{"id":16107,"date":"2016-03-01T12:15:02","date_gmt":"2016-03-01T10:15:02","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=16107"},"modified":"2018-01-08T12:21:15","modified_gmt":"2018-01-08T09:21:15","slug":"islam-devletlerinde-islama-ragmen-kadin-hukumdarlar","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2016\/03\/01\/islam-devletlerinde-islama-ragmen-kadin-hukumdarlar","title":{"rendered":"\u0130slam devletlerinde, \u0130slam\u2019a ra\u011fmen\u2026\u00a0Kad\u0131n h\u00fck\u00fcmdarlar"},"content":{"rendered":"

\u0130slaml\u0131k, kad\u0131na toplum hayat\u0131n\u0131, toplumsal ili\u015fkileri, siyaseti yasaklam\u0131\u015f gibidir. Yeni din erkeklere g\u00f6re d\u00fczenlenmi\u015ftir. Buna ra\u011fmen, Fat\u0131milerde, Yemen\u2019de, End\u00fcl\u00fcs\u2019te ve Ma\u011frip\u2019te kad\u0131n h\u00fck\u00fcmdarlara rastlan\u0131r. T\u00fcrklerin \u0130slam\u2019a girmesinden sonra, T\u00fcrklerin ve Mo\u011follar\u0131n y\u00f6netti\u011fi \u0130slam devletlerinde kad\u0131n sultan, y\u00f6netici ve komutanlar g\u00f6r\u00fcl\u00fcr. <\/em><\/p>\n

\u0130slam \u00f6ncesinde Arap yar\u0131madas\u0131nda geri toplumsal ili\u015fkilerin sonucu olarak do\u011facak \u00e7ocu\u011fun k\u0131z olmas\u0131 istenmezdi ve bazen do\u011fan k\u0131z \u00e7ocuklar \u00f6ld\u00fcr\u00fcl\u00fcrd\u00fc (\u00e7\u00f6l imk\u00e2ns\u0131zl\u0131klar\u0131nda ya\u015fayan Bedevilerde \u00e7ocuk besleme zorlu\u011fu y\u00fcz\u00fcnden \u00e7o\u011funlukla). Bunun d\u0131\u015f\u0131nda kad\u0131n, erkekler i\u00e7in k\u00f6le durumundayd\u0131. Ancak ailenin etkisi, giri\u015fim yapabilme ve zenginlik i\u00e7inde olma durumlar\u0131yla itibarl\u0131 olabilirler, kabul edilirlerdi. Muhammed\u2019in ilk kar\u0131s\u0131 Hatice buna \u00f6rnektir.<\/p>\n

\u00dcst ve y\u00f6netici s\u0131n\u0131flardan olduklar\u0131nda kad\u0131nlar haliyle daha sayg\u0131n ve daha inisiyatifli olurlard\u0131.<\/p>\n

Anaerkil \u00f6zelliklerin toplumsal hayattan hen\u00fcz tam silinmedi\u011fi, bunun da topluma yans\u0131d\u0131\u011f\u0131, kad\u0131nlar\u0131n g\u00f6rece \u00f6nde oldu\u011fu yerlerde kad\u0131n sayg\u0131 g\u00f6r\u00fcrd\u00fc. Hatta \u00f6nceleri k\u00fc\u00e7\u00fck siyasal birimlerde kad\u0131n\u0131n y\u00f6neticili\u011fi, bir \u00fcst d\u00fczeydeki \u00f6rg\u00fctlenmelerde de \u201ch\u00fck\u00fcmdarl\u0131\u011f\u0131\u201d s\u00f6z konusuydu. Ad\u0131 Kuran<\/em>\u2019da bile ge\u00e7en, Arap antikitesinin (\u201cCahiliye\u201d d\u00f6neminin ve hatta daha \u201c\u00f6ncesinin\u201d) bir ki\u015fili\u011fi olan Saba Melikesi Belk\u0131s bunun \u00f6rneklerinden biridir. (1) Ba\u015fkalar\u0131 da vard\u0131r.<\/p>\n

Hakim \u0130slam\u2019da \u2018amme\u2019 kad\u0131nlara kapal\u0131<\/strong><\/p>\n

Ancak \u0130slaml\u0131k, kad\u0131na toplum hayat\u0131n\u0131, toplumsal ili\u015fkileri, siyaseti yasaklam\u0131\u015f gibidir. Yeni din erkeklere g\u00f6re d\u00fczenlenmi\u015ftir. Arap dilinde iktidar\u0131n iki kavram\u0131, \u201cimam\u201d ve \u201chalife\u201d s\u00f6zc\u00fcklerinin di\u015fil kar\u015f\u0131l\u0131klar\u0131 bulunmamaktad\u0131r (oysa \u201cmelik\u201d, \u201cemir\u201d, \u201cseyid\u201d ve \u201csultan\u201d s\u00f6zc\u00fcklerinin di\u015filleri vard\u0131r). Bundan, kad\u0131nlar imam ve halife olamazlar sonucu \u00e7\u0131kar, ama bununla s\u0131n\u0131rl\u0131 da de\u011fildir. Kad\u0131nlar hi\u00e7bir kamu g\u00f6revinde yer alamazlar, hi\u00e7bir devlet g\u00f6revinde \u00e7al\u0131\u015famazlar, dolay\u0131s\u0131yla amme<\/strong> kad\u0131nlara kapal\u0131d\u0131r. Ve Arap \u0130slam\u2019\u0131n kendi tarihinde halife ve iktidar olmu\u015f veya bir kamu i\u015finde g\u00f6revlendirilmi\u015f tek bir kad\u0131n bulunmamaktad\u0131r. Askerlikten s\u00f6z etmek gereksiz olacakt\u0131r.<\/p>\n

Burada istisnai bir durum olan \u201cFat\u0131mi kad\u0131n sultanlar\u201d ile \u201cYemen\u2019in Melikeleri\u201dnden s\u00f6z etmek gerekir.<\/p>\n

\"\"
Fat\u0131mi kad\u0131n halife Sitt-\u00fcl M\u00fclk, fiili halifeli\u011fi d\u00f6neminde son derece ba\u015far\u0131l\u0131yd\u0131 ve halk taraf\u0131ndan kabul edilmi\u015f sevilmi\u015fti.<\/figcaption><\/figure>\n

Fat\u0131mi kad\u0131n halife Sitt-\u00fcl M\u00fclk<\/strong><\/p>\n

970 y\u0131l\u0131nda Fatimi hanedan\u0131n\u0131n mensubu halife El-Aziz\u2019in k\u0131z \u00e7ocu\u011fu olarak Kahire\u2019de do\u011fan Sitt-\u00fcl M\u00fclk (\u201csit\u201d, \u201chan\u0131m\u201d demektir ve sayg\u0131nl\u0131k i\u00e7erir), babas\u0131n\u0131n 996\u2019da ani \u00f6l\u00fcm\u00fc \u00fczerine on ya\u015f\u0131nda tahta ge\u00e7en ve halife olan El-Hakim\u2019in 1020 y\u0131l\u0131nda \u201ckaybolmas\u0131yla\u201d fiili olarak h\u00fck\u00fcmdar ve halife olmu\u015ftu. Asl\u0131nda El-Hakim k\u0131z karde\u015fi taraf\u0131ndan \u00f6ld\u00fcrt\u00fclm\u00fc\u015ft\u00fc, bunu da herkes anlam\u0131\u015ft\u0131, ama s\u00fcrekli yasaklar koyan, Kahirelilere kan kusturan, kad\u0131nlar\u0131 evlere hapseden dengesiz halifeden nefret edildi\u011fi i\u00e7in yasalara ve adetlere dayanmayan bu oldubitti seve seve kabul edilmi\u015fti. Ancak, ad\u0131na hi\u00e7 hutbe okunmam\u0131\u015f olmas\u0131 dolay\u0131s\u0131yla Arap-\u0130slam tarihi Sitt-\u00fcl M\u00fclk\u2019\u00fc yok sayd\u0131 ve \u201ctarihe\u201d ge\u00e7irmedi. Oysa d\u00f6rt y\u0131ll\u0131k iktidar\u0131 ve fiili halifeli\u011fi d\u00f6neminde son derece ba\u015far\u0131l\u0131yd\u0131 ve halk taraf\u0131ndan kabul edilmi\u015f sevilmi\u015fti.<\/p>\n

Yemen\u2019de \u2018Gen\u00e7 Saba Melikeleri\u2019<\/strong><\/p>\n

Baz\u0131 kaynaklar ba\u015fka han\u0131m sultanlardan da s\u00f6z etmektedir, ancak bunlar belirsizlikler i\u00e7indedir.<\/p>\n

Yemen h\u00fck\u00fcmdar\u0131 Ali\u2019nin kar\u0131s\u0131 Esma Bint \u015eihap as-S\u00fcleyhiye ile onun gelini \u00dcrve, kocalar\u0131n\u0131n iktidar\u0131n\u0131 payla\u015ft\u0131lar ve toplumlar\u0131n\u0131n benimsedi\u011fi bir gelene\u011fi ba\u015flatt\u0131lar. Yemen\u2019in ba\u015fkenti Sana\u2019ya kom\u015fu kent Z\u00fcbeyd\u2019in melikesi el-H\u00fcrre Alem, onlar\u0131n iyi bir izleyicisi oldu. Resmi unvan\u0131 olan \u201cel-H\u00fcrre\u201d, \u201cbir \u00fcst otoriteye boyun e\u011fmeyen kad\u0131n h\u00fck\u00fcmdar\u201d anlam\u0131na geliyordu. Kocas\u0131 olan Z\u00fcbeyd kral\u0131 Mansur ibn Nacah\u2019\u0131n \u00f6l\u00fcm\u00fcnden sonra el-H\u00fcrre Z\u00fcbeyd\u2019i y\u00f6netmeye devam etti.<\/p>\n

Esma, 1087\u2019de \u00f6l\u00fcm\u00fcne kadar \u00fclkenin y\u00f6netimini elinde tuttu. \u00dcrve\u2019ye evlendi\u011finde Aden Krall\u0131\u011f\u0131 verilmi\u015fti, o da hayat\u0131 boyunca oray\u0131 y\u00f6netti, y\u00f6neticileri atad\u0131, vergiyi toplad\u0131. \u0130ktidar\u0131 kocas\u0131ndan tam olarak devrald\u0131ktan sonra 1087-1138 y\u0131llar\u0131 aras\u0131nda Yemen devletinin ba\u015fkan\u0131 olarak askeri seferlere komutanl\u0131k yapt\u0131, \u0130slam tarihinin en \u00f6nemli h\u00fck\u00fcmdarlar\u0131ndan biri oldu.<\/p>\n

Esma ve \u00dcrve, tek ba\u015flar\u0131na h\u00fck\u00fcmdar olduklar\u0131ndan de\u011fil ama kocalar\u0131 h\u00fck\u00fcmdarken adlar\u0131na \u201ce\u015fler olarak\u201d hutbe okunmaktayd\u0131. \u0130ktidar orta\u011f\u0131 olarak \u00f6yle benimsendiler ki, devlet ba\u015fs\u0131z kald\u0131\u011f\u0131nda h\u00fck\u00fcmdar olarak onlara se\u00e7enek yoktu. Yemenliler melikelerine Belkis es-Su\u011fra<\/strong> dediler, yani \u201cGen\u00e7 Saba Melikeleri\u201d.<\/p>\n

Yine Yemen\u2019deki Zaidilerin \u015fefi Nas\u0131rleddin-Allah\u2019\u0131n k\u0131z\u0131 \u015eerife Fatma, Tarba kentinden ve Hanbeli tarikat\u0131 mensubu Haliye al-Vahabbiye, ad\u0131 an\u0131lanlar aras\u0131nda olacakt\u0131r. Haliye, Mekke\u2019yi yabanc\u0131lara kar\u015f\u0131 korumak i\u00e7in askeri direni\u015f eylemini y\u00f6netmi\u015fti. (2)<\/p>\n

Kad\u0131nlar\u0131n h\u00fck\u00fcmdar oldu\u011fu bu \u00f6rneklerde iktidarlar\u0131n ve toplumlar\u0131n\u0131n \u015eii olmas\u0131, bunlar\u0131n \u201ctarihin\u201d d\u0131\u015f\u0131nda tutulmalar\u0131n\u0131n ikinci ve yan bir nedeni olmal\u0131d\u0131r.<\/p>\n

End\u00fcl\u00fcs\u2019te ve Ma\u011frip\u2019te<\/strong><\/p>\n

Bunlar d\u0131\u015f\u0131nda, \u00f6rne\u011fin, End\u00fcl\u00fcs\u2019te ve Ma\u011frip\u2019te (ve belki ba\u015fka yerlerde de) iktidar sahibi g\u00f6z\u00fckmemekle birlikte fiilen h\u00fck\u00fcmdarl\u0131k yapan Arap kad\u0131nlar olmu\u015ftur. Akdeniz\u2019in iki yakas\u0131nda da kendine g\u00fcvenli bir\u00e7ok kad\u0131n, h\u00fck\u00fcmdar rol\u00fc oynayacakt\u0131r. En \u00fcnl\u00fcs\u00fc, End\u00fcl\u00fcs\u2019teki \u201cBuabdil\u2019in Valide Sultan\u0131\u201d anlam\u0131na gelen Sultan Madre de Boabdil<\/strong> (\u201cBuabdil\u201d, o\u011flu Abu Abdullah\u2019\u0131n ad\u0131n\u0131n bozulmu\u015f halidir) diye bilinen ve Arap kaynaklar\u0131nda hi\u00e7 an\u0131lmayan Ay\u015fe al-Hurra\u2019d\u0131r.<\/p>\n

Ay\u015fe al-Hurra\u2019n\u0131n siyasete girmesi, G\u0131rnata\u2019daki (yerel ad\u0131yla Granada) Banu Nasr hanedan\u0131n\u0131n h\u00fck\u00fcmdar\u0131 olan kocas\u0131n\u0131n bir \u0130spanyol g\u00f6zde taraf\u0131ndan ba\u015ftan \u00e7\u0131kar\u0131lmas\u0131 sonucu d\u00fcnyayla ili\u015fkiyi kesmesi y\u00fcz\u00fcnden olmu\u015ftur. Dirayetsiz ve \u00e7ekingen o\u011flundan onun da r\u0131zas\u0131yla iktidar\u0131 ald\u0131. \u00c7ok dirayetli kararlar verdi, ancak y\u0131l 1492 idi ve Elhamra Saray\u0131n\u0131 terk ederek Fas\u2019a ge\u00e7ti. (3)<\/p>\n

\"\"
\u201cAs-Sayide al-Hurra\u201d (1485-1542\u2019den sonra) unvan\u0131n\u0131 alm\u0131\u015f olan kad\u0131n korsan otuz y\u0131l b\u00f6lgede denizlerin hakimiydi.<\/figcaption><\/figure>\n

Fas\u2019tan \u00f6rnek ise, Hakimat- Tetvan<\/strong> diye an\u0131lan ve \u201cAs-Sayide al-Hurra\u201d unvan\u0131n\u0131 alm\u0131\u015f olan kad\u0131n korsand\u0131r. Otuz y\u0131l b\u00f6lgede denizlerin hakimiydi. M\u00fcttefiklerinden biri Barbaros Hayreddin olan As-Sayide al-Hurra, kocas\u0131 al-Mandri\u2019nin \u00f6l\u00fcm\u00fc \u00fczerine Fas Sultan\u0131 Ahmet al-Vattasi ile evlendi. (4)<\/p>\n

Frank k\u00f6kenli Aurora ise, kuzeye yap\u0131lan bir seferde Kurtuba\u2019ya k\u00f6le olarak getirilmi\u015fti, ba\u015f\u0131n\u0131 kitaplardan kald\u0131rmak istemeyen bibliofil<\/strong> (kitapsever) h\u00fck\u00fcmdar el-Hakim\u2019e (961-976) her bak\u0131mdan yard\u0131mc\u0131 oldu\u011fundan onun kar\u0131s\u0131 olmu\u015f, g\u00fczelli\u011finden dolay\u0131 kendisine \u201cSabah\u201d ad\u0131 verilmi\u015fti. Ama \u00f6ylesine girgin, \u00e7al\u0131\u015fkan, birikimli, becerikli ve zekiydi ki, bir s\u00fcre sonra kocas\u0131n\u0131 ve saray\u0131 idare etmekle yetinmemi\u015f, yirmi y\u0131l boyunca \u00fclkeyi de y\u00f6netmi\u015f, b\u00fct\u00fcn \u00f6nemli kararlar onun taraf\u0131ndan al\u0131nm\u0131\u015ft\u0131.<\/p>\n

T\u00fcrklerle gelen farkl\u0131 gelenekler<\/strong><\/p>\n

\u0130slam\u2019\u0131n do\u011fuya do\u011fru yay\u0131lma s\u00fcrecinde durum tamamen de\u011fi\u015fti. Hen\u00fcz anaerkil ili\u015fki ve al\u0131\u015fkanl\u0131klar\u0131n s\u00fcrd\u00fc\u011f\u00fc toplumlara var\u0131ld\u0131\u011f\u0131nda ise \u00e7ok farkl\u0131 \u015feylerle kar\u015f\u0131la\u015f\u0131ld\u0131.<\/p>\n

Hele T\u00fcrkler \u0130slam d\u00fcnyas\u0131nda etkin olduktan sonra kad\u0131n, iktidar i\u00e7in yad\u0131rganmaz bile olacakt\u0131.<\/p>\n

Orta Asya M\u00fcsl\u00fcmanl\u0131\u011f\u0131 \u0130slamiyet\u2019e toplumsal ili\u015fkiler bak\u0131mdan da yenilikler getirdi. Kad\u0131nlar\u0131n farkl\u0131 roller \u00fcstlenmeleri bu yenilikler i\u00e7indeki bir unsurdur. K\u00f6leci d\u00fczeni bilmeyen, anaerkil d\u00f6nemin \u00f6zelliklerini i\u00e7inde bar\u0131nd\u0131ran, kad\u0131n\u0131n her alanda \u00f6nde oldu\u011fu bir al\u0131\u015fkanl\u0131\u011f\u0131 ve gelene\u011fi s\u00fcrd\u00fcren T\u00fcrkler, \u0130slamiyet\u2019te, s\u0131n\u0131flar ve cinsiyetler aras\u0131nda e\u015fitli\u011fe yak\u0131n geleneklerin ortaya \u00e7\u0131kmas\u0131n\u0131 sa\u011flad\u0131lar. B\u00f6ylece \u0130slam\u2019a kad\u0131n dinami\u011fini katt\u0131lar. Kad\u0131n h\u00fck\u00fcmdarlar, saraylarda s\u00f6z sahibi e\u015f ya da analar, kad\u0131nlar\u0131n \u0130slam\u2019daki toplumsal rol\u00fcn\u00fc y\u00fckselttiler. Ailenin en \u00f6nemli unsuru kad\u0131nlar, d\u00fc\u015f\u00fcncelerini, isteklerini, geleceklerini, varl\u0131klar\u0131n\u0131, bedenlerini, cinselliklerini savunabilen inisiyatifli bireyler olarak ortaya \u00e7\u0131kt\u0131lar. \u201cDersleri b\u00fcy\u00fck alaka uyand\u0131ran din alimi kad\u0131nlar[\u0131n] ve vaizeler[in]\u2026 kad\u0131n\u0131n kad\u0131 da olabilece\u011fi kanaatini izhar eden fakihler\u201din ortaya \u00e7\u0131kmas\u0131 (5) T\u00fcrklerin etkisiyle oldu. T\u00fcrklerin \u0130slamla\u015fmas\u0131ndan sonra T\u00fcrklerin y\u00f6netimindeki \u0130slam \u00fclkelerinde bir\u00e7ok kad\u0131n h\u00fck\u00fcmdarl\u0131k yapt\u0131. O zamana kadar \u0130slamiyet\u2019te hi\u00e7bir kad\u0131n, resmen h\u00fck\u00fcmdar, y\u00f6netici, memur olmam\u0131\u015ft\u0131 veya aile \u00e7evresinin d\u0131\u015f\u0131nda etkinli\u011fi olan bir kad\u0131n g\u00f6r\u00fclmemi\u015fti.<\/p>\n

1072-1092 aras\u0131nda saltanat s\u00fcren Melik \u015eah\u2019\u0131n e\u015fi T\u00fcrkan Hatun, kocas\u0131 \u00f6ld\u00fc\u011f\u00fcnde halifeden h\u00fck\u00fcmranl\u0131\u011f\u0131n\u0131n tan\u0131nmas\u0131n\u0131 istedi. Pazarl\u0131k yap\u0131ld\u0131, kar\u015f\u0131l\u0131kl\u0131 \u015fartlar kabul edildi. \u0130ki taraf da birbirine mecburdu. Halifenin korunmaya, T\u00fcrkan Hatun\u2019un kabul edilmeye ihtiyac\u0131 vard\u0131.<\/p>\n

\"\"
Delhi\u2019de iktidar\u0131 alan Raziyye dirayetli bir h\u00fck\u00fcmdar oldu, pe\u00e7eden \u00e7\u0131kt\u0131, halkla birle\u015fti, sava\u015flara kat\u0131ld\u0131.<\/figcaption><\/figure>\n

Memluk han\u0131m sultanlar\u0131<\/strong><\/p>\n

\u201cMemluk han\u0131m sultanlar\u0131\u201d, \u0130slam tarihindeki en \u00f6nemli ve en tan\u0131nm\u0131\u015f kad\u0131n h\u00fck\u00fcmdarlard\u0131r. Raziyye ve \u015eeceret \u00fcd-D\u00fcr, ikisi de T\u00fcrk as\u0131ll\u0131yd\u0131, T\u00fcrk\u00e7e konu\u015furlard\u0131. Raziyye iktidar\u0131 1236\u2019da Delhi\u2019de, \u015eeceret \u00fcd-D\u00fcr 1250\u2019de M\u0131s\u0131r\u2019da ele ge\u00e7irdi.<\/p>\n

Raziyye bin-\u015eems\u00fcddin \u0130ltutmu\u015f, babas\u0131 Delhi Sultan\u0131 Elam Han\u0131n taht\u0131na \u00e7\u0131kt\u0131. Babas\u0131 onu varis se\u00e7mi\u015fti ama sultan \u00f6ld\u00fc\u011f\u00fcnde \u00fcvey erkek karde\u015fleriyle \u00e7at\u0131\u015fmas\u0131 gerekti ve \u00fcst\u00fcn geldi. Dirayetli bir h\u00fck\u00fcmdar oldu, pe\u00e7eden \u00e7\u0131kt\u0131, halkla birle\u015fti, sava\u015flara kat\u0131ld\u0131, ancak kendisine kar\u015f\u0131 kurulan komplolardan kurtulamad\u0131. Buna ra\u011fmen, 14. y\u00fczy\u0131lda, gezginli\u011fini b\u00f6lgede de s\u00fcrd\u00fcren tarih\u00e7i \u0130bn Battuda, Raziyye\u2019nin h\u00e2l\u00e2 dillerde oldu\u011funu kaydetmi\u015fti, ki bunun anlam\u0131 han\u0131m sultan\u0131n kolay silinmeyecek izler b\u0131rakm\u0131\u015f oldu\u011fudur.<\/p>\n

K\u00f6lelikten azad edilme \u015eeceret \u00fcd-D\u00fcr (anlam\u0131 \u201cCevahir A\u011fac\u0131\u201d), iktidar\u0131, Eyyubi hanedan\u0131n\u0131n son h\u00fck\u00fcmdar\u0131 olan kocas\u0131 el-Melik es-Salih\u2019ten ald\u0131. Halifeye dayatt\u0131\u011f\u0131 Melikat el M\u00fcslimin<\/strong> (M\u00fcsl\u00fcmanlar\u0131n Melikesi) unvan\u0131n\u0131 kabul ettiremedi. Kendisine ba\u015fka iki unvan se\u00e7ti: \u201cRaziyyet \u00fcd-D\u00fcnya v\u2019ed-Din\u201d (D\u00fcnya ve Dinin Kutsanmas\u0131) ve \u201cBelk\u0131s Cihan\u201d. \u00c7ok okuyor, \u00e7ok da yaz\u0131yordu. Ha\u00e7l\u0131 Seferlerinde Bat\u0131 Franklar\u0131n M\u0131s\u0131r\u2019a yapt\u0131\u011f\u0131 \u00e7\u0131karmadan sonra onlara sald\u0131r\u0131da bulunmu\u015f, zafer kazanm\u0131\u015f (1249) ve kral\u0131 (IX. Louis) esir alm\u0131\u015ft\u0131. Sonradan evlendi\u011fi ve yedi y\u0131l birlikte \u00fclkeyi y\u00f6netti\u011fi ikinci kocas\u0131n\u0131n yeniden evlenece\u011fini duyunca k\u0131skan\u00e7l\u0131ktan onu \u00f6ld\u00fcrd\u00fc. Bu onun da sonu oldu. (6)<\/p>\n

Han\u0131m sultanlar aras\u0131nda T\u00fcrk saraylar\u0131na k\u00f6le olarak gelen de vard\u0131r, sultan k\u0131z\u0131 olan da. \u00d6rnekler sonralar\u0131 artacakt\u0131r.<\/p>\n

\"\"
K\u00f6lelikten azad edilme \u015eeceret \u00fcd-D\u00fcr (anlam\u0131 \u201cCevahir A\u011fac\u0131\u201d), iktidar\u0131, Eyyubi hanedan\u0131n\u0131n son h\u00fck\u00fcmdar\u0131 olan kocas\u0131 el-Melik es-Salih\u2019ten ald\u0131.<\/figcaption><\/figure>\n

\u2018Mo\u011fol hatunlar\u2019 ve \u2018Adalar\u0131n eceleri\u2019<\/strong><\/p>\n

\u201cMo\u011fol hatunlar\u201d (7), G\u00fcneydo\u011fu Asya\u2019da \u201cAdalar\u0131n eceleri\u201d (8), di\u011fer kad\u0131n sultan \u00f6rnekleridir. T\u00fcrk ya da Mo\u011fol kad\u0131n h\u00fck\u00fcmdarlar, \u201cbu k\u00fclt\u00fcrlerin kamu alan\u0131nda kad\u0131na verdikleri \u00f6nemin\u201d g\u00f6stergeleridir.<\/p>\n

Kutluk Han hanedan\u0131ndan Kutluk Hatun (ya da T\u00fcrkan Hatun) ile k\u0131z\u0131 Padi\u015fah Hatun (ya da Saffeddin Hatun), 13. y\u00fczy\u0131lda h\u00fck\u00fcm s\u00fcrd\u00fcler. Kirman devletinin h\u00fck\u00fcmdar\u0131 olan Kutluk Hatun, k\u0131z\u0131n\u0131 H\u00fclag\u00fc\u2019nun o\u011fluyla evlendirdi ve kendisine \u201c\u0130smedd\u00fcnyadin\u201d unvan\u0131 verildi. Camilerde ad\u0131na hutbe okundu. 1282\u2019de \u00f6len Kutluk Hatun d\u00f6neminde \u00fclkesi zenginle\u015fti.<\/p>\n

Kutluk Hatun\u2019un damad\u0131 \u00f6l\u00fcnce onun yerine ge\u00e7en karde\u015fi, Mo\u011follar aras\u0131nda \u0130slam\u2019\u0131 ilk kabul eden oldu. Dul kalan Padi\u015fah Hatun 1291\u2019de \u00f6len kocas\u0131n\u0131n o\u011fullar\u0131ndan biri olan \u0130lhanl\u0131 h\u00fck\u00fcmdar\u0131yla evlendi. Kendisine Kirman h\u00fck\u00fcmdarl\u0131\u011f\u0131n\u0131n verilmesini istedi, ald\u0131 ve annesinin yerine ge\u00e7ti. \u201cSaffet \u00fcdd\u00fcnya ve\u2019d-Din\u201d (veya Safiyeddin; D\u00fcnya ve Din Temizi) unvan\u0131n\u0131 alan Padi\u015fah Hatun, bast\u0131rd\u0131\u011f\u0131 sikkede dinsel bir ifade kullanmam\u0131\u015ft\u0131r. Yaln\u0131z bu d\u00fcnyayla ilgilendi\u011fini g\u00f6steren bu tutum, al\u0131\u015f\u0131lm\u0131\u015f\u0131n d\u0131\u015f\u0131na \u00e7\u0131kmakt\u0131 ve dikkatleri \u00e7ekmi\u015fti.<\/p>\n

Di\u011ferleri, H\u00fcrd\u00fccin, Ebe\u015f Hatun, Devlet Hatun, Sat\u0131 Bek, Tend\u00fc (D\u00f6nd\u00fc) ve Fatma Beg\u00fcm\u2019d\u00fcr.<\/p>\n

G\u00fcneydo\u011fu Asya adalar\u0131nda yedi kad\u0131n h\u00fck\u00fcmdar oldu, \u00fc\u00e7\u00fc Maldivler\u2019de, d\u00f6rd\u00fc Endonezya\u2019da. Maldivler kad\u0131n saltanat\u0131 \u00fc\u00e7 nesil ve k\u0131rk y\u0131l s\u00fcrd\u00fc.<\/p>\n

Endonezya\u2019da 1641\u2019den 1699 y\u0131l\u0131na kadar d\u00f6rt prenses \u00fcst \u00fcste iktidara ge\u00e7ecekti (Tacelalem Safiyeddin, Nurelalem Nakiyeddin, \u0130nayet \u015eah Zekiyeddin ve Kamalat \u015eah). \u0130ktidar sava\u015f\u0131nda kar\u015f\u0131tlar\u0131 Mekke\u2019den \u201cM\u00fcsl\u00fcman bir kad\u0131n\u0131n devleti y\u00f6netmesinin caiz olamayaca\u011f\u0131 ve yasaca yasakland\u0131\u011f\u0131n\u0131\u201d belirten bir fetva getirdikleri halde yine de saltanat s\u00fcrd\u00fcler.<\/p>\n

13. ve 17. y\u00fczy\u0131llar aras\u0131nda M\u00fcsl\u00fcman \u00fclkelerde halifelerin kar\u015f\u0131 \u00e7\u0131kmalar\u0131na, fetvalara, siyasal oyunlara kar\u015f\u0131n on be\u015f kad\u0131n h\u00fck\u00fcmdar, h\u00fck\u00fcmranl\u0131\u011f\u0131n b\u00fct\u00fcn resmi belirtilerine sahip olarak tahta \u00e7\u0131kabilmi\u015fti.<\/p>\n

B\u00e2c\u0131y\u00e2n-\u0131 R\u00fbm<\/em><\/strong><\/p>\n

Timur d\u00f6neminde kad\u0131nlarda M\u00fcsl\u00fcman Araplarda olmayan bir \u00f6zg\u00fcrl\u00fck vard\u0131. Timur\u2019un pek sevdi\u011fi \u015f\u00f6lenlere kad\u0131nlar da kat\u0131l\u0131rlar, erkeklerle beraber yer i\u00e7erlerdi, \u00fcstelik \u00f6rt\u00fcnme de yoktu. Ata binerler, avlan\u0131rlar ve hatta Timur\u2019un ordusunda bile yer al\u0131rlard\u0131. Genelde iyi e\u011fitimliydiler. Bab\u00fcr\u2019\u00fcn k\u0131zlar\u0131ndan biri de\u011ferli bir tarih\u00e7i ve kronik\u00e7idir \u00f6rne\u011fin.<\/p>\n

M\u00fcsl\u00fcman din adamlar\u0131 bu gelene\u011fi yok edebilmek i\u00e7in \u00e7ok u\u011fra\u015fm\u0131\u015flard\u0131. Sonu\u00e7ta \u0130slam, kad\u0131nlar\u0131n toplumsal hayattaki rolleri ve a\u011f\u0131rl\u0131klar\u0131 kar\u015f\u0131s\u0131nda Asya bozk\u0131rlar\u0131n\u0131n ve Do\u011fu\u2019nun geleneklerine boyun e\u011fdi.<\/p>\n

Kad\u0131na de\u011fer veren bu \u00f6zellikler, Sel\u00e7uklu toplumunda ve -Arap etkisinin tekrar kendini g\u00f6sterece\u011fi zamana kadar- \u00f6zellikle ilk d\u00f6nemlerinde Osmanl\u0131larda da belirgin bir \u015fekilde g\u00f6r\u00fclecekti.<\/p>\n

Anadolu Sel\u00e7uklular\u0131 zaman\u0131nda, B\u00e2c\u0131y\u00e2n-\u0131 R\u00fbm ad\u0131 verilen kad\u0131n silahl\u0131 g\u00fc\u00e7leri vard\u0131. Hayat\u0131n her alan\u0131nda nas\u0131l kad\u0131n \u00f6nderler varsa, ilk M\u00fcsl\u00fcman-T\u00fcrk unsurlar\u0131n Anadolu\u2019ya giri\u015finde de kad\u0131n \u00f6nderler ve sava\u015f\u00e7\u0131lar bulunmaktayd\u0131. \u00c2\u015f\u0131k Pa\u015faz\u00e2de\u2019nin \u201cB\u00e2ciy\u00e2n-\u0131 R\u00fbm\u201d olarak isimlendirdi\u011fi bu te\u015fkil\u00e2t \u00fczerinde ilk olarak Alman oryantalist Franz Taeschner (1888-1967) durmu\u015ftur, ancak o g\u00fcn\u00fcn toplumsal yap\u0131s\u0131nda kad\u0131nlar\u0131n b\u00f6yle bir te\u015fkil\u00e2t kurmu\u015f olabileceklerine ihtimal vermedi\u011fi i\u00e7in, \u00c2\u015f\u0131k Pa\u015faz\u00e2de\u2019nin yan\u0131ld\u0131\u011f\u0131n\u0131 ya da bir yaz\u0131m hatas\u0131 yaparak ba\u015fka bir s\u00f6zc\u00fck yerine bac\u0131yan yazm\u0131\u015f oldu\u011funu d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. Sonu\u00e7ta kad\u0131nlar\u0131n Sel\u00e7uklularda ve Osmanl\u0131larda sava\u015f\u00e7\u0131 olamayacaklar\u0131na h\u00fckmetmi\u015ftir. Tarih\u00e7i Fuad K\u00f6pr\u00fcl\u00fc, \u00c2\u015f\u0131k Pa\u015faz\u00e2de\u2019nin \u201cB\u00e2ciy\u00e2n-\u0131 R\u00fbm\u201d olarak adland\u0131rd\u0131\u011f\u0131 kad\u0131n te\u015fkil\u00e2t\u0131 hakk\u0131nda olabildi\u011fince kapsaml\u0131 bir \u00e7al\u0131\u015fma yapm\u0131\u015f, bu \u00e7al\u0131\u015fman\u0131n sonunda Franz Taeschner\u2019in \u00f6ne s\u00fcrd\u00fc\u011f\u00fc iddian\u0131n ge\u00e7erli olamayaca\u011f\u0131nda karar k\u0131lm\u0131\u015ft\u0131r. Ancak K\u00f6pr\u00fcl\u00fc bu te\u015fkil\u00e2t\u0131n mahiyeti ve \u00e7al\u0131\u015fmalar\u0131 hakk\u0131nda \u00e7ok a\u00e7\u0131k bilgiler vermemektedir.<\/p>\n

Orhan Gazi zaman\u0131nda Anadolu\u2019nun bir\u00e7ok y\u00f6resinde T\u00fcrkmenler aras\u0131nda bulunup g\u00f6zlem yapm\u0131\u015f, \u00f6zellikle de T\u00fcrkmen han\u0131mlar\u0131n \u00e7e\u015fitli alanlardaki faaliyetlerine tan\u0131k olmu\u015f olan \u00fcnl\u00fc Ma\u011fripli gezgin \u0130bn Battuta ise, \u201ctarikat\u201d \u00e7er\u00e7eveli askeri kad\u0131n olu\u015fumlar\u0131ndan s\u00f6z etmektedir. Ayr\u0131ca Ni\u011fdeli Kad\u0131 Ahmed 1340 y\u0131l\u0131nda tamamlad\u0131\u011f\u0131 \u201cel-Veled\u00fc\u2019\u015f-\u015eefik\u201d adl\u0131 eserinde Ni\u011fde dolaylar\u0131nda Taptuklu T\u00fcrkmen dervi\u015flerin han\u0131mlar\u0131n\u0131n silah kulland\u0131klar\u0131n\u0131 kaydetmektedir. S\u00fcryani tarih\u00e7i Malatyal\u0131 Ebu\u2019l-Ferec (Gregory) de bir vesileyle bu \u201cB\u00e2ciy\u00e2n-\u0131 R\u00fbm\u201ddan s\u00f6z etmi\u015ftir. Mevlev\u00ee yazar Ahmed Efl\u00e2k\u00ee de, eserinin bir yerinde Konya\u2019daki bir kad\u0131nlar cemaatinden s\u00f6z etmektedir. Bac\u0131lar Te\u015fkil\u00e2t\u0131\u2019n\u0131n faaliyetlerine dair ba\u015fka bir bilgi \u201cMen\u00e2k\u0131b-\u0131 Evhad\u00fc\u2019d-din-i Kirm\u00e2n\u00ee\u201dde bulunmaktad\u0131r. Bu esere g\u00f6re, han\u0131mlararas\u0131 bu te\u015fkil\u00e2t, \u00f6nceleri \u201cFakireg\u00e2n\u201d diye de an\u0131l\u0131yordu. Ancak te\u015fkil\u00e2ta mensup olan gen\u00e7 k\u0131z ve kad\u0131nlar birbirine \u201cBac\u0131\u201d diye hitap ettikleri i\u00e7in, kad\u0131n ve k\u0131zlar\u0131n meydana getirdikleri te\u015fkil\u00e2ta daha yayg\u0131n olarak \u201cB\u00e2ciy\u00e2n\u201d (Bac\u0131lar) denilmeye ba\u015flanm\u0131\u015ft\u0131r.<\/p>\n

T\u00fcrkmen kad\u0131nlar\u0131n\u0131n, erkeklerin yan\u0131 s\u0131ra \u00f6rg\u00fctlendiklerini, hatta \u201cBey Ana\u201d, \u201cBac\u0131 Bey\u201d, \u201cGazi Ana\u201d gibi unvanlarla (r\u00fctbelerle) komutanl\u0131k yapt\u0131klar\u0131 da bilinmektedir. (9)<\/p>\n

Osmanl\u0131da da komutanl\u0131k yapan kad\u0131nlar vard\u0131r.<\/p>\n

\"\"
Anadolu Sel\u00e7uklular\u0131 zaman\u0131nda, B\u00e2c\u0131y\u00e2n-\u0131 R\u00fbm ad\u0131 verilen kad\u0131n \u00f6rg\u00fctlenmesi vard\u0131.<\/figcaption><\/figure>\n

Dipnotlar<\/strong><\/p>\n

1) Saba Melikesi, Kuran<\/em>\u2019da, iktidar\u0131n\u0131 kaybetti\u011fi i\u00e7in ge\u00e7ti\u011finden, \u201ctaht\u201d\u0131n kad\u0131ndan erke\u011fe devrolmas\u0131n\u0131n, erkek h\u00fck\u00fcmdarlar devrinin ba\u015flamas\u0131n\u0131n, yani bir d\u00f6nemsel an\u0131n simgesidir. Kur\u2019an-\u0131 Kerim<\/em>, En-Neml Suresi, Kuran-\u0131 Kerim ve \u0130zahl\u0131 Me\u00e2li \u00c2lisi<\/em>, s.380 vd.<\/p>\n

2) Bu konuda geni\u015f bilgi i\u00e7in bkz. Dr. Bahriye \u00dc\u00e7ok, \u0130slam Devletlerinde T\u00fcrk Naibeler ve Kad\u0131n H\u00fck\u00fcmdarlar<\/em>; Fatima Mernissi, Herrscherinnen unter dem Halbmond. Die verdr\u00e4ngte Macht der Frauen im Islam<\/em>, Herder Spekturm, Freiburg 2004 (Mernissi\u2019nin bu eserinin iyi \u00e7evrilmi\u015f ama \u00f6zensiz bir yay\u0131m\u0131 T\u00fcrk\u00e7ede de bulunmaktad\u0131r, bkz. Han\u0131m Sultanlar<\/em>).<\/p>\n

Bu yazarlara g\u00f6re, \u201ckad\u0131n h\u00fck\u00fcmdarl\u0131\u011f\u0131n\u201d \u00f6l\u00e7\u00fct\u00fc olarak, \u201ckendi ad\u0131na para bast\u0131rmak\u201d ve \u201ckendi ad\u0131na hutbe okutmak\u201d kullan\u0131lmal\u0131d\u0131r.<\/p>\n

3) Baobdil\/Baubdil ve d\u00f6nemi konusunda ayr\u0131nt\u0131l\u0131 bilgi i\u00e7in bkz. Maalouf, 1996, s.26 vd. Ancak burada Ay\u015fe, Fatma olarak ge\u00e7mektedir.<\/p>\n

End\u00fcl\u00fcs\u2019le ilgili literat\u00fcrde Ay\u015fe, ya\u015fad\u0131klar\u0131 kentten ayr\u0131lacaklar\u0131 g\u00fcn G\u0131rnata\u2019ya son defa bakarken o\u011fluna a\u011flamas\u0131 y\u00fcz\u00fcnden s\u00f6yledi\u011fi \u015fu s\u00f6zlerle yer alm\u0131\u015ft\u0131r ve bu s\u00f6zler Bat\u0131\u2019da \u00e7ok \u00fcnl\u00fcd\u00fcr: \u201cBir kral ve bir erkek olarak koruyamad\u0131\u011f\u0131n \u00fclkene \u015fimdi bir kad\u0131n gibi a\u011fl\u0131yorsun.\u201d Abu Abdullah\u2019\u0131n a\u011flad\u0131\u011f\u0131 ve annesinin ona bu s\u00f6zleri s\u00f6yledi\u011fi yere Kastilyal\u0131lar sonradan \u201cArab\u0131n A\u011flad\u0131\u011f\u0131 Tepe\u201d, \u201cArab\u0131n Son \u0130\u00e7 \u00e7ekti\u011fi Tepe\u201d ad\u0131n\u0131 vermi\u015fler (Clot, s.46; Voltaire, s.61; Raif, s.333 vd; Maalouf, 1996, s.61).<\/p>\n

4) \u00dc\u00e7ok ve Mernissi.<\/p>\n

5) Mez, s.412.<\/p>\n

6) \u00dc\u00e7ok ve Mernissi.<\/p>\n

7) \u00dc\u00e7ok ve Mernissi.<\/p>\n

8) \u00dc\u00e7ok ve Mernissi.<\/p>\n

9) Yavuz Bahad\u0131ro\u011flu, Merhaba S\u00f6\u011f\u00fct<\/em>, Nesil Yay\u0131nlar\u0131, \u0130stanbul 2009.<\/p>\n

Kaynaklar<\/strong><\/p>\n

– Dr. Bahriye \u00dc\u00e7ok, \u0130slam Devletlerinde T\u00fcrk Naibeler ve Kad\u0131n H\u00fck\u00fcmdarlar<\/em>, K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131 Ba\u015fvuru Kitaplar\u0131, Ankara, 1993.<\/p>\n

– Fatima Mernissi, Han\u0131m Sultanlar (\u0130slam Devletlerinde Kad\u0131n H\u00fck\u00fcmdarlar)<\/em>, Cep Belgesel, \u0130stanbul 1992.<\/p>\n

– Amin Maalouf, Afrikal\u0131 Leo<\/em>, Yap\u0131 Kredi Yay\u0131nlar\u0131, \u0130stanbul 1996.<\/p>\n

– Andr\u00e9 Clot, Al andalus \/ Das maurische Spanien<\/em>, Artemis&Winkler, D\u00fcsseldorf-Z\u00fcrich 2002.<\/p>\n

– Ahmet Raif, End\u00fcl\u00fcs \/ Yok Edili\u015fin \u00d6yk\u00fcs\u00fc<\/em>, Ara\u015ft\u0131rma Yay\u0131nlar\u0131, \u0130stanbul 1993.<\/p>\n

– Voltaire, \u201cHa\u00e7l\u0131 Seferleri\u201d ve \u201c\u0130stanbul\u2019un Ha\u00e7l\u0131lar Taraf\u0131ndan \u0130\u015fgali\u201d, M\u00fcsl\u00fcmanlar, T\u00fcrkler, \u00d6tekiler<\/em>, \u0130gus Yay\u0131nlar\u0131, \u0130stanbul 2009, s.22-31.<\/p>\n

– Adam Mez, Onuncu Y\u00fczy\u0131lda \u0130sl\u00e2m Medeniyeti \/ \u0130sl\u00e2m\u2019\u0131n R\u00f6nesans\u0131<\/em>, \u0130nsan Yay\u0131nlar\u0131, \u0130stanbul 2000.<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130slaml\u0131k, kad\u0131na toplum hayat\u0131n\u0131, toplumsal ili\u015fkileri, siyaseti yasaklam\u0131\u015f gibidir. Yeni din erkeklere g\u00f6re d\u00fczenlenmi\u015ftir. Buna ra\u011fmen, Fat\u0131milerde, Yemen\u2019de, End\u00fcl\u00fcs\u2019te ve Ma\u011frip\u2019te kad\u0131n h\u00fck\u00fcmdarlara rastlan\u0131r. T\u00fcrklerin \u0130slam\u2019a girmesinden sonra, T\u00fcrklerin ve Mo\u011follar\u0131n y\u00f6netti\u011fi \u0130slam devletlerinde kad\u0131n sultan, y\u00f6netici ve komutanlar g\u00f6r\u00fcl\u00fcr. \u0130slam \u00f6ncesinde Arap yar\u0131madas\u0131nda geri toplumsal ili\u015fkilerin sonucu olarak do\u011facak \u00e7ocu\u011fun k\u0131z olmas\u0131 istenmezdi ve […]<\/p>\n","protected":false},"author":376,"featured_media":16101,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[182,224,28,222],"tags":[556,946,557,1890],"class_list":["post-16107","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-145-sayi","category-din-ve-dinler-tarihi","category-sosyal-bilimler","category-tarih","tag-islam","tag-islam-tarihi","tag-kadin","tag-kadin-hukumdarlar"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t