İlahiyat-İslam Tarihi ve Sanatları

Matbaa, azınlıklar tarafından 15. yüzyıldan itibaren Osmanlı topraklarında kullanılmaya başlansa da ilk Türk matbaasının Osmanlı Devleti’nde açılması 18. yüzyılın başlarında gerçekleşmiştir. Osmanlı toplumunda o döneme kadar yazma kitaplar özenle hazırlanmış ve birçok kesim tarafından büyük ilgi görmüştür. Matbaanın kullanılması ile birlikte yazma kitaptan baskı kitaba geçiş süreci, üzerinde durulması gereken bir husustur. Resmi olarak 1727 yılında açılan bu matbaanın ilk kitabı 1729 tarihinde baskıdan çıkmış ve yayın hayatına girmiştir. Yaklaşık olarak 1850 tarihine gelindiğinde artık hem matbaaların sayısında hem de baskı kitapların sayısında önemli bir artış olduğu görülür. İlk matbu kitabın basılmasından 1850’ye kadar geçen sürede basılmış olan kitapların incelenmesi bu geçiş sürecinin anlaşılabilmesinde yol gösterici olacaktır.
Tıp ve sağlık konusu zaruri olarak insanların çok eski tarihlerden beri ilgilendiği bir alan olmuştur. Bu konularla ilgili matbaadan önce kitaplar hazırlandığı gibi matbaadan sonra da eserler hazırlanmıştır. Kimi zaman eğitim kurumlarında öğrencilere okutulmak üzere kimi zamanda bu alana ilgi duyanların faydalanması için matbaada kitaplar basılmıştır. Bu yayınların bir kısmı resimsiz olarak bir kısmı ise resimlerle beraber hazırlanmıştır. Çalışmamızda resimli olarak basılan tıp ve sağlık konulu ilk matbu kitaplar ele alınacaktır. Bu bağlamda yapılan araştırmalar sonucu resimli üç matbu esere ulaşılmıştır. Bu üç eserden biri anatomi üzerinedir ve bu doğrultuda eserde insan bedeni üzerine çok sayıda resim bulunmaktadır. Diğer iki eserden biri kaplıcalar hakkında bir diğeri de frengi hastalığı üzerine yazılmıştır. Bu çalışmada söz konusu eserlerin yazarı, konusu, yazıldığı tarih, sayfa sayısı, basıldığı matbaa ve resimleri hakkında bilgiler verilmiştir. Ayrıca eserlerde yer alan resimler baskı tekniği açısından, hazırlayanlar bakımından ve insan ya da hayvan tasviri kullanımı yönünden incelenmiştir.

The use of writing as aesthetics is rare in the world. The most important civilization using writing as aesthetic elements is Islamic civilization. The most common use of writing which used in every field in all Islamic geography is seen in book arts. The high quality was based in production of paper, reed pen and ink in Ottoman calligraphy art and great efforts were spent for each material. In some manuscripts belonging to the Ottoman period, formulas were found concerning the preparation of the ink. Ink, made in these formulas, were described in detail in the Ottoman manuscripts. Unlike Ottoman ink, produced with natural materials, inks being used present are chemical based. A significant portion of inks is black ink and other color inks are included in the recipes too. These recipes seen in the Ottoman period manuscripts are analyzed and practical trials have been carried out. Black inks are separated among themselves as the ones producing with soot and the others which are obtai...

Anadolu Selçuklu Devleti kısa hükümranlığı süresince Anadolu’da hem imar faaliyetleri gerçekleştirmiş hem de ticaretin gelişmesi için fiziki koşulları uygun hale getirmeye uğraşmıştır. Bu kapsamda Anadolu’nun birçok yerine özellikle de ticaret güzergâhlarına belli aralıklarla kervanların güvenliği için hanlar yaptırmışlardır. Yapıldıkları dönemde aktif olarak kullanıldıkları düşünülen bu yapılar hakkında edinilen bilgiler oldukça sınırlıdır. Nitekim söz konusu hanların taç kapılarında yer alan inşa kitabeleri ait olduğu yapı hakkında en doğru bilgiyi vermesi bakımından belge hükmündedir. Bu kitabeler sadece yapı hakkında bilgi vermez aynı zamanda dönemin yaygın yazı stili, hükümdarların nasıl tanıtıldığı ve sosyal devlet açısından yapıların inşa hedeflerinin ne olduğu gibi konulara da açıklık getirmektedir. Çalışma kapsamında 17 han kısa bilgilerle tanıtılmıştır. Ayrıca taç kapılarında bulunan inşa kitabelerinin okunuşu ve Türkçeye çevrilmiş kısmı çalışmada yer almaktadır. İnşa kita...

Matbaa, azınlıklar tarafından 15. yüzyıldan itibaren Osmanlı topraklarında kullanılmaya başlansa da ilk Türk matbaasının Osmanlı Devletinde açılması 18. yüzyılın başlarında gerçekleşmiştir. Osmanlı toplumunda o döneme kadar yazma kitaplar özenle hazırlanmış ve birçok kesim tarafından büyük ilgi görmüştür. Matbaanın kullanılması ile birlikte yazma kitaptan baskı kitaba geçiş süreci, üzerinde durulması gereken bir husustur. Resmi olarak 1727 yılında açılan bu matbaanın ilk kitabı 1729 tarihinde baskıdan çıkmış ve yayın hayatına girmiştir. Yaklaşık olarak 1850 tarihine gelindiğinde artık hem matbaaların sayısında hem de baskı kitapların sayısında önemli bir artış olduğu görülür. İlk matbu kitabın basılmasından 1850’ye kadar geçen sürede basılmış olan kitapların incelenmesi bu geçiş sürecinin anlaşılabilmesinde yol gösterici olacaktır. Tıp ve sağlık konusu zaruri olarak insanların çok eski tarihlerden beri ilgilendiği bir alan olmuştur. Bu konularla ilgili matbaadan önce kitaplar hazırl...

People who believed in the prophet (Muhammad) and had the opportunity to meet him face to face are called companions. Since the Muslims accept the opinions and evaluations of the companions as a criterion, their opinions about some individuals, communities, and states are also of great importance. Therefore, it is necessary to examine the views and evaluations of the companions about the Turks that have been affecting the world history. In Islamic history resources, there are narrations (rivayât) about the origin, physical appearance and some characteristic features of the Turks.


Although the issue of recognition of the Turks by the Arabs and the first Muslims in particular during the emergence of Islam is discussed, it seems possible that the companions will have information about the Turks in many ways. This is because Meccans obtained international concessions and did trade on a large scale, there existed many Turkish cities on the historical Silk Road, Turks were referred in poems of the Ignorance (Jahiliyya) poets, some Turks resided as foreigners in Mecca, there exist relations between neighboring states, Byzantines and Sassanids.


According to the companions, the Turks were a nation with a high potential for being a Muslim, a densely populated and a strong human character. In the beginning, however, by the companions, the Turks were regarded as enemies that should not be approached. Muslims were actually at war with the Byzantine Empire and the Sassanid Empire, the Turkish neighbors. While the Turks were fighting outside the Chinese invasion, they were busy with problems such as fights over the throne. Therefore, instead of fighting, the parties tried to understand each other and approach them with caution. When the war was inevitable, they boldly turned against each other. Towards the end of the companions of the Sahâba, the Turks fought in the Caucasus, Khorasan, and Mâverâünnehir (Transoxiana) regions.


At this point, the issue of how the companions were perceived by the Turks is important to investigate. The Turks considered companions as the respected people and therefore did not show a willingness to fight. For this reason, it was seen that the Turks withdrew Bâbu’l-Ebvâb (Demirkapu) in the Caucasus after the Ceyhun River in Central Asia. The Turks (massively) showed respect and reverence to the Companions and their tombs before they became Muslims. It can be said that such approaches positively affect the Islamization of Turks. In the early ages, there were individuals, but not mass, Muslims among the Turks. The politics of the Umayyads and the ongoing wars have slowed down Islamization, but it is known that the greatest support to the Abbasid revolution came from the people of Khorasan and Máverâünnehir where the Turks lived intensively.


In this study, based on the basic sources of Islamic history and hadith complexes, the physical appearance and some human characteristics are narrated according to the prophet and companions. We aim to reveal all aspects of the relations of the Companions with the Turks during the first Islamic conquests and their positive and negative convictions about the Turks.

Anatolia has been a host to many religions, civilizations and
states throughout history. After Seljuk conquests, Anatolia has
Islamized and has been a home to and still is a home to Turkish states
and seigniories. The main institution that comes to mind in the
Islamization and the formation of the new Turkish homeland, Anatolia,
is the Akhies. The Akhies, is not only the representation of the futuwwa
tradition of the Islamic World, but also with its differences has become
an Anatolian specific institution. The Akhies, with there traditional
futuwwa understanding and there sufistic appearances have shown
that they’re religious/Islamic. With their institution and institutions
they have somehow shown presence everywhere in Anatolia and formed
the base of today’s artisan organization and understandings. As much
as they’re the arbiter in economics and soscial areas, they’re also the
arbiter in religious and political areas and have had huge contributions
to the islamificiation of Anatolia especially between the XIV. and XVI.
centuries.
The origin of the word Akhi is discussed here. Its meaning is
usually given as a Turkish adjective (akı: generous) and the Arabic noun
(akhi: my brother). However, in the example “Ahî Mesʻûd” the adjective
mentions a possessive individual. Both of these meanings brings the
Islamic values like fraternity and generosity to forefront. The role and
importance of an institution with a great organization, in which human
and especially religious fraternity is emphasized, in the formation of the
religious and national identity of Anatolia should be well understood.
Islamization is the transformation of the individual and society to
Islam through political, social, economic and cultural aspects. It was
possible for this to happen either in a form or in a way. It was also a
step forward in recognizing the sovereignty of Muslim governance. With
the first Islamic conquests, a management called Sugûr or Avâsim was
established in the south and southeast of Anatolia. Thus, these areas
began to Islamize since the early periods. However, from the middle of
the X. century, the Byzantine Empire seized Avâsım region from the
hands of Muslim Arabs and tried to destroy everything that was Islamic.
In fact, they cut down palm trees down because they associated them
with Arabs (Muslims). Thus, Islamization, which is limited to Avâsim
region, had been interrupted.
The Seljuk Turks’ conquest strategy in Anatolia was done
differently. Anatolia was considered as a new homeland for them. There
had to be many changes and moves for it to be permanent stay. It has
been so; The existing institutions and organizations of Christian
Byzantium have been replaced by the Muslim Seljuks from now on. For
example, the artisan organization of the Byzantine period was replaced
by the Akhies. This institution has served for the establishment of new
religion, state and civilization.
It has been seen that the existing social and economic life has
Islamized by changing the way of working and practices and by adding
new things. The Akhies, undertook the state mission as the state
representatives, while the state authority was decreased or lost. They
played important roles in the foundation and rise of the Ottomans and
followed the unifying politics by influencing the people in the periods of
occupation and conquest.
The Akhies prepared the Turkish nomads for the permanent
settlement and work life; they were instrumental in the economic
standing and strengthening of the nomads. They made a significant
contribution to the Islamization of the Turkmens and their preparation
for the new life with the dervish lodges and monasteries they
established. At that time, they provided social peace by defending
unemployed, powerless and orphaned young people in Anatolia. As the
borders of the state expanded, the effect and influence of the the Akhies
increased. It has also been seen that the Akhi are influential and active
in the Crimea and the Balkans.
According to the findings of the great traveler Ibn Battutah,
Akhies opened lodges and lodges from the most remote villages of
Anatolia. Considering this finding, it can be deduced that the Akhies
give religious, social and cultural education to semi-nomadic Turkmens.
Thus, thanks to these trainings, they should have been taught about
religion, so Islam. This situation is of great importance considering the
religious knowledge and experience of the nomadic and semi-nomadic
Turkmens. On this occasion, the relations of the Turkmens with their
neighbors living in cities and towns should be strengthened. At that
time, Friday prayer was made in cities and towns. Those Turkmen who
knew their religion and wanted to fulfill their requirements had to come
to the city at least on Fridays. Akhies, an organized community, took
over their brothers in cities and watched them. Some of them were also
working in the economic institutions organized by Akhies and having
power. Thus, opportunities for the nomadic and semi-nomadic
Turkmens to enter the city life were created and a positive ground was
formed. The integration of Turkmens into the city society they lived in
was ensured. They were recruited and helped to establish a business.
Turkmens who had strengthened their spiritual facilities and financial
means were supported against local non-Muslims who had good
financial situation.
Akhi were mediators between the semi-nomadic and nomadic
Turkmens living together with the Greek population in the Aegean and
Marmara regions. The goods and products they have received from
Turkmens have been transported safely to the market or merchant as
finished or semi-finished goods. Thanks to the economic unity they
have established, they have prevented the Greek population living in these regions from annexing and bringing an entente with the Byzantine
Empire. It can be seen that increasing their economic and social
weights positively affect the Islamization in these regions. The lodges
they built from cities and towns to the most remote villages can be
presented as proof that they spread Islam through Sufism. Thanks to
their economic activities and the monasteries they have established,
they have always been in contact with their own centers (Kırşehir) and
also with the political center (Konya, Bursa etc.).
It is important for the Akhies to combine a portion of their gains
in a fund. Along with the planned transfer to tradesmen, who are short
of money, from this fund, the reciting of the Qur’an and Mawlid in
important religious and national days and nights, distributing halva
and ashura, helping the needy has thus contributed to the Islamization.
It is known that large crowds gather on religious holidays. The material
and spiritual services offered by Akhies in the festivities brought them
closer to the society in which they lived. Therefore, the approach of large
masses to religion and religious institutions has developed in a positive
way. This kind of services provided by the Akhies people increased their
interest in wider sections of society towards religious holidays.
It can be said that every part of the society looks positively
towards the Akhi institutions. It’s adopted by the majority of the society,
which is formed by the Sunnis, as well as the so-called heterodoxy
religious structures. The Akhi guild is seen as the common adress to
unity and togetherness today, as it was seen yesterday. Why has such
an important institution been destroyed or at least beginning to
disappear? Like every historical institution, it has become obsolete and
lost its functionality.
The work and functionaility of the Akhi started to deteriorate in
the XVII. century. Regression in the state in many respects also
adversely affected the Akhies. With the increase in the official
appearance of the Akhi, monopolies that oppress the large masses of
people caused social decay; which has caused bribery and abuse. They
couldn’t compete with the industrial revolution seen in Europe between
the XVIII. and XIX. century, in other words, has not been able to
compete against the manufacturing and production of Europe. The
production styles of the Akhi are prominently manual labor and are
weakened because they cannot find a suitable market. Although it has
been officially annulled by the 1839 Tanzimat Edict, it shows its
influence on tradesman’s law and understanding to this day. Today,
the Ministry of Commerce and the chamber of artisans, cooperatives
and organizations are presented as a example models of the Akhies.
Keywords: Anatolia, Islamization, Akhies.

Shu‘ûbiyya is a literary, political and social movement that rejects the idea that the Arabs are superior and praises their own nation. Those (Ehlü’t-Tesviye) who advocate the principle of equality of Islam inspiring from the word shu’ub (the people) in the surah Hucûrat of the Qur’an are accepted as the first pioneers of this movement. Later on, Shu‘ûbiyya turned into a literary movement edited on insulting the Arabs and praising their own tribes. In society, the demand for this movement is perceived as social segregation and separatism. In fact, those who stood up for this movement were accused of moving away from religion and returning to pre-Islamic beliefs. It is known that the biggest support for the Shu‘ûbiyya was given by the Persians and they led other Muslim nations as well. Shu‘ûbiyya in Andalusia has a somewhat softer tongue and style, although greatly influenced by the Persians.
However, Shu‘ûbiyya, the tract of Ibn Garcia of the Andalusia criticizes the Arabs in a stern not to search the East. Abu Amir Ibn Garcia who lived in the last years of the Andalusian Umayyad State (756-1031) is an important poet of Saklab (Sakâlibe) origin. The Andalusian Umayyads formed a strong civilization and a common cultural climate on the Iberian peninsula. They sustained different religions, languages and
cultures together and integrated all the citizens under the aegis of ummah. The poem
written by Ibn Garcia has the feature of being the first literary product written in Andalusia. The tract is based on the view that the Ajams, in particular the Whites (IndoEuropean people), are superior in every respect to the Arabs. The history of Rome
and Iran was presented as the common medal of the whites. Using words and literary arts, the Arabs are told in every possible way that they have been back from all walks of life and miserable lives. The Arabs have been despised and humiliated in their present and past lives. Expressions to praise the Prophet Mohammad (pbuh) were given,
but it was stressed that his ancestors were not Arab. The Shuʽûbiyya Tract, since it
was written, has caused wide repercussions in the minds and literary circles. A large
number of rejections about it have been received. This work is almost identical with
the name of Ibn Garcia. It was one of the first names that came to mind when they talked about Shu‘ûbiyya. It is thought that the Shu‘ûbiyya movement influenced many of today’s social, cultural, philosophical, political currents and thoughts, and even inspired them. It is hoped that our article will contribute to the studies on this current.
The translation of this tract into our language, which is considered to be one of the most important studies of the Shu‘ûbiyya, will compensate for an important gap. The tract we have translated is in the studies of Abdussalam M. Harun’s Nevâdir alMahtûtât. In this study, important information is given about Ibn Garcia and the current movement. In our writings, the Shu‘ûbiyya movement (in particular Andalusian Shu‘ûbiyya), Ibn Garcia and the tract of Shu‘ûbiyya are introduced with the main lines
by exploiting from the studies of other authors as well. In the last part, the full text and translation of the treatise is given.
Keywords- The Shu‘ûbiyya al-Andalucia, Ibn Garcia, tractate, Arabs, Ajams

Muâviye’nin (661-680) halife seçilme süreciyle birlikte İslam toplumunda bölünmeler başlamıştır. Yezîd’in (680-683) veliaht tayini ve halifeliği ile bu bölünmeler daha da derinleşmiş, Kerbelâ Faciası, Hârre Olayı ve Mekke Muhasarası; dinî-siyasî ayrılıklara referans gösterilmiştir.
Halifelerin Yemenli-Mudarlı rekabetinde taraf tutmaları, yönetim zafiyeti
oluşturmuştur. Mevâliye karşı takınılan tavır ve muameleler ise  Müslüman çoğunluğu potansiyel muhalefet olmaya zorlamıştır. Ancak Emevî hilafet
çizgisinde sıra dışı bir halifeden bahsetmek mümkündür.
Ömer b. Abdülaziz (717-720), züht ve dindarlığıyla Müslümanların sevgi ve
sempatisini kazanmış, toplumda hep birleştirici kabul edilmiştir. Kısa
halifeliğinde mütevazı yaşantısı, İslami kurallara bağlılığı, adil yönetimi ve
devlet malına gösterdiği titizliği dikkate alınarak kendisi Raşit halifelere
benzetilmiştir. Gecesini gündüzüne katarak halka hizmet etmesi, sorunları savaşmadan müzakere yoluyla halletmesi, kronikleşen toplumsal sorunların çözümünü kolaylaştırmıştır.
Anahtar Kelimeler: Ömer b. Abdülaziz, Emevî halifeleri, toplumsal ayrışma,
yeniden inşa.
Abstract:
Political dissidence began with the caliphate electoral process of Muaviye (661-680) in the Islamic society. With the appointment and caliph of Yezîd (680-683), these divisions became deeper and the Disaster of Karbala, Hârre Event and Mecca Siege are referred to as having trigge religious-political divisions. The caliphates’ bias in the rivalry between the Yamani and the Mudar caused a deficiency in the administration. The attitude and treatment taken against the Mevlâya (Mawali), on the other hand, forced the majority of Muslims to become potential opposition.
However, it is possible to talk about an extraordinary caliphate in the
Umayyad caliphate. Umar b. Abdülaziz (717-720) gained the love and sympathy of the Muslims with his religiosity and was admitted as a unifying figure in the society. Considering his humble experience in his brief calm, his commitment to Islamic rule, his fair administration and his meticulousness to the state’s property, he was resembled to Rasheed caliphs. The fact that he served the public day and night and settled the problems through negotiations without fighting facilitated the solution of the chronic social problems.
Keywords: Umar b. Abdulaziz, Umayyad caliphs, social dissedence,
reconstruction.

Hz. Osman’ın hilafetinde yönetimsel ve ekonomik sorunlar toplumsal ayrışmalara, hareketliliğe ve kargaşaya yol açmıştır. Eyaletlerin karıştırıldığı, başkentin ablukaya alındığı, halifenin evinin kuşatıldığı ve
katledildiği anarşik olayların yaşandığı bir nevi İslam tarihinin ilk darbe
girişimi meydana gelmiştir. Halifeliğinin ilk altı yılı (23-28/644-649)
hakkında olumlu, ikinci altı yılı (29-35/650-656) hakkında olumsuz
değerlendirmeler yapılmıştır. Ekonomik sıkıntıların, dini bir veçheye
büründürülerek halifenin otoritesi sarsılmıştır. Muhalif kesimler sistemli bir şekilde önce valileri ardından halifeyi hedef haline getirmiştir. Artan
şikâyetler üzerine valilerin halife tarafından sıklıkla değiştirilmesi, ancak
tercihin akrabalardan yana kullanılması ve onlara bazı imtiyazlar tanınması huzur ve istikrar ortamını sağlamak bir yana dursun, sorunların artmasına neden olmuştur. Halifenin ileri yaşı ve sorunlar karşısında selefleri kadar pratik çözümler getirememesi zafiyet olarak telakki edilmiştir. Dahası Mervân ve Muâviye’nin yetki sınırlarını aşması, halifeyi müşkül duruma düşürmüş, onu yalnızlaştırmış ve muhalefeti güçlendirmiştir.
Aralarında organize olduğu anlaşılan ve çoğunluğu Iraklı ve Mısırlılardan
oluşan binlerce muhalif, Medine’yi işgal etmiştir. Halifenin istifa etmesi ve yerine Hz. Ali, Talha veya Zübeyir’den birinin seçilmesi istenmiştir. Anarşist eylemleri bastıracak bir devlet otoritesi bulunmadığından, Medine’de can ve mal güvenliği kalmamıştır. İsyancılar/darbeciler halifeyi kendi evinde şehit ederek amaçlarına ulaşmıştır. Hz. Osman’ın mazlum durumu, darbecilerin orduya alınması, Hz. Ali’yi, halifeliği boyunca zorda bırakmış ve dinî-siyasi ayrışmalara neden olmuştur.
Anahtar Kelimeler: Hz. Osman, halifelik, isyancılar, darbe girişimi.
Abstract
In Osman's Caliphate, administrative and economic problems led to social differentiation, mobility and confusion. The first coup attempt of a
kind of Islamic history happened in which the troubles were created in the provinces, the capital was taken to the blockade, the house of the Caliphate was surrounded and murdered, anarchic events were experienced. Positive evaluations were made in the first six years (23-28/644-649), negative evaluations were made in the second six years (29-35/650-656) of the Caliphate. The authority of the caliphate was shaken by turning economic troubles into religious aspect. The opposition groups systematically turned the governors first and then the Caliphate into a target. Changing the governors frequently by the caliph because of the increasing number of complaints, but using the reference for relatives and giving them some privileges led to increasing of the problems let alone providing an environment of peace and stability. It is considered weakness that the Caliph couldn’t provide practical solutions to the problems of old age and sadness like his predecessors. Furthermore, The surpassing limits of authority by Mervan and Muâviye has reduced the caliphate to a stalemate, lonelized and strengthened the opposition.
Thousands of dissidents, among them Iraqis and Egyptians, who were understood to be organized, invaded Medina. They wanted the Caliph
resign and to elect one from Ali, Talha or Zubeyir instead of him. Since there was no state authority to suppress anarchist actions, there was no life and property security in Medina. The rebels reached their goal by martyring the caliphate in their own home. The oppressed state of Osman, the taking of the coup plotters into the army, left Ali in difficulty and caused religious-political division.
Keywords: Caliph Osman, caliphate, rebels, coup attempt.

Kole; hukuki, iktisadi ve sosyal acilardan diger insanlardan farkli mal hukmune indirgenen bir insandir. Tarihi cok eskilere uzanan kolelik, Islamiyet’in dogusu sirasinda tum dunyada yaygindi. Islam, koleligi tek yanli kaldirmak yerine onemli reformlar yapti. Kolelestirme sartlarini sinirladi. Koleye kurtarilmayi bekleyen aciz bir insan olarak yaklasti. Onlara iyi davranilmasi ve cok gecmeden onlarin azat edilmesi icin gerekli insani ve hukuki duzenlemeler yapti. Mevlâ (c. mevâli) azatli anlami yaninda Emeviler Donemi’nde Araplar disindaki tum muslumanlar icin kullanildi. Yonetici olanlarin hur olmasi beklenirdi. Mevâli bir bakima koleler ile hurler arasi bir statu idi. Bu makalede erken donem Islam tarihinde kole ve mevalinin aldigi ust duzey gorevler ve daha cok memuriyetlere yer verilmistir .

Hz. Peygamber’e hayatta iken iman edip onunla görüşme imkânını yakalayan kimseye sahabî denilmektedir. Sahabîlerin görüş ve değerlendirmeleri sonraki dönem müslümanları tarafından bir ölçüt kabul edildiğinden, onların bazı şahıs, topluluk ve devletlerle ilgili görüşleri de büyük önem kazanmaktadır. Bu bağlamda sahabîlerin, dünya tarihini etkileyen ve halen de etkilemekte olan Türklerle ilgili görüş ve değerlendirmelerinin de incelenmesi gerekmektedir. Zira İslam tarihi kaynaklarımızda Türklerin kökeni, fizikî görünümleri ve bazı karakteristik özelliklerinden bahseden rivayetler bulunmaktadır. İslam’ın zuhuru esnasında Arapların ve özelde ilk müslümanların Türkleri tanıması meselesi tartışılsa da, ashâbın bu millet hakkında bilgi sahibi olması pek çok açıdan mümkün görünmektedir. Zira Mekkelilerin uluslararası imtiyazlar elde edip büyük çaplı ticaret yapmaları, tarihi İpek Yolu üzerinde Türklerin yaşadığı pek çok şehrin bulunması, Cahiliye şairlerinin şiirlerinde Türklerden söz edilm...