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Oman Sultanliği: Arap Yarimadasinda Geleneksel Ile Modernite Arasindaki Bir Ülke

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Oman Sultanliği: Arap Yarimadasinda Geleneksel Ile Modernite Arasindaki Bir Ülke > 25 İnceleme İç çatışmalarla dolu bir geçmişi olan Oman, Sultan Kabûs dönemiyle birlikte istikrarlı bir seyre kavuştu. Yrd. Doç. Dr. Veysel AYHAN ORSAM Ortadoğu Danışmanı Kapak Konusu > Abant İzzet Baysal Üniversitesi U.İ.B. veyselayhan.com.tr OMAN SULTANLIĞI: ARAP YARIMADASINDA GELENEKSEL İLE MODERNİTE ARASINDAKİ BİR ÜLKE The Sultanate of Oman: A Country on the Arab Peninsula, Caught Between Traditionalism and Modernity Abstract Oman has been an important state throughout history. The Omanis, who spread the Arabic influence to Asia and Africa under the leadership of the Ibadi Imams, have a political and social structure that lies between traditionalism and modernity. Thanks to the policies of Sultan Qaboos who has ruled the country for the last 40 years, Oman has become a state that pursues balanced policies and uses peace- ful means for the settlement of the regional issues. This study deals with the historical, social and politi- cal structure of Oman while emphasizing recent developments. Thus, a less frequently studied subject in Turkey will be examined in detail. * Bu makale, yazarın daha önce ORSAM tarafından Nisan 2010’da aynı başlıkla yayınlanan raporunun yeniden düzenlenmiş halidir. Çalışmanın saha araştırması aşamasında TÜBİTAK desteğinden yararlanılmıştır. Ortadoğu Analiz Mayıs’10 Cilt 2 - Sayı 17 26 > İnceleme Diğer Arap halklarından farklı olarak İbadi mezhebine mensup olan Oman halkı, tarih boyunca komşu ülkelerin topluluklarından çok daha değişik bir tarihsel, toplumsal ve politik süreç yaşamıştır. Bu ülkedeki ulus inşa etme sürecinde en önemli unsurlardan biri de Oman’ın jeopolitik konu- mudur. Oman Sultanlığı: lerin de vaktiyle, bugün Birleşik Arap Emirlikleri Sosyo Politik Bir Yapı Analizi içinde yer alan Resü’l-Hayme ile Oman toprak- larına göç ettiği görüşü genel kabul görmektedir. rabistan Yarımadası’nın güneydoğusun- Said kabilesinden önce Oman topraklarını yö- da yer alan ve nüfusunu Arapların oluş- neten Ya’rubi ve Azd ailelerinin de Hınavi kabile turduğu bir ülke olan Oman, doğudan konfederasyona bağlı olduğu eklemekte fayda ABasra Körfezi güneyden de Hint Okyanusu’na vardır.1 açılan konumu ile oldukça stratejik bir nokta- da yer almaktadır. Bunun yanı sıra, karadan Ye- M.S. 100 ve 200 tarihlerinde Basra Körfezi’nin men, Birleşik Arap Emirlikleri (BAE) ve Suudi batı yakası üzerindeki deniz ve liman ticareti- Arabistan’la sınırı olan Oman, Barsa Körfezi ile ni kontrol altında tutan İranlıların etkisi, Arap Hint Okyanusu’nu birbirine bağlayan Hürmüz Yarımadası’nın güneyinden ve doğusundan ge- Boğazına da hâkim durumdadır. Diğer Arap len Arap kabilelerinin göçleri nedeniyle zayıfla- halklarından farklı olarak Hariciliğin bir kolu maya başlamıştır. Oman topraklarına göç eden olarak bilinen İbadi mezhebine mensup olan Arap kabilelerin başında Hınavi ve Gaferi kabile Oman halkı, tarih boyunca komşu ülkelerin konfederasyonuna bağlı kabileler gelmekteydi. topluluklarından çok daha değişik bir tarihsel, Söz konusu iki kabile Oman tarihinde oldukça toplumsal ve politik süreç yaşamıştır. Diğer bir önemli bir yere sahiptir. Günümüz Oman politi- deyişle Oman’daki ulus inşa etme sürecinde rol kasına yön veren Al Bu Sa’id ailesi de Hınavi ka- oynayan en önemli unsurların başında ülkenin bile konfederasyonuna bağlıdır. Hınavi kabilele- jeopolitik konumu, Arap kabileleri arasındaki rin Arap Yarımadası’nın güneyinden yani Hicaz ilişki ile İbadi kimliğinin geldiğini belirtmek ge- ve Yemen topraklarından Oman’a göç ettikleri rekir. belirtilmektedir. Gaferi kabilelerin ise M.S. 100 tarihlerinde kuzeyden Oman topraklarına göç Nitekim jeopolitik konumundan dolayı Oman ettiği bilinmektedir. Her iki kabileye bağlı aileler topraklarındaki yerleşimin Milattan Önce dö- Oman’ın dağlık ve kıyı bölgelerinde etkili olma- nemlerde başladığı yapılan arkeolojik kazı çalış- ya çalışmalarına karşın ana yurt olarak iç Oman malarından anlaşılmaktadır. M.Ö. dönemlerde denilen dağlık alanlarda varlıklarını sürdürmüş- İranlıların toplumsal ve politik etki alanı içinde lerdir.2 bulunan Oman topraklarına Arap kabilelerin nasıl yerleştikleri konusunda net bir görüş bu- Arap kabileleri içinde Hinavi kabile konfede- lunmamaktadır. Bazı kaynaklar ilk Arap kabile- rasyonuna bağlı Azd Shanuah kabilesi Oman ve lerinin M.Ö. dönemlerde geldiğini ileri sürmek- Birleşik Arap Emirlikleri’ne yerleşerek bu bölge- tedir. Diğer yandan farklı kaynaklarda ilk Arap- de kendi yönetimlerini oluşturmuştur. Dönemin ların bu topraklara M.S. 100’lü yıllarda göç ettiği İran yönetimi ilk kez Azd kabilesinin lideri Azd belirtilmektedir. Bununla birlikte Oman’a ilk ge- Shanuah’ı bölgenin Arap kralı olarak tanımış- len Arap kabilelerinin Necd bölgesinden geldiği tır. Böylelikle İran, Oman toprakları üzerindeki ileri sürülmektedir. Öte yandan, Sultan Kâbus’un Arap varlığını siyasi olarak da tanıma yoluna bağlı olduğu Al Bu Said kabilesinin Hınavi kabile gitmiş oluyordu. Bununla birlikte ticaret sistemi konfederasyonu içinde yer aldığı; Hınavi kabile- İranlıların hâkimiyetinde kalmaya devam etmiş- Ortadoğu Analiz Mayıs’10 Cilt 2 - Sayı 17 > 27 İnceleme Jeopolitik konumudan dolayı Oman’daki yerleşimin milattan önceki dönemde başladığı bildiriliyor. tir. Sohar uzunca bir dönem daha İranlı tüccar- güçlendirmiştir. Nitekim Bani Salimah ailesi Sa- ların merkez üssü olmayı sürdürmüştür. Oman saniler döneminde Hürmüz Boğazı’ndaki Arap kıyı kentlerindeki toplumsal yapının İranlılara etkisini genişleterek Arap kabilelerin deniz ti- benzemesinde iki toplum arasında yüzyıllara caretinden önemli bir pay almasını sağlamıştır.4 dayanan bir ticari ilişkinin kurulmasının rolü ol- Oman topraklarındaki toplumsal ve politik du- dukça büyüktür.3 rum M.S. 600’lü yılların başına kadar çok ciddi bir değişim geçirmeden sürmüştür. Ancak Arap Dolayısıyla Arap kabilelerin önemli bir kısmı Yarımadası’nda İslamiyet’in gelişimiyle birlikte iç bölgelerdeki Bedevi kültürünü sürdürmesi- Oman tarihindeki köklü değişim süreci de baş- ne karşın, bazı kabileler kıyı şeridine yerleşerek lamıştır. Sasaniler resmi din olarak Zerdüştlüğü İranlılarla birlikte balıkçılık başta olmak üzere ti- seçmesine karşın bölgedeki Arap kabileleri İran- caret faaliyetlerine ilgi duymaya başlamıştı. Kıyı lıların resmi dinine mesafeli durmuş ve Zerdüşt- şeridine yerleşen Araplar yerleşik yaşam tarzına lüğe geçiş olmamıştır. geçerken, kıyı kentlerindeki ticari hayat da bura- ya yerleşen Arapların dış dünyayla bağlantılarını Arap kabilelerin İslamiyet’i kabul etmesinden Ortadoğu Analiz Mayıs’10 Cilt 2 - Sayı 17 28 > İnceleme Hz.Ali-Muaviye çatışması sonrasındaki gerginlikler Harici kabilelerin top- lu olarak Oman topraklarına göç etmesiyle son bulmuştur. Yeni gelen kabileler kısa sürede Hariciliğin bir kolu olarak bilinen ve Abdullah bin İbad’ın adıyla anılan İbadi mezhebini sistematikleştirirken, daha önce Oman topraklarına yerleşenler de İbadiliği benimsemişlerdir. sonra Oman-İran ilişkileri de değişmeye başla- tışmalar baş göstermiştir. Çatışmaların başlama- mıştır. Yahudilik ve Hıristiyanlığın varlığını kabul sıyla birlikte Omanlı Arap kabilelerin merkezle eden Müslümanların Zerdüştlüğü bir din olarak olan ilişkileri kesilmiştir. Ardından Araplar ara- kabul etmeye yanaşmamasının ardından İran’ın sındaki çatışmalarda bazı kabilelerin Hariciliği İslamlaştırılması için yapılan seferlere Omanlı benimsemesi ve her iki yönetime (Ali-Muaviye) Arap kabileleri de destek vermiştir. Böylece po- karşı da savaş açmasının ardından hem Ali ta- litik ve askeri etki İranlılardan Araplara doğru raftarları hem de Muaviye taraftarları Hariciliği el değiştirmiştir. İslamiyet’i kabul eden Omanlı benimseyen Arap kabileleriyle sorunlar yaşama- Arapların yönetimi Culende Ailesi’ne bırakıl- ya başlamıştır. Gerginlikler Harici kabilelerin mıştır. Ancak İslam toplumunun Hz. Osman’ın toplu olarak daha güvenli olarak görülen Oman öldürülmesinden sonra kendi içinde politik ne- topraklarına göç etmesiyle son bulmuştur. Yeni denlerle ayrışmaya başlaması Oman’daki Arap- gelen kabileler kısa sürede Hariciliğin bir kolu ların tarihini derinden etkileyecek olayların olarak bilinen ve Abdullah bin İbad’ın adıyla anı- yaşanmasını beraberinde getirmiştir. Özellikle lan İbadi mezhebini sistematikleştirirken, daha Hz. Osman’ın öldürülmesinden sonra Hz. Ali ile önce Oman topraklarına yerleşen Arap kabileler Şam Eyaleti Valisi Muaviye arasında baş göste- de İbadiliği benimsemişlerdir.6 Omanlı kabileler ren gerginliğin çatışmalara dönüşmesi ve Sıffin Abbasi iktidarının Bağdat’ta kurulduğu döne- Savaşı’nda sorunların diplomatik yollarla çözü- me kadar bağımsızlığını korumuştur. Culende me kavuşturulması yönünde atılan adımlar, bir bin Mesud, Emevi iktidarının yıkıldığı 750 yılını grup Müslüman’ın tepkisine yol açmıştır. takip eden 751’de Abbasilerin iktidarını tanıma- yan İbadi kabilelerle anlaşarak İmam seçilmiştir. Daha sonraları Hariciler olarak bilinen bu grup Böylelikle Oman’da imamlık rejiminin de temel- hem Hz. Ali hem de Şam Valisini hedef almış; leri atılmıştır. Ancak bazı kabileler Culende bin Hz. Ali’yi bir suikastla öldürmüşler, Muaviye’yi Mesut’un İmamlığına itiraz etmiştir. Bunun ne- öldürme girişimleri ise başarısız olmuştur. ticesinde çatışmalar başlamış, Mesut’a direnen Olaylar kısa sürede Harici kabilelerin daha gü- kabilelerin Abbasilerden askeri destek istemesi venli bölgeler olarak gördükleri Oman’ın dağlık üzerine bölgeye gelen Abbasi güçleri Oman ve alanlarına göç etmesine yol açmıştır. Böylelikle Basra Körfezi’ni kontrol altına almaya başlamış- Oman topraklarına üçüncü Arap göçü yaşanmış tır.7 Abbasilerin bu bölgede hâkimiyet kurmakta ve bu
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