{"id":5822,"date":"2026-10-03T01:37:57","date_gmt":"2026-10-02T23:37:57","guid":{"rendered":"http:\/\/www.dengekurdistan.de\/?p=5822"},"modified":"2026-10-03T01:37:58","modified_gmt":"2026-10-02T23:37:58","slug":"idris-i-bitlisi-yavuz-sultan-selim-ve-osmanli-safevi-muecadelesi-hamit-baldemir","status":"publish","type":"post","link":"http:\/\/www.dengekurdistan.de\/?p=5822","title":{"rendered":"\u0130DR\u0130S-\u0130 B\u0130TL\u0130S\u00ce, YAVUZ SULTAN SEL\u0130M VE OSMANLI\u2013SAFEV\u00ce M\u00dcCADELES\u0130! Hamit Baldemir"},"content":{"rendered":"\n

K\u00fcrt Mirlikleri, K\u0131z\u0131lba\u015fl\u0131k, Alev\u00eelik ve S\u00fcnn\u00eelik Ba\u011flam\u0131nda Bir De\u011ferlendirme<\/strong>
Abdullah \u00d6calan’\u0131n ”demokratik entegrasyona”, \u0130dri-i Bitlisi ve Yavuz Sultan Selim ili\u015fkisini referans g\u00f6stermesinin yaratt\u0131\u011f\u0131 tepki ve tart\u0131\u015fmalar bu konuyu yazmama vesile oldu. PKK’nin geni\u015fletilmi\u015f program\u0131 olan ve manifesto olarak nitelenen Serxwebun Kitap\u00e7\u0131\u011f\u0131’nda \u0130dris-i Bitlisi bir hain ve i\u015fbirlik\u00e7i olarak de\u011ferlendirilir. Bu de\u011ferlendirme bizzat Abdullah \u00d6calan’\u0131nd\u0131r. Baz\u0131 iddialara g\u00f6re Serxwebunu Apo yazmam\u0131\u015f. Do\u011frudur o yazmam\u0131\u015f ama d\u00fc\u015f\u00fcnce ve anlat\u0131m Apo’nundur. ”Kitap\u00e7\u0131k” Apo’nun anlat\u0131mlar\u0131ndan ve bantlara (kasetler) kay\u0131t edilmi\u015f konu\u015fmalar\u0131n\u0131n yaz\u0131ya d\u00f6k\u00fclm\u00fc\u015f halidir. Yani Apo’nun de\u011ferlendirme ve d\u00fc\u015f\u00fcnceleridir. Yaz\u0131ya ge\u00e7iren Apo de\u011fildir ama d\u00fc\u015f\u00fcnce Apo’nundur. Hatta Serxebun \u00e7\u0131kt\u0131ktan sonra, ilk okudu\u011fumda tepkim \u015fu olmu\u015ftu; ” bunu okumama gerek yoktur. Bunlar\u0131 Apo’dan ve onun kasetlerinden \u00e7ok dinledim”. D\u00fcn hain olarak kabul edilen birinin ”demokratik entegrasiyon”a referans g\u00f6sterilmesi tarihsel ve politik paradokstur. Ne d\u00f6nem 16. y\u00fczy\u0131ld\u0131r ve ne de TC Osmanl\u0131 devletidir. Sapla saman\u0131 kar\u0131\u015ft\u0131rmamak ve her olay\u0131 kendi tarihsel ko\u015fullar\u0131nda de\u011ferlendirmek gerek. Bu arada biz hem Bitlisi’linin Yavuz ittifak\u0131na hem de g\u00fcndem de olan ” demokratik entegrasyon”a ve 1919 ile ba\u015flayan Kemalizm K\u00fcrt ittifak\u0131na da ele\u015ftirel bak\u0131yoruz. Her \u00fc\u00e7n\u00fc de do\u011fru bulmuyoruz. Hepsinin sonu\u00e7lar\u0131 ortadad\u0131r. Bu \u00f6n a\u00e7\u0131klamam dikkata al\u0131narak makalenin anla\u015f\u0131lmas\u0131n\u0131 ve de\u011ferlendirilmesini rica ediyorum. Elbette Alevilerin hassasiyetini unutmuyoruz!..<\/p>\n\n\n\n

16.Y\u00fczy\u0131l\u0131n ba\u015f\u0131nda bug\u00fcnk\u00fc \u0130ran, Irak, Azerbaycan, Do\u011fu Anadolu ve K\u00fcrdistan co\u011frafyas\u0131 b\u00fcy\u00fck bir siyasal d\u00f6n\u00fc\u015f\u00fcm i\u00e7indeydi. \u015eah \u0130smail, Safev\u00ee hareketinin ba\u015f\u0131nda 1501’de Tebriz’i ele ge\u00e7irerek Safev\u00ee Devleti’ni kurdu. Safev\u00eelerin asker\u00ee temelini b\u00fcy\u00fck \u00f6l\u00e7\u00fcde K\u0131z\u0131lba\u015f T\u00fcrkmen a\u015firetleri olu\u015fturuyordu; bunlar\u0131n Anadolu’da da \u00f6nemli toplumsal ve dinsel ba\u011flar\u0131 bulunuyordu. \u015eah \u0130smail’in Anadolu’daki taraftarlar\u0131yla kurdu\u011fu ili\u015fkiler Osmanl\u0131 y\u00f6netimi a\u00e7\u0131s\u0131ndan yaln\u0131zca mezhep meselesi de\u011fil, do\u011frudan devlet g\u00fcvenli\u011fi ve egemenlik sorunu olarak g\u00f6r\u00fcld\u00fc.

Bu nedenle Osmanl\u0131\u2013Safev\u00ee \u00e7at\u0131\u015fmas\u0131n\u0131 yaln\u0131zca \u201cS\u00fcnn\u00ee\u2013\u015ei\u00ee sava\u015f\u0131\u201d olarak tan\u0131mlamak yeterli de\u011fildir. Bir tarafta iki imparatorlu\u011fun Anadolu, Azerbaycan, Irak ve K\u00fcrdistan \u00fczerindeki egemenlik m\u00fccadelesi, di\u011fer tarafta \u015eah \u0130smail’in Anadolu’daki K\u0131z\u0131lba\u015f topluluklar \u00fczerindeki dinsel ve siyasal otoritesi vard\u0131. Mezhep, bu jeopolitik m\u00fccadelenin son derece g\u00fc\u00e7l\u00fc bir me\u015fruiyet arac\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc.

\u0130dris-i Bitlis\u00ee kimdi ve neden Osmanl\u0131 i\u00e7in \u00f6nemliydi?
\u0130dris-i Bitlis\u00ee, Akkoyunlu devlet gelene\u011fini \u00e7ok iyi bilen bir \u00e2lim, tarih\u00e7i ve b\u00fcrokratt\u0131. Akkoyunlu Sultan Yakub’un divan\u0131nda g\u00f6rev yapt\u0131; Safev\u00eelerin y\u00fckseli\u015finin ard\u0131ndan Osmanl\u0131 topraklar\u0131na ge\u00e7ti ve II. Bayezid d\u00f6neminde Osmanl\u0131 saray\u0131yla ili\u015fki kurdu. Yavuz Sultan Selim’in 1512’de tahta \u00e7\u0131kmas\u0131ndan sonra yeniden \u0130stanbul’a d\u00f6nd\u00fc ve Selim’in do\u011fu siyasetinde \u00f6nemli bir dan\u0131\u015fman ve arac\u0131 haline geldi. 1514 \u0130ran seferine ve \u00c7ald\u0131ran s\u00fcrecine de kat\u0131ld\u0131.

Onu vazge\u00e7ilmez yapan temel \u00f6zellik, \u0130stanbul saray\u0131n\u0131n yeterince sahip olmad\u0131\u011f\u0131 b\u00f6lgesel ili\u015fki a\u011f\u0131na ve K\u00fcrt Mirlik\u201dleri hakk\u0131ndaki bilgiye sahip olmas\u0131yd\u0131. K\u00fcrt beylerini, a\u015firet dengelerini, Akkoyunlu d\u00f6neminden kalan siyasal ili\u015fkileri ve Safev\u00ee idaresinin b\u00f6lgede yaratt\u0131\u011f\u0131 tepkileri biliyordu. Bu nedenle Yavuz, \u00c7ald\u0131ran’dan sonra \u0130dris-i Bitlis\u00ee’ye b\u00f6lgedeki K\u00fcrt beyleriyle g\u00f6r\u00fc\u015fmesi i\u00e7in geni\u015f yetkiler verdi. Kaynaklar, kendisine h\u00fck\u00fcmdar\u0131n ad\u0131na kullanabilece\u011fi bo\u015f veya \u00f6nceden m\u00fch\u00fcrlenmi\u015f fermanlar verildi\u011fini ve yakla\u015f\u0131k yirmi be\u015f K\u00fcrt beyini Osmanl\u0131 taraf\u0131na \u00e7ekti\u011fini bildirir.

1514 \u00c7ald\u0131ran Sava\u015f\u0131 d\u00f6n\u00fcm noktas\u0131d\u0131r. 23 A\u011fustos 1514’te ger\u00e7ekle\u015fen \u00c7ald\u0131ran Sava\u015f\u0131’nda Yavuz Sultan Selim’in Osmanl\u0131 ordusu \u015eah \u0130smail’in kuvvetlerini yenilgiye u\u011fratt\u0131. Osmanl\u0131 ate\u015fli silahlar\u0131 ve top\u00e7usunun sava\u015f\u0131n sonucunda \u00f6nemli rol oynad\u0131\u011f\u0131 genel kabul g\u00f6rmektedir. Ancak \u00c7ald\u0131ran, Safev\u00ee Devleti’ni ortadan kald\u0131rmad\u0131; bundan sonra K\u00fcrdistan ve \u00e7evresindeki h\u00e2kimiyet m\u00fccadelesi devam etti.

Tam da burada \u0130dris-i Bitlis\u00ee’nin rol\u00fc belirleyici hale geldi. Selim bat\u0131ya d\u00f6nerken Bitlis\u00ee b\u00f6lgede kald\u0131. Osmanl\u0131lar a\u00e7\u0131s\u0131ndan ama\u00e7 Safev\u00eelerin Diyarbak\u0131r, Mardin ve \u00e7evresindeki etkisini ortadan kald\u0131rmak ve \u0130ran’a kar\u015f\u0131 kal\u0131c\u0131 bir s\u0131n\u0131r ku\u015fa\u011f\u0131 olu\u015fturmakt\u0131. K\u00fcrt Mirlerinin \u00f6nemli bir b\u00f6l\u00fcm\u00fc a\u00e7\u0131s\u0131ndan ise temel sorun kendi hanedanl\u0131klar\u0131n\u0131 ve geleneksel y\u00f6netim alanlar\u0131n\u0131 koruyabilmekti.

\u201cYavuz\u2013\u0130dris-i Bitlis\u00ee anla\u015fmas\u0131\u201d ger\u00e7ekte neydi?
Burada \u00f6nemli bir tarihsel ayr\u0131m yapmak gerekir. G\u00fcn\u00fcm\u00fcz literat\u00fcr\u00fcn\u00fcn bir b\u00f6l\u00fcm\u00fcnde \u201c1514 Amasya Antla\u015fmas\u0131\u201d veya \u201cK\u00fcrt\u2013Osmanl\u0131 Antla\u015fmas\u0131\u201d \u015feklinde tek bir antla\u015fmadan s\u00f6z edilir. Fakat daha ihtiyatl\u0131 akademik ara\u015ft\u0131rmalar olay\u0131, b\u00fct\u00fcn K\u00fcrtler ad\u0131na imzalanm\u0131\u015f tek bir modern devletleraras\u0131 antla\u015fmadan \u00e7ok, 1514\u20131516 aras\u0131nda farkl\u0131 K\u00fcrt Mirleriyle yap\u0131lan g\u00f6r\u00fc\u015fmeler, ba\u011fl\u0131l\u0131k bildirimleri, asker\u00ee ittifaklar ve padi\u015fah fermanlar\u0131ndan olu\u015fan bir s\u00fcre\u00e7 olarak ele almaktad\u0131r.

Ortaya \u00e7\u0131kan sistemin \u00f6z\u00fc \u015fuydu: K\u00fcrt emirlerinden \u00f6nemli bir k\u0131sm\u0131 Osmanl\u0131 Sultan\u0131n\u0131n y\u00fcksek egemenli\u011fini kabul ediyor; sava\u015f zaman\u0131nda asker\u00ee destek sa\u011fl\u0131yor; buna kar\u015f\u0131l\u0131k baz\u0131 Mirliklerde yerel hanedanlar\u0131n y\u00f6netimlerinin babadan o\u011fula ge\u00e7mesi ve geleneksel yetkilerinin korunmas\u0131 kabul ediliyordu. Fakat b\u00fct\u00fcn K\u00fcrt b\u00f6lgeleri ayn\u0131 stat\u00fcye sahip de\u011fildi. Baz\u0131lar\u0131 do\u011frudan Osmanl\u0131 idaresine ba\u011flan\u0131rken, baz\u0131lar\u0131 yerel K\u00fcrt beyleri taraf\u0131ndan y\u00f6netiliyor, baz\u0131 Mirlikler ise \u00e7ok daha geni\u015f bir kal\u0131tsal \u00f6zerklik ta\u015f\u0131yordu. \u0130ranica’n\u0131n \u00f6zetledi\u011fi belgelere g\u00f6re Bitlis\u00ee’nin d\u00fczenledi\u011fi topraklar\u0131n bir b\u00f6l\u00fcm\u00fc do\u011frudan Osmanl\u0131larca, bir b\u00f6l\u00fcm\u00fc K\u00fcrt y\u00f6neticilerce, be\u015f \u00f6nemli b\u00f6lge ise kal\u0131tsal haklar\u0131 korunan daha \u00f6zerk K\u00fcrt hanedanlar\u0131nca y\u00f6netildi.

Bu yap\u0131 daha sonraki Osmanl\u0131 kay\u0131tlar\u0131nda \u00e7e\u015fitli bi\u00e7imlerde h\u00fck\u00fbmet, yurtluk-ocakl\u0131k ve sancak gibi idari stat\u00fclerle geli\u015fecekti. Baz\u0131 K\u00fcrt Mirliklerinin \u00f6zel idari haklar\u0131 y\u00fczy\u0131llarca devam etti; 19. y\u00fczy\u0131ldaki Osmanl\u0131 merkezile\u015fmesine kadar b\u00f6lgenin siyasal yap\u0131s\u0131nda belirleyici oldular.<\/p>\n\n\n\n

K\u00fcrt beyleri neden Osmanl\u0131 taraf\u0131na y\u00f6neldi?
Burada din \u00f6nemliydi fakat tek neden de\u011fildi. K\u00fcrt Mirlerinin \u00f6nemli b\u00f6l\u00fcm\u00fc S\u00fcnn\u00eeydi ve S\u00fcnn\u00ee Osmanl\u0131 hanedan\u0131yla mezhepsel yak\u0131nl\u0131k, \u015eah \u0130smail’in K\u0131z\u0131lba\u015f-Safev\u00ee hareketi kar\u015f\u0131s\u0131nda Osmanl\u0131 ittifak\u0131n\u0131 kolayla\u015ft\u0131rd\u0131. Fakat Akademik \u00e7al\u0131\u015fmalar bu tercihin g\u00fc\u00e7l\u00fc bir siyasal pragmatizm de ta\u015f\u0131d\u0131\u011f\u0131n\u0131 vurgular. K\u00fcrt emirleri iki b\u00fcy\u00fck imparatorluk aras\u0131nda kendi hanedanlar\u0131n\u0131 ve yerel y\u00f6netim haklar\u0131n\u0131 korumaya \u00e7al\u0131\u015f\u0131yorlard\u0131.

Safev\u00ee y\u00f6netiminin baz\u0131 b\u00f6lgelerde eski yerel hanedanlar\u0131n yerine kendi y\u00f6neticilerini yerle\u015ftirmesi de K\u00fcrt beylerinin bir b\u00f6l\u00fcm\u00fcnde tepki yaratm\u0131\u015ft\u0131. Osmanl\u0131lar\u0131n ise ilk a\u015famada yerel hanedanlar\u0131 tamamen ortadan kald\u0131rmak yerine onlar\u0131n iktidar\u0131n\u0131 tan\u0131yarak s\u0131n\u0131r g\u00fcvenli\u011finin bir par\u00e7as\u0131 haline getirmesi daha cazip bir se\u00e7enek olu\u015fturdu. Dolay\u0131s\u0131yla ittifak\u0131 \u201cK\u00fcrtler S\u00fcnn\u00eeydi, \u015ei\u00eelere kar\u015f\u0131 Osmanl\u0131ya kat\u0131ld\u0131\u201d diye a\u00e7\u0131klamak tarihsel yap\u0131y\u0131 fazla basitle\u015ftirir.

\u00dcstelik b\u00fct\u00fcn K\u00fcrtler ayn\u0131 cephede de\u011fildi. B\u00f6lgede Heterodoks\/K\u0131z\u0131lba\u015f inan\u00e7lara sahip K\u00fcrt topluluklar\u0131 da bulunuyordu ve baz\u0131 K\u00fcrt unsurlar\u0131 Safev\u00ee hareketiyle ili\u015fkiliydi. Dolay\u0131s\u0131yla burada etnik olarak \u201cK\u00fcrtler Osmanl\u0131ya kar\u015f\u0131 \u0130ran\u201d bi\u00e7iminde iki blok yoktur; a\u015firet, hanedan, mezhep ve yerel \u00e7\u0131karlar farkl\u0131 tercihler yaratm\u0131\u015ft\u0131r. Alev\u00eelik, K\u0131z\u0131lba\u015fl\u0131k ve \u0130ran \u015ei\u00eeli\u011fi ayn\u0131 \u015fey miydi?
Buras\u0131 meselenin en fazla kar\u0131\u015ft\u0131r\u0131lan noktalar\u0131ndan biridir.
Bug\u00fcnk\u00fc anlam\u0131yla Alev\u00eeli\u011fi, 16. y\u00fczy\u0131l \u0130ran On \u0130ki \u0130mam \u015ei\u00eeli\u011fiyle do\u011frudan \u00f6zde\u015fle\u015ftirmek do\u011fru de\u011fildir. 16. y\u00fczy\u0131l ba\u015f\u0131ndaki Safev\u00ee hareketinin toplumsal-asker\u00ee temeli K\u0131z\u0131lba\u015f topluluklard\u0131. Bunlar\u0131n inan\u00e7 d\u00fcnyas\u0131nda On \u0130ki \u0130mam sevgisi, tasavvuf, \u015eeyh-M\u00fcrid ili\u015fkileri ve \u00e7e\u015fitli yerel-dinsel gelenekler i\u00e7 i\u00e7eydi. Modern ara\u015ft\u0131rmalar erken d\u00f6nem K\u0131z\u0131lba\u015f inan\u00e7 sistemini daha sonra \u0130ran’da kurumsalla\u015fan Medrese merkezli On \u0130ki \u0130mam \u015ei\u00eeli\u011finden ay\u0131rmaktad\u0131r.

Safev\u00ee Devleti zamanla \u0130ran’\u0131 sistematik bi\u00e7imde On \u0130ki \u0130mam \u015ei\u00eeli\u011fi do\u011frultusunda d\u00f6n\u00fc\u015ft\u00fcr\u00fcrken, Anadolu’da kalan K\u0131z\u0131lba\u015f topluluklar\u0131n\u0131n dinsel geli\u015fimi farkl\u0131 bir yol izledi. G\u00fcn\u00fcm\u00fczde \u201cAlev\u00ee\u201d olarak adland\u0131r\u0131lan bir\u00e7ok toplulu\u011fun tarihsel olu\u015fumunda Safev\u00ee-K\u0131z\u0131lba\u015f hareketinin \u00e7ok \u00f6nemli etkisi bulundu\u011funu savunan g\u00fc\u00e7l\u00fc bir akademik literat\u00fcr vard\u0131r; fakat bu, bug\u00fcnk\u00fc Alev\u00eeli\u011fi \u0130ran \u015ei\u00eeli\u011fiyle ayn\u0131la\u015ft\u0131rmak anlam\u0131na gelmez.

Yavuz’un K\u0131z\u0131lba\u015f politikas\u0131n\u0131n arka plan\u0131:
Yavuz Sultan Selim’in g\u00f6z\u00fcnde Anadolu’daki Safev\u00ee yanl\u0131s\u0131 K\u0131z\u0131lba\u015f hareketi iki y\u00f6nl\u00fc bir tehdit olu\u015fturuyordu. Birincisi, Osmanl\u0131 S\u00fcnn\u00ee siyasal-dinsel d\u00fczenine alternatif bir dinsel ba\u011fl\u0131l\u0131k ortaya \u00e7\u0131kar\u0131yordu. \u0130kincisi ve daha \u00f6nemlisi, bu topluluklar\u0131n bir b\u00f6l\u00fcm\u00fcn\u00fcn Osmanl\u0131’n\u0131n rakibi \u015eah \u0130smail’i hem ruhani \u00f6nder hem siyasal h\u00fck\u00fcmdar olarak g\u00f6rmesi \u0130stanbul a\u00e7\u0131s\u0131ndan sadakat ve g\u00fcvenlik sorunu yarat\u0131yordu. Safev\u00ee \u015eahlar\u0131 da Anadolu’daki taraftarlar\u0131yla ili\u015fkilerini s\u00fcrd\u00fcrmeye \u00e7al\u0131\u015f\u0131yordu.

Selim d\u00f6neminde Ulemadan K\u0131z\u0131lba\u015f hareketi aleyhine fetvalar al\u0131nmas\u0131, Safev\u00ee yanl\u0131lar\u0131n\u0131n tespit edilmesi ve a\u011f\u0131r bask\u0131 uygulanmas\u0131 bu ortamda ger\u00e7ekle\u015fti. Fakat burada da \u201cb\u00fct\u00fcn Alev\u00eeler \u0130ran ajan\u0131yd\u0131\u201d gibi bir sonu\u00e7 tarihsel olarak savunulamaz. Devlet belgelerinde ve d\u00f6nemin siyasal dilinde dinsel kimlik ile siyas\u00ee sadakat \u00e7o\u011fu zaman birbirine kar\u0131\u015ft\u0131r\u0131lm\u0131\u015f ve Safev\u00ee ba\u011flant\u0131s\u0131 \u015f\u00fcphesi geni\u015f K\u0131z\u0131lba\u015f topluluklar\u0131n\u0131n bask\u0131 g\u00f6rmesine gerek\u00e7e yap\u0131lm\u0131\u015ft\u0131r.

\u201c40 Bin Alev\u00ee\/K\u0131z\u0131lba\u015f \u00f6ld\u00fcr\u00fcld\u00fc\u201d meselesi!
Bu konuda \u00e7ok dikkatli olmak gerekir. Yavuz d\u00f6neminde K\u0131z\u0131lba\u015flar\u0131n ciddi bi\u00e7imde takip, soru\u015fturma, s\u00fcrg\u00fcn ve infazlara u\u011frad\u0131\u011f\u0131 konusunda tarihsel kan\u0131tlar bulunmaktad\u0131r. Buna kar\u015f\u0131l\u0131k s\u0131k tekrarlanan 40.000 ki\u015finin \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fc rakam\u0131n\u0131n kesinli\u011fi tarih\u00e7iler aras\u0131nda tart\u0131\u015fma konusudur.
\u0130dris-i Bitlis\u00ee’ye atfedilen anlat\u0131lar bu rakam\u0131n temel kaynaklar\u0131ndan biridir. Fakat d\u00f6nemin b\u00fct\u00fcn kronikleri bu \u00f6l\u00e7ekte bir katliam\u0131 ayn\u0131 bi\u00e7imde do\u011frulamamaktad\u0131r. Son d\u00f6nem ara\u015ft\u0131rmalar\u0131nda da 40.000 say\u0131s\u0131n\u0131n ger\u00e7ek bir \u00f6l\u00fcm bilan\u00e7osu olup olmad\u0131\u011f\u0131 tart\u0131\u015f\u0131lmaktad\u0131r. Bu tarih\u00e7ilerin detay konusunu bir iddia olarak kabul ederek konumza devam devam edelim. Buna kar\u015f\u0131l\u0131k K\u0131z\u0131lba\u015flara y\u00f6nelik sistematik bir tefti\u015f, a\u011f\u0131r cezaland\u0131rma ve katliam politikas\u0131n\u0131n varl\u0131\u011f\u0131 belgelerle g\u00f6sterilmektedir.

\u0130dris-i Bitlis\u00ee bu mezhep m\u00fccadelesinde neredeydi?
\u0130dris-i Bitlis\u00ee yaln\u0131zca tarafs\u0131z bir arabulucu de\u011fildi. Yavuz Sultan Selim’in hizmetinde hareket eden bir devlet adam\u0131yd\u0131 ve Safev\u00ee yay\u0131lmas\u0131na kar\u015f\u0131 Osmanl\u0131 h\u00e2kimiyetinin kurulmas\u0131na aktif bi\u00e7imde katk\u0131da bulundu. K\u00fcrt beylerinin Osmanl\u0131 sistemine ba\u011flanmas\u0131n\u0131 sa\u011flamas\u0131, Diyarbak\u0131r b\u00f6lgesinde Safev\u00ee g\u00fc\u00e7lerine kar\u015f\u0131 yerel kuvvetlerin \u00f6rg\u00fctlenmesi ve Osmanl\u0131 siyasetini me\u015frula\u015ft\u0131ran tarih yaz\u0131m\u0131 onun faaliyetlerinin par\u00e7alar\u0131yd\u0131.

Buna kar\u015f\u0131l\u0131k onu yaln\u0131zca \u201cK\u00fcrtleri Osmanl\u0131ya satan ki\u015fi\u201d veya tam tersine \u201cK\u00fcrtleri Safev\u00eelerden kurtaran kahraman\u201d olarak tan\u0131mlamak modern siyasal yarg\u0131lar\u0131 16. y\u00fczy\u0131la ta\u015f\u0131r. D\u00f6nemin ger\u00e7ekli\u011fi daha karma\u015f\u0131kt\u0131r. \u0130dris-i Bitlis\u00ee’nin siyasetinin sonucu, K\u00fcrt Mirliklerinin \u00f6nemli b\u00f6l\u00fcm\u00fcn\u00fcn kendi hanedan y\u00f6netimlerini koruyarak Osmanl\u0131 \u00fcst egemenli\u011fini kabul etti\u011fi bir s\u0131n\u0131r d\u00fczeninin kurulmas\u0131d\u0131r. Bu d\u00fczen Mirliklere uzun s\u00fcreli yerel iktidar alan\u0131 sa\u011flarken ayn\u0131 zamanda onlar\u0131 Osmanl\u0131 devlet sistemine ba\u011flad\u0131. Daha sonraki y\u00fczy\u0131llarda Osmanl\u0131 merkezile\u015fmesi g\u00fc\u00e7lendik\u00e7e bu \u00f6zerk yap\u0131lar giderek daralt\u0131ld\u0131 ve 19. y\u00fczy\u0131lda b\u00fcy\u00fck \u00f6l\u00e7\u00fcde ortadan kald\u0131r\u0131ld\u0131.

Genel de\u011ferlendirme:
\u0130dris-i Bitlis\u00ee\u2013Yavuz Sultan Selim ili\u015fkisini anlaman\u0131n anahtar\u0131, olaylar\u0131 \u00fc\u00e7 ayr\u0131 ama i\u00e7 i\u00e7e ge\u00e7mi\u015f \u00e7at\u0131\u015fma olarak g\u00f6rmektir.
Birinci \u00e7at\u0131\u015fma, Osmanl\u0131 ile Safev\u00ee devletlerinin K\u00fcrdistan, Anadolu, Irak ve Azerbaycan \u00fczerindeki egemenlik m\u00fccadelesidir. \u0130kinci \u00e7at\u0131\u015fma, S\u00fcnn\u00ee Osmanl\u0131 siyasal-dinsel d\u00fczeni ile \u015eah \u0130smail’in K\u0131z\u0131lba\u015f-Safev\u00ee hareketi aras\u0131ndaki mezhepsel ve ideolojik m\u00fccadeledir. \u00dc\u00e7\u00fcnc\u00fc d\u00fczey ise K\u00fcrt Mirliklerinin iki imparatorluk aras\u0131nda kendi hanedanl\u0131klar\u0131n\u0131, topraklar\u0131n\u0131 ve y\u00f6netim haklar\u0131n\u0131 koruma m\u00fccadelesidir.
Bu nedenle \u0130dris-i Bitlis\u00ee ile Yavuz’un olu\u015fturdu\u011fu d\u00fczeni yaln\u0131zca \u201cS\u00fcnn\u00eelerin \u015ei\u00eelere kar\u015f\u0131 ittifak\u0131\u201d olarak g\u00f6rmek eksiktir. S\u00fcnn\u00eelik ittifak\u0131 kolayla\u015ft\u0131rd\u0131; fakat yerel iktidar, g\u00fcvenlik, hanedan \u00e7\u0131karlar\u0131 ve Osmanl\u0131\u2013Safev\u00ee jeopoliti\u011fi en az mezhep kadar belirleyiciydi.
Ayn\u0131 bi\u00e7imde bug\u00fcnk\u00fc Alev\u00eeli\u011fi do\u011frudan \u015eah \u0130smail’in \u0130ran \u015ei\u00eeli\u011fiyle \u00f6zde\u015fle\u015ftirmek de tarihsel a\u00e7\u0131dan yan\u0131lt\u0131c\u0131d\u0131r. 16. y\u00fczy\u0131ldaki K\u0131z\u0131lba\u015f-Safev\u00ee d\u00fcnyas\u0131 ile bug\u00fcnk\u00fc Anadolu Alev\u00eeli\u011fi aras\u0131nda g\u00fc\u00e7l\u00fc tarihsel ba\u011flar vard\u0131r, fakat Alev\u00eelik ile \u0130ran On \u0130ki \u0130mam \u015ei\u00eeli\u011fi ayn\u0131 dinsel yap\u0131 de\u011fildir.

Bu \u00e7er\u00e7evede bak\u0131ld\u0131\u011f\u0131nda 1514\u20131516 d\u00f6nemi K\u00fcrdistan tarihinin en \u00f6nemli k\u0131r\u0131lmalar\u0131ndan biridir: K\u00fcrt co\u011frafyas\u0131n\u0131n \u00f6nemli bir b\u00f6l\u00fcm\u00fc Osmanl\u0131 siyasal alan\u0131na y\u00f6nelirken di\u011fer b\u00f6l\u00fcmleri \u0130ran merkezli devletlerin alan\u0131nda kald\u0131; sonraki Osmanl\u0131\u2013Safev\u00ee sava\u015flar\u0131 bu ayr\u0131\u015fmay\u0131 daha da kal\u0131c\u0131 hale getirdi.

Ba\u015fl\u0131ca dayand\u0131\u011f\u0131m kaynaklar Encyclopaedia Iranica’n\u0131n \u0130dris-i Bitlis\u00ee ve Osmanl\u0131\u2013Safev\u00ee ili\u015fkileri maddeleri, The Cambridge History of the Kurds, R\u0131za Y\u0131ld\u0131r\u0131m ve Ayfer Karakaya-Stump’\u0131n K\u0131z\u0131lba\u015f-Alev\u00ee tarihi \u00fczerine akademik \u00e7al\u0131\u015fmalar\u0131 ve \u0130dris-i Bitlis\u00ee\u2013K\u00fcrt mirlikleri \u00fczerine g\u00fcncel ara\u015ft\u0131rmalard\u0131r.
\u0130ranica Online.
<\/p>\n","protected":false},"excerpt":{"rendered":"

K\u00fcrt Mirlikleri, K\u0131z\u0131lba\u015fl\u0131k, Alev\u00eelik ve S\u00fcnn\u00eelik Ba\u011flam\u0131nda Bir De\u011ferlendirmeAbdullah \u00d6calan’\u0131n ”demokratik entegrasyona”, \u0130dri-i Bitlisi ve Yavuz Sultan Selim ili\u015fkisini referans g\u00f6stermesinin yaratt\u0131\u011f\u0131 tepki ve tart\u0131\u015fmalar bu konuyu yazmama vesile oldu. PKK’nin geni\u015fletilmi\u015f program\u0131 olan ve manifesto olarak nitelenen Serxwebun Kitap\u00e7\u0131\u011f\u0131’nda \u0130dris-i Bitlisi bir hain ve i\u015fbirlik\u00e7i olarak de\u011ferlendirilir. Bu de\u011ferlendirme bizzat Abdullah \u00d6calan’\u0131nd\u0131r. Baz\u0131 iddialara …<\/p>\n","protected":false},"author":4,"featured_media":5823,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[114,43,113,59,54,116,58,57,41,42,111,55,112,61],"tags":[],"_links":{"self":[{"href":"http:\/\/www.dengekurdistan.de\/index.php?rest_route=\/wp\/v2\/posts\/5822"}],"collection":[{"href":"http:\/\/www.dengekurdistan.de\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/www.dengekurdistan.de\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/www.dengekurdistan.de\/index.php?rest_route=\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"http:\/\/www.dengekurdistan.de\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=5822"}],"version-history":[{"count":1,"href":"http:\/\/www.dengekurdistan.de\/index.php?rest_route=\/wp\/v2\/posts\/5822\/revisions"}],"predecessor-version":[{"id":5827,"href":"http:\/\/www.dengekurdistan.de\/index.php?rest_route=\/wp\/v2\/posts\/5822\/revisions\/5827"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www.dengekurdistan.de\/index.php?rest_route=\/wp\/v2\/media\/5823"}],"wp:attachment":[{"href":"http:\/\/www.dengekurdistan.de\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=5822"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.dengekurdistan.de\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=5822"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.dengekurdistan.de\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=5822"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}