{"id":34188,"date":"2019-02-12T21:19:47","date_gmt":"2019-02-12T18:19:47","guid":{"rendered":"https:\/\/www.bghaber.org\/bghaber\/?p=34188"},"modified":"2019-02-18T21:01:10","modified_gmt":"2019-02-18T18:01:10","slug":"islamda-hosgoru-anlayisi-ve-anadoluda-turk-hosgorusuyle-islam-hosgorusunun-kaynasmasi","status":"publish","type":"post","link":"https:\/\/www.bghaber.org\/bghaber\/islamda-hosgoru-anlayisi-ve-anadoluda-turk-hosgorusuyle-islam-hosgorusunun-kaynasmasi\/","title":{"rendered":"\u0130slam&#8217;da Ho\u015fg\u00f6r\u00fc Anlay\u0131\u015f\u0131 ve Anadolu&#8217;da T\u00fcrk Ho\u015fg\u00f6r\u00fcs\u00fcyle \u0130slam Ho\u015fg\u00f6r\u00fcs\u00fcn\u00fcn Kayna\u015fmas\u0131"},"content":{"rendered":"<p><strong>Nevzat \u00d6ZT\u00dcRK<\/strong><\/p>\n<p><strong>\u0130SLAM\u2019DA HO\u015eG\u00d6R\u00dc ANLAYI\u015eI VE ANADOLU\u2019DA T\u00dcRK HO\u015eG\u00d6R\u00dcS\u00dcYLE \u0130SLAM HO\u015eG\u00d6R\u00dcS\u00dcN\u00dcN KAYNA\u015eMASI<\/strong><\/p>\n<p>\u0130slam toplumlar\u0131nda ho\u015fg\u00f6r\u00fcn\u00fcn ahl\u00e2k\u00ee bir temeli vard\u0131r. Bununla birlikte, safdilli\u011fe varan bir davran\u0131\u015f bi\u00e7imi olmamas\u0131 i\u00e7in dikkat edilir. Ho\u015fg\u00f6r\u00fc sahibi, sadece yanl\u0131\u015fa g\u00f6z yummakla yetinmemeli, do\u011fru olan\u0131 g\u00f6stermeli ve ayn\u0131 yanl\u0131\u015f\u0131n tekrarlanmamas\u0131 i\u00e7in gayret g\u00f6stermelidir. Aksi halde g\u00f6z yumma, giderek sabr\u0131 ta\u015f\u0131ran noktalara ula\u015fabilir ve ba\u015flang\u0131\u00e7taki ho\u015fg\u00f6r\u00fc, daha sonras\u0131 i\u00e7in bir birikim olu\u015fturabilir. \u0130yi niyet kavram\u0131 ile yak\u0131n ili\u015fkisi olan ho\u015fg\u00f6r\u00fc, toplumsal bar\u0131\u015f ve uzla\u015fma a\u00e7\u0131s\u0131ndan da b\u00fcy\u00fck \u00f6nem ta\u015f\u0131r.<\/p>\n<p>Ho\u015fg\u00f6r\u00fc, \u0130slam ahlak\u0131n\u0131n \u00f6z\u00fcd\u00fcr. Ho\u015fg\u00f6r\u00fc; hi\u00e7 kimseyi ay\u0131plamamak, k\u0131r\u0131c\u0131 ve a\u015fa\u011f\u0131lay\u0131c\u0131 olmamak, affedici olmak, farkl\u0131 inan\u00e7 ve g\u00f6r\u00fc\u015fleri m\u00fcsamaha ile kar\u015f\u0131lamak demektir. \u0130nsanlar aras\u0131nda sevgiyi \u00e7o\u011faltan, kin ve nefreti ortadan kald\u0131ran ho\u015fg\u00f6r\u00fc erdeminin en g\u00fczel \u00f6rnekleri, Kur&#8217;an&#8217;da, \u201c<strong>y\u00fcce bir ahl\u00e2k \u00fczere oldu\u011fundan<\/strong>\u201d(Kalem Suresi,68\/4)\u00a0\u00f6vg\u00fcyle bahsedilen Peygamber Efendimiz (s.a.s)\u2019in hayat\u0131nda g\u00f6r\u00fclmektedir.<\/p>\n<p>Kur\u2019an \u00e2yetleriyle yetinmek gerekirse, mesel\u00e2 Kur\u2019an-\u0131 Kerim\u2019in &#8220;<strong>Dinde zorlama yoktur<\/strong>&#8221; (11,256) \u015feklindeki emir ve beyan\u0131 bu temel tutumun kanaatimizce en a\u00e7\u0131k anlat\u0131m\u0131d\u0131r. Bunun gibi, &#8220;<strong>E\u011fer Allah dileseydi hepinizi bir tek \u00fcmmet yapard\u0131. Fakat O, verdikleriyle sizi imtihan etmek i\u00e7in \u00f6yle yapmam\u0131\u015ft\u0131r. O halde hay\u0131r i\u015flemekte yar\u0131\u015f\u0131n&#8221;<\/strong> (Maide Suresi,5\/48); &#8220;<strong>E\u011fer Rabbin dileseydi, yery\u00fcz\u00fcnde bulunanlar\u0131n hepsi iman ederdi. \u00d6yle iken insanlar\u0131 inanmaya sen mi zorlayacaks\u0131n&#8221;<\/strong> (Yunus Suresi,10\/99-100); &#8220;<strong>Ger\u00e7ek Rabbinizdendir. Art\u0131k dileyen iman etsin dileyen etmesin&#8221; <\/strong>(Kehf Suresi,18\/29); &#8220;<strong>Sizin dininiz size, benim dinim de bana&#8221;<\/strong> (Kafirun Suresi,109\/6)&#8230; gibi ibareler, \u015f\u00fcphesiz vicdan \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn yan\u0131 s\u0131ra \u00e7o\u011fulculu\u011fun ve hatt\u00e2 din\u00ee \u00e7o\u011fulculu\u011fun ve ho\u015fg\u00f6r\u00fcn\u00fcn, kanaatimizce Kur\u2019an\u00ee dayanaklar\u0131n\u0131 olu\u015fturuyorlar.<\/p><div id=\"bghab-305820047\" class=\"bghab-icerik-icine bghab-entity-placement\"><script async src=\"\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js?client=ca-pub-6203283170189293\" crossorigin=\"anonymous\"><\/script><ins class=\"adsbygoogle\" style=\"display:block; text-align:center;\" data-ad-client=\"ca-pub-6203283170189293\" \ndata-ad-slot=\"7303146466\" \ndata-ad-layout=\"in-article\"\ndata-ad-format=\"fluid\" data-full-width-responsive=\"true\"><\/ins>\n<script> \n(adsbygoogle = window.adsbygoogle || []).push({}); \n<\/script>\n<\/div>\n<p>\u0130slam\u2019\u0131n ho\u015fg\u00f6r\u00fc anlay\u0131\u015f\u0131, sadece M\u00fcsl\u00fcmanlar\u0131 de\u011fil, b\u00fct\u00fcn insanlar\u0131 kucaklayacak geni\u015fliktedir. \u00c7\u00fcnk\u00fc inan\u00e7 ve ibadet \u00f6zg\u00fcrl\u00fc\u011f\u00fc insanlar\u0131n vazge\u00e7ilmez temel haklar\u0131ndand\u0131r. Bu haklara sayg\u0131 g\u00f6stermek herkesin g\u00f6revidir.<\/p>\n<p>T\u00fcrklerin Anadolu&#8217;ya getirdikleri en m\u00fchim yeniliklerden birisi, farkl\u0131 inan\u00e7lara kar\u015f\u0131 m\u00fcsamahad\u0131r. Kur&#8217;\u00e2n-\u0131 Ker\u00eem&#8217;de yer alan <strong>&#8216;dinde zorlama yoktur&#8217;<\/strong> h\u00fckm\u00fcn\u00fcn bunda pay\u0131 olduk\u00e7a b\u00fcy\u00fckt\u00fcr. Anadolu&#8217;da fetihler sonras\u0131nda, bu \u00f6l\u00e7\u00fclere g\u00f6re \u015fekillenen T\u00fcrk \u015fehirlerinde, camilerin yan\u0131nda kilise ve sinagoglara rastlamak m\u00fcmk\u00fcnd\u00fc.<\/p>\n<p>VII. y\u00fczy\u0131ldan itibaren \u0130sl\u00e2miyet\u2019le temasa gelmeye ba\u015flayan ve X. y\u00fczy\u0131ldan itibaren de kitleler halinde bu dine giren T\u00fcrklerin \u0130sl\u00e2m\u00ee din\u00ee tarihi de din\u00ee \u00e7o\u011fulculuk ye ho\u015fg\u00f6r\u00fcn\u00fcn \u00e7ok \u00e7e\u015fitli \u00f6rneklerini bize sunmaktad\u0131r. <strong>Anla\u015f\u0131lan T\u00fcrkler \u0130sl\u00e2miyet\u2019e girmeden \u00f6nceki d\u00f6nemde yer tutmu\u015f bulunan ho\u015fg\u00f6r\u00fc anlay\u0131\u015f\u0131n\u0131 \u0130sl\u00e2m dininin yukar\u0131da zikri ge\u00e7en de\u011ferleri ile birle\u015ftirmek suretiyle bu geleneklerini hem sa\u011flamla\u015ft\u0131rmak hem de ona s\u00fcreklilik kazand\u0131rmak imk\u00e2n\u0131n\u0131 elde etmi\u015flerdir.<\/strong><\/p>\n<p>Bir kere T\u00fcrklerin geni\u015f kitleler halinde \u0130sl\u00e2m dinine girmeye ba\u015flad\u0131\u011f\u0131 X. ve XI. y\u00fczy\u0131llarda \u0130sl\u00e2miyet de, ba\u015flang\u0131\u00e7taki formuna nispetle olduk\u00e7a geli\u015fmi\u015f ve kurumla\u015fm\u0131\u015f bir din\u00ee b\u00fcnyeye d\u00f6n\u00fc\u015fm\u00fc\u015f; \u00e7e\u015fitli f\u0131rkalar, mezhepler, kel\u00e2m\u00ee, tasavvuf\u00ee, felsef\u00ee ve f\u0131kh\u00ee ekoller, muhtelif fikir ak\u0131mlar\u0131, alt-k\u00fclt\u00fcrler ve dini gruplar kendilerini g\u00f6stermi\u015flerdi.<\/p>\n<p>Anadolu Sel\u00e7uklu y\u00f6netiminin kurulmas\u0131ndan sonra da, geleneksel T\u00fcr ho\u015fg\u00f6r\u00fcs\u00fcne uygun olarak, hangi din ve mezhepten olursa olsun herkese e\u015fit muamele yapmak prensip edinildi. Her tacirin Divan\u2019a \u015fik\u00e2yette bulunma ve mahkemede e\u015fit bi\u00e7imde yarg\u0131lanma hakk\u0131 mevcuttu. Zaten bu d\u00f6nemlerden itibaren Anadolu\u2019da ticar\u00ee faaliyetler ve doktorluk gibi meslekler gayr\u0131 m\u00fcslimlerce yap\u0131lmaktayd\u0131. Baz\u0131 Hristiyanlar devlet hizmetlerinde ve hatt\u00e2 orduda \u00f6nemli mevkiler elde ettiler. Abbasiler ve B\u00fcy\u00fck Sel\u00e7uklular zamanlar\u0131nda gayr\u0131 m\u00fcslimler farkl\u0131 giysiler giymek zorunda olduklar\u0131 halde, Anadolu Sel\u00e7uklular\u0131 onlar\u0131 bu konuda serbest b\u0131rakt\u0131lar. Bizansl\u0131lar\u0131n feodal toprak rejimini &#8220;mir\u00ee&#8221; toprak sistemi ile de\u011fi\u015ftirerek, topra\u011f\u0131 devletin kontrol\u00fcne verdiler; b\u00f6ylece sosyal adaleti sa\u011flayarak, Bizans\u0131n feodal beylerinin ezdi\u011fi yerli halk\u0131 kendilerine \u00e7ektiler ve onlar\u0131n sevgisini kazand\u0131lar.<\/p><div id=\"bghab-3174399696\" class=\"bghab-icerik-icine-10-paragraf bghab-entity-placement\"><script async src=\"\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js?client=ca-pub-6203283170189293\" crossorigin=\"anonymous\"><\/script><ins class=\"adsbygoogle\" style=\"display:block; text-align:center;\" data-ad-client=\"ca-pub-6203283170189293\" \ndata-ad-slot=\"7303146466\" \ndata-ad-layout=\"in-article\"\ndata-ad-format=\"fluid\" data-full-width-responsive=\"true\"><\/ins>\n<script> \n(adsbygoogle = window.adsbygoogle || []).push({}); \n<\/script>\n<\/div>\n<p>Anadolu Sel\u00e7uklu k\u00fclt\u00fcr ve medeniyetinin XIII. y\u00fczy\u0131lda ileri bir dereceye eri\u015fmesi ise oraya mutasavv\u0131f \u015feyhleri ve T\u00fcrkmen babalar\u0131n\u0131 \u00e7ekmi\u015f, bu arada Anadolu\u2019da \u00e7e\u015fitli din ve mezhep mensuplar\u0131 aras\u0131nda ho\u015fg\u00f6r\u00fcl\u00fc bir atmosfer olu\u015fmu\u015ftur. Bu \u00e7er\u00e7evede d\u00f6nemin b\u00fcy\u00fck suf\u0131si Mevlana\u2019n\u0131n ad\u0131n\u0131 anmak gerekmektedir. O, dinlerin aras\u0131ndaki m\u00fc\u015fterek ger\u00e7ekli\u011fi sezmek ba\u015far\u0131s\u0131na eri\u015fmi\u015ftir ve bu nedenle de me\u015fhur Mesnevisine ayr\u0131l\u0131klardan \u015fik\u00e2yetle ve birli\u011fe davetle ba\u015flamaktad\u0131r. Onun bu tavr\u0131, d\u00f6nemin Anadolu\u2019sundaki dinler ve mezhepler aras\u0131ndaki kar\u015f\u0131l\u0131kl\u0131 anlay\u0131\u015f, yak\u0131nla\u015fma, sevgi ve sayg\u0131y\u0131 art\u0131rm\u0131\u015f, ho\u015fg\u00f6r\u00fcy\u00fc g\u00fc\u00e7lendirmi\u015ftir. Onun \u00e7evresinde her t\u00fcrl\u00fc din, mezhep ve tarikatten geni\u015f bir m\u00fcrit kitlesi toplanm\u0131\u015ft\u0131. Mevl\u00e2na, Hristiyan rahipleri ile dostane ili\u015fkiler kurmay\u0131 ba\u015farm\u0131\u015f, manast\u0131rlar\u0131m ziyaret etmi\u015f, Anadolu\u2019nun \u00e7e\u015fitli y\u00f6relerinden rahipler onu ziyarete gelmi\u015f, Hristiyan bir ke\u015fi\u015fe hakaret eden bir m\u00fcsl\u00fcman tacire onun duas\u0131n\u0131 almay\u0131 \u00f6\u011f\u00fctlemi\u015f, engin din ve insanl\u0131k anlay\u0131\u015f\u0131 Rum, Ermeni ve Yahudileri \u0130sl\u00e2m\u00ee kabule sevk etmi\u015f, hatta m\u00fcritleri aras\u0131nda Ortodoks Hristiyanlar da bulunmu\u015ftu.<\/p>\n<p>Bu kar\u015f\u0131l\u0131kl\u0131 sevgi ve ho\u015fg\u00f6r\u00fc anlay\u0131\u015f\u0131n\u0131n Beylikler d\u00f6neminde de s\u00fcrd\u00fc\u011f\u00fcn\u00fc, bu d\u00f6nemde a\u015f\u0131r\u0131 taassup olaylar\u0131na rastlanmamas\u0131ndan anl\u0131yoruz. Anadolu\u2019da Hristiyanlar, Bizansl\u0131lara ve Ha\u00e7l\u0131lara kar\u015f\u0131 M\u00fcsl\u00fcman T\u00fcrkleri tercihe devam ediyorlar ve bu duruma bizzat Rum tarih\u00e7iler tan\u0131kl\u0131k ediyorlar.<\/p>\n<p>Sel\u00e7uklular ve onlar\u0131 takip eden d\u00f6nemlerde Anadolu\u2019da var olan bu \u00e7o\u011fulcu ve ho\u015fg\u00f6r\u00fcl\u00fc ortam, yaln\u0131zca kar\u015f\u0131l\u0131kl\u0131 sevgi, sayg\u0131 ve iyi ili\u015fkiler \u015feklinde kendini g\u00f6stermiyor. Ayn\u0131 zamanda, m\u00fc\u015fterek hayat d\u00fczeni i\u00e7erisinde, \u00f6zellikle halk k\u00fclt\u00fcr\u00fc ve dindarl\u0131\u011f\u0131 d\u00fczeyinde, ortakla\u015fa bir din\u00ee k\u00fclt\u00fcr ve folklor da olu\u015fuyor. Bu k\u00fclt\u00fcr\u00fcn etkilerinin, Anadolu\u2019nun bir \u00e7ok y\u00f6resinde, g\u00fcn\u00fcm\u00fczde dahi devam etti\u011fini g\u00f6rmek ilgin\u00e7tir. Bu k\u00fclt\u00fcr\u00fc, mesel\u00e2 Hristiyanlar ve M\u00fcsl\u00fcmanlar\u0131n Anadolu\u2019da olu\u015fturduklar\u0131 kutsal ziyaret yerlerinde ve bununla ilgili usul ve \u00e2dapta g\u00f6zlemek m\u00fcmk\u00fcnd\u00fcr. XII. y\u00fczy\u0131ldan beri, Aksaray y\u00f6resinde Obruk\u2019ta, baz\u0131 heykeller ve mumyala\u015fm\u0131\u015f iskeletler her iki cemaatin \u00fcyelerince mukaddes bilinmekte ve t\u00fcrl\u00fc ama\u00e7 ve niyetlerle ziyaret edilmektedir. Kayseri y\u00f6resinde de benzeri kutsal mek\u00e2nlar mevcuttur ve onlar halen kutsall\u0131klar\u0131n\u0131 koruyarak halk\u0131 cezbetmekte ve hatt\u00e2 anla\u015f\u0131lan giderek \u00f6nemlerini de art\u0131rmaktad\u0131rlar, A\u011f\u0131nas\u2019taki Hacet P\u0131nar\u0131, Yahyal\u0131&#8217;n\u0131n Barazama K\u00f6y\u00fcndeki Ma\u011fara yahut Fel\u00e2hiye\u2019deki S\u0131tma P\u0131nar\u0131 bunun canl\u0131 \u00f6rneklerindir. Sivrihisar\u2019daki Kommenos Kilisesi de \u00f6yledir. Bu ortakla\u015fa ziyaret yerlerinde her iki taraf\u0131n \u00fcyeleri kendi efsanelerini olu\u015fturdular.<\/p>\n<p>Kutsal mek\u00e2nlar\u0131n m\u00fc\u015ftereken ziyaret edilmesinin \u00f6tesinde, t\u00fcrl\u00fc hastal\u0131klardan kurtulmak, dileklerin kabul\u00fc v.b. ama\u00e7larla, her iki taraf\u0131n din adamlar\u0131na ba\u015fvurulmu\u015f olmas\u0131 da kayda de\u011ferdir. Bu usul\u00fcn bu g\u00fcn dahi T\u00fcrkiye\u2019de bir \u00f6l\u00e7\u00fcde devam etti\u011fini g\u00f6zlemekteyiz. Din\u00ee folklor alan\u0131ndaki bu kar\u015f\u0131l\u0131kl\u0131 etkile\u015fimi, bayramlarda da m\u00fc\u015fahede etmek ilgin\u00e7tir, H\u0131d\u0131rellez kutlamalar\u0131 ile Paskalya kutlamalar\u0131 aras\u0131ndaki paralellik bunu a\u00e7\u0131k\u00e7a g\u00f6z \u00f6n\u00fcne sermektedir. Zaten bu kar\u015f\u0131l\u0131kl\u0131 etkile\u015fimler, karma evlilikler ve bunlar\u0131 konu alan halk t\u00fcrk\u00fclerinde bile yank\u0131lar\u0131n\u0131 bulabilmi\u015flerdir. \u0130sl\u00e2m Hukukunun kesin yasa\u011f\u0131na ra\u011fmen, daha Sel\u00e7uklular d\u00f6neminde M\u00fcsl\u00fcman kad\u0131nlar\u0131n Hristiyan erkeklerle evlendiklerinin \u00f6rneklerini tespit etmekte olu\u015fumuz kayda de\u011ferdir. Bu etkileri tasavvuf k\u00fclt\u00fcr\u00fc ve edebiyat\u0131 i\u00e7erisinde de m\u00fc\u015fahede etmekteyiz. \u0130slamiyet\u2019in din\u00ee \u00e7o\u011fulculuk, ho\u015fg\u00f6r\u00fc ve h\u00fcmanizma y\u00f6n\u00fcndeki yorumlar\u0131n\u0131n bu d\u00f6neme ait y\u00fcksek \u00f6rneklerini Mevl\u00e2na, Yunus Emre, Hac\u0131 Bekta\u015f-\u0131 Veli vb. b\u00fcy\u00fck sufilerde bulmak m\u00fcmk\u00fcnd\u00fcr. Mesel\u00e2 <strong><u>Yunus Emre<\/u><\/strong>, &#8220;<strong>Yetmi\u015fki millete bir g\u00f6zle bakmay\u0131&#8221;, &#8220;Yaratandan \u00f6t\u00fcr\u00fc yarat\u0131lan\u0131 ho\u015f g\u00f6rmeyi&#8221; \u00f6\u011f\u00fctlemekte; &#8220;Sen sana ne san\u0131rsan ayru\u011fa da onu san, D\u00f6rt Kitab\u0131n manas\u0131 budur e\u011fer var ise<\/strong>&#8221; diyerek din\u00ee \u00e7o\u011fulculuk ve ho\u015fg\u00f6r\u00fcn\u00fcn daha o zamandan en g\u00fczel anlat\u0131m\u0131m bize sunmaktad\u0131r.<\/p>\n<p>Osmanl\u0131 d\u00f6nemi de bir \u00f6l\u00e7\u00fcde bu durumun bir devam\u0131 olmu\u015ftur. Zira temelde o, zaten Sel\u00e7uklunun bir devam\u0131ndan ba\u015fka bir \u015fey de\u011fildir. Hatt\u00e2 orada da, bir \u00e7ok \u00f6rneklerin, T\u00fcrklerin m\u00fcsl\u00fcman olmadan \u00f6nceki d\u00f6nemlerinde varl\u0131\u011f\u0131na i\u015faret etti\u011fimiz ho\u015fg\u00f6r\u00fc gelene\u011fi ile tipik benzerlikler arz etmekte olu\u015funa da \u00f6nemle i\u015faret etmeliyiz. Bu durum, kanaatimizce ho\u015fg\u00f6r\u00fc gelene\u011fi ve \u00e7o\u011fulcu anlay\u0131\u015f\u0131n, T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fcn en s\u00fcrekli karakteristiklerinden birini olu\u015fturdu\u011funu anlamam\u0131za izin vermektedir. Osmanl\u0131 d\u00f6neminde doktorluk, mimarl\u0131k, terc\u00fcmanl\u0131k, kuyumculuk ve diplamatl\u0131k gibi bir \u00e7ok meslekler gayr\u0131 m\u00fcslim teb\u2019an\u0131n tekelinde kalm\u0131\u015ft\u0131r. Onlar, Anadolu\u2019nun ticar\u00ee hayat\u0131na hakim olmaya devam ettiler.<\/p><div id=\"bghab-2621775675\" class=\"bghab-icerik-icine-15-paragraf bghab-entity-placement\"><script async src=\"\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js?client=ca-pub-6203283170189293\" crossorigin=\"anonymous\"><\/script><ins class=\"adsbygoogle\" style=\"display:block; text-align:center;\" data-ad-client=\"ca-pub-6203283170189293\" \ndata-ad-slot=\"7303146466\" \ndata-ad-layout=\"in-article\"\ndata-ad-format=\"fluid\" data-full-width-responsive=\"true\"><\/ins>\n<script> \n(adsbygoogle = window.adsbygoogle || []).push({}); \n<\/script>\n<\/div>\n<p>Osmanl\u0131lar da devletlerini, M\u00fcsl\u00fcman Anadolu ile H\u0131ristiyan Balkanlar\u0131 kendi y\u00f6netimleri alt\u0131nda birle\u015ftirerek kurdular. Her ne kadar gazan\u0131n s\u00fcreklili\u011fi devletin temel prensibi idiyse de, Osmanl\u0131lar Ortodoks kilisesi ve milyonlarca Ortodoks Hristiyan&#8217;\u0131n koruyucusu olmu\u015ftur.<\/p>\n<p>Osmanl\u0131 padi\u015fahlar\u0131n\u0131n daha Osman Bey&#8217;den itibaren gayrim\u00fcslim halka kar\u015f\u0131 tav\u0131rlar\u0131 \u00f6nemlidir. \u0130lk d\u00f6nem Osmanl\u0131 tarihlerinde, Osman Bey&#8217;in merhametli ve \u00e2dil bir h\u00fck\u00fcmdar oldu\u011fu anlat\u0131l\u0131r. O, Hristiyanlar\u0131 korur, Suba\u015f\u0131lar\u0131na halk\u0131 din ayr\u0131m\u0131 yapmadan kollamalar\u0131 y\u00f6n\u00fcnde emirler verirdi. Kad\u0131lar taraf\u0131ndan korunan adaletin yan\u0131 s\u0131ra Hristiyan rahipler taraf\u0131ndan y\u00fcr\u00fct\u00fclen yarg\u0131lar da ho\u015f g\u00f6r\u00fcl\u00fcrd\u00fc. Orhan Bey d\u00f6neminde de bu \u015fefkatli ve adaletli muamele devam etmi\u015ftir. Bursa&#8217;n\u0131n teslim olmas\u0131 bir bak\u0131ma Rum halk\u0131n, Osmanl\u0131 padi\u015fah\u0131n\u0131n bu s\u0131fat\u0131na olan g\u00fcvenlerinden kaynaklanm\u0131\u015ft\u0131r. Nitekim Bursa Kalesi&#8217;nin metanetine, n\u00fcfusunun ve muhaf\u0131zlar\u0131n\u0131n fazlal\u0131\u011f\u0131na ra\u011fmen, bir\u00e7ok k\u00f6yl\u00fc, Bursa&#8217;ya s\u0131\u011f\u0131nmaktansa Orhan Bey&#8217;e t\u00e2bi olmay\u0131 tercih ediyor ve onun himayesinden faydalan\u0131yorlard\u0131. Sultan Fatih, \u0130stanbul&#8217;u fethinden sonra idarecilerine ve askerlerine \u015fehri ya\u011fmalamamalar\u0131n\u0131 ve Hristiyan halka zarar vermemelerini emretmi\u015ftir. Fatih Yahudi Hahamba\u015f\u0131n\u0131 ve Ermeni Patri\u011fini \u0130stanbul&#8217;a getirmi\u015f, Rum Patrikli\u011fini yeniden ihy\u00e2 etmi\u015ftir. B\u00fct\u00fcn Ortodoks unsurlar\u0131n ruhan\u00ee lideri yapt\u0131\u011f\u0131 Rum Patri\u011fine, ayr\u0131ca pek \u00e7ok imtiyaz vermi\u015f, d\u00fcnya Ortodokslar\u0131n\u0131n a\u011f\u0131rl\u0131k merkezinin \u0130stanbul&#8217;da kalmas\u0131na dikkat etmi\u015ftir.<\/p>\n<p><strong>H\u00e2s\u0131l\u0131, T\u00fcrkler \u0130slamiyet \u00f6ncesi hamurlar\u0131ndaki asil ruhu ve ho\u015fg\u00f6r\u00fc anlay\u0131\u015f\u0131n\u0131 \u0130slam\u2019\u0131n ho\u015fg\u00f6r\u00fc anlay\u0131\u015f\u0131 ile yo\u011furarak Anadolu\u2019da birlikte ya\u015fama k\u00fclt\u00fcr\u00fcn\u00fc prati\u011fe d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015f, herkesin inan\u00e7lar\u0131n\u0131 karde\u015f\u00e7e ve \u00f6zg\u00fcrce ya\u015fayabildi\u011fi huzur iklimi olu\u015fturmu\u015flard\u0131r.<\/strong><\/p>\n<div id=\"bghab-555405657\" class=\"bghab-yazi-altinda bghab-entity-placement\"><div class=\"bghab-adlabel\">Reklamlar<\/div><script async src=\"https:\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js\"><\/script>\r\n<!-- bghaber-yaz\u0131-sonu -->\r\n<ins class=\"adsbygoogle\"\r\n     style=\"display:block\"\r\n     data-ad-client=\"ca-pub-6203283170189293\"\r\n     data-ad-slot=\"4222328180\"\r\n     data-ad-format=\"auto\"\r\n     data-full-width-responsive=\"true\"><\/ins>\r\n<script>\r\n     (adsbygoogle = window.adsbygoogle || []).push({});\r\n<\/script><\/div><br style=\"clear: both; display: block; float: none;\"\/>","protected":false},"excerpt":{"rendered":"<p>Nevzat \u00d6ZT\u00dcRK \u0130SLAM\u2019DA HO\u015eG\u00d6R\u00dc ANLAYI\u015eI VE ANADOLU\u2019DA T\u00dcRK HO\u015eG\u00d6R\u00dcS\u00dcYLE \u0130SLAM HO\u015eG\u00d6R\u00dcS\u00dcN\u00dcN KAYNA\u015eMASI \u0130slam toplumlar\u0131nda ho\u015fg\u00f6r\u00fcn\u00fcn ahl\u00e2k\u00ee bir temeli vard\u0131r. Bununla birlikte, safdilli\u011fe varan bir davran\u0131\u015f<\/p>\n","protected":false},"author":13,"featured_media":31811,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"advanced_seo_description":"","jetpack_seo_html_title":"","jetpack_seo_noindex":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[6],"tags":[1137,86,120],"class_list":["post-34188","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-yorum","tag-anadolu","tag-islam","tag-turk"],"jetpack_featured_media_url":"https:\/\/i0.wp.com\/www.bghaber.org\/bghaber\/wp-content\/uploads\/2018\/07\/nevzat-hoca-r.jpg?fit=640%2C640&ssl=1","jetpack_sharing_enabled":true,"jetpack_likes_enabled":true,"jetpack-related-posts":[],"jetpack_shortlink":"https:\/\/wp.me\/pc2PfJ-8Tq","_links":{"self":[{"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/posts\/34188","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/users\/13"}],"replies":[{"embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/comments?post=34188"}],"version-history":[{"count":0,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/posts\/34188\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/media\/31811"}],"wp:attachment":[{"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/media?parent=34188"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/categories?post=34188"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/tags?post=34188"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}