{"id":127,"date":"2023-10-26T19:50:36","date_gmt":"2023-10-26T19:50:36","guid":{"rendered":"https:\/\/tumtmk.org.tr\/?page_id=127"},"modified":"2024-02-20T06:31:52","modified_gmt":"2024-02-20T06:31:52","slug":"turkcenin-tarihi","status":"publish","type":"page","link":"https:\/\/tumtmk.org.tr\/en\/turkcenin-tarihi\/","title":{"rendered":"T\u00fcrk\u00e7e’nin Tarihi"},"content":{"rendered":"

T\u00dcRK\u00c7EN\u0130N GEL\u0130\u015e\u0130M TAR\u0130H\u00c7ES\u0130<\/strong><\/span><\/p>\n

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I. G\u0130R\u0130\u015e<\/em><\/span><\/p>\n

T\u00fcrk dili, T\u00fcrk kimli\u011finin ve k\u00fclt\u00fcr\u00fcn\u00fcn temel \u00f6gesidir. T\u00fcrk\u00e7enin konu\u015fuldu\u011fu yerlerde ba\u015fka soydan olan insanlar da T\u00fcrkle\u015fmi\u015f, T\u00fcrklerin duygu, d\u00fc\u015f\u00fcnce ve inan\u00e7lar\u0131n\u0131 benimsemi\u015ftir. Buna kar\u015f\u0131l\u0131k kimi T\u00fcrk boylar\u0131 yabanc\u0131 dillerin etkisine girince kimliklerini yitirmi\u015flerdir.<\/span><\/p>\n

Tarih\u00e7i Jean-Paul Roux, \u2018\u2019T\u00fcrklerin Tarihi\u2019\u2019 adl\u0131 yap\u0131t\u0131nda [ 1] \u2018\u2019T\u00fcrklerle ilgili olarak kabul edilebilecek biricik tan\u0131m dilbilgisel oland\u0131r. \u2026 T\u00fcrklerin dili \u00e7ok b\u00fcy\u00fck bir \u00e7ekim g\u00fcc\u00fcne sahip oldu\u011fundan ili\u015fkide bulunduklar\u0131 bir\u00e7ok insan toplulu\u011fu taraf\u0131ndan benimsenmi\u015ftir.\u2019\u2019 diyor. \u00dcnl\u00fc dilbilimciler, T\u00fcrk\u00e7enin yetkinli\u011fini ve kurall\u0131 olu\u015f bak\u0131m\u0131ndan \u00f6teki dillerden \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc \u00f6vm\u00fc\u015flerdir:<\/span><\/p>\n

Max M\u00fcller, g\u00f6r\u00fc\u015flerini \u015f\u00f6yle a\u00e7\u0131kl\u0131yor: \u2018\u2019T\u00fcrk\u00e7enin bir dilbilgisi kitab\u0131n\u0131 okumak, bu dili \u00f6\u011frenmek niyetinde olanlar i\u00e7in bir zevktir.T\u00fcrl\u00fc dilbilgisi kurallar\u0131n\u0131n belirlenmesindeki ustal\u0131k, eylem \u00e7ekimlerindeki d\u00fczenlilik, b\u00fct\u00fcn dil yap\u0131s\u0131ndaki saydaml\u0131k, kolayca anla\u015f\u0131labilme niteli\u011fi, insan zekas\u0131n\u0131n dil arac\u0131l\u0131\u011f\u0131 ile beliren \u00fcst\u00fcn g\u00fcc\u00fcn\u00fc kavrayabilenlerde hayranl\u0131k uyand\u0131r\u0131r\u2026. T\u00fcrk dilinde her \u015fey saydamd\u0131r, apa\u00e7\u0131kt\u0131r.\u2019\u2019 [ 2] (s.387), [ 3] (s.264).<\/span><\/p>\n

Jean Deny, \u2018\u2019T\u00fcrk dili, se\u00e7kin bir bilginler kurulunun dan\u0131\u015fma ve tart\u0131\u015fmalar\u0131 sonucunda olu\u015ftu\u011fu kan\u0131s\u0131n\u0131 uyand\u0131r\u0131yor. Fakat b\u00f6yle bir kurul, T\u00fcrkistan bozk\u0131r\u0131nda kendi ba\u015f\u0131na kalm\u0131\u015f olarak ve kendi yasalar\u0131 ya da kendi i\u00e7g\u00fcd\u00fcleri iti\u015fiyle, insan beyninin yaratt\u0131\u011f\u0131 bu sonucu sa\u011flayamazd\u0131 !\u2019\u2019 demektedir [ 2] ,[ 3] .<\/span><\/p>\n

Ancak T\u00fcrk dilinin \u00fcst\u00fcn niteliklerinin i\u015flenerek geli\u015fmesini geciktiren, dahas\u0131 engelleyen durumlar tarih boyunca var olagelmi\u015ftir. T\u00fcrklerin \u2018\u2019Anayurt\u2019\u2019 diye adland\u0131rd\u0131\u011f\u0131 Ortaasya bozk\u0131r\u0131nda, do\u011fa ko\u015fullar\u0131n\u0131n zorlamas\u0131yla olu\u015fan g\u00f6\u00e7ebe ya\u015fam\u0131, yerle\u015fik d\u00fczene ge\u00e7meyi \u00f6nlemi\u015ftir. B\u00f6ylece kentlile\u015fme(Uygarla\u015fma ) zorla\u015ft\u0131\u011f\u0131ndan T\u00fcrk\u00e7enin geli\u015fmesi gecikmi\u015ftir. Bozk\u0131r\u0131n yorucu-s\u0131k\u0131nt\u0131l\u0131 ya\u015fam ko\u015fullar\u0131 ve olumsuz iklim de\u011fi\u015fmeleri y\u00fcz\u00fcnden, \u00e7evre b\u00f6lgelere ve \u00f6zellikle Bat\u0131 \u00fclkelerine do\u011fru g\u00f6\u00e7en T\u00fcrk boylar\u0131, ayr\u0131ml\u0131 toplumlarla kar\u015f\u0131la\u015fm\u0131\u015flard\u0131r. O toplumlar\u0131n dillerinden ve k\u00fclt\u00fcrlerinden geni\u015f bi\u00e7imde etkilenmi\u015flerdir.<\/span><\/p>\n

\u00c7evre ile ili\u015fkiler ve g\u00f6\u00e7ler sonucunda T\u00fcrkler kendi \u00f6z \u015famanl\u0131k inan\u00e7lar\u0131 yan\u0131nda Buda dini, Zerd\u00fc\u015ft dini, Mani dini, H\u0131ristiyanl\u0131k ve M\u00fcsl\u00fcmanl\u0131k dinlerini benimsemi\u015flerdir.Bu dinlerden din terimleri ve deyimleri aktarm\u0131\u015flar, benimsedikleri dinlerin gelenek ve g\u00f6reneklerini kendilerininkilerle kayna\u015ft\u0131rm\u0131\u015flard\u0131r.<\/span><\/p>\n

T\u00fcrkler g\u00f6\u00e7t\u00fckleri \u00fclkelerde kimi zaman ba\u011f\u0131ml\u0131 ya\u015fam\u0131\u015f, kimi zaman egemen devletler kurmu\u015flard\u0131r. D\u0131\u015ftan evlenme gelenekleri ve gittikleri \u00e7evreye uyum sa\u011flamadaki a\u015f\u0131r\u0131l\u0131klar\u0131 y\u00fcz\u00fcnden, birtak\u0131m T\u00fcrk boylar\u0131 T\u00fcrk\u00e7e konu\u015fmay\u0131 unutma sonucu kimliklerini yitirmi\u015flerdir. A. Z. Velidi Togan\u2019\u0131n \u2018\u2019Umumi T\u00fcrk Tarihine Giri\u015f\u2019\u2019 adl\u0131 kitab\u0131nda \u2018\u2019Eski \u00c7inde egemenlik s\u00fcren T\u00fcrk soylar\u0131 hep milliyetlerini yitirmi\u015flerdir. Bunlardan Topa soyu h\u00fck\u00fcmdarlar\u0131, kendi uyruklar\u0131 olan T\u00fcrkleri zorla \u00c7inlile\u015ftirmi\u015fler ve T\u00fcrk\u00e7e konu\u015fmalar\u0131n\u0131 \u00f6l\u00fcm cezas\u0131 ile \u00f6nlemi\u015flerdir.\u2019\u2019 a\u00e7\u0131klamas\u0131 yaz\u0131l\u0131d\u0131r[ 4] (s.136). Bulgar T\u00fcrklerinin Slavla\u015fmas\u0131, Suriyede yerle\u015fen bir b\u00f6l\u00fcm T\u00fcrk\u00fcn Arapla\u015fmas\u0131 ve daha nice \u00f6rnekler bu ba\u011flamda s\u0131ralanabilir. \u00d6zellikle m\u00fcsl\u00fcmanla\u015fma s\u00fcrecinde kimi T\u00fcrk topluluklar\u0131, dillerini de\u011fi\u015ftirerek Acemle\u015fmi\u015fler ve Arapla\u015fm\u0131\u015flard\u0131r. Oysaki bu s\u00fcre\u00e7te Araplar kendi dillerini \u2018\u2019kutsal dil\u2019\u2019 g\u00f6r\u00fcn\u00fcm\u00fcyle ba\u015fka uluslara benimsetmek, Acemler ise kendi dillerini \u0130slam etkisinden korumak yolunu izlemi\u015flerdir.<\/span><\/p>\n

II. ANAYURT K\u00dcLT\u00dcR\u00dcN\u00dcN EGEMEN OLDU\u011eU ESK\u0130 D\u00d6NEMLERDE T\u00dcRK\u00c7E<\/em><\/span><\/p>\n

Dil bilginlerince Ural-Altay dil ailesinden say\u0131lan T\u00fcrk dili, bu ailenin Altay kolundand\u0131r. T\u00fcrk\u00e7e,.\u00f6teki Altay dilleri ile birlikte, \u00fcnl\u00fc harf zenginli\u011fi, \u00fcnl\u00fc uyumu, s\u00f6zc\u00fcklerde di\u015filik-erillik ay\u0131r\u0131m\u0131n\u0131n bulunmay\u0131\u015f\u0131, eylem taban\u0131n\u0131n buyurum durumunda ve ad taban\u0131n\u0131n tekil durumda olu\u015fu, dilbilgisi anlat\u0131mlar\u0131n\u0131n soneklerle sa\u011flanmas\u0131 gibi ay\u0131rtkan \u00f6zelliklere sahiptir[ 5] (s.42).<\/span><\/p>\n

T\u00fcrk\u00e7enin dil \u00fcr\u00fcnleri, ba\u015fka b\u00fcy\u00fck dillere g\u00f6re olduk\u00e7a ge\u00e7 yaz\u0131ya ge\u00e7irilmi\u015ftir. Hun ka\u011fan\u0131 Mete\u2019nin \u00fcn\u00fc \u00e7evresinde olu\u015ftu\u011fu san\u0131lan \u2018\u2019O\u011fuz Ka\u011fan Destan\u0131\u2019\u2019, s\u00f6zl\u00fc olarak y\u00fczy\u0131llarca T\u00fcrk boylar\u0131nca s\u00f6ylenegelmi\u015ftir. \u0130.\u00d6. 750 ile 700 y\u0131llar\u0131 aras\u0131nda Ural Irma\u011f\u0131n\u0131 a\u015farak G\u00fcney Rusyaya gelen Saka (\u0130skit) T\u00fcrklerinin b\u00fcy\u00fck kahraman\u0131 Alp Er Tunga ad\u0131na olu\u015fmu\u015f s\u00f6zl\u00fc destan par\u00e7alar\u0131, sonradan yaz\u0131ya ge\u00e7irilmi\u015f, bilinen ilk T\u00fcrk edebiyat\u0131 \u00f6rneklerindendir[ 5] . \u0130.\u00d6. III. Y\u00fczy\u0131lda Altay\u2019\u0131n do\u011fusunda imparatorluk kuran Hunlar\u2019dan ve daha sonra kurulan bir b\u00f6l\u00fcm T\u00fcrk devletlerinden zaman\u0131m\u0131za yaz\u0131l\u0131 belge ula\u015fmam\u0131\u015ft\u0131r.<\/span><\/p>\n

T\u00fcrklerin dil yap\u0131s\u0131, ulus bilincine ula\u015fma ve devlet anlay\u0131\u015flar\u0131 konusunda bize bilgi veren ilk yaz\u0131l\u0131 \u00f6rnekler, G\u00f6kt\u00fcrklerden kalma,.Orhun yaz\u0131tlar\u0131d\u0131r.Tonyukuk, K\u00fclti\u011fin ve Bilge Ka\u011fan ad\u0131na beng\u00fcta\u015flara yaz\u0131lm\u0131\u015flard\u0131r. VIII. y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131nda dikilen bu yaz\u0131tlarda T\u00fcrk dili tarihinin en ar\u0131 T\u00fcrk\u00e7esi kullan\u0131lm\u0131\u015ft\u0131r. O d\u00f6nemde T\u00fcrk\u00e7e, yabanc\u0131 etkilerden uzakt\u0131r; ulusal say\u0131labilecek bir dinleri oldu\u011fu i\u00e7in din terimleri T\u00fcrk\u00e7edir. Orhun yaz\u0131tlar\u0131nda koyu ulus\u00e7uluk anlay\u0131\u015f\u0131 ortaya konur[ 5] (s.61). Yaz\u0131tlar bilinen ilk T\u00fcrk abecesi olan G\u00f6kt\u00fcrk abecesi ile yaz\u0131lm\u0131\u015ft\u0131r[ 6] (s.17). Ayr\u0131ca G\u00f6kt\u00fcrkler Bozkurt ve Ergenekon destanlar\u0131n\u0131 olu\u015fturmu\u015flard\u0131r.<\/span><\/p>\n

K\u0131rg\u0131zlardan kalma Yenisey yaz\u0131tlar\u0131, k\u00fc\u00e7\u00fck bir zaman ay\u0131r\u0131m\u0131yla, Orhun yaz\u0131tlar\u0131 d\u00f6neminde yaz\u0131lm\u0131\u015ft\u0131r.<\/span><\/p>\n

G\u00f6kt\u00fcrklerin yerine egemenlik kuran Uygur T\u00fcrkleri, yerle\u015fik ya\u015fama ge\u00e7meleri, kendi Uygur yaz\u0131lar\u0131, benimsedikleri Buda ve Mani dinlerine ili\u015fkin b\u0131rakt\u0131klar\u0131 bol say\u0131da dinsel metinlerle tan\u0131n\u0131rlar. Uygurlar d\u00f6neminde T\u00fcreyi\u015f ve G\u00f6\u00e7 destanlar\u0131 olu\u015fmu\u015ftur.<\/span><\/p>\n

Anayurt k\u00fclt\u00fcr\u00fc d\u00f6neminde T\u00fcrk ozanlar\u0131n\u0131n kopuzlar\u0131 e\u015fli\u011finde, sesleriyle s\u00f6zlerinin b\u00fct\u00fcnle\u015fti\u011fi ko\u015fuklar, sagular sonraki d\u00f6nemlere T\u00fcrk halk s\u00f6zl\u00fc edebiyat\u0131 olarak ta\u015f\u0131nm\u0131\u015ft\u0131r.<\/span><\/p>\n

Daha sonra y\u00f6neticiler, se\u00e7kinler ve okumu\u015flar Anayurt k\u00fclt\u00fcr\u00fcnden uzakla\u015farak,g\u00f6\u00e7ler yoluyla ula\u015ft\u0131klar\u0131 k\u00fclt\u00fcrlerin etkisine \u2013\u00f6zellikle Arap ve Acem k\u00fclt\u00fcrlerinin etkisine- girdiklerinden, Anayurdumuzun T\u00fcrk dili \u00fcr\u00fcnlerini i\u015fleyip geli\u015ftirmemi\u015flerdir. Dahas\u0131 bu \u00fcr\u00fcnleri de\u011fersiz g\u00f6rerek, Arap\u00e7a-Fars\u00e7a karmas\u0131, biraz da T\u00fcrk\u00e7e ile tatland\u0131r\u0131lm\u0131\u015f bir melez dili geli\u015ftirme yanl\u0131\u015fl\u0131\u011f\u0131na d\u00fc\u015f\u00fcp kendi k\u00fclt\u00fcrlerine yabanc\u0131la\u015fmaya destek olmu\u015flard\u0131r.<\/span><\/p>\n

III. M\u00dcSL\u00dcMANLI\u011eI BEN\u0130MSEME D\u00d6NEMLER\u0130NDE T\u00dcRK\u00c7E<\/em><\/span><\/p>\n

Araplar\u0131n m\u00fcsl\u00fcmanl\u0131\u011f\u0131 yayma sava\u015flar\u0131nda, \u0130ran\u0131 ele ge\u00e7irdikten sonra T\u00fcrk b\u00f6lgelerine ula\u015fmalar\u0131 s\u0131ras\u0131nda \u00e7etin bir T\u00fcrk direni\u015fi ile kar\u015f\u0131la\u015f\u0131lm\u0131\u015ft\u0131r. Daha \u00f6nce Abbasi halifesi Mem\u2019un zaman\u0131nda(805-807), T\u00fcrklerden saray kolculu\u011fu birli\u011fi kurulmas\u0131yla ba\u015flayan T\u00fcrk-Arap ili\u015fkileri, O\u011fuz boylar\u0131n\u0131n m\u00fcsl\u00fcmanl\u0131\u011f\u0131 benimsemesi(920-950) ve Karahanl\u0131lar\u0131n m\u00fcsl\u00fcman T\u00fcrk devleti olarak \u00f6rg\u00fctlenmeleri (960) ile, T\u00fcrklerin kitleler halinde m\u00fcsl\u00fcman olma s\u00fcrecine d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr[ 7] .<\/span><\/p>\n

M\u00fcsl\u00fcmanla\u015fma s\u00fcrecinde T\u00fcrkler, h\u0131zla Bat\u0131 \u00fclkelerine do\u011fru yay\u0131lmaya, yeni yurtlar edinmeye ve bu arada kendi k\u00fclt\u00fcrlerinden olduk\u00e7a farkl\u0131 Acem ve Arap k\u00fclt\u00fcrlerinin etkisine girmeye ba\u015flam\u0131\u015flard\u0131r.K\u0131sa bir s\u00fcre sonra m\u00fcsl\u00fcman T\u00fcrkler ile hen\u00fcz m\u00fcsl\u00fcmanl\u0131\u011f\u0131 benimsemeyen T\u00fcrkler aras\u0131nda k\u00fclt\u00fcr u\u00e7urumu olu\u015fmaya ba\u015flam\u0131\u015ft\u0131r. M\u00fcsl\u00fcman olan T\u00fcrkler, \u015eamanl\u0131k, Buda dini, Mani dini gibi eski dinleriyle ilintili k\u00fclt\u00fcrlerini k\u00fcf\u00fcr say\u0131p toplum belleklerinden silmeye \u00e7al\u0131\u015fm\u0131\u015flard\u0131r. T\u00fcrk anlay\u0131\u015f\u0131 yerini m\u00fcsl\u00fcmanl\u0131k anlay\u0131\u015f\u0131na b\u0131rakm\u0131\u015ft\u0131r. \u00d6rne\u011fin m\u00fcsl\u00fcman O\u011fuz Boylar\u0131 \u2018\u2019T\u00fcrkmen\u2019\u2019 ad\u0131yla an\u0131lmaya ba\u015flanm\u0131\u015flar, m\u00fcsl\u00fcmanl\u0131\u011f\u0131 hen\u00fcz benimsememi\u015f \u00f6teki O\u011fuzlar\u0131 kendilerinden saymam\u0131\u015flard\u0131r.<\/span><\/p>\n

S\u00f6zkonusu din kayna\u015fmas\u0131nda Araplar\u0131n ve Acemlerin tavr\u0131 olduk\u00e7a farkl\u0131d\u0131r:<\/span><\/p>\n

M\u00fcsl\u00fcmanl\u0131\u011f\u0131 kendi soylar\u0131n\u0131n dini sayan Araplar, Kur\u2019an dilinin Arap\u00e7a olmas\u0131 gerek\u00e7esine dayanarak, Arap\u00e7ay\u0131 m\u00fcsl\u00fcmanl\u0131\u011f\u0131n yay\u0131ld\u0131\u011f\u0131 her yerde egemen k\u0131lmaya \u00e7al\u0131\u015fm\u0131\u015flard\u0131r. Bu ak\u0131m Emeviler d\u00f6neminde \u00e7ok g\u00fc\u00e7lenmi\u015f, en b\u00fcy\u00fck devlet ba\u015fkanlar\u0131 sayd\u0131klar\u0131 Halife Abd\u00fclmelik(685-705) zaman\u0131nda, Arap dili \u0130slam \u0130mparatorlu\u011funun resmi dili yap\u0131lm\u0131\u015ft\u0131r[ 8] (s.1102).Kutsalla\u015ft\u0131r\u0131lan Arap dili etkisi ile kimi uluslar, \u00f6rne\u011fin M\u0131s\u0131r K\u0131ptileri, Irak Aramileri ve Kuzey Afrika Berberileri, t\u00fcmden Arapla\u015fm\u0131\u015flard\u0131r[ 8] (s.1102). Bu arada birtak\u0131m T\u00fcrk boylar\u0131ndan Arap b\u00f6lgelerine gidenler, \u00f6rne\u011fin Suriyeye giden T\u00fcrkler, dillerini unutarak Arap\u00e7a konu\u015fmaya ba\u015flay\u0131p Arapla\u015fm\u0131\u015flard\u0131r. M\u00fcsl\u00fcmanl\u0131\u011f\u0131 benimseyerek Arap k\u00fclt\u00fcr\u00fc etkisine giren ba\u015fka soydan bilginler, \u0130slam D\u00fcnyas\u0131n\u0131n bilim dili durumuna getirilen Arap\u00e7aya hizmet etmeye ba\u015flam\u0131\u015flard\u0131r. \u00dcnl\u00fc T\u00fcrk filozofu Farabi(870-950), Yunanca felsefe terimlerine Arap\u00e7a kar\u015f\u0131l\u0131klar t\u00fcretmi\u015ftir.<\/span><\/p>\n

T\u00fcrkler, m\u00fcsl\u00fcmanl\u0131\u011f\u0131 benimsemeye ba\u015flad\u0131klar\u0131 ilk y\u0131llarda, din terimlerini Arap\u00e7a ya da Fars\u00e7adan almaya fazla e\u011filim g\u00f6stermemi\u015flerdir. \u00c7\u00fcnk\u00fc daha \u00f6nce benimsedikleri Zerd\u00fc\u015ft ve Mani dinlerinde \u0130slam dininin kavramlar\u0131n\u0131n bir\u00e7o\u011funa kar\u015f\u0131gelen din terimlerine T\u00fcrk\u00e7e kar\u015f\u0131l\u0131k t\u00fcretmi\u015flerdi. X. y\u00fczy\u0131lda Karahanl\u0131lar d\u00f6neminde yap\u0131lm\u0131\u015f Kur\u2019an \u00e7evirisinde din terimleri \u00f6z T\u00fcrk\u00e7edir. Bu \u00e7eviride, Kur\u2019anda bulunan 2500 dolay\u0131ndaki s\u00f6zc\u00fckten yaln\u0131zca 9 tanesine T\u00fcrk\u00e7e kar\u015f\u0131l\u0131k t\u00fcretilmemi\u015ftir.<\/span><\/p>\n

Bir s\u00fcre sonra T\u00fcrk dili, Arap\u00e7a ve Fars\u00e7an\u0131n yo\u011fun etkisine girmi\u015ftir. T\u00fcrk se\u00e7kinleri aras\u0131nda yaz\u0131\u015fma dili olarak Arap\u00e7a, edebiyat dili olarak Fars\u00e7a h\u0131zla yay\u0131lmaya ba\u015flam\u0131\u015ft\u0131r. Oysaki m\u00fcsl\u00fcmanl\u0131\u011f\u0131 benimseyen Acemler, kendi dillerini korumas\u0131n\u0131 bilmi\u015fler, din terimlerinin Fars\u00e7a kar\u015f\u0131l\u0131klar\u0131n\u0131 kullanm\u0131\u015flard\u0131r. T\u00fcrk\u00e7eye giren \u0130slam din terimlerinin bir\u00e7o\u011fu Arap\u00e7a de\u011fil Fars\u00e7ad\u0131r. Fars\u00e7a yazan \u015fair ve yazarlar, Firdevsi, Sa\u2019di, Haf\u0131z, Nizami(T\u00fcrk k\u00f6kenli), \u00d6mer Hayyam, Mevlana (T\u00fcrk k\u00f6kenli)\u2026 Fars\u00e7ay\u0131 geli\u015ftirmi\u015flerdir.<\/span><\/p>\n

S\u00f6zkonusu ge\u00e7i\u015f d\u00f6neminde T\u00fcrk\u00e7e yazan yazarlar\u0131m\u0131z pek azd\u0131r. Karahanl\u0131 dil bilgini Ka\u015fgarl\u0131 Mahmut, 1074 y\u0131l\u0131nda tamamlad\u0131\u011f\u0131 \u2018\u2019Divan-\u0131 L\u00fcgat-it T\u00fcrk\u2019\u2019 adl\u0131 yap\u0131t\u0131yla Araplara T\u00fcrk dilini \u00f6\u011fretmeyi ve sevdirmeyi ama\u00e7lam\u0131\u015ft\u0131r. Yap\u0131t Arap dili ile yaz\u0131lmas\u0131na kar\u015f\u0131n, T\u00fcrk\u00e7e s\u00f6zc\u00fckler , deyimler, atas\u00f6zleri ve ko\u015fuk \u00f6rnekleri i\u00e7eren \u00e7ok de\u011ferli bir k\u00fclt\u00fcr kayna\u011f\u0131d\u0131r[ 9] . Bu de\u011ferli yap\u0131tta T\u00fcrk\u00e7enin Arap\u00e7a kadar zengin bir dil oldu\u011fu \u00f6rneklerle a\u00e7\u0131klanm\u0131\u015ft\u0131r. Balasagunlu Yusuf Has Hacib\u2019in 1070 y\u0131l\u0131nda yazd\u0131\u011f\u0131 \u2018\u2019Kutadgu Bilig\u2019\u2019 (Kutlu Bilgi) adl\u0131 yap\u0131t, olgun yaz\u0131 dili ve g\u00fc\u00e7l\u00fc anlat\u0131m\u0131yla epik T\u00fcrk edebiyat\u0131n\u0131n \u00f6zg\u00fcn an\u0131tlar\u0131ndand\u0131r[ 5] (s.105).<\/span><\/p>\n

Yazar, dil konusunu i\u015fleyen dizelerinde (g\u00fcn\u00fcm\u00fcz\u00fcn T\u00fcrk\u00e7esiyle): \u2018\u2019Dildedir mutluluk dildedir de\u011fer; \/ Dili olmayana insan m\u0131 derler? \/ \u0130nsanda dilince de\u011fi\u015fir kader; \/ Ya yurda ba\u015f olur ya ba\u015f\u0131 gider \/ \u2026\u2019\u2019 diyor.<\/span><\/p>\n

XIII. y\u00fczy\u0131lda Cengiz Han\u0131n Mo\u011fol \u0130mparatorlu\u011fu, yakla\u015f\u0131k olarak, t\u00fcm T\u00fcrk D\u00fcnyas\u0131n\u0131 egemenli\u011fi alt\u0131nda toplam\u0131\u015ft\u0131r. Mo\u011fol \u0130mparatorlu\u011funun, devlet dili olarak Uygur T\u00fcrk\u00e7esini ve Uygur yaz\u0131s\u0131n\u0131 kullanmas\u0131, Arap\u00e7a ve Fars\u00e7an\u0131n T\u00fcrk\u00e7e \u00fczerindeki bask\u0131s\u0131n\u0131 \u00f6nemli \u00f6l\u00e7\u00fcde azaltm\u0131\u015ft\u0131r[ 4] (s.83),[ 10] (s.119). Timur \u0130mparatorlu\u011fu d\u00f6neminde(1368-1501), Uygur abecesi kullan\u0131lm\u0131\u015f ve benzer olumlu geli\u015fmeler Timurlular d\u00f6neminde de s\u00fcrm\u00fc\u015ft\u00fcr. Timuro\u011fullar\u0131ndan H\u00fcseyin Baykara\u2019n\u0131n Horasanda kurdu\u011fu devletin ba\u015fkenti olan Herat\u2019ta bulunan saray\u0131nda, Sultan\u0131n yak\u0131n dostlu\u011funu kazanan Ali \u015eir Nevai(1441-1501), T\u00fcrk\u00e7enin Fars\u00e7adan daha ileri bir yaz\u0131 dili oldu\u011funu kan\u0131tlamak amac\u0131yla, \u2018\u2019Muhakemet\u2019\u00fcl Lugateyn\u2019\u2019 adl\u0131 yap\u0131t\u0131n\u0131 yazm\u0131\u015ft\u0131r. Bu yap\u0131t zaman\u0131n T\u00fcrk\u00e7e ulus\u00e7ulu\u011funu temsil eder.Ne yaz\u0131k ki daha sonra Anadoluda egemenlik kuran Sel\u00e7uklularda ve Osmanl\u0131larda bu i\u00e7erikli yap\u0131t veren ayd\u0131nlar \u00e7\u0131kmam\u0131\u015ft\u0131r.<\/span><\/p>\n

\u0130ranl\u0131lar\u0131n, \u0130slam ile gelen Arap k\u00fclt\u00fcr\u00fc etkisine boyun e\u011fmeyi\u015fi ve geli\u015ftirdikleri tav\u0131rlar, ulusal dilin korunup geli\u015ftirilmesi bak\u0131m\u0131ndan ilgin\u00e7tir. Emevilerin yerine Abbasilerin egemenlik kurmas\u0131na katk\u0131da bulunan Horasanl\u0131 Ebu M\u00fcslim (T\u00fcrk k\u00f6kenli oldu\u011fu san\u0131l\u0131r), \u015e\u00fcubiyye g\u00f6r\u00fc\u015f\u00fcn\u00fcn Arap olmayan m\u00fcsl\u00fcmanlar ve bu arada \u00f6zellikle Acemler aras\u0131nda benimsenmesine \u00f6nc\u00fcl\u00fck etmi\u015ftir. \u0130slam\u0131n ilk d\u00f6nemlerinden ba\u015flayarak Arap k\u00f6kenli m\u00fcsl\u00fcmanlar\u0131 \u2018\u2019h\u00fcrr\u2019\u2019 (\u00f6zg\u00fcr), Arap k\u00f6kenli olmayan m\u00fcsl\u00fcmanlar\u0131 ise \u2018\u2019mevali\u2019\u2019 (mevla\u2019lar= ba\u011f\u0131\u015flanm\u0131\u015f k\u00f6leler) sayan Arap \u0130slam Devleti, \u00f6teki budunlar\u0131n(kavimlerin) \u00fczerinde bask\u0131 olu\u015fturmu\u015ftu. \u00d6rne\u011fin Halife Hz. \u00d6mer, Arap kad\u0131nlar\u0131n dengi say\u0131lmad\u0131klar\u0131 Arap k\u00f6kenli olmayanlarla evlenmesini yasaklam\u0131\u015ft\u0131. Arap y\u00f6netimleri, Arap k\u00f6kenli olmayanlar\u0131 ikinci s\u0131n\u0131f m\u00fcsl\u00fcman say\u0131yorlard\u0131 [ 8] (s.1103),[ 11] (s.150), [ 12] (s.617), [ 13] (s.594). Arap kavmi \u00fcst\u00fcnl\u00fc\u011f\u00fc g\u00f6r\u00fc\u015f\u00fcne kar\u015f\u0131t olanlar, \u2018\u2019\u015e\u00fcubiyye\u2019\u2019 ad\u0131 ile \u00f6rg\u00fctlenmi\u015flerdir. \u00dcnl\u00fc T\u00fcrk bilgini Biruni(973-1051), bu anlay\u0131\u015f\u0131 destekleyenlerdendir. \u015e\u00fcubiyye yanda\u015fl\u0131\u011f\u0131 \u0130randa ulusal k\u00fclt\u00fcr\u00fcn ve ulusal dilin korunup geli\u015fmesinde etkili olmu\u015ftur:<\/span><\/p>\n

\u0130ran\u2019\u0131n ulusal \u015fairi Firdevsi, \u0130lk\u00e7a\u011f \u0130ran d\u00fc\u015f\u00fcncesini ve inan\u00e7lar\u0131n\u0131 savunmu\u015f, Araplar\u0131 a\u011f\u0131r dille yermi\u015ftir. 1010 y\u0131l\u0131nda Horasan\u2019\u0131n T\u00fcrk h\u00fck\u00fcmdar\u0131 Gazneli Mahmut\u2019a sundu\u011fu, 60.000. beyitlik \u2018\u2019\u015eehname\u2019\u2019 adl\u0131 Fars\u00e7a mesnevisinde, \u0130ran mitolojisini y\u00fcceltmi\u015f, Araplar\u0131 ise a\u015fa\u011f\u0131lam\u0131\u015ft\u0131r. Firdevsi \u015eehnamede: \u2018\u2019B\u0130r zamanlar \u00e7\u00f6lde deve s\u00fct\u00fc ve kertenkele etiyle ge\u00e7inen Araplar i\u015fi o kadar az\u0131tt\u0131lar ki, Key\u2019lerin( eski Fars h\u00fck\u00fcmdarlar\u0131 Keykubat, Keykavus, Keyhusrev v.b.) ta\u00e7lar\u0131n\u0131 istemeye ba\u015flad\u0131lar. Tuu senin y\u00fcz\u00fcne kahbe felek tuu!\u2019\u2019 demektedir [ 14] (s.64).<\/span><\/p>\n

T\u00fcrk h\u00fck\u00fcmdar\u0131 Gazneli Mahmut, \u0130ran mitolojisi kahramanlar\u0131 Zal\u2019\u0131, Zalo\u011flu R\u00fcstem\u2019i, Saka ka\u011fan\u0131 Alp Er Tunga\u2019ya (Efrasyab) kar\u015f\u0131 sava\u015flar\u0131ndaki ba\u015far\u0131lar\u0131ndan dolay\u0131 \u00f6ven \u015eehname\u2019yi \u00f6d\u00fcllendirmi\u015f ve saray\u0131n\u0131n duvarlar\u0131na i\u015fletmi\u015ftir. Gazneli Mahmut ve kendisinden sonra h\u00fck\u00fcmdar olan o\u011flu Mes\u2019ut T\u00fcrk\u00e7e konu\u015fmakta idilerse de -Firdevsinin Fars\u00e7ay\u0131 i\u015fleyip geli\u015ftirme \u00e7abalar\u0131n\u0131 destekleyecek \u00f6l\u00e7\u00fcde anadillerinin bilincinden yoksun olduklar\u0131ndan- kurduklar\u0131 devlet daha sonra Farsla\u015fm\u0131\u015ft\u0131r. Sonradan kurulan T\u00fcrk devletlerinde , bu arada Osmanl\u0131\u2019da, Zalo\u011flu R\u00fcstem bizim ulusal kahraman\u0131m\u0131z gibi tan\u0131t\u0131lm\u0131\u015f, buna kar\u015f\u0131l\u0131k T\u00fcrk kahraman\u0131 Alp Er Tunga(Tonga) unutulmu\u015ftur. Zalo\u011flu R\u00fcstem\u2019in Alp Er Tunga\u2019y\u0131 hile ile yakalatmas\u0131n\u0131n an\u0131s\u0131 olarak dilimizde \u2018\u2019Tongaya d\u00fc\u015fmek\u2019\u2019 deyimi kalm\u0131\u015ft\u0131r. Osmanl\u0131 divan \u015fairleri, kendi ulusal destan\u0131m\u0131zm\u0131\u015f gibi \u015eehname\u2019den etkilenmi\u015flerdir.<\/span><\/p>\n

\u0130slam co\u011frafyas\u0131n\u0131n geni\u015f bir alan\u0131nda egemenlik kuran B\u00fcy\u00fck Sel\u00e7uklu \u0130mparatorlu\u011fu(1040-1157), T\u00fcrk halk\u0131 ve askerlerine dayanmas\u0131na kar\u015f\u0131n, T\u00fcrk dilinin geli\u015fmesine \u00f6nemli bir katk\u0131da bulunmam\u0131\u015ft\u0131r. Devlet ve se\u00e7kinler, bilim ve edebiyat dili olarak Arap\u00e7a ve Fars\u00e7ay\u0131 kullanm\u0131\u015flard\u0131r. Anadolu Sel\u00e7uklular\u0131(1077-1308) resmi dil olarak Fars\u00e7ay\u0131 kullanm\u0131\u015flard\u0131r[ 15] (s.79). \u00dcnl\u00fc Sel\u00e7uklu veziri Acem as\u0131ll\u0131 Nizam\u00fclm\u00fclk, \u2018\u2019Siyasetname\u2019\u2019 adl\u0131 yap\u0131t\u0131n\u0131 Fars\u00e7a yazm\u0131\u015ft\u0131r.Tutucu s\u00fcnni \u0130slam anlay\u0131\u015f\u0131n\u0131n ideologlar\u0131 E\u015f\u2019ari ve Gazali\u2019nin d\u00fc\u015f\u00fcncelerini [ 16] (s.79) egemen k\u0131lmak i\u00e7in kurdu\u011fu \u2018\u2019Nizamiye Medreselerinin\u2019\u2019 dili T\u00fcrk\u00e7e de\u011fildir. Anadolu Sel\u00e7uklular\u0131 d\u00f6neminde, Fars\u00e7a Anadoluda giderek yayg\u0131nla\u015f\u0131p devlet, bilim ve edebiyat dili olmu\u015f, Arap\u00e7an\u0131n bile etkinli\u011fini silmi\u015ftir.<\/span><\/p>\n

Mo\u011fol istilas\u0131yla Anadolu\u2019ya, T\u00fcrkmenlere ek olarak K\u0131p\u00e7ak, Pe\u00e7enek, Harizmli gibi \u00f6teki T\u00fcrk\u00e7e konu\u015fan boylar gelip yerle\u015fmi\u015ftir. O s\u0131rada kentli Sel\u00e7uklu ileri gelenleri kendilerini T\u00fcrk\/T\u00fcrkmen saymazlar, \u2018\u2019Rumi\u2019\u2019 diye adland\u0131r\u0131rlard\u0131. Mevlana Celaleddin Rumi, yap\u0131tlar\u0131n\u0131 Fars\u00e7a yazman\u0131n yan\u0131nda T\u00fcrkmenleri a\u015fa\u011f\u0131lamada a\u015f\u0131r\u0131 tav\u0131r sergiler: \u2018\u2019D\u00fcnyay\u0131 Grekler in\u015fa eder, T\u00fcrkler y\u0131kar.\u2019\u2019 demi\u015ftir[ 8] (s.157).. B\u00fcy\u00fck Sel\u00e7uklu d\u00f6neminin din ideolo\u011fu \u0130mam Gazali\u2019nin \u2018\u2019insan g\u00f6r\u00fcn\u00fcm\u00fcndeki T\u00fcrklere dini g\u00f6rev verilmemesini\u2019\u2019 \u00f6\u011f\u00fctleyen g\u00f6r\u00fc\u015f\u00fcnden[ 5] (s.160), Anadolu sel\u00e7uklular\u0131 d\u00f6neminde de vazge\u00e7ilmedi\u011fi anla\u015f\u0131lmaktad\u0131r.<\/span><\/p>\n

B\u00fct\u00fcn bu olumsuz olu\u015fumlara kar\u015f\u0131n, T\u00fcrk dilinin b\u00fcy\u00fcleyici etkisi kendini g\u00f6stererek, T\u00fcrk\u00e7e, Anadoluda h\u0131zla yayg\u0131nla\u015fan halk dili olur. Mo\u011fol i\u015fbirlik\u00e7isi Anadolu Sel\u00e7uklusu sultanlar\u0131n\u0131n egemenli\u011fine ba\u015fkald\u0131ran T\u00fcrkmen beyi Karamano\u011flu Mehmet Bey\u2019in Konyay\u0131 ele ge\u00e7irip Siyavu\u015f\u2019u Sel\u00e7uklu sultan\u0131 yapmas\u0131, T\u00fcrk dili i\u00e7in mutlu bir olay olur: Karamano\u011flu Mehmet Bey, 19 May\u0131s 1277\u2019de \u00fcnl\u00fc ferman\u0131n\u0131 yay\u0131nlar: \u2018\u2019Bug\u00fcnden sonra divanda, dergahta, mecliste ve meydanda T\u00fcrk\u00e7eden gayr\u0131 dil konu\u015fulmayacakt\u0131r! \u2018\u2019. T\u00fcrk\u00e7enin bu ba\u011f\u0131ms\u0131zl\u0131k bildirgesiyle, Mo\u011follar\u0131n ilerlemesini durdurmu\u015f olan \u2018\u2019 k\u00fclahl\u0131, aya\u011f\u0131 \u00e7ar\u0131kl\u0131 ve kara kilimli T\u00fcrkmenler\u2019\u2019, Fars\u00e7ay\u0131 benimsetmeye \u00e7al\u0131\u015fan \u2018\u2019Rumi\u2019\u2019 ad\u0131 tak\u0131nm\u0131\u015f Sel\u00e7uklulara kar\u015f\u0131 bir dil yengisi kazanm\u0131\u015flard\u0131r.<\/span><\/p>\n

IV. OSMANLI DEVLET\u0130N\u0130N BA\u015eLANGICINDAN TANZ\u0130MAT D\u00d6NEM\u0130NE KADAR T\u00dcRK DYLY<\/em><\/span><\/p>\n

Anadolu Se\u00e7uklular\u0131n\u0131n son y\u0131llar\u0131nda, Anadoluda yayg\u0131n halk dili durumuna gelen T\u00fcrk\u00e7enin ilk b\u00fcy\u00fck ustas\u0131 Yunus Emre olmu\u015ftur. O, Anadolu T\u00fcrklerinin inan\u00e7lar\u0131n\u0131, ya\u015fam felsefelerini, \u00fcz\u00fcnt\u00fc ve sevin\u00e7lerini dile getiren e\u015fsiz \u015fiirleriyle ulusaldan evrensele ula\u015fm\u0131\u015ft\u0131r.Yunusun T\u00fcrk\u00e7esindeki a\u00e7\u0131kl\u0131k, yal\u0131nl\u0131k T\u00fcrk\u00e7eyi yetersiz bulanlar\u0131 yalanlam\u0131\u015ft\u0131r. Mevlana\u2019n\u0131n Mesnevisini okudu\u011funda \u00e7ok uzun ve belki biraz da Fars\u00e7a yaz\u0131lm\u0131\u015f olmas\u0131n\u0131 be\u011fenmeyerek, bu Mesnevinin yerine \u2018\u2019Ete kemi\u011fe b\u00fcr\u00fcnd\u00fcm \/ Yunus deyi g\u00f6r\u00fcnd\u00fcm.\u2019\u2019 beytini \u00f6nermesi, T\u00fcrk\u00e7eyi sevenler i\u00e7in etkileyicidir. Yunus\u2019un \u015fiirleri y\u00fczy\u0131lardan beri T\u00fcrklerin belle\u011finde ya\u015famaktad\u0131r. G\u00fcn\u00fcm\u00fczde Birle\u015fmi\u015f Milletler yap\u0131s\u0131n\u0131n giri\u015finde duvara yaz\u0131lan \u2018\u2019Gelin karde\u015f olal\u0131m \/ \u0130\u015fi kolay k\u0131lal\u0131m \/ Sevelim sevilelim \/ D\u00fcnya kimseye kalmaz\u2019\u2019 d\u00f6rtl\u00fcs\u00fc ile Yunus Emre g\u00fczel T\u00fcrk\u00e7e ve insanc\u0131ll\u0131k dersi vermektedir.<\/span><\/p>\n

Osmanl\u0131 Devletinin ilk y\u0131llar\u0131nda, bir u\u00e7 beyi olan sultanlar\u0131n T\u00fcrk\u00e7eden ba\u015fka dil bilmemeleri, halk\u0131n ve ordunun T\u00fcrklerden olu\u015fmas\u0131 nedenleriyle devler dili T\u00fcrk\u00e7e idi. XIV. y\u00fczy\u0131lda g\u00fc\u00e7lenmeye ba\u015flayan Osmanl\u0131 Devleti, saray \u00e7evresine Arap ve Acem hayran\u0131 ileri gelenleri toplamaya ba\u015flad\u0131. T\u00fcrk\u00e7e konu\u015fup T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fc s\u00fcrd\u00fcren Beylikler\u2019in \u00fczerinde Osmanl\u0131 egemenli\u011fi kurulmas\u0131, T\u00fcrk\u00e7enin geli\u015fmesini durdurmaya ba\u015flam\u0131\u015ft\u0131r. Osmanl\u0131n\u0131n saray dilinde, T\u00fcrk\u00e7e s\u00f6zc\u00fcklerin yerini Arap\u00e7a ve Fars\u00e7a s\u00f6zc\u00fckler almaya ba\u015flar. Giderek bununla da yetinilmez; Arap\u00e7a ve Fars\u00e7a tamlamalar\u0131, dilbilgisi kurallar\u0131 T\u00fcrk diline sokulur. Halk saray\u0131n dili ile yaz\u0131lan sultanlar\u0131n fermanlar\u0131n\u0131 anlayamaz olur. T\u00fcrk\u00e7eye kar\u015f\u0131 bu haks\u0131z tutumu, XIV. y\u00fczy\u0131l tasavvuf \u015fairi A\u015f\u0131kpa\u015fa : \u2018\u2019T\u00fcrk diline kimseler bakmaz idi \/ T\u00fcrk dahi bilmez idi bu dilleri \/ \u0130nce yolu ol ulu menzilleri\u2019\u2019 dizeleri ile ele\u015ftirir.<\/span><\/p>\n

Giderek T\u00fcrkleri ve konu\u015ftuklar\u0131 T\u00fcrk\u00e7eyi k\u00fc\u00e7\u00fcmsemek Osmanl\u0131 saray\u0131 \u00e7evresinde yanda\u015f bulmaya ba\u015flar. Adli mahlas\u0131yla \u015fiir yazan Sultan II. Bayaz\u0131d, \u2018\u2019De\u011fme, etrak(T\u00fcrkler) ne bilsin gam-\u0131 a\u015fk\u0131(a\u015fk tasas\u0131n\u0131) Adli! \/ S\u0131rr-\u0131 a\u015fk(a\u015fk gizi) anlamaya hayl\u0131 idrak(olduk\u00e7a \u00e7ok kavray\u0131\u015f) gerek\u2026\u2019\u2019 demesi, bu tavr\u0131n en \u00fcst devlet kat\u0131nca da benimsendi\u011fini g\u00f6stermektedir.<\/span><\/p>\n

XVI. y\u00fczy\u0131l\u0131n \u00fcnl\u00fc ve \u00e7ok yetenekli \u015fairleri Baki ve Fuzuli, Arap\u00e7a-Fars\u00e7a s\u00f6zc\u00fckler ve tamlamalarla y\u00fckl\u00fc \u015fiirler yazm\u0131\u015flard\u0131r. \u0130\u00e7inden \u00e7\u0131kt\u0131klar\u0131 T\u00fcrk halk\u0131n\u0131n duygu ve d\u00fc\u015f\u00fcncelerini payla\u015f\u0131p halk dili ile yazmad\u0131klar\u0131 i\u00e7in Arap ve Acem \u015fairlerininin \u2018\u2019iyi taklit\u00e7ileri\u2019\u2019 olmaktan \u00f6teye ge\u00e7ememi\u015flerdir. Se\u00e7kinler \u00e7evresinin sanat\u00e7\u0131lar\u0131 olmu\u015flar, fakat ulusal olamam\u0131\u015flard\u0131r. Ulusaldan evrenselli\u011fe gidildi\u011fini kavrayamam\u0131\u015flard\u0131r. Oysaki ayn\u0131 d\u00f6nemde \u0130ngiliz halk\u0131n\u0131n \u0130ngilizcesi ile yazan, kendi toplumunun konular\u0131n\u0131 i\u015fleyen W. Shakespeare, tiyatro yap\u0131tlar\u0131 ve soneleri[ 18] ile ulusaldan evrensele ula\u015fm\u0131\u015ft\u0131r.<\/span><\/p>\n

T\u00fcrk\u00e7e, Anadolu T\u00fcrklerinin \u2018\u2019analar\u0131ndan \u00f6\u011frendikleri dil olarak\u2019\u2019 , varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015f ve geli\u015fmi\u015ftir; egemen Osmanl\u0131n\u0131n deste\u011fini g\u00f6rememi\u015ftir. Karacao\u011flan, Dadalo\u011flu, K\u00f6ro\u011flu, Kaygusuz Abdal ve daha nice T\u00fcrk halk ozanlar\u0131 ko\u015fmalar, ko\u00e7aklamalar s\u00f6yleyerek T\u00fcrk dilinin geli\u015fmesine katk\u0131da bulunmu\u015flard\u0131r. Osmanl\u0131 \u015fairlerinden daha \u00f6zg\u00fcn, daha kal\u0131c\u0131 olmu\u015flard\u0131r. \u00d6rne\u011fin en \u00fcnl\u00fc Osmanl\u0131 \u015fairleri, Karacao\u011flan\u2019\u0131n \u2018\u2019\u00c7ukurova bayraml\u0131\u011f\u0131n giyerken \/ \u00c7\u0131plakl\u0131\u011f\u0131n \u00fczerinden soyarken \/ \u015eubat ay\u0131 k\u0131\u015f yelini kovarken \/ Cennet demek sana yak\u0131\u015f\u0131r da\u011flar\u2019\u2019 d\u00f6rtl\u00fcs\u00fc ile ba\u015flay\u0131p \u2018\u2019Karacao\u011flan size bakar sevinir \/ Sevinirken kalbi yanar g\u00f6\u011f\u00fcn\u00fcr \/ K\u0131m\u0131ldan\u0131r hep dertleri devinir \/ Yas ile sevinci y\u0131k\u0131\u015f\u0131r da\u011flar\u2019\u2019 d\u00f6rtl\u00fcs\u00fc ile biten ko\u015fmas\u0131ndaki \u00f6zg\u00fcn do\u011fa betimlemesinin d\u00fczeyine ula\u015famam\u0131\u015flard\u0131r[ 19] . Bu ko\u015fmadaki anlat\u0131m ak\u0131c\u0131l\u0131\u011f\u0131 ve s\u00f6zc\u00fck zenginli\u011fi, T\u00fcrk\u00e7enin g\u00fcc\u00fcn\u00fc ortaya koymaktad\u0131r.<\/span><\/p>\n

Osmanl\u0131 yazar ve \u015fairleri, Arap\u00e7a ve Fars\u00e7aya d\u00fc\u015fk\u00fcnl\u00fcklerini, \u0130mparatorlu\u011fun y\u0131k\u0131l\u0131\u015f\u0131na kadar inatla s\u00fcrd\u00fcrm\u00fc\u015flerdir. XX.y\u00fczy\u0131lda b\u00fct\u00fcn d\u00fcnyada yo\u011funla\u015fan ulus\u00e7uluk ve ulusal dilcilik ak\u0131mlar\u0131, Osmanl\u0131n\u0131n bu ayd\u0131n kesimini yeterince etkilememi\u015ftir. \u00d6rne\u011fin Sultan III. Selim\u2019e divan\u0131n\u0131 sunarak \u00fcne kavu\u015fan, bilgili ve yetenekli Osmanl\u0131 \u015fairi Mara\u015fl\u0131 Z\u00fcmb\u00fclzade Vehbi, \u2018\u2019Farisi v\u00fc Arabiden (Arap\u00e7a ve Fars\u00e7adan) iki \u015fehbal(kanat) ister \/ Ta ki Pervaz-\u0131 b\u00fclend eyleye(y\u00fckseklerden u\u00e7abile) anka-y\u0131 s\u00fchan(\u015fiirin anka ku\u015fu)\u2019\u2019 demektedir[ 20] (s.203)<\/span><\/p>\n

Osmanl\u0131da, \u2018\u2019Osmanl\u0131ca\u2019\u2019 denilen karma edebiyat dili, \u015fiir ve s\u00fcsl\u00fc d\u00fczyaz\u0131 dili olarak kullan\u0131lman\u0131n yan\u0131nda yaz\u0131\u015fma dili olarak da kullan\u0131lmakta id\u0131. Zor okunan Arap k\u00f6kenli Osmanl\u0131 yaz\u0131s\u0131 ile yap\u0131lan yaz\u0131\u015fmalar, saray \u00e7evresinden pek az ki\u015fi taraf\u0131ndan g\u00fc\u00e7l\u00fckle yap\u0131labiliyordu. Bu olumsuzluklar, okumu\u015f ge\u00e7inen ufak bir kitleye sayg\u0131nl\u0131k ve s\u00f6z\u00fcge\u00e7erlilik kazand\u0131rmakta idi. Medresenin \u00f6\u011fretim dili ise Arap\u00e7a idi. \u0130mam Gazali\u2019nin ideolojisi uyar\u0131nca, halk dili olan T\u00fcrk\u00e7e yerine kutsal say\u0131lan Arap\u00e7a ile din e\u011fitim ve \u00f6\u011fretimi yap\u0131larak, din bilgilerinin geni\u015f kitlelerce \u00f6\u011frenilmesi engellenip bu yolla \u2018\u2019ulema n\u00fcfuzu\u2019\u2019 korunuyordu. Devlet hizmetlerine pek kabul edilmeyen T\u00fcrkler, Medreseye girebiliyorlard\u0131; ancak Medresede verilen a\u011f\u0131r Arap\u00e7a dil dersleri y\u00fcz\u00fcnden ba\u015fka bilgiler edinmeye f\u0131rsat bulam\u0131yorlard\u0131. G\u00fcn\u00fcm\u00fcz\u00fcn ilahiyat\u00e7\u0131lar\u0131ndan Prof. H\u00fcseyin Atay\u2019\u0131n \u2018\u2019Osmanl\u0131larda Y\u00fcksek Din E\u011fitimi\u2019\u2019 adl\u0131 kitabindan \u00f6zetleyerek ald\u0131\u011f\u0131m\u0131z a\u015fa\u011f\u0131daki par\u00e7ada[ 21] (s.146), g\u00fcn\u00fcm\u00fczde \u201d\u00fcniversitede yabanc\u0131 dille \u00f6\u011fretimi\u201d savunanlara da ibret vard\u0131r:<\/span><\/p>\n

\u2018\u2019Bir Frans\u0131z, Alman ve \u0130ngiliz tefekk\u00fcr\u00fc, felsefeyi ve medeniyeti kendi dilleriyle okumaya ve okutmaya ba\u015flad\u0131klar\u0131 andan itibaren do\u011fmaya ba\u015flam\u0131\u015ft\u0131r. Kendi dilleriyle d\u00fc\u015f\u00fcnmeye ve yazmaya ba\u015flad\u0131klar\u0131 zaman hem dilleri geli\u015fmi\u015f ve hem de ilim, felsefe ve medeniyette at\u0131l\u0131mda bulunmu\u015flard\u0131r. \u00c7\u00fcnk\u00fc kolay, serbest, zahmet \u00e7ekmeden d\u00fc\u015f\u00fcnme ancak anadil ile olabilir\u2026 Dinin dil ile ilgisi yoktur. Arap\u00e7a yazmayan da Arap\u00e7a yazan kadar m\u00fcsl\u00fcman olabilir.\u2019\u2019<\/span><\/p>\n

Osmanl\u0131 hazinesinden beslenen, \u2018\u2019arpal\u0131klar\u0131\u2019\u2019 ele ge\u00e7irmek i\u00e7in her t\u00fcrl\u00fc dolana ba\u015fvuran \u2018\u2019ulema-y\u0131 r\u00fcsum\u2019\u2019(resmi din bilginleri), \u00e7a\u011f\u0131n bilimlerinin Osmanl\u0131ya aktar\u0131lmas\u0131n\u0131 \u00f6nlemi\u015flerdir. \u2018\u2019Kad\u0131zadeliler\u2019\u2019 adl\u0131 din adam\u0131 z\u00fcmresi, dini politik n\u00fcfuz arac\u0131 durumuna getirmi\u015ftir[ 30] ,[ 31] . Din dilinin T\u00fcrk\u00e7e olmas\u0131na kar\u015f\u0131 \u00e7\u0131karak halk\u0131n din bilgilerinin do\u011frusunu \u00f6\u011frenmesini engellemi\u015flerdir. Bu yolla kendi sap\u0131kl\u0131klar\u0131n\u0131 ve bilgisizliklerini gizlemeye \u00e7abalam\u0131\u015flard\u0131r.Bu t\u00fcr din adam\u0131 tavr\u0131n\u0131n \u00e7ok eski tarihsel ge\u00e7mi\u015fi vard\u0131r: \u0130:\u00d6: 3000 y\u0131llar\u0131nda Sumer rahiplerinin kurdu\u011fu dinin dili olan Sumerce, \u0130:\u00d6: 2400 y\u0131llar\u0131ndan sonra Akad ve Babil rahiplerince – halk\u0131n konu\u015fma dili de\u011fi\u015fmesine kar\u015f\u0131n – din dili olarak Hz. \u0130san\u0131n do\u011fum y\u0131llar\u0131na kadar korunmu\u015ftur[ 22] (s.67). Ayn\u0131 anlay\u0131\u015fla H\u0131ristiyan rahipleri \u0130ncil\u2019in eski diller Grek\u00e7e ve Latinceden konu\u015fulan halk dillerine \u00e7evrilmesine kar\u015f\u0131 \u00e7\u0131km\u0131\u015flard\u0131r. XVI. Y\u00fczy\u0131lda \u0130ncili ulusal dili Almancaya \u00e7eviren din adam\u0131 Luther b\u00fcy\u00fck tart\u0131\u015fmalara neden olmu\u015ftur. Ak\u0131lc\u0131l\u0131\u011f\u0131n ve bilimin Avrupada \u00f6nem kazand\u0131\u011f\u0131 \u2018\u2019Ayd\u0131nlanma D\u00f6nemi\u2019\u2019, ulusal dillere ge\u00e7i\u015fle ba\u015flam\u0131\u015ft\u0131r.<\/span><\/p>\n

Kur\u2019an\u0131n ba\u015fka dillere \u00e7evrilmesi de tutucu din adamlar\u0131nca, \u00f6zellikle s\u00fcnni mezhep kurucusu ve izleyicisi imamlarca engellenmi\u015ftir. S\u00fcnni mezhep kurucular\u0131ndan Saka(iskit) as\u0131ll\u0131 \u0130mam-\u0131 Azam Ebu Hanife\u2019nin, Arap\u00e7a olmayan dille ibadet edilebilece\u011fi yolunda fetva vermesi (kimi yazarlara g\u00f6re bu g\u00f6r\u00fc\u015f\u00fcnden sonra caym\u0131\u015ft\u0131r), Hanefili\u011fin yayg\u0131n yanda\u015f buldu\u011fu 800-1200 y\u0131llar\u0131 aras\u0131nda ba\u015fka uluslar\u0131n \u0130slam\u0131 kendi dillerinde okuyup anlama kolayl\u0131\u011f\u0131 sa\u011flam\u0131\u015ft\u0131r [ 32] (s.106). Daha sonra Fatih Sultan Mehmet\u2019in \u00e7a\u011fda\u015f\u0131, T\u00fcrkmen Beyi Akkoyunlu Uzun Hasan, Kur\u2019an\u0131 T\u00fcrk\u00e7eye \u00e7evirtip huzurunda zaman zaman okutmu\u015ftur.[ 34] (s.157). Oysaki Osmanl\u0131da ba\u011fnaz g\u00f6r\u00fc\u015f Cumhuriyet\u2019e kadar s\u00fcrm\u00fc\u015ft\u00fcr. \u00dcstelik XX. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda Araplar bile bayr\u0131 (kadim, eski) Arap\u00e7a dilde yaz\u0131l\u0131 olan Kur\u2019an\u0131n \u00e7a\u011fda\u015f Arap\u00e7aya \u00e7evrilmesini istemekte idiler. Arap din bilginleri Kur\u2019an\u0131n ba\u015fka dillere \u00e7evrilmesinin uygun olaca\u011f\u0131n\u0131 savunuyorlard\u0131. M\u0131s\u0131rdaki \u00fcnl\u00fc ilahiyat \u00fcniversitesi Cami-\u00fcl Ezher\u2019de \u00f6\u011fretim \u00fcyesi Prof. Ferid Vecdi bunlar\u0131n aras\u0131nda idi [ 23] (s.76),[ 22] . S\u00f6zkonusu g\u00f6r\u00fc\u015flere kar\u015f\u0131 \u00e7\u0131kanlar\u0131n ba\u015f\u0131nda ise Osmanl\u0131 ulemas\u0131 gelir: Sonuncu Osmanl\u0131 Sultan\u0131 Vahidettin d\u00f6neminde Damat Ferit Pa\u015fa\u2019n\u0131n bakanlar kurulunda \u015eeyh\u00fclislam g\u00f6revini \u00fcstlenmi\u015fken, Anadoludaki kurtulu\u015f hareketine kat\u0131lanlara daha sert davran\u0131lmas\u0131 iste\u011fi yerine gelmedi\u011fi i\u00e7in bu g\u00f6revden \u00e7ekilen ve de Vahidettin\u2019le birlikte \u0130ngilizlere s\u0131\u011f\u0131nan, Tokatl\u0131 \u015eeyh\u00fclislam Mustafa Sabri Efendi, Kur\u2019an\u0131n T\u00fcrk\u00e7eye \u00e7evrilmesine \u015fiddetle kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r. M\u0131s\u0131r\u2019da Arap\u00e7a olarak yazd\u0131\u011f\u0131 \u2018\u2019Kur\u2019an\u0131n Terc\u00fcme Meselesi\u2019\u2019 adl\u0131 kitab\u0131nda g\u00f6r\u00fc\u015flerini savunmu\u015ftur[ 22] . Din adamlar\u0131m\u0131z\u0131n Arap\u00e7a ibadet diretmesi, g\u00fcn\u00fcm\u00fczde bile a\u015f\u0131lamam\u0131\u015f T\u00fcrk\u00e7enin geli\u015fmesine zararl\u0131 bir anlay\u0131\u015ft\u0131r.<\/span><\/p>\n

Dini kullanan tutucu tak\u0131m\u0131, bas\u0131mevinin \u00fclkemize geli\u015fini engelleyerek T\u00fcrk\u00e7e yay\u0131n birikimini engellemi\u015flerdir. En sonunda 1727 y\u0131l\u0131nda, din adamlar\u0131n\u0131n bas\u0131mevine izin verdi\u011fi \u015feyh\u00fclislam fetvas\u0131nda, din ve \u015feriat kitaplar\u0131n\u0131n bas\u0131lmamas\u0131 ko\u015fulu konulmu\u015ftur[ 2] (s.45).<\/span><\/p>\n

D\u00fcnyadaki olu\u015fumlara ve T\u00fcrk\u00e7e konu\u015fan halk y\u0131\u011f\u0131nlar\u0131n\u0131n \u0130stanbulda toplanmas\u0131na ba\u011fl\u0131 olarak, XVIII. y\u00fczy\u0131ldan ba\u015flayarak T\u00fcrk\u00e7e, Arap\u00e7a ve Fars\u00e7a kar\u015f\u0131s\u0131nda \u00f6nem kazanmaya ba\u015flam\u0131\u015ft\u0131r. Bu d\u00f6nemin \u00fcnl\u00fc divan \u015fairi Nedim\u2019in \u0130stanbul T\u00fcrk\u00e7esini kullanarak T\u00fcrk hece \u00f6l\u00e7\u00fcs\u00fcyle ko\u015fma yazmas\u0131, T\u00fcrk\u00e7eye tarih kitab\u0131 \u00e7evirmesi (M\u00fcneccimba\u015f\u0131 Tarihi), Osmanl\u0131da \u201cT\u00fcrk diline d\u00f6n\u00fc\u015f\u00fcn\u201d belirtisidir.<\/span><\/p>\n

V. TANZ\u0130MAT D\u00d6NEM\u0130NDEN OSMANLININ SONUNA KADAR T\u00dcRK D\u0130L\u0130 T\u00dcRK\u00c7EN\u0130N BA\u011eIMSIZLIK KAZANMASI<\/em><\/span><\/p>\n

XIX. y\u00fczy\u0131l\u0131n ba\u015flar\u0131na gelindi\u011finde Avrupada ulusal diller benimsenip geli\u015fmi\u015fti. \u0130ngiltere ve Fransa gibi kimi \u00fclkelerde ulusal dil yarat\u0131p geli\u015ftirme anlay\u0131\u015f\u0131 \u00e7ok eski d\u00f6nemlere kadar uzanmakta idi. Osmanl\u0131n\u0131n Bat\u0131 dayatmas\u0131 \u2018\u2019Tanzimat\u2019\u2019 ile ulusal dile ge\u00e7ilme e\u011filimini anlamak i\u00e7in, k\u0131saca, Bat\u0131\u2019da dil konusuna de\u011finmek yararl\u0131 olacakt\u0131r:<\/span><\/p>\n

\u0130ngilterede 871 y\u0131l\u0131nda tahta \u00e7\u0131kan B\u00fcy\u00fck Alfred, Sakson, Norman ve Keltlerden kurulu devletini \u2018\u2019\u0130ngilizce konu\u015fan ulus\u2019\u2019 yapmak i\u00e7in \u00e7ali\u015fm\u0131\u015ft\u0131. H\u0131ristiyanl\u0131\u011f\u0131n Latince dualar\u0131n\u0131 Anglosaksoncaya \u00e7evirtip halk\u0131n okumas\u0131na sunmu\u015ftu. Okur-yazarl\u0131\u011f\u0131n yaln\u0131zca din adamlar\u0131n\u0131n bir ayr\u0131cal\u0131\u011f\u0131 olmas\u0131n\u0131 sak\u0131ncal\u0131 bulmakta idi. XIV. y\u00fczy\u0131lda , edebiyat\u00e7\u0131 ve diplomat Chauser, \u0130ngilizcenin geli\u015fmesine katk\u0131da bulundu. XVI. Y\u00fczy\u0131lda, ulusal halk dilinde yazan W. Shakespeare ve daha bir\u00e7ok \u0130ngiliz yazar\u0131 \u0130ngilizceyi sanat, k\u00fclt\u00fcr ve bilim dili d\u00fczeyine \u00e7\u0131kard\u0131lar[ 15] (s.26).<\/span><\/p>\n

Fransada ulusal devlet olu\u015fumu ile Frans\u0131zcan\u0131n geli\u015fmesi birlikte y\u00fcr\u00fcm\u00fc\u015ft\u00fcr. XIII. y\u00fczy\u0131lda Paris \u00fcniversitesinin kurulmas\u0131 ve \u2018\u2019Y\u00fczy\u0131l Sava\u015flar\u0131\u2019\u2019 (1337-1453) ulus\u00e7uluk duygular\u0131n\u0131 g\u00fc\u00e7lendirmi\u015ftir. Kilise de Frans\u0131zca konu\u015fulmas\u0131na destek olmu\u015ftur[ 2] (s.226). Osmanl\u0131n\u0131n tersine, Fransada devlet ulusal dili geli\u015ftirmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Fransada ulus\u00e7uluk \u2018\u2019dil ve k\u00fclt\u00fcr ulus\u00e7ulu\u011fu\u2019\u2019 anlay\u0131\u015f\u0131na dayand\u0131\u011f\u0131 i\u00e7in Frans\u0131zca d\u00fcnyan\u0131n en geli\u015fmi\u015f dillerinden birisi durumuna gelmi\u015ftir. 1789 Frans\u0131z Devrimini yapan kadronun ilk yapt\u0131\u011f\u0131 i\u015flerden biri, t\u00fcm Fransada \u201cFrans\u0131zcan\u0131n Paris leh\u00e7esinin\u201d konu\u015fulmas\u0131n\u0131 zorunlu k\u0131lmas\u0131d\u0131r.<\/span><\/p>\n

XIX. y\u00fczy\u0131l ba\u015flar\u0131nda, Osmanl\u0131 \u0130mparatorlu\u011fu geli\u015fen bilim ve tekni\u011fe ayak uyduramayarak Bat\u0131 kar\u015f\u0131s\u0131nda g\u00fc\u00e7s\u00fcz d\u00fc\u015ft\u00fc\u011f\u00fcnden -g\u00f6n\u00fcls\u00fczce de olsa- Bat\u0131n\u0131n de\u011fer yarg\u0131lar\u0131n\u0131 benimsemek e\u011filimine girmi\u015fti. Kendi \u00f6z halk\u0131 T\u00fcrkler yerine az\u0131nl\u0131klara dayanma politikas\u0131 geri tepmi\u015fti. Az\u0131nl\u0131klar, Bat\u0131\u2019daki ulus\u00e7uluk ak\u0131mlar\u0131n\u0131n etkisi ile ba\u015fkald\u0131r\u0131p birer birer ayr\u0131l\u0131yorlard\u0131. \u2018\u2019Kavm-i necip\u2019\u2019 (soylu toplum) diye y\u00fccelttikleri Araplar ayr\u0131lmaya \u00e7al\u0131\u015f\u0131yorlard\u0131. Osmanl\u0131n\u0131n d\u0131\u015f politikas\u0131n\u0131 y\u00fcr\u00fcten \u2018\u2019Fenerli Rumlar\u2019\u2019 g\u00fcvenilirli\u011fini yitirmi\u015fti. Rumlar, Do\u011fu Roma \u0130mparatorlu\u011fu d\u00f6neminde geli\u015ftirdikleri se\u00e7kin \u0130stanbullular Rumcas\u0131 \u2018\u2019Rumeika\u2019\u2019 dilini b\u0131rak\u0131p k\u00f6kenlerinin dili olan bayr\u0131(kadim) Grek\u00e7eyi geli\u015ftirme \u00e7abas\u0131na giri\u015fmi\u015flerdi[ 15] (s.13). B\u00f6yle bir ortamda T\u00fcrk halk\u0131n\u0131n dilinin ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 ve geli\u015fmesini savunan ayd\u0131nlar\u0131n ortaya \u00e7\u0131kmas\u0131 ka\u00e7\u0131n\u0131lmazd\u0131.<\/span><\/p>\n

G\u00fclhane Hatt\u0131 H\u00fcmayunu(1839) duyurusunun temel ilkesi, Bat\u0131\u2019n\u0131n benimsedi\u011fi \u0130nsan Haklar\u0131 Bildirisinden al\u0131nd\u0131\u011f\u0131 i\u00e7in Osmanl\u0131\u2019n\u0131n tutucu dayatmalar\u0131 bir \u00f6l\u00e7\u00fcde yumu\u015fam\u0131\u015f, her soyun kendi dilinde e\u011fitim yapmas\u0131na olanak tan\u0131nm\u0131\u015ft\u0131. Bu ba\u011flamda, se\u00e7kinler dili Osmanl\u0131can\u0131n yan\u0131nda T\u00fcrk dili geli\u015fmeye ba\u015flam\u0131\u015ft\u0131. Tanzimat d\u00f6neminin yazarlar\u0131 \u015einasi Ziya Pa\u015fa, Nam\u0131k Kemal ve Ali Suavi ve d\u00f6nemin \u00f6teki ayd\u0131nlar\u0131 T\u00fcrk\u00e7enin geli\u015fmesine katk\u0131da bulundular.Ziya Pa\u015fa, divan edebiyat\u0131n\u0131n dilinin ve \u00f6rneklerinin T\u00fcrk\u00e7e olmad\u0131\u011f\u0131n\u0131, ger\u00e7ek T\u00fcrk dilinin \u0130stanbulda ve ta\u015frada halk\u0131n konu\u015ftu\u011fu dil oldu\u011funu s\u00f6yler. Sultan Abd\u00fclaziz d\u00f6neminde T\u00fcrk dilinin ate\u015fli savunucusu olan, \u2018\u2019sar\u0131kl\u0131 ihtilalc\u0131\u2019\u2019, \u2018\u2019ba\u015fveren ink\u0131l\u00e2p\u00e7\u0131\u2019\u2019 Ali Suavi, ya\u015fam\u0131, d\u00fc\u015f\u00fcnceleri, eylemleriyle bir T\u00fcrk Voltaire\u2019i rol\u00fcn\u00fc \u00fcstlenmi\u015ftir. Suavi meslek ya\u015fam\u0131na bir din adam\u0131 olarak ba\u015flam\u0131\u015f olmas\u0131na kar\u015f\u0131n, dinde laiklik g\u00f6r\u00fc\u015f\u00fcn\u00fc savunmu\u015f, ibadetin T\u00fcrk\u00e7ele\u015ftirilmesini ve namaz surelerinin T\u00fcrk\u00e7eye \u00e7evrilmesini \u00f6nermi\u015ftir[ 23] (s.76). Ali Suavi\u2019ye g\u00f6re Osmanl\u0131ca diye bir dil yoktur. O, konu\u015ftu\u011fu dili ile yazm\u0131\u015f, Arap\u00e7a ve Fars\u00e7a kurallar\u0131n dilimizden at\u0131lmas\u0131n\u0131 savunmu\u015ftur. Pertev Pa\u015fa ile Akif Pa\u015fa devlet yaz\u0131\u015fmalar\u0131nda dilin yal\u0131nla\u015fmas\u0131na \u00e7al\u0131\u015fm\u0131\u015flard\u0131r. Mustafa Re\u015fit Pa\u015fa , Ali Pa\u015fa ve Fuat Pa\u015fa bu yolu izlemi\u015flerdir. Ali Pa\u015fa, \u2018\u2019kaba T\u00fcrk\u00e7e \u2018\u2019 diye a\u015fa\u011f\u0131lanan halk T\u00fcrk\u00e7esiyle yazmakla \u00f6v\u00fcnm\u00fc\u015ft\u00fcr. Ali Pa\u015fa, katipleri birt\u00fcrl\u00fc sade ve a\u00e7\u0131k yazmaya al\u0131\u015ft\u0131ramad\u0131\u011f\u0131 i\u00e7in, resmi yaz\u0131lar\u0131n Frans\u0131zca olarak kaleme al\u0131nd\u0131ktan sonra T\u00fcrk\u00e7eye \u00e7evrilmesini emretmek zorunda kalm\u0131\u015ft\u0131r[ 24] (s.196).<\/span><\/p>\n

Cevdet Pa\u015fa T\u00fcrk\u00e7eye \u00f6nemli hizmetlerde bulunmu\u015ftur. \u0130lk \u00f6\u011fretmen okulu \u2018\u2019Dar\u00fclmuallimin\u2019\u2019 ve ilk T\u00fcrk akademisi \u2018\u2019Enc\u00fcmen-\u0131 Dani\u015f\u2019\u2019 onun katk\u0131lar\u0131yla ger\u00e7ekle\u015fmi\u015ftir. \u00d6\u011fretmen okulunun kurulmas\u0131nda programlara fazla T\u00fcrk\u00e7e ders koydurtmas\u0131, Medrese yanda\u015flar\u0131n\u0131 korkutmu\u015ftur. 1850 y\u0131l\u0131nda kurulan Akademinin kurulu\u015f lay\u0131has\u0131nda \u015fu a\u00e7\u0131klamalarda bulunmu\u015ftur:<\/span><\/p>\n

\u2018\u2019Akademi T\u00fcrk dilini geli\u015ftirmeye \u00e7al\u0131\u015facakt\u0131r. Bu dil ihmal edilmi\u015ftir. Eskiler eserlerinde Arap\u00e7a ve Fars\u00e7a kelimelere o kadar \u00e7ok yer vermi\u015flerdir ki bir sahifede ancak iki T\u00fcrk\u00e7e kelimeye rastlanabilmektedir.\u2019\u2019.<\/span><\/p>\n

II: Abd\u00fclhamit\u2019in tahta ge\u00e7mesi sonras\u0131nda Anayasan\u0131n (Kanun-u Esasi) haz\u0131rlanmas\u0131nda dil sorunu ortaya \u00e7\u0131kt\u0131: Geni\u015f Osmanl\u0131 topraklar\u0131ndan Meclise gelecek temsilciler hangi dil ile konu\u015facakt\u0131? Bat\u0131, y\u00fczy\u0131llar \u00f6nce tek bir ulusal dili egemen k\u0131l\u0131p geli\u015ftirerek b\u00f6yle bir sorunla kar\u015f\u0131la\u015fmam\u0131\u015ft\u0131. Uzun tart\u0131\u015fmalardan sonra -az\u0131nl\u0131klar\u0131n tepkileri de yat\u0131\u015ft\u0131r\u0131larak- Anayasan\u0131n 18. Maddesine Osmanl\u0131 Devletinin resmi dilinin T\u00fcrk\u00e7e oldu\u011funa ve devlet hizmetlerine gireceklerin bu dili bilmesinin gerekti\u011fine ili\u015fkin h\u00fck\u00fcm konuldu.<\/span><\/p>\n

II.Abd\u00fclhamit\u2019in Meclisi kapatt\u0131ktan sonra uygulad\u0131\u011f\u0131 a\u011f\u0131r sans\u00fcr, dili kapsamad\u0131\u011f\u0131ndan, ayd\u0131nlar\u0131n T\u00fcrk\u00e7eyi geli\u015ftirme \u00e7abalar\u0131 kesintiye u\u011framam\u0131\u015ft\u0131r. II: Abd\u00fclhamit, sadrazaml\u0131\u011fa atad\u0131\u011f\u0131 T\u00fcrk\u00e7e bilmeyen \u00c7erkez Hayrettin Pa\u015fan\u0131n telkini ile devletin resmi dilinin Arap\u00e7a olmas\u0131n\u0131 istemi\u015f ise de, Sait Pa\u015fa\u2019n\u0131n \u2018\u2019Devlet dili Arap\u00e7a olursa T\u00fcrkl\u00fck ortadan kalkar\u2019\u2019 diyerek kar\u015f\u0131 \u00e7\u0131kmas\u0131 \u00fczerine, bu iste\u011finden vazge\u00e7mi\u015ftir.[ 24] (s.195). Daha sonra II. Abd\u00fclhamit, g\u00fcvendi\u011fi az\u0131nl\u0131klardan umudunu kesmi\u015f olacak ki bir T\u00fcrkmen a\u015fireti olan Karake\u00e7ililerle kendisine soy k\u00fct\u00fc\u011f\u00fc ba\u011f\u0131 kurup onlardan muhaf\u0131z birli\u011fi olu\u015fturmu\u015f, \u2018\u2019Ben de T\u00fcrk\u00fcm\u2019\u2019 demi\u015f, T\u00fcrk\u00e7e e\u011fitim veren okullar\u0131n a\u00e7\u0131lmas\u0131n\u0131 desteklemi\u015ftir. \u00d6te yandan, Kur\u2019an\u0131 T\u00fcrk\u00e7eye \u00e7eviren hocalar\u0131 mahkemeye vererek , cepheleri b\u00f6lme, ki\u015fileri birbirine d\u00fc\u015f\u00fcrme politikas\u0131n\u0131 ustal\u0131kla uygulam\u0131\u015ft\u0131r[ 15] (s.161).<\/span><\/p>\n

II. Abd\u00fclhamit d\u00f6neminin bask\u0131c\u0131 politikas\u0131na kar\u015f\u0131 \u00e7\u0131kan ve direnenlerin bir b\u00f6l\u00fcm\u00fc, d\u00fc\u015f\u00fcnce bak\u0131m\u0131ndan Bat\u0131 yanl\u0131s\u0131 olmalar\u0131na kar\u015f\u0131n, dil bak\u0131m\u0131ndan a\u015f\u0131r\u0131 Osmanl\u0131cac\u0131l\u0131k g\u00f6r\u00fc\u015f\u00fcn\u00fc benimsemi\u015flerdir. Bu ayd\u0131nlar \u2018\u2019servetif\u00fcnun\u2019\u2019 dergisinde bir yay\u0131n birlikteli\u011fi olu\u015fturmu\u015flard\u0131r. Servetif\u00fcnunculardan Tevfik Fikret(1867-1915), Cenap \u015eahabettin(1870-1934), Halit Ziya U\u015fakl\u0131gil(1866-1945) a\u011fdal\u0131 Osmanl\u0131ca ile yazd\u0131klar\u0131 i\u00e7in, kimi yenilik\u00e7i d\u00fc\u015f\u00fcncelerini halka duyuramam\u0131\u015flar, T\u00fcrk dilinin geli\u015fmesine katk\u0131da bulunamam\u0131\u015flard\u0131r. O d\u00f6nemin halk dili ile yazan yazar\u0131 H\u00fcseyin Rahmi(1864-1944) ise, \u0130stanbulu g\u00f6zlemleyen ve \u0130stanbul T\u00fcrk\u00e7esini i\u015fleyen \u00f6yk\u00fcler, romanlar yazarak dilimize yarar sa\u011flay\u0131p kal\u0131c\u0131 olmu\u015ftur. Servetif\u00fcnun d\u00f6neminde \u2018\u2019T\u00fcrk \u015eairli\u011fi\u2019\u2019 g\u00f6revini y\u00fcklenen Mehmet Emin (1869-1944), Tevfik Fikret kadar yetenekli \u015fair olmasa da, ondan \u00e7ok fazla ulusuna yararl\u0131 yararl\u0131 olmu\u015f, T\u00fcrk\u00e7enin benimsenmesine katk\u0131da bulunmu\u015ftur.<\/span><\/p>\n

Dil konusundaki yan\u0131lg\u0131s\u0131n\u0131, Cumhuriyet d\u00f6neminde Dil Devriminden sonra anlayan Halit Ziya U\u015fakl\u0131gil, \u2018\u2019K\u0131rk Y\u0131l\u2019\u2019 adl\u0131 yap\u0131t\u0131nda \u2018\u2019\u2026 sanki T\u00fcrk\u00e7eden ne kadar uzakla\u015f\u0131l\u0131rsa o kadar h\u00fcner g\u00f6sterilmi\u015f olacak vehmiyle bu garibeleri icadetmek o zaman\u0131n bir illeti idi\u2026 \u2018\u2019 diye yazm\u0131\u015ft\u0131r. Ne yaz\u0131k ki Halit Ziya\u2019n\u0131n d\u00f6neminin Arap\u00e7a-Fars\u00e7a illeti, g\u00fcn\u00fcm\u00fczde daha hafif seyretse de, Frenk\u00e7e illeti bi\u00e7iminde varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmektedir. T\u00fcrk dilini \u2018\u2019Alt\u00fcrki\u2019\u2019 bi\u00e7imine sokan kafalar, g\u00fcn\u00fcm\u00fczde \u2018\u2019The T\u00fcrk\u00e7e\u2019\u2019 uydurma hevesindedirler.\u00d6rne\u011fin Osmanl\u0131ca \u2018\u2019tahavv\u00fcl\u2019\u2019 s\u00f6zc\u00fc\u011f\u00fc yerine t\u00fcretip kullanmakta oldu\u011fumuz \u2018\u2019d\u00f6n\u00fc\u015f\u00fcm\u2019\u2019\u00fcn Frenk\u00e7esi \u2018\u2019transformasyon\u2019\u2019u kullanarak bilgi\u00e7lik ve modernlik taslamaktad\u0131rlar! Dahas\u0131 \u2018\u2019T\u00fcrk\u00e7e ile bilim yap\u0131lamaz\u2019\u2019 diyebilen d\u00fczmece bilim adamlar\u0131 \u00e7\u0131kabilmektedir.<\/span><\/p>\n

XIX.y\u00fczy\u0131l\u0131n sonlar\u0131na do\u011fru, T\u00fcrk ve yabanc\u0131 dilbilimciler T\u00fcrk\u00e7enin s\u00f6zl\u00fc\u011f\u00fc ve dilbilgisi konular\u0131nda \u00f6nemli \u00e7al\u0131\u015fmalar yapm\u0131\u015flard\u0131r. \u015eemseddin Sami, T\u00fcrk\u00e7enin kapsaml\u0131 bir s\u00f6zl\u00fc\u011f\u00fc olan \u2018\u2019Kamus-u T\u00fcrki\u2019\u2019 adl\u0131 yap\u0131t\u0131n\u0131 1901 y\u0131l\u0131nda yay\u0131mlam\u0131\u015ft\u0131r. Arap\u00e7a, Fars\u00e7a ve T\u00fcrk\u00e7eden karma dil olarak olu\u015fturulan Osmanl\u0131can\u0131n, T\u00fcrklerin ulusal dili olamayaca\u011f\u0131n\u0131 savunmu\u015ftur. 1910 y\u0131l\u0131nda Selanik\u2019te yaz\u0131 ya\u015fam\u0131na ba\u015flayan \u2018\u2019Gen\u00e7 Kalemler\u2019\u2019 adl\u0131 dergi, T\u00fcrk\u00e7enin savunuculu\u011funu yapm\u0131\u015f ve geli\u015fmesine \u00f6nemli katk\u0131larda bulunmu\u015ftur. \u00d6mer Seyfettin ve Ziya G\u00f6kalp bu dergide yay\u0131nlanan d\u00fc\u015f\u00fcnceleri ve ar\u0131nm\u0131\u015f T\u00fcrk\u00e7e \u00f6rne\u011fi yaz\u0131lar\u0131yla, Cumhuriyet d\u00f6neminin dil devrimine \u00f6nc\u00fcl\u00fck etmi\u015flerdir.<\/span><\/p>\n

VI. CUMHUR\u0130YET D\u00d6NEM\u0130NDE T\u00dcRK D\u0130L DEVR\u0130M\u0130 B\u0130L\u0130M TERIMLERI \u00c7ALISMALARI<\/em><\/span><\/p>\n

Osmanl\u0131n\u0131n son zamanlar\u0131nda yo\u011funla\u015farak s\u00fcren T\u00fcrk\u00e7eyi ar\u0131nd\u0131r\u0131p geli\u015ftirme etkinlikleri, T\u00fcrk halk\u0131n\u0131n egemenli\u011fine dayanan T\u00fcrkiye Cumhuriyetinin kurulmas\u0131yla g\u00fc\u00e7 kazanarak h\u0131zlanm\u0131\u015ft\u0131r.T\u00fcrk\u00e7e s\u00f6zc\u00fcklerin ve dilbilgisi kurallar\u0131n\u0131n T\u00fcrk diline yerle\u015fmesine kar\u015f\u0131 olanlar, Cumhuriyet d\u00f6nemine girilmesi sonucu seslerini k\u0131smak zorunda kalm\u0131\u015flard\u0131r. Dil tart\u0131\u015fmas\u0131 konusu, Latin abecesine ge\u00e7me ve bilim, sanat ve felsefe terimlerini T\u00fcrk\u00e7ele\u015ftirme \u00fczerine yo\u011funla\u015fm\u0131\u015ft\u0131r.<\/span><\/p>\n

Osmanl\u0131 d\u00f6neminde, t\u0131p, m\u00fchendislik ve askerlik terimlerinin Bat\u0131 dillerinden Osmanl\u0131caya \u00e7evrilmesi g\u00f6r\u00fc\u015f\u00fc egemendi. Ancak terim t\u00fcretmede T\u00fcrk\u00e7e s\u00f6zc\u00fcklerden de\u011fil de Arap\u00e7a ve Fars\u00e7a s\u00f6zc\u00fcklerden yararlan\u0131lmakta idi. Bu \u201ctak\u0131nt\u0131yla\u201d kimi zaman g\u00fcl\u00fcn\u00e7l\u00fcklere d\u00fc\u015f\u00fcl\u00fcrd\u00fc.\u00d6rne\u011fin Osmanl\u0131n\u0131n \u0130talyadan sat\u0131n ald\u0131\u011f\u0131 toplar\u0131n \u00fczerinde \u2018\u2019Balliemez\u2019\u2019 damgas\u0131 bulundu\u011fu i\u00e7in, bu toplar T\u00fcrkler aras\u0131nda \u2018\u2019Balyemez Topu\u2019\u2019 diye adland\u0131r\u0131lm\u0131\u015ft\u0131. Ancak Osmanl\u0131n\u0131n bilgi\u00e7 okumu\u015flar\u0131, bu toplara T\u00fcrk\u00e7e bir ad konuldu\u011funu sanarak, T\u00fcrk\u00e7e s\u00f6zc\u00fckleri a\u015fa\u011f\u0131l\u0131k say\u0131p T\u00fcrk\u00e7eyi bilimsel \u00fcr\u00fcnleri adland\u0131rmaya yak\u0131\u015ft\u0131ramad\u0131klar\u0131ndan, T\u00fcrk\u00e7e \u2018\u2019Balyemez\u2019\u2019 s\u00f6zc\u00fc\u011f\u00fcn\u00fc, yar\u0131s\u0131 Arap\u00e7a yar\u0131s\u0131 Fars\u00e7aya \u00e7evirerek \u2018\u2019Asalnemihored\u2019\u2019 yapm\u0131\u015ft\u0131. \u2018\u2019Asal\u2019\u2019, Arap\u00e7a \u201cbal\u201d, \u2018\u2019Nemi-hored\u2019\u2019 ise Fars\u00e7a \u201cyemez\u201d anlam\u0131na geliyordu [ 32] (s.39). B\u00fcy\u00fck T\u00fcrk d\u00fc\u015f\u00fcn\u00fcr ve yazar\u0131 Ziya G\u00f6kalp bile terimlerin Kutsal Kitab\u0131n(Kur\u2019an) dilinden al\u0131nmas\u0131n\u0131 \u00f6nermi\u015ftir[ 23] (s.226). Ali Suavi, \u00f6teki ayd\u0131nlardan farkl\u0131 olarak, Bat\u0131\u2019n\u0131n uluslararas\u0131 terimlerinin aktar\u0131lmas\u0131n\u0131 savunmu\u015ftur[ 26] (s.109).<\/span><\/p>\n

Osmanl\u0131n\u0131n son d\u00f6neminde g\u00fcndeme getirilen \u00f6nemli bir dil sorunu da Arap abecesi idi. Arap abecesinin \u00fcns\u00fcz harflerden olu\u015fmas\u0131, Anadolu T\u00fcrk\u00e7esinde bulunan sekiz tane \u00fcnl\u00fc harfe Arap\u00e7ada kar\u015f\u0131l\u0131k bulunmay\u0131\u015f\u0131, T\u00fcrk\u00e7enin yaz\u0131ya ge\u00e7irilmesinde sorun \u00e7\u0131kar\u0131yordu. \u00c7a\u011fda\u015f bir abeceye ge\u00e7ilmesi gere\u011fini bir\u00e7ok ayd\u0131n dile getirmi\u015fse de tutucu kesim ve \u00f6zellikle Medresenin kar\u015f\u0131 \u00e7\u0131kmas\u0131yla kar\u015f\u0131la\u015f\u0131lm\u0131\u015ft\u0131.<\/span><\/p>\n

Kurtulu\u015f Sava\u015f\u0131n\u0131n zafere ula\u015fmas\u0131ndan sonra, 1923 y\u0131l\u0131nda \u0130zmir\u2019de toplanan \u0130ktisat Kongresinde i\u015f\u00e7i delegelerinden \u0130zmirli Naz\u0131m ile iki arkada\u015f\u0131n\u0131n verdi\u011fi Latin harflerinin kabul\u00fc hakk\u0131nda \u00f6nerge, kongre ba\u015fkan\u0131 Kaz\u0131m Karabekir Pa\u015fa taraf\u0131ndan i\u015fleme konulmam\u0131\u015ft\u0131r.Pa\u015fa bu konuda bir deme\u00e7 vererek \u2018\u2019Bizim lisan\u0131m\u0131z\u0131 terenn\u00fcm edecek hi\u00e7bir Latin hurufat\u0131(harfleri) yoktur.\u2019\u2019 demi\u015ftir. Kaz\u0131m Karabekir Pa\u015fan\u0131n demeci baz\u0131 yazarlarca tepkiyle kar\u015f\u0131lanm\u0131\u015ft\u0131r. K\u0131l\u0131\u00e7zade Hakk\u0131 ve H\u00fcseyin Cahit Latin harflerini savunmu\u015flard\u0131r.<\/span><\/p>\n

En sonunda yaz\u0131 konusu Meclis k\u00fcrs\u00fcs\u00fcne gelmi\u015f, \u0130zmir mebusu \u015e\u00fckr\u00fc Sara\u00e7o\u011flu \u2018\u2019Arap hurufat\u0131, T\u00fcrk lisan\u0131n\u0131 yazmaya m\u00fcsait de\u011fildir.\u2019\u2019 demi\u015ftir. Tat\u0131\u015fmalara kat\u0131lan \u00fcnl\u00fc T\u00fcrkolog Fuat K\u00f6pr\u00fcl\u00fc Latin harflerinin kabul\u00fcne kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r. Tarih\u00e7i Zeki Velidi Togan da ayn\u0131 safta yer alarak \u2018\u2019Suret-i kat\u2019iyyede bilmeliyiz ki Latin hurufat\u0131n\u0131n lisan\u0131m\u0131za tatbiki imkans\u0131z ve muzurdur.\u2019\u2019 demi\u015ftir.<\/span><\/p>\n

Abece sorununu, Atat\u00fcrk \u2018\u2019Bizim ahenkli zengin dilimiz Yeni T\u00fcrk Harfleriyle kendini g\u00f6sterecektir.\u2019\u2019 diyerek, 3 Kas\u0131m 1928 tarihinde Mecliste kabul\u00fcn\u00fc sa\u011flad\u0131\u011f\u0131 yasayla, Latin harflerine dayanan T\u00fcrk abecesini dilimize kazand\u0131rm\u0131\u015ft\u0131r[ 27] . Atat\u00fcrk\u2019\u00fcn yaz\u0131 devrimi uluslararas\u0131 \u00f6l\u00e7ekte \u00f6nemli b\u00fcy\u00fck bir devrimdir. Yeni abecemizin ses\u00e7il(fonetik) olmas\u0131, \u00fclkemizde okur-yazar say\u0131s\u0131n\u0131 h\u0131zla \u00e7o\u011faltm\u0131\u015ft\u0131r. K\u00f6kenbilimsel (etimolojik) yaz\u0131lara sahip olan diller, \u00f6rne\u011fin \u0130ngilize, s\u00f6ylendi\u011fi gibi yaz\u0131lmaman\u0131n olumsuzlu\u011funu ta\u015f\u0131maktad\u0131r. Bu durum hem o dili konu\u015fan halklara hem de yabanc\u0131 dil olarak \u00f6\u011frenenlere a\u011f\u0131r bir \u201cbelleme y\u00fck\u00fc\u201d getirmektedir.<\/span><\/p>\n

Yeni yaz\u0131n\u0131n benimsenmesi T\u00fcrk\u00e7enin yaz\u0131ya ge\u00e7irilmesini kolayla\u015ft\u0131rm\u0131\u015f, T\u00fcrk\u00e7e yaz\u0131lan kitaplar\u0131n say\u0131s\u0131n\u0131 h\u0131zla \u00e7o\u011faltm\u0131\u015ft\u0131r. Atat\u00fcrk, yaz\u0131 devrimi sonras\u0131nda zaman\u0131n\u0131n b\u00fcy\u00fck bir kesimini T\u00fcrk dilinin derlenmesi, i\u015flenip yeni s\u00f6zc\u00fckler t\u00fcretilmesi \u00e7al\u0131\u015fmalar\u0131na ay\u0131rm\u0131\u015ft\u0131r. T\u00fcrk\u00e7enin gelece\u011fi konusundaki d\u00fc\u015f\u00fcncelerini \u015fu \u00f6zdeyi\u015fi ile ortaya koymu\u015ftur:<\/span><\/p>\n

\u2018\u2019\u00dclkesini, y\u00fcksek ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 korumas\u0131n\u0131 bilen T\u00fcrk Milleti, dilini de yabanc\u0131 diller diller boyunduru\u011fundan kurtaracakt\u0131r.\u2019\u2019<\/span><\/p>\n

Atat\u00fcrk, g\u00f6sterdi\u011fi hedefe ula\u015fmak i\u00e7in 1932 y\u0131l\u0131nda T\u00fcrk Dili Tetkik Cemiyeti\u2019ni kurdu. Dil kurultaylar\u0131 toplayarak bilim adamlar\u0131n\u0131n g\u00f6r\u00fc\u015flerini ald\u0131. Halk dilinden derletti\u011fi ve uzmanlara t\u00fcrettirdi\u011fi T\u00fcrk\u00e7e s\u00f6zc\u00fckleri konu\u015fma ve yaz\u0131 dilimize yerle\u015ftirmeye \u00e7al\u0131\u015ft\u0131.<\/span><\/p>\n

Atat\u00fcrk, bilim terimlerinin T\u00fcrk\u00e7e s\u00f6zc\u00fcklerden t\u00fcretilmesi g\u00f6r\u00fc\u015f\u00fcn\u00fc benimsemi\u015ftir; Bat\u0131 terimlerinin aktar\u0131lmas\u0131na da, Arap\u00e7a-Fars\u00e7a k\u00f6kenli s\u00f6zc\u00fcklerden terim t\u00fcretilmesine de kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r.\u00c7ok \u00f6nem verdi\u011fi terim \u00e7al\u0131\u015fmalar\u0131na \u00f6nc\u00fcl\u00fck ederek 1936 y\u0131l\u0131nda matematik terimlerini T\u00fcrk\u00e7e k\u00f6kenli s\u00f6zc\u00fcklerden t\u00fcretip \u2018\u2019Geometri\u2019\u2019 adl\u0131 kitab\u0131nda \u00f6rnekleriyle a\u00e7\u0131klad\u0131[ 28] . Bu kitapta, boyut, uzay, y\u00fczey, d\u00fczey, \u00e7ap, yar\u0131\u00e7ap, kesit, yay, \u00e7ember, te\u011fet, a\u00e7\u0131, a\u00e7\u0131ortay, yatay, d\u00fc\u015fey, y\u00f6nde\u015f, \u00fc\u00e7gen, yamuk, art\u0131, eksi, b\u00f6l\u00fc, e\u015fit, toplam, oran, orant\u0131, t\u00fcrev, alan\u2026 ve daha bir\u00e7ok terim – bu alanda \u00e7al\u0131\u015facaklara k\u0131lavuz \u00f6rnekler olmak \u00fczere – ortaya konmu\u015ftur.<\/span><\/p>\n

Atat\u00fcrk\u2019\u00fcn benimsedi\u011fi, ulusal dilin s\u00f6zc\u00fcklerinden terim t\u00fcretme anlay\u0131\u015f\u0131, Bat\u0131 \u00fclkelerinde bu alanda izlenen yoldan daha ileridir. Bat\u0131l\u0131\u2019lar\u0131n kendi dillerine bir \u00f6l\u00e7\u00fcde kaynak olan \u00f6l\u00fc Latince ve Grek\u00e7e dillerinin s\u00f6zc\u00fcklerinden terim t\u00fcretme anlay\u0131\u015flar\u0131, kan\u0131m\u0131zca pek yerinde de\u011fildir. Do\u011fru y\u00f6ntem, ulusal dilin s\u00f6zc\u00fcklerinden terim t\u00fcretmektir. Terimlerin anlamlar\u0131n\u0131n, t\u00fcretildikleri s\u00f6zc\u00fcklerin k\u00f6k anlamlar\u0131yla \u00e7a\u011fr\u0131\u015f\u0131m ba\u011f\u0131 olmas\u0131, terim \u00f6\u011frenmeyi kolayla\u015ft\u0131r\u0131r, e\u011fitim ve \u00f6\u011fretimde kavrama kolayl\u0131\u011f\u0131 sa\u011flar. T\u00fcrk\u00e7ede, k\u00f6k s\u00f6zc\u00fc\u011f\u00fcn yap\u0131s\u0131n\u0131 bozmadan, t\u00fcretme ekleriyle \u00e7ok say\u0131da yeni s\u00f6zc\u00fck ve terim t\u00fcretilebilme olana\u011f\u0131 bulundu\u011fundan, Hint-Avrupa ve Sami dillerine g\u00f6re T\u00fcrk\u00e7enin s\u00f6zc\u00fck ve bu arada bilim terimleri t\u00fcretmede \u00f6nemli bir \u00fcst\u00fcnl\u00fc\u011f\u00fc vard\u0131r. Prof. Do\u011fan Aksan\u2019\u0131n \u2018\u2019T\u00fcrk\u00e7enin G\u00fcc\u00fc\u2019\u2019 yap\u0131t\u0131nda[ 29] a\u00e7\u0131kland\u0131\u011f\u0131 \u00fczere, T\u00fcrk\u00e7emiz bu \u00f6zelli\u011fi ile benzersiz \u00fcst\u00fcnl\u00fc\u011fe sahiptir. Bu yap\u0131tta \u2018\u2019s\u00fcr-\u2018\u2019 k\u00f6k\u00fcnden, yaln\u0131zca T\u00fcrkiye T\u00fcrk\u00e7esinde 100 kadar t\u00fcretilmi\u015f s\u00f6zc\u00fck \u00f6rne\u011fi verilmi\u015ftir.<\/span><\/p>\n

Eklerin s\u00f6zc\u00fck k\u00fck\u00fcn\u00fc de\u011fi\u015ftirmemesi, T\u00fcrk\u00e7enin ses\u00e7il(fonetik) bir dil olmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r. Latin abecesi ile, okundu\u011fu gibi yaz\u0131lan T\u00fcrk\u00e7emiz, Bat\u0131\u2019n\u0131n geli\u015fmi\u015f dillerine yaz\u0131m konusunda \u00fcst\u00fcnl\u00fck sa\u011flam\u0131\u015ft\u0131r.<\/span><\/p>\n

B\u00fct\u00fcn bu olumlu geli\u015fmelere kar\u015f\u0131n, T\u00fcrk Dil ve Yaz\u0131 Devrimine kar\u015f\u0131 \u00e7\u0131kmay\u0131 s\u00fcrd\u00fcren bir b\u00f6l\u00fcm ayd\u0131n kesimimiz, Cumhuriyet y\u0131llar\u0131nda da var olagelmi\u015ftir.\u00d6ncelikle belirtmek gerekir ki dilini yabanc\u0131 s\u00f6zc\u00fcklerden koruyup ar\u0131nd\u0131ran ne ilk ne de tek \u00fclke biziz. Fransa g\u00fcn\u00fcm\u00fczde bile yabanc\u0131 s\u00f6zc\u00fck kullan\u0131m\u0131na yasak koymaktad\u0131r. Alman ve Macar dillerinde b\u00fcy\u00fck bir \u00f6zle\u015ftirme yap\u0131lm\u0131\u015ft\u0131r[ 33] . 1936 y\u0131l\u0131nda Kahire\u2019de toplanan Arap dil kurultay\u0131, T\u00fcrk\u00e7e k\u00f6kenli 3600 kadar s\u00f6zc\u00fc\u011f\u00fc Arap\u00e7a s\u00f6zl\u00fckten \u00e7\u0131karm\u0131\u015ft\u0131r. \u00c7\u0131kar\u0131lan bu s\u00f6zc\u00fckler aras\u0131nda \u2018\u2019sar\u0131k\u2019\u2019 \u00f6rne\u011fi T\u00fcrk\u00e7e din s\u00f6zc\u00fckleri de vard\u0131r. Ancak Osmanl\u0131 k\u00fclt\u00fcr\u00fc \u00e7er\u00e7evesinde Arap\u00e7a-Fars\u00e7a dil zevkine kap\u0131lanlar, terkedilen Osmanl\u0131cay\u0131 ya\u015fatmak i\u00e7in \u00e7aba harcamaktad\u0131rlar [ 35] ,[ 36] .<\/span><\/p>\n

Cumhuriyet d\u00f6neminin kimi politikac\u0131lar ve siyasal iktidarlar\u0131, yanda\u015flar\u0131na \u015firin g\u00f6r\u00fcnmek i\u00e7in ar\u0131nm\u0131\u015f \u00f6z T\u00fcrk\u00e7eye kar\u015f\u0131 \u00e7\u0131km\u0131\u015flard\u0131r. Demokrat Parti iktidara ge\u00e7tikten sonra, 1952 y\u0131l\u0131nda Fuat K\u00f6pr\u00fcl\u00fc ve 203 arkada\u015f\u0131 Meclise bir \u00f6nerge sunarak Anayasadaki \u00f6z T\u00fcrk\u00e7e s\u00f6zc\u00fcklerin Osmanl\u0131caya d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesini istemi\u015flerdir. Bu i\u015f i\u00e7in kurulan komisyon daha da ileri giderek Anayasa yerineTe\u015fkilat Esasiye Kanunu\u2019nun yeniden y\u00fcr\u00fcrl\u00fc\u011fe girmesini istemi\u015flerdir.\u00dcnl\u00fc T\u00fcrk\u00e7\u00fc Hamdullah Suphi Tanr\u0131\u00f6ver, 1910 y\u0131l\u0131nda Selanik\u2019te yay\u0131nlanan Gen\u00e7 Kalemler dergisinde ortaya koydu\u011fu g\u00f6r\u00fc\u015flerden d\u00f6nerek* , Osmanl\u0131cay\u0131 savunan ve T\u00fcrk\u00e7enin s\u00f6ylemini (telaffuz) yeren ate\u015fli bir nutuk s\u00f6ylemi\u015ftir. Tart\u0131\u015fmalar sonunda, 32 red ve 9 \u00e7ekimser oya kar\u015f\u0131l\u0131k 432 oyla Anayasa metni y\u00fcr\u00fcrl\u00fckten kald\u0131r\u0131lm\u0131\u015ft\u0131r. 1960 \u0130htilaliyle tutucu dil g\u00f6r\u00fc\u015f\u00fcnden d\u00f6n\u00fclerek T\u00fcrk Dil Kurumunun \u00e7al\u0131\u015fmalar\u0131 desteklenmi\u015ftir. Daha sonra 12 Eyl\u00fcl Darbesi sonras\u0131, dilde geriye d\u00f6n\u00fc\u015f zorlamalar\u0131na girilmi\u015f, kimi \u00f6z T\u00fcrk\u00e7e s\u00f6zc\u00fcklerin kullan\u0131lmas\u0131 Y\u00f6netim Buyru\u011fuyla yasaklanm\u0131\u015ft\u0131r. Bu s\u00f6zc\u00fckler aras\u0131nda \u2018\u2019devrim\u2019\u2019 ve d\u00f6nemin devlet ba\u015fkan\u0131 Kenan Evren\u2019in soyad\u0131 olan \u2018\u2019evren\u2019\u2019 s\u00f6zc\u00fc\u011f\u00fc bile bulunmakta idi. Fakat dilde \u00f6z\u00fcne ba\u011fl\u0131 geli\u015fmelere kar\u015f\u0131 \u00e7\u0131kmalar etkili olamam\u0131\u015ft\u0131r. Dil devrimi ba\u015far\u0131l\u0131 olmu\u015f, toplumun her kesimi yal\u0131n T\u00fcrk\u00e7eyi benimsemi\u015ftir.<\/span><\/p>\n

G\u00fcn\u00fcm\u00fczde, T\u00fcrk dili i\u00e7in b\u00fcy\u00fck tehlike \u2018\u2019yabanc\u0131 dilde e\u011fitim\u2019\u2019 politikas\u0131d\u0131r. Bu i\u015fin ticaretini yapanlar\u0131n siyasi bask\u0131 ve y\u00f6nlendirmeleri, k\u00fcreselle\u015fe etkileri, \u00fclkemiz kaynakl\u0131 bilim \u00fcretme yetersizli\u011fi ve varl\u0131kl\u0131 Bat\u0131 \u00fclkelerinde i\u015f tutup ya\u015fama arzusu gibi \u00e7e\u015fitli etkenlerle \u2018\u2019yabanc\u0131 dilde e\u011fitim\u201d yayg\u0131nla\u015fmaktad\u0131r.<\/span><\/p>\n

T\u00fcrk kimli\u011fini korumak, T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fc geli\u015ftirmek, T\u00fcrkiyede ulusal i\u00e7erikli bilim, sanat ve felsefe yapmak \u0131stiyorsak; \u0130ngilizler, Frans\u0131zlar, Almanlar gibi biz de her d\u00fczeydeki okullar\u0131m\u0131zda T\u00fcrk\u00e7e E\u011fitim-\u00f6\u011fretim vermek zorunday\u0131z. S\u00f6m\u00fcrgelikten gelmeyen hi\u00e7bir ulus yabanc\u0131 dilde e\u011fitim \u2013\u00f6\u011fretim yapmamaktad\u0131r. II. D\u00fcnya Sava\u015f\u0131 sonunda Amerikan i\u015fgali ya\u015fayan Japonya, i\u015fgal d\u00f6neminde bile yabanc\u0131 dilde \u00f6\u011fretime izin vermemi\u015ftir. Ulusal dil ile<\/span>
\ne\u011fitim\u2013 \u00f6\u011fretim yapan Japonlar d\u00fcnyan\u0131n en geli\u015fmi\u015f uluslar\u0131ndan birini yaratm\u0131\u015flard\u0131r.<\/span><\/p>\n

Yabanc\u0131 dil \u00f6\u011fretimini \u00f6nemsemek, T\u00fcrk\u00e7e \u00f6\u011fretim i\u00e7inde ele al\u0131nmal\u0131d\u0131r.<\/span><\/p>\n

VII. SONU\u00c7LAR VE \u00d6NER\u0130LER<\/em><\/span><\/p>\n

Yukar\u0131da -\u00e7ok k\u0131sa olarak- sunulan a\u00e7\u0131klamalardan anla\u015f\u0131laca\u011f\u0131 \u00fczere, ulusal dilimiz T\u00fcrk\u00e7e\u2019nin korunup geli\u015ftirilmesi konusunda, y\u00fczy\u0131llardan beri yan\u0131lg\u0131lar i\u00e7inde olunmu\u015ftur. Bu yan\u0131lg\u0131lar, bir \u00f6l\u00e7\u00fcde g\u00fcn\u00fcm\u00fczde de s\u00fcrmektedir.<\/span><\/p>\n

D\u00fcnyan\u0131n en kurall\u0131, en \u00fcst\u00fcn anlat\u0131m yetenekli dillerinden biri olan T\u00fcrk\u00e7e\u2019nin geli\u015ftirilmesine katk\u0131da bulunmak ulusal g\u00f6revlerimizdendir.<\/span><\/p>\n

T\u00fcrk\u00e7enin korunma ve i\u015flenerek geli\u015ftirilmesi ere\u011fimizi ger\u00e7ekle\u015ftirmek i\u00e7in \u00f6nerilerimiz a\u015fa\u011f\u0131da s\u0131ralanm\u0131\u015ft\u0131r :<\/span><\/p>\n

1) Her d\u00fczeydeki t\u00fcm okullar\u0131m\u0131zda e\u011fitim \u2013 \u00f6\u011fretim dilinin T\u00fcrk\u00e7e olmas\u0131n\u0131 sa\u011flamal\u0131y\u0131z.<\/span><\/p>\n

2) Devlet memurlu\u011funa girmede ve \u00f6zellikle akademik y\u00fckseltmelerin her a\u015famas\u0131nda \u201cT\u00fcrk\u00e7eyi okuyup anlama, T\u00fcrk\u00e7e dilbilgisi ve s\u00f6zc\u00fck bilgisi d\u00fczeyi s\u0131navlar\u0131\u201d yap\u0131lmal\u0131d\u0131r.<\/span><\/p>\n

3) Yabanc\u0131 dilde bilimsel yay\u0131n yerine, yabanc\u0131 dilde geni\u015f \u00f6zetli T\u00fcrk\u00e7e yay\u0131nlar \u00f6zendirilmelidir.<\/span><\/p>\n

4) Yabanc\u0131 dil \u00f6\u011frenmeye olan gereksinme ve ilgiyi kar\u015f\u0131lamak \u00fczere, her d\u00fczeydeki okulda \u201cuygulamal\u0131 yabanc\u0131 dil \u00f6\u011fretimine\u201d \u00f6nem verilmelidir. Bu ba\u011flamda olmak \u00fczere, \u00fcniversite ve y\u00fcksek okullarda Turk\u00e7e okutulan derslerin terimlerinin yabanc\u0131 dillerde (\u0130ngilizce, Frans\u0131zca, Almanca, Rus\u00e7a…) kar\u015f\u0131l\u0131klar\u0131 konu sonlar\u0131na, s\u00f6ylemleriyle birlikte, ek olarak konulmal\u0131d\u0131r. T\u00fcrk\u00e7e olarak okutulup \u00f6\u011fretilen derslerin \u00f6nemlilerinin, \u201cyabanc\u0131 dilde yinelenmeleri\u201d yap\u0131larak, yabanc\u0131 dil \u00f6\u011fretimi verimli k\u0131l\u0131nmal\u0131d\u0131r.<\/span><\/p>\n

5) \u0130\u015fyerlerine yabanc\u0131 dilde ad koyma, yerli mallara yabanc\u0131 dilde marka koyma yanl\u0131\u015fl\u0131klar\u0131n\u0131n \u00f6n\u00fcne ge\u00e7mek i\u00e7in, bu ticari kurulu\u015flardan her y\u0131l \u201cYabanc\u0131l\u0131\u011fa \u00d6zenme Vergisi\u201d al\u0131nmal\u0131d\u0131r.<\/span><\/p>\n

6) T\u00fcrk Dil Kurumu\u2019nun konu\u015fma dili i\u00e7in ile bilim, sanat ve felsefe dili i\u00e7in T\u00fcrk\u00e7e k\u00f6k s\u00f6zc\u00fcklerden s\u00fcrekli s\u00f6zc\u00fck t\u00fcretmesi sa\u011flanmal\u0131d\u0131r. Bu g\u00f6revi y\u00fcklenenler Devlet\u00e7e desteklenmelidir. T\u00fcrk\u00e7e yazarak dilimizi geli\u015ftirme etkinliklerine katk\u0131da bulunan yazarlara, her y\u0131l, \u201cT\u00fcrk\u00e7eyi Geli\u015ftirme \u00d6d\u00fclleri\u201d verilmelidir.<\/span><\/p>\n

7) Ba\u011f\u0131ms\u0131zl\u0131klar\u0131n\u0131 kazanan T\u00fcrk\u00e7e konu\u015fan devletlerle ve ba\u015fka devletlerin i\u00e7inde az\u0131nl\u0131k olarak ya\u015famakta olan T\u00fcrk\u00e7e konu\u015fan topluluklarla, \u201cT\u00fcrk dili ba\u011f\u0131\u201d g\u00fc\u00e7lendirilmelidir. T\u00fcrk\u00e7eyi uluslararas\u0131 ileti\u015fim dili yapmak i\u00e7in her vatanda\u015f\u0131m\u0131z, ayd\u0131n\u0131m\u0131z ve Devletimiz \u00e7aba harcamal\u0131d\u0131r.<\/span><\/p>\n

Prof.Dr. \u0130brahim Bak\u0131rta\u015f<\/strong><\/span><\/p>\n

TE\u015eEKK\u00dcR : Bu \u00e7al\u0131\u015fman\u0131n haz\u0131rlanmas\u0131nda de\u011ferli uyar\u0131lar\u0131yla katk\u0131da bulunan T\u00fcrk\u00e7e-Edebiyat \u00d6\u011fretmeni Meral BAKIRTA\u015e\u2019a te\u015fekk\u00fcrlerimi sunar\u0131m.<\/span><\/p>\n

KAYNAKLAR.<\/strong><\/span><\/p>\n

[ 1] J.P. Roux, T\u00fcrklerin Tarihi, Milliyet Yay\u0131nlar\u0131, 1989<\/span><\/p>\n

[ 2] A. Say\u0131l\u0131, Bilim K\u00fclt\u00fcr ve \u00d6\u011fretim Dili Olarak T\u00fcrk\u00e7e, T\u00fcrk Tarih Kurumu <\/span>Bas\u0131mevi, 1994.<\/span><\/span><\/p>\n

[ 3] \u0130. Arsel, Arap Milliyet\u00e7ili\u011fi ve T\u00fcrkler, \u0130nk\u0131lap Kitabevi, 1987.<\/span><\/p>\n

[ 4] A. Z. V. Toyan, Umumi T\u00fcrk Tarihine Giri\u015f, Enderun Kitabevi, 1981.<\/span><\/p>\n

[ 5] F. Bozkurt, T\u00fcrklerin Dili , Cem Yay\u0131nevi, 1992.<\/span><\/p>\n

[ 6] T. Tekin, Tarih Boyunca T\u00fcrk\u00e7enin Yaz\u0131m\u0131, Simurg Yay\u0131nc\u0131l\u0131k, 1997.<\/span><\/p>\n

[ 7] \u00dc. Hassan, Osmanl\u0131 Devletine Kadar T\u00fcrkler, (A\u00e7\u0131klamal\u0131 bir kronoloji), Cem <\/span>Yay\u0131nevi, 1987.<\/span><\/span><\/p>\n

[ 8] D. Avc\u0131o\u011flu, T\u00fcrklerin Tarihi, Tekin Yay\u0131nevi, 1990.<\/span><\/p>\n

[ 9] Ka\u015fgarl\u0131 Mahmut, Divan-\u0131 Lugat-it T\u00fcrk, Toker Yay\u0131nlar\u0131, 1984.<\/span><\/p>\n

[ 10] A. \u00c7e\u00e7en, T\u00fcrk Devletleri, Ink\u0131lap Kitabevi, 1986.<\/span><\/p>\n

[ 11] Z. G\u00f6kalp, Terbiyenin Sosyal ve K\u00fclt\u00fcrel Temelleri, M.E.B Yay\u0131lar\u0131, 1992-<\/span><\/p>\n

[ 12] P. K. Hitti, Siyasi ve K\u00fclt\u00fcrel \u0130slam Tarihi, Cilt I, \u0130lahiyat Fak\u00fcltesi Vakf\u0131<\/span><\/p>\n

[ 13] O. Han\u00e7erlio\u011flu, \u0130slam \u0130nan\u00e7lar\u0131 S\u00f6zl\u00fc\u011f\u00fc, Remzi Kitabevi, 1984.<\/span><\/p>\n

[ 14] A. Kabakl\u0131, T\u00fcrk Edebiyat\u0131, T\u00fcrk Edebiyat\u0131 Vakf\u0131 Yay\u0131nlar\u0131, 1989.<\/span><\/p>\n

[ 15] H. S. Payz\u0131n, Tarihte Dil, Yaz\u0131, Bulu\u015f ve Toplum, Do\u011fruluk Matbaac\u0131l\u0131k, <\/span>1992.<\/span><\/span><\/p>\n

[ 16] P. Hoodbhoy, \u0130slam ve Bilim, Cep Kitaplar\u0131, 1992.<\/span><\/p>\n

[ 17] \u0130. A. \u00c7ubuk\u00e7u, T\u00fcrk – \u0130slam D\u00fc\u015f\u00fcncesi Hakk\u0131nda Ara\u015ft\u0131rmalar, K\u00fclt\u00fcr <\/span>Bakanl\u0131\u011f\u0131 Yay\u0131nlar\u0131, 1992.<\/span><\/span><\/p>\n

[ 18] W. Shakespeare (\u00c7. : T. S. Halman), T\u00fcm Soneler, Cem Yay\u0131nevi, 1993.<\/span><\/p>\n

[ 19] C. Dil\u00e7in, \u00d6rneklerle T\u00fcrk \u015eiir Bilgis\u0130, T.D.K. Yay\u0131nlar\u0131, 1983.<\/span><\/p>\n

[ 20] ..I. Z. Ey\u00fcbo\u011flu, Ge\u00e7mi\u015fin Ya\u015fama G\u00fcc\u00fc, Adam Yay\u0131nc\u0131l\u0131k, 1982.<\/span><\/p>\n

[ 21] H. Atay, Osmanl\u0131larda Y\u00fcksek Din E\u011fitimi, Dergah Yay\u0131nlar\u0131, 1983.<\/span><\/p>\n

[ 22] M. \u0130. \u00c7i\u011f, Kur\u2019an \u0130ncil ve Tevrat\u2019\u0131n S\u00fcmerdeki K\u00f6keni, Kaynak Yay\u0131nlar\u0131, <\/span>1997.<\/span><\/span><\/p>\n

[ 23] H. Z. \u00dclken, T\u00fcrkiye\u2019de \u00c7a\u011fda\u015f D\u00fc\u015f\u00fcnce Tarihi, \u00dclken Yay\u0131nlar, 1979.<\/span><\/p>\n

[ 24] \u0130. Ul\u00e7ug\u00fcr, Agah S\u0131rr\u0131 Levend, T\u00fcrk Dil Kurumu Yay\u0131nlar\u0131, 1982.<\/span><\/p>\n

[ 25] R. Mutluay, Tanzimat ve Servet – i F\u00fcnun Edebiyat\u0131, Ger\u00e7ek Yay\u0131nlar\u0131, <\/span>1988.<\/span><\/span><\/p>\n

[ 26] A. S. Levend, T\u00fcrk Dilinde Geli\u015fme ve Sadele\u015fme Evreleri, T\u00fcrk Dil <\/span>Kurumu Yay\u0131n\u0131, 1972.<\/span><\/span><\/p>\n

[ 27] R. Ertem, Elifbe\u2019den Alfabe\u2019ye , Dergah Yay\u0131nlar\u0131, 1991.<\/span><\/p>\n

[ 28] K. Atat\u00fcrk, Geometri, T\u00fcrk Dil Kurumu Yay\u0131nlar\u0131, 1981.<\/span><\/p>\n

[ 29] D. Aksan, T\u00fcrk\u00e7enin G\u00fcc\u00fc, \u0130\u015f Bankas\u0131 K\u00fclt\u00fcr Yay\u0131nlar\u0131, 1987.<\/span><\/p>\n

[ 30] \u0130. H. Uzun\u00e7ar\u015f\u0131l\u0131, Osmanl\u0131 Devletinin \u0130lmiye Te\u015fkilat\u0131, T\u00fcrk Tarih Kurumu <\/span>Yay\u0131nlar\u0131, 1988.<\/span><\/span><\/p>\n

[ 31] \u0130. H. Uzun\u00e7ar\u015f\u0131l\u0131, Osmanl\u0131 Tarihi, III. Cilt, I. K\u0131s\u0131m (Sofiyye Ricali ve <\/span>Kad\u0131zadeliler), T\u00fcrk Tarih Kurumu Yay\u0131nlar\u0131, 1983.<\/span><\/span><\/p>\n

[ 32] C. \u00d6zak\u0131nc\u0131, D\u00fcnden Bug\u00fcne T\u00fcrklerde Dil ve Din, Bellek Yay\u0131nlar\u0131, 1994.<\/span><\/p>\n

[ 33] G. Kessler, J. Eckmann, Alman ve Macar Dillerinde \u00d6zle\u015fme, T\u00fcrk Dil <\/span>Kurumu Yay\u0131nlar\u0131, 1972.<\/span><\/span><\/p>\n

[ 34] T. Akp\u0131nar, T\u00fcrk Tarihinde \u0130slamiyet, \u0130leti\u015fim Yay\u0131nlar\u0131, 1994.<\/span><\/p>\n

[ 35] N. Sami Banarl\u0131, T\u00fcrk\u00e7enin S\u0131rlar\u0131, Kubbealt\u0131 Ne\u015friyat\u0131, 1986.<\/span><\/p>\n

[ 36] N. Hac\u0131emino\u011flu, T\u00fcrk\u00e7enin Karanl\u0131k G\u00fcnleri, \u0130rfan Yay\u0131nlar\u0131, 1976.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

T\u00dcRK\u00c7EN\u0130N GEL\u0130\u015e\u0130M TAR\u0130H\u00c7ES\u0130 I. G\u0130R\u0130\u015e T\u00fcrk dili, T\u00fcrk kimli\u011finin ve k\u00fclt\u00fcr\u00fcn\u00fcn temel \u00f6gesidir. T\u00fcrk\u00e7enin konu\u015fuldu\u011fu yerlerde ba\u015fka soydan olan insanlar da T\u00fcrkle\u015fmi\u015f, T\u00fcrklerin duygu, d\u00fc\u015f\u00fcnce ve inan\u00e7lar\u0131n\u0131 benimsemi\u015ftir. Buna kar\u015f\u0131l\u0131k kimi T\u00fcrk boylar\u0131 yabanc\u0131 dillerin etkisine girince kimliklerini yitirmi\u015flerdir. Tarih\u00e7i […]<\/p>\n","protected":false},"author":1,"featured_media":337,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-127","page","type-page","status-publish","has-post-thumbnail","hentry"],"featured_image_src":"https:\/\/tumtmk.org.tr\/wp-content\/uploads\/2024\/01\/ataturk2.png","_links":{"self":[{"href":"https:\/\/tumtmk.org.tr\/en\/wp-json\/wp\/v2\/pages\/127","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tumtmk.org.tr\/en\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/tumtmk.org.tr\/en\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/tumtmk.org.tr\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/tumtmk.org.tr\/en\/wp-json\/wp\/v2\/comments?post=127"}],"version-history":[{"count":4,"href":"https:\/\/tumtmk.org.tr\/en\/wp-json\/wp\/v2\/pages\/127\/revisions"}],"predecessor-version":[{"id":425,"href":"https:\/\/tumtmk.org.tr\/en\/wp-json\/wp\/v2\/pages\/127\/revisions\/425"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/tumtmk.org.tr\/en\/wp-json\/wp\/v2\/media\/337"}],"wp:attachment":[{"href":"https:\/\/tumtmk.org.tr\/en\/wp-json\/wp\/v2\/media?parent=127"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}