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Islam Öncesinde Türk-Iran Kültür Ilişkileri

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Islam Öncesinde Türk-Iran Kültür Ilişkileri T. C. İstanbul Üniversitesi Sosyal Bilimler Enstitüsü Tarih Anabilim Dalı Doktora Tezi İSLAM ÖNCESİNDE TÜRK-İRAN KÜLTÜR İLİŞKİLERİ Hazırlayan: Hasan POOR GOLMOHAMMAD 2502040235 Tez Danışmanı: Prof. Dr. Abdülkadir DONUK Düzeltilmiş Tez Bu tez İstanbul Üniversitesi Bilimsel Araştırma Projeleri tarafından desteklenmiştir. Proje No: T-106/15122006 İstanbul 2011 “İslam Öncesinde Türk-İran Kültür İlişkileri” başlıklı tezimde düzeltme süresinde bu düzeltmeler yapılmıştır: 1. Tezin ön kısmına “Kaynakların Tanıtımı” başlığı altında bir bölüm eklenmiştir. 2. Tezin ön kısmına kısaltmalar listesi eklenmiştir. 3. Tezin ön kısmına bir harita eklenmiştir. 4. Tezin metin kısmında İslam Öncesi Türk ve İran Siyasi Tarihleri kısaltılarak Giriş bölümünde verilmiştir. 5. 1. Bölümde “Kadınların Ahlakî Temizliği” başlığı “Namus ve İffet Anlayışı” ile değiştirilmiştir. 6. 1. Bölümde “Savaş Esirleri, Kullar ve Köleler” başlığı “Savaşta Ele Geçirilen Esirler” ile değiştirilmiştir. 7. 1. Bölümde “Toplumsal Sınıflar” başlığı “Sosyal Teşkilât” olarak değiştirilmiştir. 8. 1. Bölümde “Toplumsal Yapı ve Örgütlenme” başlığı “Sosyal Yapı ve Teşkilâtlanma” ile değiştirilmiştir. 9. 2. Bölüm’in adı “Devlet Anlayışı ve Teşkilât” olarak değiştirilmiştir. 10. 2. Bölüm’e “Zaman Anlayışı ve Takvim” adında bir alt bölüm ilave edilmiştir. Bu başlığın altında Zaman Anlayışı, Bayram ve Öd Tengri alt başlıkları yer almaktadır. 11. 2. Bölüm’de yer alan “Tudun” başlığı altındaki metne ilaveler yapılmıştır. 12. 2. Bölümde “Türklerle İranî Kavimlerin Devlet Yapılarının Karşılaştırılması” bölümüne bazı ilaveler yapılmıştır. 13. 3. Bölümde dört kelimenin tartışması “Her İki Kültürde Derin Kökene Sahip Olmaları İtibariye Hangisine Ait Oldukları Kesinlik Kazanamayan Kelimeler” başlığı altında müstakil bir alt bölüme alınmıştır. 14. Tezin sonuna 3 ek ilave edilmiştir. 15. Tezin sonuna “Haritalar ve Levhalar” eklenmiştir. İSLAM ÖNCESİNDE TÜRK-İRAN KÜLTÜR İLİŞKİLERİ Hasan POOR GOLMOHAMMAD ÖZ Türklerle İranî kavimler milat’tan önceki dönemlerden başlayarak günümüze kadar birbirlerinin komşuluğunda ve yakınlığında yaşamışlardır. Bu yakınlık ve komşuluk onlar arasında geniş münasebetlerin kurulmasına, derin ve köklü bir etkileşimin yaşanmasına neden olarak hayatın bütün alanlarına tesir etmiştir. Hunların göçleri ve batı’ya doğru yol almaları bu iki kavmin arasındaki etkileşimi daha da genişletmiştir. Hunlar ve Gök-Türkler, geniş imparatorluklar kurarak, Orta Asya ve Kafkasların kuzeyine kadar hâkim oldukları sırada Bu sebepten dolayı daha fazla İranî kavimlerle komşu olarak, bazılarını hâkimiyetleri altına almışlar ve münasebetlerini daha da güçlendirerek bu tesirlerin derinleşmesine neden olmuşlardır. Hunlar ile Vusunların, İranî kavim oldukları ağırlık kazanan Yue-çilerle temasları ve münasebetleri, Akhunlar ile Gök-Türklerin de Sasanîlerle olan temasları ve münasebetleri daha çok birbirine rakip iki devletin düşmanca ilişkileri şeklinde ortaya çıksa da karşılıklı olarak pek çok tesirin yaşandığı da araştırmalarla ortaya çıkarılmıştır. Türklerle İranî kavimlerinin sosyal yapılarını, hâkimiyet anlayışlarını, devlet teşkilâtlarını, dillerini ve dinlerini karşılaştırdığımız zaman ortaya çıkan benzerlikler bu iki kavmin benzer yönlerinin çok olduğu, birbirine yakın coğrafyaları paylaştıkları ve bu yüzden ortak yanları fazla olan bir kültür yarattıkları sonucuna götürmektedir. Örf, adet ve sosyal teşkilât açısından kayda değer benzerliklerin mevcûdiyeti bazı ilim adamlarını bu iki kavmin arasında bir bağın olduğu görüşünü benimsemeye itmiştir. Hâkimiyet ve devlet alanında hâkimiyet anlayışlarının menşe ayniliği, hükümdarın vasıfları, özellikleri ve iktidar alanları yakın olarak görülmektedir. Aynı şeyleri dil konusunda da söylemek mümkündür. Her iki kavmin farklı lehçelerinde ve şivelerinde ötekinin dilinden çok sayıda kelimeler bulunmuş ve hatta ödünç alfabeler olmuştur. ii CULTURAL RELATIONSHIP BETWEEN TURKO-IRAN IN PRE-ISLAMIC PERIOD Hasan POOR GOLMOHAMMAD Abstract Turkish people and Iranian tribes have lived in neighborhood and in proximity since before Christ until nowadays. This proximity and neighborhood have created the foundation of wide relations between them as well as deep and large interaction subservience and affected their lives in all respect. Hunnish migrations and their orientation towards the West have expanded further the interaction between these two tribes. By founding large sovereigns, the Hunnish and Gok-Turks had dominated in Central Asia to the North of Caucasus. Because of this reason they had became neighbors with more Iranian tribes and governments; and by domineering some of them they had caused to get deeper effects via tightened contacts. Even if the contacts and relations between Hunnish and Vusun with Yue-chi which were considered as being Iranian tribes as well as those between Akhun and Gok-Turks with Sassanid people were qualified as hostile relations between two rival governments the researches carried out have demonstrated plenty of mutual effects. The similarities generated by the comparison of social structure, dominance perception, government organization, language and religion of Turks and Iranian people show that these two tribes have similar way, share close geography and that they create cultures which have too much common sides. The existence of significant similarities in respect of manners and customs as well as social organization has incited some scientists to adopt the thinking of a relationship between these two tribes. The origin uniformity of the dominance and dominance perception in government domain, the sovereign qualifications and skills as well as power domain are very close. It is also possible to say the same things for their language. There are lots of similar elements in different dialects Düzeltme iii and accents of the two tribes and further there are alphabets that have borrowed from the other. Düzeltme iv ÖNSÖZ “İslam Öncesinde Türk-İran Kültür İlişkileri” başlıklı tezimizde “İslam Öncesi” ibaresi ile Türklerin İslamiyet’i kabul etmeden önceki dönemleri kastedilmiş ve Karahanlılar dönemine kadar hâkimiyet süren Türk devletlerinin tarihleri ve kültürleri ele alınarak İranî kavim ve devletlerin tarihleri ile mukayese edilmeye çalışılmıştır. Günümüzde İran kelimesi sınırları belli siyasî bir coğrafyanın adı olarak karşımıza çıkmaktadır. Ancak bu kelimenin kökünün Arî kelimesinden geldiği ve bu sebepten etnik bir kavram olduğu da ileri sürülmektedir. İslam öncesini göz önüne aldığımızda bu kelimenin bugünkü İran’ı da içine alan daha geniş bir coğrafyayı işaret ettiğini ve Orta Asya’daki İranî kavimlerin yaşadığı coğrafyaları da içine aldığını görürüz. Bu kelime ile ayrıca bir kültür coğrafyası da kastedilmek istenmiştir. Sasanîlerden önceki İran kaynaklarında bu kelime, bugünkü İran toprakları için değil; Harezm bölgesi ve günümüz İran’ının doğu bölgelerini adlandırmak için kullanılmıştır. Sasanîlerden bu yana ise İran ve daha çok İranşehr şekli ile bugünkü İran coğrafyasını ifade etmek için kullanılmış; günümüzde ise 1935 yılından itibaren oryantalist bakış ve sömürgecilik anlayışıyla1 tekrar bu toprakları adlandırmak için kullanılmaya başlanmıştır. Tezimizde dil ve alfabe ilişkileri bölümünde Toharca da mukayese konusu edilmiştir. Türkçe ile Toharca2 arasında bazı münasebetlerin bulunduğu bilinmektedir. 1 Bu kelime, 1935'te devletlerarası resmî münasebetlerde eskiden Persia olarak bilinen bu ülkenin adının yerine konulmuş ve böylece bu coğrafyanın, orada yaşayan İranî kavimlerin ana vatanı olduğu fikri dayatılmaya çalışılmıştır. Bu ad, Almanya'da bulunan ve Hitler'in ırkçı teorilerinden etkilenen Fars ırkçı çevrelerince Rıza Şah Pehlevi'ye aşılanmış ve kabul ettirilmiştir. Oysa unutulmamalıdır ki eskiçağlardan günümüze kadar bu coğrafya çeşitli halkların ve kültürlerin vatanı olmuştur. 2 Türklerle kurdukları münasebetler açısından önemli bir yere sahip olsalar da Toharların İranî diller âilesine mi yoksa Hint-Avrupa dil âilesine mi mensup oldukları kesinlik kazanmamıştır. Bu dili konuşan v Doğu Türkistan’ın Türkler öncesi sakinleri olan Toharlar da o bölgeye göç ederek gelmişlerdir; ancak bunların etnik mahiyetleri konusunda çok değişik fikirler ileri sürülmüş, Hind-Avrupa mı yoksa İranî kavimleri âilesine mi ait oldukları meselesi kesinlik kazanmamıştır. Biz yine de bu kavimlerle olan münasebetlerinden dolayı Toharları tezin kapsamı içine alınmayı uygun bulduk. İranî diller âilesinin İslam öncesi dönemine âit lehçeleri aşağıdaki gibidir: 1. Eski İranî dilleri: Persçe (Akamenit Persçesi), ve Avesta dili bu kategoriye âittir. Gerçi çoğu batı âlimleri Saka dilini de bu gruba dâhil etmektedirler. 2. Orta İranî dilleri: Pehlevî dil grubuna âit Part (Aşkani sülalesi dili) ve Pers (Sasanî dönemi dili) dilleri; Soğd, Belh, Harezm ve Hotan dilleri. Muazzam değişikliklere uğrayan Persçe ve günümüzdeki Fars dili İranî dillerin sadece bir koludur. Bu çalışmada iki kavmin arasındaki kültür ilişkileri ele alınmıştır. Bu ilişkilerin ne zaman ve nerede yaşandığına dair bilgiler tezin giriş bölümünde kısaca bu kavimlerin siyasî tarihine temas edilerek verilmiştir. Bu bölüm birbirinin çağdaşı olan ve siyasî münasebetlerde bulunan Türk-İran devletlerini kapsamaktadır. Türk-İran kültür ve siyasî ilişkileri konusunda şimdiye kadar bazı monografi çalışmaları yapılmıştır. Bu çalışmayla bunların bir araya getirilip genişletilmesi amacı güdülmüş ve mümkün olduğu kadar katkılarda bulunulmuştur. Toharlar, Çin’in batı komşusu olmuşlar, A ile B lehçesi olmak üzere iki farklı lehçe ile konuşmuşlardır. Toharca’nın A lehçesi Çin’e yakın Turfan
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