\u00ee kaynaklara inerek do\u011fum yeri hakk\u0131nda ihtil\u00e2f\u0131 a\u00e7\u0131\u011fa kavu\u015fturmak, do\u011frulu\u011funa inand\u0131\u011f\u0131 bir h\u00fckm\u00fc belgeleriyle ispatlamakt\u0131. Yukar\u0131da ifade etti\u011fimiz gibi m\u00fcellifimiz \u015eehrez\u00fbr’da de\u011fil, Diyarbak\u0131r’da do\u011fmu\u015ftur. Ara\u015ft\u0131rmam\u0131zla, \u015eehrez\u00fbr ve \u0130sfer\u00e2\u00een ihtimalleri tamamen kapanm\u0131\u015ft\u0131r. Bulundu\u011fu b\u00f6lge o zaman Akkoyunlu T\u00fcrk devletinin idaresi alt\u0131ndayd\u0131. E\u011fer ihtimaller \u00fczerinde durulacaksa, bu T\u00fcrk devletini meydana getiren insanlar\u0131n as\u0131llar\u0131 \u00fczerinde durulmal\u0131, belgelere dayanarak, nesebini te\u015fkil eden isimler ara\u015ft\u0131r\u0131larak karar verilmelidir. Elinde vesikalar olmadan “zoraki” ve ayn\u0131 zamanda “kasd\u00ee” yak\u0131\u015ft\u0131rmalarla ortaya \u00e7\u0131kanlar\u0131n niyeti, bug\u00fcn her zamankinden daha iyi bilinmekte, ac\u0131 neticeleri tarihin sayfalar\u0131nda yatmaktad\u0131r.]<\/p>\n\n\n\n
Ba\u015fkalar\u0131n\u0131n de\u011ferine sahip \u00e7\u0131karak zenginle\u015filmez, ancak yoksulla\u015f\u0131l\u0131r!<\/p>\n\n\n\n
Ergani Haber Gazetesi<\/p>\n\n\n\n