\u0130nsan\u0131n bulundu\u011fu her yerde, her d\u00f6nemde ve her devlette; nefsi inat ve ihtiraslar\u0131n kabarmas\u0131, birtak\u0131m haks\u0131zl\u0131k ve yanl\u0131\u015fl\u0131klar\u0131n ya\u015fanmas\u0131 do\u011fald\u0131r. Ancak o s\u00fcre\u00e7leri ve sistemleri de\u011ferlendirirken; genel duruma ve sonu\u00e7lara bakmak laz\u0131md\u0131r. Hadis-i \u015feriflerde; Cenab-\u0131 Hak, ahirette kullar\u0131n\u0131n amellerini hesaba \u00e7ekerken, iman ehlinin sevaplar\u0131 fazla ise di\u011fer g\u00fcnahlar\u0131n\u0131 ba\u011f\u0131\u015flayaca\u011f\u0131 aktar\u0131l\u0131r. Tarihte Emeviler (End\u00fcl\u00fcs dahil), Abbasiler, Sel\u00e7ukiler ve Osmaniler d\u00f6neminde de elbette bir\u00e7ok haks\u0131zl\u0131k ve hatalar yap\u0131lm\u0131\u015ft\u0131r. Ancak adalet ve merhamet esasl\u0131 \u0130SLAM\u2019\u0131n, bunlar\u0131n d\u00f6nemlerinde devlet ve medeniyet \u015fahikalar\u0131na ula\u015ft\u0131\u011f\u0131 da unutulmamal\u0131d\u0131r. \u00d6zellikle Sel\u00e7uklular ve Osmanl\u0131lar d\u00f6neminin \u0130slam ve insanl\u0131k tarihinde ayr\u0131 bir yeri ve de\u011feri vard\u0131r.<\/strong><\/p> G\u00fcn\u00fcm\u00fczde art niyetli ve bozuk t\u0131ynetli baz\u0131 ki\u015fi ve \u00e7evrelerin, Prof., Ara\u015ft\u0131rmac\u0131 ve Din adam\u0131 k\u0131l\u0131flar\u0131na s\u0131\u011f\u0131narak; Emeviler, Sel\u00e7ukiler ve Osmaniler devirlerindeki birtak\u0131m yanl\u0131\u015fl\u0131k ve haks\u0131zl\u0131klar\u0131 bahane ederek, asl\u0131nda bu devletlerin esas ald\u0131klar\u0131 \u0130SLAM\u2019a ve KUR\u2019AN\u2019a sata\u015fmalar\u0131 ve saf zihinleri kar\u0131\u015ft\u0131rmaya \u00e7al\u0131\u015fmalar\u0131 tam bir \u015feytan mant\u0131\u011f\u0131d\u0131r ve Ha\u00e7l\u0131-Siyonist odaklar\u0131n bir tezg\u00e2h\u0131d\u0131r. \u00d6zellikle Hz. Peygamber Efendimizin, Ehl-i Beyt\u2019in ve Ra\u015fit Halifelerin (Asr-\u0131 Saadet d\u00f6neminin) takip\u00e7isi olan d\u00fc\u015f\u00fcnce sisteminin temsilcilerinin hedef al\u0131nmas\u0131 asla bir tesad\u00fcf san\u0131lmamal\u0131d\u0131r. G\u00fcn\u00fcm\u00fczde Ha\u00e7l\u0131 emperyalist Avrupa\u2019n\u0131n ve Siyonist sermayenin g\u00fcd\u00fcm\u00fcndeki Amerika\u2019n\u0131n u\u015fakl\u0131\u011f\u0131na soyunmaya ve zalimlere kiral\u0131k fig\u00fcranl\u0131k yapmaya \u201cEHL-\u0130 S\u00dcNNET\u201d k\u0131l\u0131f\u0131 saranlar\u0131n sahtek\u00e2rl\u0131\u011f\u0131 elbette s\u0131r\u0131tmaktad\u0131r ve mide buland\u0131r\u0131c\u0131d\u0131r. Ancak \u0130slam tarihi boyunca, b\u00fcy\u00fck medeniyetler kuran devletlerin Kur\u2019an ve S\u00fcnnet \u00e7izgisinde ve Asr-\u0131 Saadet istikametinde olmay\u0131 esas ald\u0131klar\u0131 da tarihi bir vak\u0131ad\u0131r.<\/strong><\/p> Bu arada Sel\u00e7uklular ve Osmanl\u0131lar gibi M\u00fcsl\u00fcman T\u00fcrk devletlerinin \u00fcst\u00fcn meziyet ve faziletlerini anlatmay\u0131 ve Milli-Manevi duyarl\u0131l\u0131klar\u0131 diri tutmay\u0131 <\/strong>\u201cIrk\u00e7\u0131l\u0131k\u201d <\/em><\/strong>damar\u0131 sayanlar, ger\u00e7e\u011fi sapt\u0131rmaktad\u0131r. \u00c7\u00fcnk\u00fc bu kadir\u015finasl\u0131k tavr\u0131; <\/strong>\u201cTahdis-i nimet\u201d<\/em><\/strong> makam\u0131nda bir \u015f\u00fck\u00fcr duas\u0131d\u0131r.<\/strong><\/p> \u201cVe (Sana l\u00fctfetti\u011fi b\u00fct\u00fcn bu \u00fcst\u00fcn fazilet ve meziyetlerden dolay\u0131, \u00f6v\u00fcnmek ve b\u00f6b\u00fcrlenmek i\u00e7in de\u011fil, ama sevinmek ve \u015f\u00fckretmek niyetiyle) Rabbinin nimetini (an\u0131p minnet ve memnuniyetle) hat\u0131rlat ve anlat (ki Makam-\u0131 Mahmud\u2019a ula\u015fas\u0131n.)\u201d<\/em><\/strong> (Duh\u00e2: 11)<\/strong><\/p> Ebu Fehim Nurdag\u00ee\u2019nin \u015fu tespitleri olduk\u00e7a anlaml\u0131 ve ufuk a\u00e7\u0131c\u0131d\u0131r[1]<\/a><\/strong><\/p> Tarih\u00e7ilerin, Osman Gazi ve kurdu\u011fu devlet hakk\u0131ndaki ortak fikirleri \u00f6zetle \u015f\u00f6yledir:<\/strong><\/p> \u201cT\u00fcrk ve \u0130slam tarihinin en muhte\u015fem devri Osmanl\u0131lar\u0131n eseridir. Onlar, mill\u00ee ve \u0130slam\u00ee mefk\u00fbrelerinin d\u00e2hiyane terkibi, siyasi istikrar ve sosyal adaletleri sayesinde \u00fc\u00e7 k\u0131tan\u0131n ortas\u0131nda ve Akdeniz havzas\u0131nda, be\u015fer tarihinde niz\u00e2m-\u0131 \u00e2lem davas\u0131n\u0131n en kudretli temsilcileri oluvermi\u015flerdir.<\/em><\/strong><\/p> Osmanl\u0131 Hanedan\u0131, d\u00fcnyada hi\u00e7bir aileye nasip olmayan b\u00fcy\u00fck ve (Sultan Fatih ve Abd\u00fclhamid gibi) d\u00e2hi padi\u015fahlar\u0131 birbiri ard\u0131ndan yeti\u015ftirmekle, bu devlete yaln\u0131z en b\u00fcy\u00fck hayatiyeti bah\u015fetmedi, onu mill\u00ee, \u0130slam\u00ee ve insan\u00ee idealler \u00e7er\u00e7evesinde milletin kalbini kazanarak cihan h\u00e2kimiyeti d\u00fc\u015f\u00fcncesinin de en sa\u011flam te\u015fkil\u00e2t\u0131 h\u00e2line getirdi. \u0130slam dininin, be\u015feriyeti saadete, adalete ve insanl\u0131\u011fa eri\u015ftirmek i\u00e7in ilan etti\u011fi y\u00fcksek esaslar ve d\u00fcnya nizam\u0131 mefk\u00fbresi, Ash\u00e2b-\u0131 kiramdan sonra en ileri derecesine Osmanl\u0131 devrinde ula\u015fm\u0131\u015ft\u0131r.\u201d <\/em><\/strong><\/p> Mustafa Kemal\u2019in kurdu\u011fu Cumhuriyet devletinde ve Prof. Dr. Necmettin Erbakan\u2019\u0131n Adil D\u00fczen medeniyetinde ise kutlu ve mutlu bir d\u00f6nem ya\u015fanacakt\u0131r.<\/strong><\/p> T\u00fcrk Milletinin Tabii ve Tarihi \u00d6zellikleri<\/strong><\/p> T\u00fcrkler, en eski devirlerden beri \u201cmuvahhid\u201d olan, yani tek Allah’a inanan bir milletti. B\u00f6lge halk\u0131na, zaman zaman \u0130ran ve Hindistan\u2019dan bula\u015fan \u015eamanist-Budist inan\u00e7lara, hatta Yahudi ve Hristiyan itikatlar\u0131na ra\u011fmen, T\u00fcrk Milleti daima k\u00fclt\u00fcr\u00fcn\u00fcn \u00f6z\u00fcnde \u201cmuvahhid\u201d olma esprisini korumas\u0131n\u0131 bilmi\u015ftir. T\u00fcrkler, as\u0131rlarca hep \u0130slamiyet\u2019i aram\u0131\u015f gibidirler. Daha \u00f6nce denedi\u011fi (\u0130slam\u2019\u0131n d\u0131\u015f\u0131ndaki) hi\u00e7bir \u201cdin\u201d T\u00fcrk’\u00fcn vicdan\u0131n\u0131 tatmin etmemi\u015fti. T\u00fcrkler herhangi bir bask\u0131 alt\u0131nda kalmaks\u0131z\u0131n temiz ve h\u00fcr vicdanlar\u0131 ile \u0130slamiyet\u2019i se\u00e7tiler, sekizinci y\u00fczy\u0131ldan sonra, dalga dalga bu dine kat\u0131l\u0131p huzura ermi\u015flerdir. Tarihte hi\u00e7bir millet, bu kadar i\u015ftiyakla, bu kadar b\u00fcy\u00fck dalgalar halinde yeni bir dine ko\u015fup girmemi\u015ftir. Muvahhid T\u00fcrk Milleti, \u0130slamiyet\u2019te \u201ctevhid\u201din en muhte\u015femini bulmu\u015f, onunla co\u015fmu\u015f ve \u00e2deta kendinden ge\u00e7mi\u015ftir.<\/strong><\/p> Karahan Hakan\u0131 Abd\u00fclkerim Satuk Bu\u011fra Han<\/strong> \u0130slam\u2019la \u015fereflenen ilk T\u00fcrk Hakan\u0131 olmu\u015flard\u0131r. T\u00fcrk-\u0130slam k\u00fclt\u00fcr\u00fcn\u00fc ve \u00fclk\u00fcs\u00fcn\u00fc benimseyenler i\u00e7in bu Hakan\u0131n ismini yaymak ve gen\u00e7 vicdanlara heyecanla i\u015flemek vazifesi vard\u0131r. Bu y\u00fcce Hakan\u0131n ad\u0131 asla unutturulmamal\u0131d\u0131r. T\u00fcrk milletinin vicdan\u0131nda yatan menk\u0131belere g\u00f6re, Abd\u00fclkerim Satuk Bu\u011fra Han \u0130slamiyet\u2019i r\u00fcyas\u0131nda bizzat \u015fanl\u0131 kurtar\u0131c\u0131m\u0131z olan <\/strong>Hz. Peygamberimizden<\/em><\/strong> \u00f6\u011frenmi\u015ftir. Aziz milleti ise kendisine itirazs\u0131z uymu\u015f ve topluca \u0130slam\u2019a girmi\u015ftir. B\u00f6ylece \u0130slam\u2019a 10. y\u00fczy\u0131ldan itibaren \u00e7ok b\u00fcy\u00fck dalgalar halinde kat\u0131lan T\u00fcrk milleti, 11. y\u00fczy\u0131ldan itibaren \u0130slam d\u00fcnyas\u0131n\u0131n siyas\u00ee lideri haline gelmi\u015ftir. <\/strong>Tu\u011frul Bey <\/strong>\u201cSultan\u00fc\u2019l-M\u00fcslimin\u201d ilan edildi. 16. y\u00fczy\u0131lda da Yavuz Sultan Selim Han \u201cResul-\u00fc Ekrem\u201din \u201cHalifesi\u201d yani kutlu vekili olmakla \u015fereflendi.<\/strong><\/p> Nihayet T\u00fcrkler \u0130slamiyet ile o derece kayna\u015ft\u0131 ki, Avrupal\u0131lar \u0130slamiyet\u2019e <\/strong>\u201cT\u00fcrk\u2019\u00fcn Dini\u201d<\/strong> demeye ba\u015flad\u0131. Daha sonra imparatorlu\u011fumuzu y\u0131kmak isteyenler, bu sefer y\u00fcce dinimize <\/strong>\u201cArab\u2019\u0131n Dini\u201d<\/strong> diyerek, g\u00fcya mill\u00ee hislerimizi rencide ederek, bizi y\u00fcce dinimizden so\u011futmak istemi\u015flerdi. Oysa, y\u00fcce Peygamberimiz bu \u201c\u0130lahi ve evrensel dini\u201d kendi kavmine kabul ettirmek i\u00e7in ne kadar zahmet \u00e7ekmi\u015flerdi. Kald\u0131 ki hi\u00e7 \u015f\u00fcphesiz, \u0130slamiyet, \u015fu veya bu \u201ckavmin\u201d dini de\u011fildir. T\u00fcm insanl\u0131\u011f\u0131n kurtulu\u015f ve huzur re\u00e7etesidir.<\/strong><\/p> \u0130slam, b\u00fct\u00fcn insanl\u0131\u011f\u0131n haysiyetini kurtarmak i\u00e7in Allah’\u0131n \u201c\u00e2lemlere rahmet olarak\u201d g\u00f6nderdi\u011fi \u00e2lem\u015f\u00fcmul ve \u0130lahi bir dindir. Her \u0131rk, kavim ve her fert, f\u0131tri (do\u011fal) karakterini ve \u015fahsiyetini kaybetmeksizin bu dine girebilir. Hi\u00e7 kimseye bu konuda bir imtiyaz verilmedi\u011fi gibi, engel olma yetkisi de verilmemi\u015ftir. B\u00fct\u00fcn bunlarla beraber; \u0130slamiyet, milletleraras\u0131 bir din olmay\u0131p milletler \u00fcst\u00fcd\u00fcr. Yani \u0130slam international de\u011fil, \u00fcniversald\u0131r. Bunlar aras\u0131ndaki fark\u0131 daha \u00f6nceden belirtmi\u015ftik. \u0130slamiyet\u2019i kabul etmekle milletler yok olmaz. Aksine g\u00fc\u00e7lenir. \u0130slamiyet, kavimleri ink\u00e2r etmez, aksine milleti nitelikleri i\u00e7inde tutarak geli\u015ftirir. Milli k\u00fclt\u00fcr\u00fc ve m\u00fcesseseleri kendi inan\u00e7 ve \u00f6l\u00e7\u00fcleri i\u00e7inde yeniden bir terkibe ve terakkiye iletir. Ondaki k\u00fcfr\u00fc atar, ancak mill\u00ee \u015fahsiyeti korur. \u0130slamiyet, kendine ayk\u0131r\u0131 olmamak \u015fart\u0131 ile \u201c\u00f6rfe\u201d, t\u00f6reye uymay\u0131 emretti\u011finden milletin \u00fcsl\u00fbbunu yans\u0131t\u0131r. Din, sosyal yap\u0131y\u0131 b\u00fct\u00fcn\u00fc ile etkiledi\u011fi halde (her kavmin ve) milletin \u015fahsiyet ve \u00fcsl\u00fbbunu ink\u00e2r ve ihmal etmez. <\/strong><\/p> O\u011fuz T\u00fcrkleri ve Tarihteki Etkileri<\/strong><\/p> O\u011fuzlar, bug\u00fcn; T\u00fcrkiye, Balkanlar, Azerbaycan, \u0130ran, Irak ve T\u00fcrkmenistan’da ya\u015fayan T\u00fcrklerin atalar\u0131 olan b\u00fcy\u00fck bir T\u00fcrk boyudur. O\u011fuzlara T\u00fcrkmenler de denir. O\u011fuz kelimesinin t\u00fcreyi\u015fiyle ilgili \u00e7e\u015fitli fikirler ileri s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Kelimenin; boy, kabile manas\u0131na gelen “Ok” ve \u00e7okluk eki olan “z”nin birle\u015fmesinden “Ok-uz” (oklar, koylar) anlam\u0131nda oldu\u011fu ileri s\u00fcr\u00fcld\u00fc\u011f\u00fc gibi, oyrat (ha\u015far\u0131, yaramaz) kelimesinin e\u015f anlaml\u0131s\u0131 oldu\u011funu iddia edenler de vard\u0131r. Ancak kelime, Anadolu a\u011f\u0131zlar\u0131nda “halim selim, a\u011f\u0131rba\u015fl\u0131” manalar\u0131nda da kullan\u0131lmaktad\u0131r. Arap kaynaklar\u0131nda ise “guz” veya “uz” \u015feklinde ge\u00e7mektedir. \u0130lk zamanlar <\/strong>\u00dc\u00e7ok ve Bozok<\/em><\/strong> adlar\u0131yla iki ana kola ayr\u0131lm\u0131\u015f olan O\u011fuzlar, daha sonraki devirlerde, <\/strong>Dokuz O\u011fuz, Alt\u0131 O\u011fuz, \u00dc\u00e7 O\u011fuz<\/em><\/strong> adlar\u0131nda boylara da ayr\u0131ld\u0131lar. O\u011fuzlar, yirmi d\u00f6rt boydan meydana gelmi\u015fti. Bunlardan on ikisi <\/strong>Bozok<\/strong>, on ikisi <\/strong>\u00dc\u00e7ok <\/strong>koluna ba\u011fl\u0131yd\u0131. Tarih\u00e7iler, haz\u0131rlad\u0131klar\u0131 cetvellerde O\u011fuz boylar\u0131n\u0131n adlar\u0131n\u0131, sembollerini ve ongunlar\u0131n\u0131 (armalar\u0131n\u0131) g\u00f6stermi\u015flerdir. Buna g\u00f6re, Bozoklar: Kay\u0131, Bayat, Alka Evli, Kara Evli, Yaz\u0131, Dodurga, D\u00f6\u011fer, Yaparlu, Af\u015far, Begdili, K\u0131z\u0131k, Karg\u0131n\u2026 \u00dc\u00e7oklar ise; Bay\u0131nd\u0131r, Pe\u00e7enek, \u00c7avuldur, \u00c7epni, Salur, Eymur, Ala Yundlu, Y\u00fcre\u011fir, \u0130\u011fdir, D\u00fc\u011fd\u00fcz, Y\u0131va, K\u0131n\u0131k boylar\u0131na ayr\u0131lm\u0131\u015flard\u0131. Bug\u00fcn T\u00fcrkiye’de yirmi d\u00f6rt O\u011fuz boyuna ait i\u015faret ve yer adlar\u0131 \u00e7ok yayg\u0131nd\u0131r.<\/strong><\/p> O\u011fuz ad\u0131na ilk defa Yenisey Kitabeleri’nde rastlanmaktad\u0131r. Barl\u0131k Irma\u011f\u0131 y\u00f6resinde bulunan bu kitabelerde; “Alt\u0131 O\u011fuz budunda” s\u00f6z\u00fc yer almaktad\u0131r. <\/strong>\u00d6z Yi\u011fen Alp Turan<\/em><\/strong> adl\u0131 bir Bey\u2019e ait olan bu kitabelerin yaz\u0131ld\u0131\u011f\u0131 devirde; O\u011fuzlar, G\u00f6kt\u00fcrklerin h\u00e2kimiyeti alt\u0131nda alt\u0131 boy halinde Barl\u0131k Irma\u011f\u0131 k\u0131y\u0131lar\u0131nda ya\u015famakta idiler.<\/strong><\/p> Alt\u0131nc\u0131 y\u00fczy\u0131ldan itibaren G\u00f6kt\u00fcrklerin idaresinde toplanan T\u00fcrk kabilelerinden bir k\u0131sm\u0131 gibi O\u011fuzlar da kendi aralar\u0131nda birlik kurarak <\/strong>Tula-Selenga Irmaklar\u0131 b\u00f6lgesinde Dokuz-O\u011fuz Ka\u011fanl\u0131\u011f\u0131\u2019n\u0131<\/em><\/strong> meydana getirdiler. G\u00f6kt\u00fcrk Ka\u011fanl\u0131\u011f\u0131\u2019n\u0131n, Kutlu\u011f taraf\u0131ndan 682’de ikinci defa kurulmas\u0131ndan sonra, G\u00f6kt\u00fcrkler, kendi h\u00e2kimiyetlerini kabul etmeyen O\u011fuzlar\u2019\u0131n \u00fczerine y\u00fcr\u00fcd\u00fcler. Tula Irma\u011f\u0131 k\u0131y\u0131s\u0131nda yap\u0131lan kanl\u0131 bir sava\u015fta O\u011fuzlar yenildiler. Fakat yine de, G\u00f6kt\u00fcrklerin h\u00e2kimiyetini kabul etmediler. \u0130lteri\u015f Ka\u011fan, O\u011fuzlar \u00fczerine bir\u00e7ok sefer d\u00fczenledi ve Baz Ka\u011fan\u2019\u0131 \u00f6ld\u00fcrd\u00fc. O\u011fuzlar\u0131n merkezi \u00d6t\u00fcken ve \u00e7evresini ele ge\u00e7irdi. Bu yenilgi kar\u015f\u0131s\u0131nda \u0130lteri\u015f Ka\u011fan\u2019\u0131n h\u00e2kimiyetini kabul etmek zorunda kalan O\u011fuzlar, G\u00f6kt\u00fcrklerin K\u0131rg\u0131z Seferine kat\u0131ld\u0131lar. G\u00f6kt\u00fcrk Hakanlar\u0131ndan Bilge Ka\u011fan zaman\u0131nda isyan ettiler. Bir sene i\u00e7inde birka\u00e7 defa harbe giren O\u011fuzlar; yenilerek, geri \u00e7ekildiler. Daha sonra Dokuz-Tatarlar ile ittifak kurarak G\u00f6kt\u00fcrklerle m\u00fccadele ettilerse de yine bozguna u\u011frayarak, \u00c7in taraflar\u0131na g\u00f6\u00e7 ettiler. Bir m\u00fcddet sonra tekrar eski yurtlar\u0131na d\u00f6nd\u00fcler. Bu m\u00fccadelelerde zay\u0131flayan G\u00f6kt\u00fcrkler, 745\u2019te Uygurlar taraf\u0131ndan y\u0131k\u0131ld\u0131. Bu esnada Uygurlara yard\u0131m eden O\u011fuzlar, Uygur Devleti\u2019nin dayand\u0131\u011f\u0131 ba\u015fl\u0131ca boylardan biri oldu. Uygurlarla birlikte Basm\u0131l ve Karluklara kar\u015f\u0131 sava\u015ft\u0131lar. Fakat zaman zaman Uygurlara kar\u015f\u0131 da isyan etmekten geri durmad\u0131lar. Eski m\u00fcttefikleri Dokuz-Tatarlar ile birle\u015ferek Uygur Ka\u011fan\u0131 Moyun\u00e7ur\u2019a kar\u015f\u0131 cephe ald\u0131lar. Zaman zaman \u00c7in\u2019e gittiler. Daha sonra \u00c7in\u2019den \u00e7\u0131karak eski yurtlar\u0131na d\u00f6nd\u00fcler. Uygur Devleti\u2019nin y\u0131k\u0131lmas\u0131 \u00fczerine bat\u0131ya g\u00f6\u00e7erek Sir Derya (Seyhun) k\u0131y\u0131lar\u0131na ve onun kuzeyindeki bozk\u0131rlara yerle\u015ftiler. O\u011fuzlar onuncu y\u00fczy\u0131lda g\u00f6\u00e7ebe hayat\u0131 yan\u0131nda yerle\u015fik bir hayat s\u00fcrmeye de ba\u015flad\u0131lar. G\u00f6\u00e7ebe O\u011fuzlar daha ziyade koyun, at, deve, s\u0131\u011f\u0131r yeti\u015ftiricili\u011fi ve ticaretle u\u011fra\u015f\u0131yorlard\u0131. Y<\/strong>erle\u015fik O\u011fuzlar ise, Sabran (Karacuk), Su\u011fnak, Karnak, S\u00fctkent gibi \u015fehirlerde oturuyorlard\u0131. <\/em><\/strong>Onuncu as\u0131rda hen\u00fcz M\u00fcsl\u00fcman olmam\u0131\u015f olan O\u011fuzlar, inan\u0131\u015flar\u0131 gere\u011fi birtak\u0131m ibadet ve ayinleri yerine getiriyorlard\u0131. Ancak ya\u015fay\u0131\u015f bak\u0131m\u0131ndan \u0130slamiyet\u2019e uygun taraflar\u0131 vard\u0131. Soy temizli\u011fine ehemmiyet verirlerdi. Bilhassa zina gibi su\u00e7lar\u0131n cezas\u0131 \u00f6l\u00fcmd\u00fc.<\/strong><\/p> Onuncu asr\u0131n ba\u015flar\u0131nda O\u011fuzlar, M\u00e2ver\u00e2\u00fcnnehir \u00e7evresinde yerle\u015fip, Yabgu denilen h\u00fck\u00fcmdar\u0131n idare etti\u011fi bir devlet kurdular. Devlet ve millet i\u015flerinin bir mecliste isti\u015fare edildi\u011fi ve suba\u015f\u0131 denilen ordu kumandan\u0131, Yabgu\u2019nun vekili ve n\u00e2ibi olan K\u00fcltekin, \u0130nal ve Tarkan unvanlar\u0131n\u0131 ta\u015f\u0131yan memurlar vard\u0131. O\u011fuzlar\u0131n bu s\u0131radaki ba\u015f\u015fehirleri, Siri Derya k\u0131y\u0131s\u0131ndaki Yeni Kent idi. Yabgu Devleti zaman\u0131nda O\u011fuzlar, \u00dc\u00e7ok ve Bozok diye iki k\u0131sma ayr\u0131lm\u0131\u015flard\u0131.<\/strong><\/p> Onuncu asr\u0131n sonlar\u0131nda \u0130slam dinini kabul ederek iyice g\u00fc\u00e7lenen O\u011fuzlar, kom\u015fular\u0131 Pe\u00e7enekler ve Hazarlar ile sava\u015flar yaparak onlar\u0131 yendiler. Fakat 11. y\u00fczy\u0131l\u0131n ortalar\u0131nda, O\u011fuzlar\u0131n \u0130slam dinini kabul etmemi\u015f olan bir k\u0131sm\u0131, K\u0131p\u00e7aklar\u0131n bask\u0131s\u0131yla yurtlar\u0131n\u0131 terk ederek Karadeniz\u2019in kuzeyinden Tuna boylar\u0131na, oradan da Balkanlara yerle\u015ftiler. \u0130slam diniyle \u015fereflenmedikleri i\u00e7in etraflar\u0131n\u0131 saran Hristiyan devletlerin bask\u0131s\u0131yla k\u0131sa zamanda benliklerini kaybederek, \u00f6rf, anane ve geleneklerini yitirdiler. Eriyip, yok olup gittiler\u2026 Geri kalanlar\u0131 da Bizans hizmetine girdiler. 1071\u2019de yap\u0131lan Malazgirt Meydan Muharebesi\u2019ne Bizansl\u0131lar\u0131n yan\u0131nda kat\u0131ld\u0131lar. Fakat \u00e7ok ge\u00e7meden Sel\u00e7uklular taraf\u0131na ge\u00e7tiler. Yani \u0130slam\u2019a girmeyen veya sonradan Hak dini yitiren T\u00fcrkler, T\u00fcrkl\u00fcklerini de muhafaza edemediler\u2026<\/strong><\/p> \u0130slam dinini kabul eden Sel\u00e7uk’un idaresindeki O\u011fuz boylar\u0131 ise, O\u011fuz Yabgu Devleti h\u00fck\u00fcmran\u0131n\u0131n, kendilerine k\u00f6t\u00fcl\u00fck yapaca\u011f\u0131ndan \u00e7ekinerek, yurtlar\u0131ndan ayr\u0131l\u0131p \u0130slam diyar\u0131 olan Horasan taraflar\u0131na gidip yerle\u015fmeye ba\u015flad\u0131lar. Mavera\u00fcnnehir\u2019de kalan di\u011fer O\u011fuz boylar\u0131 da, K\u0131p\u00e7aklar\u0131n h\u00fccum ve bask\u0131lar\u0131 sonunda da\u011f\u0131ld\u0131lar. B\u00f6ylece O\u011fuzlar Devleti y\u0131k\u0131ld\u0131. Yerlerinde kalan O\u011fuzlar ise Kara\u00e7uk Da\u011flan b\u00f6lgesinde, Mank\u0131\u015flak\u2019da ve Seyhun Nehri k\u0131y\u0131lar\u0131nda yerle\u015fip kald\u0131lar. Daha sonra Karahitaylar\u0131n ve Karluklar\u0131n bask\u0131s\u0131 neticesinde, Horasan\u2019a gelip Sel\u00e7uklulara t\u00e2bi oldular. <\/strong>Sel\u00e7uk\u2019un b\u00fcy\u00fck o\u011flu Arslan \u0130srail, Horasan\u2019da h\u00e2kimiyet kurup, di\u011fer O\u011fuz boylar\u0131n\u0131 idaresi alt\u0131nda toplad\u0131. Daha sonralar\u0131, Tu\u011frul ve \u00c7a\u011fr\u0131 Beyler idaresindeki Sel\u00e7uklular, S\u00e2m\u00e2no\u011fullar\u0131 ile ittifak kurarak, Karahanl\u0131lara ve Gaznelilere kar\u015f\u0131 m\u00fccadele ba\u015flatt\u0131lar. Sel\u00e7uklular\u0131n ba\u015far\u0131l\u0131 idareleri sebebiyle pek \u00e7ok O\u011fuz boyu onlar\u0131n h\u00e2kimiyetinde topland\u0131. Bir\u00e7oklar\u0131 art\u0131k yerle\u015fik hayata ge\u00e7mi\u015f durumdayd\u0131.<\/strong><\/p> Sel\u00e7uklu Devleti\u2019nin kurulmas\u0131nda esas rol\u00fc oynayan O\u011fuzlar ve di\u011fer O\u011fuz boylar\u0131, 11. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131ndan itibaren ak\u0131n ak\u0131n \u0130ran, Irak, Anadolu ve Suriye\u2019ye do\u011fru yay\u0131ld\u0131lar. Sel\u00e7uklu Devleti\u2019nin s\u0131n\u0131rlar\u0131n\u0131 Ceyhun Nehri\u2019nden Akdeniz\u2019e kadar geni\u015fletmeyi ba\u015fard\u0131lar. \u0130slamiyet\u2019i kabul etmeden \u00f6nce d\u00fcnyev\u00ee maksatlar ve kuru cihangirlik i\u00e7in \u00e7al\u0131\u015fan, sava\u015fan ve soylar\u0131n\u0131n temizli\u011fiyle tan\u0131nan O\u011fuzlar, \u0130slam dinini kabul ettikten sonra, Allahu Te\u00e2l\u00e2\u2019n\u0131n y\u00fcce dini olan \u0130slamiyet\u2019i yaymay\u0131 kutsal ama\u00e7 yapt\u0131lar. Gittikleri yerlerde do\u011frulu\u011fun, adaletin, ilmin ve medeniyetin temsilcileri oldular. \u0130nsanlara hizmet etmek, ilmin ve medeniyetin yay\u0131lmas\u0131n\u0131 sa\u011flamak i\u00e7in pek \u00e7ok cami, medrese, kervansaray, hamam ve k\u00f6pr\u00fc yapt\u0131rd\u0131lar. <\/strong>B\u00fcy\u00fck Sel\u00e7uklu, T\u00fcrkiye Sel\u00e7uklular\u0131, Akkoyunlular, Salgurlular, Artuko\u011fullar\u0131, Karamano\u011fullar\u0131, Ramazano\u011fullar\u0131, Dulkadiro\u011fullar\u0131 ve Osmanl\u0131 devletlerini kurarak <\/em><\/strong>\u0130slam dininin yay\u0131lmas\u0131na \u00e7al\u0131\u015ft\u0131lar. \u0130slamiyet\u2019in ve M\u00fcsl\u00fcmanlar\u0131n yok edilmesi i\u00e7in \u00e7al\u0131\u015fan Ha\u00e7l\u0131lara kar\u015f\u0131 parlak zaferler kazand\u0131lar. \u0130slamiyet\u2019e, ilme ve adalete kar\u015f\u0131 olan Orta \u00c7a\u011f Avrupa\u2019s\u0131na pek \u00e7ok yenilikleri tan\u0131\u015ft\u0131rd\u0131lar. Dokuz y\u00fcz sene boyunca, kurduklar\u0131 devletlerin s\u0131n\u0131rlar\u0131 i\u00e7inde ya\u015fayan b\u00fct\u00fcn unsurlara kar\u015f\u0131 \u0130slam dininin emirleri do\u011frultusunda hareket ederek, adalet ve huzur sa\u011flad\u0131lar. Bug\u00fcn T\u00fcrkiye, Azerbaycan, \u0130ran, T\u00fcrkmenistan, Afganistan, Irak ve Suriye\u2019de ya\u015fayan T\u00fcrkler, O\u011fuzlar\u0131n torunlar\u0131d\u0131r\u2026\u201d<\/strong><\/p> Masonlar\u0131n \u0130slam\u2019\u0131 Yozla\u015ft\u0131rmalar\u0131<\/strong><\/p> \u201cO halde, (\u0130slam co\u011frafyas\u0131ndaki \u00fclkeleri ve) be\u015feriyeti \u0131zd\u0131raptan, felaketten kurtaran; Sel\u00e7uklular, Timuro\u011fullar\u0131 ve Osmanl\u0131lar gibi M\u00fcsl\u00fcman T\u00fcrk devletlerini sayg\u0131yla anmal\u0131d\u0131r. Bunlar, \u0130slam ilimlerinin din ve fen kollar\u0131nda insanl\u0131\u011fa \u0131\u015f\u0131k tuttular. Fakat, ne yaz\u0131k ki sonralar\u0131, bunlarda da \u0130slamiyet gev\u015femeye ba\u015flad\u0131. Devlete ve reislerine isyanlar \u00e7\u0131kar\u0131ld\u0131. Bir\u00e7ok i\u015fletmeler, din cahillerinin, mason u\u015faklar\u0131n\u0131n bask\u0131s\u0131 alt\u0131nda kald\u0131. Allahu Te\u00e2l\u00e2\u2019n\u0131n emretti\u011fi gibi ya\u015famay\u0131, \u00e7al\u0131\u015fmay\u0131 b\u0131rakt\u0131lar. Masonlar, M\u00fcsl\u00fcmanlar\u0131n geri kalmas\u0131 i\u00e7in, medreselerden fen derslerini kald\u0131rd\u0131lar. Din adamlar\u0131, fensiz, bilgisiz yeti\u015ftirilerek, \u0130slamiyet\u2019i i\u00e7ten y\u0131kmaya u\u011fra\u015ft\u0131lar. Bir taraftan, ilim ve fenden uzakla\u015f\u0131ld\u0131, bir taraftan da, ahl\u00e2k, edep, hay\u00e2 ve din zay\u0131flat\u0131ld\u0131. Bunlar\u0131n neticesi \u0130mparatorluk \u00e7\u00f6k\u00fcp y\u0131k\u0131ld\u0131. Halbuki \u0130slamiyet, tecrib\u00ee ilimleri, fenni, san’at\u0131, end\u00fcstriyi, ehemmiyetle emir buyurmaktad\u0131r. \u0130\u015fte bu devletlerde de din m\u00fctehass\u0131slar\u0131n\u0131n bildirdi\u011fi belli sebeplerden dolay\u0131, itikat bozulup, \u0130slamiyet\u2019e ba\u011fl\u0131l\u0131k gev\u015fedik\u00e7e, duraklama, gerileme ba\u015flad\u0131. Nihayet, \u0130slam g\u00fcne\u015fi karar\u0131p yery\u00fcz\u00fc bug\u00fcnk\u00fc halini ald\u0131. Daha \u00f6nce Attila\u2019n\u0131n b\u00fcy\u00fck imparatorlu\u011fu da y\u0131k\u0131l\u0131p da\u011f\u0131ld\u0131. \u0130slam dini geldikten sonra olsayd\u0131 ve \u0130slam dininin getirdi\u011fi adalet duygusu ile bezenmi\u015f olsayd\u0131, onun \u00f6l\u00fcm\u00fcnden k\u0131sa bir zaman sonra, par\u00e7alanmaz, y\u0131k\u0131l\u0131p ortadan kalkmazd\u0131. B\u00fcy\u00fck Sel\u00e7uklu h\u00fck\u00fcmdar\u0131 <\/strong>Muhammed Alp Arslan\u2019\u0131n <\/em><\/strong>\u201cRahmetullahi Te\u00e2l\u00e2 Aleyh” (463) Hicri ve (1071) Miladi y\u0131l\u0131nda, Malazgirt\u2019te Rum \u0130mparatoru Romen Diyojen idaresindeki iki y\u00fcz binden ziyade orduya kar\u015f\u0131, k\u0131rk bin kahraman ile kazand\u0131\u011f\u0131 zaferden sonra, Anadolu\u2019ya gelip yerle\u015fen ve Bat\u0131 T\u00fcrkleri diye an\u0131lan biz O\u011fuz T\u00fcrklerini, Hristiyan Avrupal\u0131lar \u00e7ok kere Ha\u00e7l\u0131 ruhu ile birle\u015ferek, Anadolu\u2019dan \u00e7\u0131karmak i\u00e7in sald\u0131rd\u0131klar\u0131 halde, h\u00e2l\u00e2 yirminci as\u0131rda (14. Hicri as\u0131rda), b\u00fcy\u00fck bir M\u00fcsl\u00fcman T\u00fcrk milleti halinde ayakta tutan, ya\u015fatan en b\u00fcy\u00fck kuvvetin, milletin kalbinde bulunan sa\u011flam iman\u0131 oldu\u011fundan kimin \u015f\u00fcphesi vard\u0131r?<\/strong><\/p> M\u00fcsl\u00fcman T\u00fcrklerin Orta Asya\u2019dan G\u00f6\u00e7 Dalgalar\u0131<\/strong><\/p> On birinci as\u0131r (Hicri be\u015finci as\u0131r) i\u00e7inde, T\u00fcrklerin \u00fc\u00e7 b\u00fcy\u00fck dalga halinde, \u00fc\u00e7 istik\u00e2mette yay\u0131lma hareketini biliyoruz: <\/strong>Birincisi<\/strong>; Gaznev\u00ee h\u00fck\u00fcmdarlar\u0131 emrinde Kala\u00e7 ve di\u011fer T\u00fcrk boylar\u0131n\u0131n, Hindistan\u2019a olan yay\u0131lmalar\u0131d\u0131r ki, buralara \u0130slam dinini ve medeniyetini de g\u00f6t\u00fcrd\u00fcler. Bug\u00fcn Hindistan\u2019da da yakla\u015f\u0131k 300 milyon M\u00fcsl\u00fcman toplulu\u011funun bulunmas\u0131, bu yay\u0131lma hareketinin bir neticesidir. Osmanl\u0131 donanmas\u0131 940, miladi 1533\u2019te Hindistan\u2019a gitti. Be\u015f sene sonra Cidde\u2019ye avdet etti. <\/strong>\u0130kincisi;<\/strong> O\u011fuz T\u00fcrklerinin, \u0130ran\u2019dan ge\u00e7erek, Malazgirt zaferinden sonra, Bizans elinde bulunan Anadolu\u2019yu fethidir. O\u011fuzlar da, \u0130slam dini ile m\u00fc\u015ferref olarak gelmi\u015f idi. Bug\u00fcn, aradan as\u0131rlar ge\u00e7ti\u011fi halde, ancak M\u00fcsl\u00fcman olarak kal\u0131\u015flar\u0131 sayesinde, yine Anadolu\u2019da yerle\u015fiktir ve in\u015faallah d\u00fcnya siyasetine y\u00f6n verecektir. <\/strong>\u00dc\u00e7\u00fcnc\u00fc yay\u0131lma hareketi, <\/strong>Karadeniz\u2019in kuzeyinden Balkanlara do\u011fru gidildi. \u0130\u00e7lerinde bir k\u0131s\u0131m O\u011fuzlar da bulunan Pe\u00e7enek ve Koman T\u00fcrkleri, Balkan Yar\u0131madas\u0131na yerle\u015fti. Ne yaz\u0131k ki, bunlar \u0130slam dini ile \u015fereflenmeyerek gelmi\u015flerdi. Etraflar\u0131n\u0131 saran Hristiyan devletlerin tazyiki ile k\u0131sa zamanda kendi benliklerini unutuverdiler. Ananelerini kaybettiler. Eridiler, yok olup gittiler. Hindistan\u2019da, Anadolu\u2019da ve ba\u015fka co\u011frafyalarda, bug\u00fcn ya\u015famakta olan T\u00fcrklerin \u00f6zelliklerini yitirdiler. Bunlar ni\u00e7in ya\u015fayamad\u0131? Bunlardan kim ve ne kald\u0131? Bu, ni\u00e7in b\u00f6yle oldu?<\/strong><\/p> G\u00f6r\u00fcl\u00fcyor ki, T\u00fcrk devletlerini ve milletlerini ayakta tutan, ya\u015fatan b\u00fcy\u00fck ve ba\u015fl\u0131ca kuvvet; imand\u0131r, \u0130slamiyet\u2019tir… Ve Y\u00fcce Dinimizdeki adalet, iyilik, do\u011fruluk ve fedak\u00e2rl\u0131k \u00f6zellikleridir. Bat\u0131\u2019n\u0131n bozuk inan\u00e7, \u00f6rf ve adetlerini, moda ve ahl\u00e2ks\u0131zl\u0131k rezaletlerini taklit etmek medeniyet de\u011fildir, M\u00fcsl\u00fcman milletin b\u00fcnyesinde tahribat giri\u015fimidir!<\/strong><\/p> Bir Rus Sefirinin \u0130tiraflar\u0131<\/strong><\/p> Osmanl\u0131 Devleti\u2019nde Rus sefiri olarak uzun seneler \u00e7al\u0131\u015fan <\/strong>\u0130gnatiyef<\/strong>, h\u00e2t\u0131ralar\u0131nda, Sultan \u0130kinci Mahmud Han d\u00f6neminde, h\u0131yanetleri ve casusluk faaliyetleri nedeniyle, Fener Patrikhanesinin kap\u0131s\u0131nda as\u0131lan, 1237, miladi 1821\u2019de Rum isyan\u0131n\u0131n ba\u015f planlay\u0131c\u0131s\u0131, Patrik Gregoryos\u2019un Rus \u00c7ar\u0131 Aleksandr\u2019a yazd\u0131\u011f\u0131 mektubu a\u00e7\u0131klam\u0131\u015ft\u0131r. Bu mektup ibretle okunmal\u0131d\u0131r: <\/strong>\u201cT\u00fcrkleri maddeten ezmek ve y\u0131kmak imk\u00e2ns\u0131zd\u0131r. \u00c7\u00fcnk\u00fc T\u00fcrkler, M\u00fcsl\u00fcman olduklar\u0131 i\u00e7in \u00e7ok sab\u0131rl\u0131 ve mukavemetli insanlard\u0131r. Gayet ma\u011frurdurlar ve izzet-i iman sahibidirler. Bu hasletleri; dinlerine ba\u011fl\u0131l\u0131klar\u0131ndan, kadere r\u0131za g\u00f6stermelerinden, ananelerinin kuvvetinden, padi\u015fahlar\u0131na (devlet adamlar\u0131na, kumandanlar\u0131na ve b\u00fcy\u00fcklerine) olan itaat duygular\u0131ndan gelmektedir. T\u00fcrkler zekidirler ve kendilerini m\u00fcspet yolda sevk-u idare edecek reislere sahip olduklar\u0131 m\u00fcddet\u00e7e de \u00e7al\u0131\u015fkand\u0131rlar. Gayet kanaatk\u00e2rd\u0131rlar. Onlar\u0131n b\u00fct\u00fcn meziyetleri, hatta kahramanl\u0131k ve \u015fecaat duygular\u0131 da Dinlerine ve ananelerine olan merbutiyetlerinden (ba\u011fl\u0131l\u0131klar\u0131ndan), ahl\u00e2klar\u0131n\u0131n sal\u00e2betinden (sa\u011flaml\u0131k ve sadakatinden) gelmektedir. T\u00fcrklerde evvel\u00e2 bu Dine ve Devlete itaat duygusunu k\u0131rmak ve manev\u00ee r\u00e2b\u0131talar\u0131n\u0131 (ba\u011flar\u0131n\u0131) kesretmek (par\u00e7alamak), din\u00ee metanetlerini (sa\u011flaml\u0131\u011f\u0131n\u0131) zaafa u\u011fratmak (za\u2019\u00eefletmek) icap eder. Bunun da en k\u0131sa yolu ise; an\u2019an\u00e2t-i milliyye (mill\u00ee geleneklerine) ve Dini maneviyelerine uymayan h\u00e2rici bozuk fikirlere ve hareketlere T\u00fcrkleri al\u0131\u015ft\u0131rmakt\u0131r. Maneviyatlar\u0131 sars\u0131ld\u0131\u011f\u0131 g\u00fcn, T\u00fcrklerin kendilerinden \u015feklen \u00e7ok kudretli kalabal\u0131k ve zahiren h\u00e2kim kuvvetler \u00f6n\u00fcnde zafere g\u00f6t\u00fcren as\u0131l kudretleri sars\u0131lacak ve maddi v\u00e2s\u0131talar\u0131n \u00fcst\u00fcnl\u00fc\u011f\u00fc ile y\u0131kmak m\u00fcmk\u00fcn olabilecektir. Bu sebeple Osmanl\u0131 Devleti\u2019ni tasfiye i\u00e7in m\u00fccerred olarak harp meydanlar\u0131ndaki zaferler k\u00e2fi de\u011fildir. Hatta sadece bu yolda y\u00fcr\u00fcmek, T\u00fcrklerin haysiyet ve vakar\u0131n\u0131 tahrik edece\u011finden, Bat\u0131l\u0131lar\u0131n hakikatlerine n\u00fcfuz edebileceklerine sebep olabilir. Yap\u0131lacak olan, T\u00fcrklere bir \u015fey hissettirmeden, milli ve manevi b\u00fcnyelerindeki tahribi tamamlamakt\u0131r.<\/em><\/strong> Ve bunlar\u0131 \u0130slamiyet\u2019ten uzakla\u015ft\u0131rmakt\u0131r!”<\/em><\/strong> Bu mektup ders kitaplar\u0131nda ezberletilecek kadar \u00f6nemlidir, g\u00fcn\u00fcm\u00fczdeki pek \u00e7ok s\u0131k\u0131nt\u0131 ve yozla\u015fman\u0131n da nedenini ortaya koymaktad\u0131r.<\/strong><\/p> Mektupta ibret al\u0131nacak \u00e7ok \u015fey varsa da, en \u00f6nemlisi \u015fu iki husustur:<\/strong><\/p> \u2022 T\u00fcrklerin maneviyat\u0131n\u0131n ve dininin y\u0131k\u0131lmas\u0131 i\u00e7in, T\u00fcrkleri yabanc\u0131 fikir ve \u00e2detlere al\u0131\u015ft\u0131rmak, <\/em><\/strong>2- T\u00fcrklere hissettirmeden b\u00fcnyelerindeki tahribat\u0131 tamamlamakt\u0131r. <\/em><\/strong>Bu hedeflere ise, Bat\u0131\u2019n\u0131n inan\u00e7, moda, \u00f6rf, \u00e2det ve ahl\u00e2ks\u0131zl\u0131klar\u0131n\u0131 taklit ettirmekle ula\u015f\u0131l\u0131r. Bat\u0131\u2019n\u0131n ilim, fen, teknik ve her sahadaki fenn\u00ee geli\u015fmelerini almak elbette laz\u0131md\u0131r. Zaten \u0130slamiyet bunlar\u0131 emir buyurmaktad\u0131r. Bu maksatla yabanc\u0131 dil \u00f6\u011frenmenin laz\u0131m oldu\u011funu hadis-i \u015ferifler bile \u00f6zellikle uyarmaktad\u0131r.\u201d<\/strong><\/p> Kahraman K\u00fcrt Komutan; Selahaddini Eyyubi\u2019nin Kud\u00fcs\u2019\u00fc Kurtarmas\u0131\u2026<\/strong><\/p> Eyyubiler Devleti\u2019nin kurucusu olan ve 1137 tarihinde Irak\u2019\u0131n Tekrit \u015fehrinde bir K\u00fcrt ailede do\u011fan Selahaddini Eyyubi\u2019nin k\u00fcnyesi, Melik N\u00e2s\u0131r Eb\u00fb Muzaffer Yusuf bin Eyy\u00fbb bin \u015e\u00e2d\u00ee’dir. Babas\u0131 Necmedd\u00een Eyy\u00fbb; Azerbaycan’da Erivan’\u0131n Devin kasabas\u0131ndaki K\u00fcrt Hazb\u00e2n\u00ee kabilesine mensup olup, B\u00fcy\u00fck Sel\u00e7uklu Sultan\u0131 Mes’\u00fbd \u015eah\u2019\u0131n Tekrit muhaf\u0131z\u0131yd\u0131. <\/strong><\/p> Selahaddini Eyyubi’nin \u00e7ocuklu\u011fu, babas\u0131n\u0131n muhaf\u0131zl\u0131\u011f\u0131n\u0131 yapt\u0131\u011f\u0131 Tekrit ve Baalbek’te ge\u00e7ti. Tekrit, Baalbek ve \u015eam’da yeti\u015fip, iyi bir tahsil ve terbiye g\u00f6rd\u00fc. Baalbek ve \u015eam’dayken, babas\u0131yla beraber, Sel\u00e7uklu atabeklerinden <\/strong>N\u00fbredd\u00een Mahm\u00fbd Zeng\u00ee<\/em><\/strong>‘nin yan\u0131nda Ha\u00e7l\u0131lara kar\u015f\u0131 yap\u0131lan muharebelere kat\u0131ld\u0131. Muharebelerde cesaret ve yi\u011fitli\u011fiyle dikkat \u00e7ekti. On yedi ya\u015f\u0131ndayken, Atabek N\u00fbredd\u00een Mahm\u00fbd Zeng\u00ee’nin saray\u0131na al\u0131nd\u0131. B\u00f6ylece devlet te\u015fkilat\u0131 ve idaresini de m\u00fckemmel bir \u015fekilde \u00f6\u011frendi. Bu s\u0131rada babas\u0131 Necmedd\u00een, \u015eam; amcas\u0131 \u015eirk\u00fbh da Humus Valili\u011fine getirilmi\u015fti.<\/strong><\/p> N\u00fbredd\u00een Zeng\u00ee, 1162’de M\u0131s\u0131r’la ilgilenmeye ba\u015flad\u0131. Komutan\u0131 \u015eirk\u00fbh’u Ha\u00e7l\u0131lara kar\u015f\u0131 sava\u015fmas\u0131 i\u00e7in F\u00e2t\u0131m\u00ee Halifesi El-Adid’in hizmetine verdi. Selahaddin’i de yard\u0131mc\u0131s\u0131 olarak onun yan\u0131na katt\u0131. \u015eirk\u00fbh emrindeki askerler ve ye\u011feni Selahaddin’in yard\u0131m\u0131yla M\u0131s\u0131r’da k\u0131sa s\u00fcrede s\u00fck\u00fbneti sa\u011flad\u0131, isyan eden birlikleri bast\u0131rd\u0131 ve idareyi eline ge\u00e7irdi. 18 Ocak 1169 tarihinde idam edilen Vezir \u015eaver’in yerine \u015eirk\u00fbh M\u0131s\u0131r-F\u00e2tim\u00ee Veziri oldu. Ancak \u015eirk\u00fbh’un da \u00e7ok ge\u00e7meden vefat etmesi \u00fczerine Selahaddini Eyyubi 26 Mart 1169’da Hal\u00eefe El-Adid taraf\u0131ndan amcas\u0131n\u0131n yerine Vezir tayin edildi. B\u00f6ylece Selahaddini Eyyubi bir taraftan N\u00fbredd\u00een Zeng\u00ee’nin ordu kumandan\u0131, di\u011fer taraftan F\u00e2t\u0131m\u00ee Veziri oluyordu. Onun ger\u00e7ekte emir ald\u0131\u011f\u0131 makam ise N\u00fbredd\u00een’di ve F\u00e2t\u0131m\u00ee Halifesine sadece \u015feklen ba\u011fl\u0131yd\u0131.<\/strong><\/p> Selahaddini Eyyubi bundan sonra icraatlar\u0131nda gayet siyasi hareket edip, devlet kadrolar\u0131na i\u015f bilir ve kabiliyetli memurlar tayin etti. Saray; halk, kumandanlar, kom\u015fu ve \u0130slam devletleriyle m\u00fcnasebetlerini gayet iyi tutmaya \u00e7al\u0131\u015ft\u0131. Selahaddini Eyyubi’nin icraatlar\u0131, M\u0131s\u0131rl\u0131 ve Sudanl\u0131 \u015ei\u00ee gruplar\u0131n isyan\u0131na sebep olduysa da bast\u0131r\u0131ld\u0131. B\u00f6ylece F\u00e2t\u0131m\u00ee saray\u0131nda idareye tam manas\u0131yla h\u00e2kim olmu\u015flard\u0131. Selahaddini Eyyubi’nin M\u0131s\u0131r’daki icraatlar\u0131, ba\u015fta Papal\u0131k olmak \u00fczere, Ha\u00e7l\u0131lar\u0131 tela\u015fland\u0131rd\u0131. Selahaddini Eyyubi’nin F\u00e2t\u0131m\u00ee Veziri olmas\u0131yla, M\u00fcsl\u00fcmanlara kar\u015f\u0131 ittifak sistemi bozulan Kud\u00fcs’teki Frank (B\u00f6lge) Ha\u00e7l\u0131lar\u0131, 1171’de, K\u0131z\u0131ldeniz sahilindeki liman \u015fehri Eyle’yi ku\u015fatt\u0131. <\/strong><\/p> Atabeg N\u00fbredd\u00een Zeng\u00ee’nin iste\u011fiyle 1171’de, Cuma Hutbesini, hasta \u015ei\u00ee F\u00e2t\u0131m\u00ee Halifesi Abid ad\u0131na de\u011fil de Ba\u011fdat’taki Abb\u00e2s\u00ee Halifesi ad\u0131na okutmaya ba\u015flad\u0131. Selahaddini Eyyubi’nin M\u0131s\u0131r’da Abb\u00e2s\u00ee Halifesi ad\u0131na hutbe okutmas\u0131, M\u00fcsl\u00fcmanlar\u0131 \u00e7ok sevindirdi. 1171’de F\u00e2t\u0131m\u00ee Halifesi Abid \u00f6ld\u00fc. Bundan sonra Selahaddini Eyyubi M\u0131s\u0131r’da idareyi b\u00fct\u00fcn\u00fcyle ele ge\u00e7irdi. Abb\u00e2s\u00ee Halifesi, Atabeg N\u00fbredd\u00een Zeng\u00ee’ye; kumandanlar\u0131ndan Selahaddini Eyyubi’nin muzafferiyetleri \u00fczerine k\u0131ymetli hil’atler g\u00f6nderdi. N\u00fbredd\u00een Zeng\u00ee de hil’atleri Halifenin el\u00e7ilik heyetiyle beraber Selahaddini Eyyubi’ye hediye etti.<\/strong><\/p> M\u0131s\u0131r’daki iktidar de\u011fi\u015fikli\u011fi Ha\u00e7l\u0131lar\u0131n tekrar harekete ge\u00e7mesine yol a\u00e7t\u0131. 1173’te Sicilyal\u0131 Normanlar, kuvvetli bir donanmayla \u0130skenderiye’ye \u00e7\u0131karma yapt\u0131lar. Selahaddini Eyyubi, Norman \u00e7\u0131karmas\u0131na kar\u015f\u0131 \u00fc\u00e7 g\u00fcn devam eden \u015fiddetli kara muharebesi yapt\u0131. Sahile \u00e7\u0131kan b\u00fct\u00fcn Normanlar \u00f6ld\u00fcr\u00fcl\u00fcp, pek \u00e7ok ganimet al\u0131nd\u0131. 1174 y\u0131l\u0131nda Sultan N\u00fbredd\u00een vefat etti ve Suriye’de i\u00e7 kar\u0131\u015f\u0131kl\u0131klar ba\u015flad\u0131. Bu durumdan istifade etmek isteyen Kud\u00fcs Kral\u0131, Humus’u ku\u015fatt\u0131. Selahaddin, derhal Humus \u00f6nlerine geldiyse de Ha\u00e7l\u0131lar \u015fehri alm\u0131\u015flard\u0131. Selahaddini Eyyubi’nin ba\u015far\u0131lar\u0131n\u0131 g\u00f6ren Abb\u00e2s\u00ee Halifesi 1175’te onun saltanat\u0131n\u0131 onaylad\u0131. B\u00f6ylece 1169’da F\u00e2t\u0131m\u00ee veziri, 1171’de M\u0131s\u0131r H\u00e2kimi, 1175’te de istikl\u00e2lini ilan ederek Sultan unvan\u0131n\u0131 alan Selahaddini Eyyubi, 1176’da \u015eii F\u00e2t\u0131m\u00eelerin b\u00f6lgedeki son izlerini de ortadan kald\u0131rd\u0131. <\/strong><\/p> Sultan Selahaddin, F\u00e2t\u0131m\u00eelerin h\u00e2kim olduklar\u0131 topraklarda kuvvetli bir idare kurmay\u0131 ba\u015fard\u0131. Devlet te\u015fkilat\u0131, memleket imar\u0131, mektep ve medrese tahsilinin \u00fczerinde durarak, te\u015fvik ve tatbikat\u0131n\u0131 yapt\u0131rd\u0131. Sap\u0131k fikirleri kald\u0131r\u0131p, Hak ve orta yol olan ger\u00e7ek \u0130slam\u2019\u0131 yaymaya ba\u015flad\u0131. \u0130craatlar\u0131nda muvaffak oldu. F\u00e2t\u0131m\u00eelerin b\u00f6lgeye yayd\u0131\u011f\u0131 yanl\u0131\u015f fikirlerin \u00f6n\u00fcne ge\u00e7ip, Kur\u2019an ve S\u00fcnnet itikad\u0131n\u0131n yay\u0131lmas\u0131na \u00e7al\u0131\u015ft\u0131. Kahire Kalesi\u2019nin in\u015fas\u0131n\u0131 ba\u015flatt\u0131.<\/strong><\/p> 1177 Kas\u0131m\u2019\u0131nda Ha\u00e7l\u0131lara kar\u015f\u0131 Filistin Seferine \u00e7\u0131kt\u0131. Gazze ve Askalan’\u0131n asker\u00ee mevkilerini tahrip etti. Maalesef, Eyyubi askerleri ganimet i\u00e7in da\u011f\u0131l\u0131nca, Ha\u00e7l\u0131lar f\u0131rsat\u0131 de\u011ferlendirdiler. Kerek Kontu Renaud kumandas\u0131nda toplan\u0131p, Eyyubi ordusuna b\u00fcy\u00fck bir darbe vurup, Selahaddini Eyyubi’yi \u00f6ld\u00fcrmek istediler. Selahaddini Eyyubi, Ha\u00e7l\u0131lar\u0131n niyetini anlay\u0131p, ordusunu geri \u00e7ektiler. 25 Ekim 1177 tarihinde Remle’de Ha\u00e7l\u0131lara kesin darbeyi indirdi. Ancak \u00e7ok istedi\u011fi halde Kud\u00fcs’\u00fc alamad\u0131. 1178 ve 1179’da Ha\u00e7l\u0131lar \u00fczerine harek\u00e2t\u0131n\u0131 \u015fiddetlendirdi. Eyyubi kumandanlar\u0131 pek \u00e7ok Ha\u00e7l\u0131 reisini esir ettiler. Selahaddini Eyyubi, 1179 yaz\u0131nda \u015eeria Nehri k\u0131y\u0131s\u0131nda, Y\u00e2k\u00fbb K\u00f6pr\u00fcs\u00fc yan\u0131ndaki Ha\u00e7l\u0131lar\u0131n Y\u00e2k\u00fbb Ge\u00e7idi Kalesi\u2019ni fethetti. 1180’de Ha\u00e7l\u0131lar iki y\u0131ll\u0131\u011f\u0131na m\u00fctareke isteyince kabul etti. Ama Ha\u00e7l\u0131lar m\u00fctarekeye uymad\u0131lar. M\u0131s\u0131r’a giden kervanlara sald\u0131rd\u0131lar. M\u0131s\u0131r’\u0131n \u0130slam \u00fclkeleriyle olan ticaretini engelleyip, Eyy\u00fbbileri iktisad\u00ee y\u00f6nden \u00e7\u00f6kertmek istediler. Selahaddini Eyyubi, Suriye’de de h\u00e2kimiyet kurmak i\u00e7in, 1183 yaz\u0131nda Halep’i zapt etti. <\/strong><\/p> Selahaddini Eyyubi, Ortado\u011fu’da \u00e7\u0131banba\u015f\u0131 olan Ha\u00e7l\u0131lar\u0131 b\u00f6lgeden atmak i\u00e7in, 1180’de b\u00fcy\u00fck bir faaliyet ba\u015flatt\u0131. M\u0131s\u0131r’dan kuvvet toplad\u0131. Suriye’den de asker toplanmas\u0131n\u0131 sa\u011flad\u0131. Ha\u00e7l\u0131lar meselenin ciddiyetini anlay\u0131p, b\u00fcy\u00fck ordu toplad\u0131lar. Kud\u00fcs Kral\u0131 Guy yirmi bin ki\u015filik, di\u011fer Ha\u00e7l\u0131 Kral, Prens, Kont ve kumandanlar\u0131 da toplayabildikleri kuvvetleriyle Sef\u00fcriye’de mevzi ald\u0131lar. Selahaddini Eyyubi, 1187 yaz\u0131nda Taberiye G\u00f6l\u00fc sahiline geldi. 1187 Temmuz ba\u015f\u0131nda Taberiye \u015fehrini fethetti. Kaledeki Ha\u00e7l\u0131 kuvvetleri kar\u015f\u0131 koyup Eyyubileri susuz b\u0131rakarak g\u00fc\u00e7 duruma d\u00fc\u015f\u00fcrmek istediler. Trablus Kral\u0131 Raymond’un, kalede m\u00fcdafaa iste\u011fi di\u011fer Ha\u00e7l\u0131lar taraf\u0131ndan Eyyubilerle ittifak etmekle su\u00e7lanmas\u0131na sebep oldu. Ha\u00e7l\u0131lar, Selahaddini Eyyubi’ye h\u00fccum etme karar\u0131 ald\u0131lar. Selahaddini Eyyubi, H\u0131ttin\u2019e gelen Ha\u00e7l\u0131lar\u0131 b\u00fcy\u00fck bir bozguna u\u011fratt\u0131 (4 Temmuz 1187). Ha\u00e7l\u0131 kral ve ileri gelen reislerinin \u00e7o\u011funu esir ald\u0131. Y\u0131llardan beri M\u00fcsl\u00fcmanlara \u00e7ok zulmeden Ha\u00e7l\u0131 kumandanlar\u0131n\u0131 cezaland\u0131rd\u0131. H\u0131ttin Zaferi sonunda Akka, N\u00e2s\u0131ra, Nablus, Hayfa, Cinin ve Arsuf \u015fehirleri ele ge\u00e7irildi. Bunlar\u0131 T\u0131bn\u00een, Sayda, C\u00fcbeyl ve Beyrut’un fetihleri takip etti.<\/strong><\/p> Kutsal Kud\u00fcs\u2019\u00fcn Kurtar\u0131lmas\u0131<\/strong><\/p> Selahaddini Eyyubi, 1187 Temmuz\u2019unda kazand\u0131\u011f\u0131 H\u0131ttin Zaferi sonunda, Filistin’deki fetihlere ra\u011fmen durmad\u0131; ileri harek\u00e2tlar\u0131 yo\u011funla\u015ft\u0131rd\u0131. Birinci Ha\u00e7l\u0131 Seferi’nden (1096-1099) beri Ha\u00e7l\u0131lar\u0131n i\u015fgalindeki Kud\u00fcs \u015fehrini kurtarmak amac\u0131yla yola \u00e7\u0131kt\u0131. 1187 Eyl\u00fcl\u2019\u00fcnde Beytullah, Asariya ve Zeytinda\u011f\u0131’n\u0131 ald\u0131. Kud\u00fcs’e gelip, \u015fehrin bat\u0131s\u0131nda kararg\u00e2h kurdu. Ha\u00e7l\u0131lar m\u00fcdafaay\u0131 bu istik\u00e2mette kuvvetlendirince, Kud\u00fcs’\u00fcn kuzeyinden de muhasaray\u0131 ba\u015flatt\u0131. Manc\u0131n\u0131k kulland\u0131. Eyyubilerin muhasaras\u0131na dayanamayan Ha\u00e7l\u0131lar, 1187 Eyl\u00fcl ay\u0131 sonunda teslime mecbur olmu\u015flard\u0131. Selahaddini Eyyubi, m\u00fcbarek Kud\u00fcs \u015fehrini teslim al\u0131nca; Birinci Ha\u00e7l\u0131 Seferi sonunda, Ha\u00e7l\u0131lar\u0131n M\u00fcsl\u00fcmanlar\u0131 camilerde gen\u00e7, ihtiyar, \u00e7ocuk, kad\u0131n, erkek ay\u0131rt etmeksizin \u00f6ld\u00fcr\u00fcp, sokaklardan akan kan, atlar\u0131n karn\u0131na y\u00fckseldi\u011fi gibi, hunharca katliamlar yapt\u0131rmad\u0131. Zengin Ha\u00e7l\u0131lar\u0131 ve Hristiyanlar\u0131 kurtulu\u015f ak\u00e7esiyle serbest b\u0131rak\u0131p, fakirlerini ba\u011f\u0131\u015flad\u0131. Kud\u00fcs’te kalmak isteyenlere de, cizye \u00f6demek \u015fart\u0131yla izin \u00e7\u0131karm\u0131\u015ft\u0131. Kud\u00fcs’\u00fcn 89 y\u0131l sonra tekrar M\u00fcsl\u00fcmanlar\u0131n eline ge\u00e7mesi, \u0130slam \u00e2leminde sevin\u00e7 ve co\u015fkuya yol a\u00e7m\u0131\u015ft\u0131. Selahaddini Eyyubi’nin, zaferine \u0130slam memleketlerinde \u015f\u00fckran ifadesi olarak din\u00ee merasimler yap\u0131ld\u0131. B\u00fct\u00fcn M\u00fcsl\u00fcmanlar\u0131n g\u00f6nl\u00fcnde taht kurmu\u015flard\u0131. Ha\u00e7l\u0131lar\u0131n tahrip etti\u011fi \u015fehri, yeniden imar etmeye ba\u015flad\u0131. Kud\u00fcs’\u00fcn m\u00fcbarek makamlar\u0131, evler ve Mescid-i Aksa ile Kubbet\u00fc’s-Sahra’y\u0131 tamir ettirip ibadete a\u00e7t\u0131. \u015eehirde hastane, mektep ve medreseyle sosyal tesisler yapt\u0131rd\u0131. Eyyubi emirleri de Kud\u00fcs’te pek \u00e7ok sosyal tesisler ve nadide binalar in\u015fa ettirip \u015fehri kalk\u0131nd\u0131rm\u0131\u015flard\u0131. Ha\u00e7l\u0131 katliam ve tahribat\u0131n\u0131n izlerini silmeye \u00e7al\u0131\u015ft\u0131lar. 1188 yaz\u0131nda L\u00e2zkiye, Cebele ve Busra al\u0131nd\u0131. Antakya’y\u0131 ku\u015fatt\u0131ysa da, kral\u0131 m\u00fctareke istedi. M\u00fctarekeyi kabul ederek, 1189 y\u0131l\u0131n\u0131n Ocak ay\u0131 ortas\u0131na kadar Safed, Kevkeb, Kerek ve \u015eevbek’i fethetmeyi ba\u015fard\u0131.<\/strong><\/p> Selahaddini Eyyubi’nin Ha\u00e7l\u0131lara kar\u015f\u0131 m\u00fccadelesi sonunda, Kud\u00fcs ellerinden \u00e7\u0131k\u0131nca, Papal\u0131\u011f\u0131n propagandas\u0131yla Avrupa k\u0131tas\u0131 ve Hristiyan \u00e2leminde M\u00fcsl\u00fcmanlar \u00fczerine sefer haz\u0131rl\u0131\u011f\u0131 ba\u015flad\u0131. Papa III. Clemens’in te\u015fvikiyle Fransa, \u0130ngiltere krallar\u0131 ile Almanya \u0130mparatoru kumandas\u0131nda Eyyubiler \u00fczerine \u00dc\u00e7\u00fcnc\u00fc Ha\u00e7l\u0131 Seferi (1189-1192) yap\u0131ld\u0131. Fransa Kral\u0131 Filip Og\u00fcst ve \u0130ngiltere Kral\u0131 Arslan Y\u00fcrekli Ri\u015far deniz yoluyla Filistin’e sahilden gelip, Sur’da karaya \u00e7\u0131km\u0131\u015flard\u0131. Selahaddini Eyyubi’nin Kud\u00fcs fethinden sonra, serbest b\u0131rakt\u0131\u011f\u0131 Ha\u00e7l\u0131 kumandanlar\u0131 da ihanete ba\u015flad\u0131. Fransa ve \u0130ngiliz Kral\u0131n\u0131n kumandas\u0131ndaki Ha\u00e7l\u0131 kuvvetlerine k\u0131lavuzluk ederek, devrin en me\u015fhur asker\u00ee harek\u00e2tlar\u0131ndan olan Akka Muhasaras\u0131\u2019n\u0131 ba\u015flatm\u0131\u015flard\u0131. Akka Muhasaras\u0131 karadan ve denizden devam ederken, Eyyubiler karadan Ha\u00e7l\u0131lar\u0131 \u00e7ok zor durumlara d\u00fc\u015f\u00fcr\u00fcyorlarsa da, deniz yoluyla Avrupa’dan devaml\u0131 yard\u0131m almalar\u0131 onlar\u0131n dayanmalar\u0131n\u0131 uzat\u0131yordu. Akka Muhasaras\u0131, 1191 yaz\u0131na kadar uzam\u0131\u015ft\u0131. Antla\u015fma m\u00fczakereleri devam ederken Ha\u00e7l\u0131lar \u00fc\u00e7 bin M\u00fcsl\u00fcman\u0131 katlettiler. Kud\u00fcs’\u00fcn teslimini istediler. Selahaddini Eyyubi’nin cesurane ve kahramanca m\u00fccadelesi Ha\u00e7l\u0131lar\u0131 ak\u0131l almaz icraatlara mecbur etti. \u0130ngiltere Kral\u0131 Arslan Y\u00fcrekli Ri\u015far, Selahaddin\u2019e kar\u015f\u0131 k\u0131\u015fk\u0131rtmak i\u00e7in k\u0131z\u0131n\u0131 Kud\u00fcs H\u00e2kimi Adil’e, onun o\u011flu Melik K\u00e2mil’e de \u015f\u00f6valyelik p\u00e2yesi verdi. Selahaddini Eyyubi, b\u00fct\u00fcn Avrupa’n\u0131n ve Hristiyan \u00e2lemin seferber edilerek topland\u0131\u011f\u0131 orduya, 1192 Kas\u0131m\u0131\u2019na kadar devam eden uzun muharebelerle kar\u015f\u0131 koydu. Sonunda \u0130ngiliz Kral\u0131 Arslan Y\u00fcrekli Ri\u015far, Eyyubilere esir d\u00fc\u015ft\u00fc. Selahaddini Eyyubi, Hristiyanlara kar\u015f\u0131 b\u00fcy\u00fck bir alicenapl\u0131k g\u00f6sterdi. Arslan Y\u00fcrekli Ri\u015far’\u0131 serbest b\u0131rakt\u0131. Hristiyanlar\u0131n m\u00fcbarek makamlar\u0131 ziyaretine m\u00fcsaade etti. B\u00f6ylece Hristiyan \u00e2leminin b\u00fct\u00fcn imk\u00e2nlar\u0131n\u0131 seferber ederek haz\u0131rlad\u0131\u011f\u0131 \u00dc\u00e7\u00fcnc\u00fc Ha\u00e7l\u0131 Seferi, d\u00f6rd\u00fcnc\u00fc y\u0131l\u0131n sonunda, hezimetle neticelenip, geri d\u00f6nd\u00fcler. Selahaddini Eyyubi, \u00dc\u00e7\u00fcnc\u00fc Ha\u00e7l\u0131 Seferi sonunda, Filistin’deki h\u00e2kimiyetini kuvvetlendirdi. Kud\u00fcs’\u00fc tahkim ettirip, Suriye’ye gitti.<\/strong><\/p> Selahaddini Eyyubi, 1193 k\u0131\u015f\u0131 \u015eubat\u2019\u0131nda hastaland\u0131. On d\u00f6rt g\u00fcn hasta yatt\u0131. 4 Mart 1193 tarihinde -56 ya\u015f\u0131nda- \u015eam’da vefat etti. Kabri \u015eam’da Medreset\u00fc’l-Aziziye’dedir. Yirmi be\u015f senelik Vezirlik ve Sultanl\u0131k hayat\u0131, hep \u0130slamiyet\u2019e hizmetle ge\u00e7mi\u015ftir. Tarihte pek nadir yeti\u015fen M\u00fcsl\u00fcman \u015fahsiyetlerden birisidir. Ald\u0131\u011f\u0131 tasavvuf terbiyesiyle; M\u0131s\u0131r ve Kud\u00fcs’\u00fc fethedip, hazinelere sahip oldu\u011fu halde, \u00f6mr\u00fc boyunca sade bir asker gibi hayat s\u00fcrm\u00fc\u015flerdi. L\u00fczumsuz hi\u00e7bir \u015feye harcama yapmay\u0131p, paray\u0131 zaruri ihtiya\u00e7lara ve askeri malzemelere sarf etmi\u015fti. \u00d6ld\u00fc\u011f\u00fc zaman cebinden sadaka vermek \u00fczere bir alt\u0131n ile birka\u00e7 g\u00fcm\u00fc\u015f para \u00e7\u0131kt\u0131\u011f\u0131 s\u00f6ylenmi\u015fti. \u00c7ok c\u00f6mertti. Akka Muhasaras\u0131 i\u00e7in geldi\u011finde, on binden ziyade at\u0131n\u0131 askerlerine da\u011f\u0131tm\u0131\u015f, ama kendisi binecek bir ata muhta\u00e7 hale gelmi\u015fti.\u201d[2]<\/a><\/strong><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t