{"id":353,"date":"2020-12-15T14:33:13","date_gmt":"2020-12-15T14:33:13","guid":{"rendered":"https:\/\/aksehir.web.tr\/?page_id=353"},"modified":"2021-03-02T18:49:41","modified_gmt":"2021-03-02T18:49:41","slug":"aksehir-adinin-anlam-ve-kokeni","status":"publish","type":"page","link":"https:\/\/aksehir.web.tr\/?page_id=353","title":{"rendered":""},"content":{"rendered":"

AK\u015eEH\u0130R ADININ ANLAM VE K\u00d6KEN\u0130<\/span><\/p>\n

Tarihte kurulan her k\u00f6y\u00fcn, her \u015fehrin ad\u0131n\u0131n ister ger\u00e7ek olsun, ister rivayet, isterse efsane bir hik\u00e2yesi vard\u0131r. Bu hik\u00e2yeler \u015fehir tarihlerinin bir par\u00e7as\u0131d\u0131r, \u015fehir tarihleri bunlarla yaz\u0131l\u0131r. Bu \u00e7al\u0131\u015fmada, Ak\u015fehir ad\u0131n\u0131n tarihi\/ger\u00e7ek hik\u00e2yesi ara\u015ft\u0131r\u0131lm\u0131\u015f, \u015fehrin adlar\u0131, bunlar\u0131n nereden gelmi\u015f olabilece\u011fi, neden bu ad\u0131n verildi\u011fi, Anadolu\u2019da benzer yer adlar\u0131n\u0131n olup olmad\u0131\u011f\u0131 \u00fczerinde durulmu\u015ftur. Ak\u015fehir ad\u0131n\u0131n verilmesini etkileyen be\u015feri ve do\u011fal \u015fartlardan, yer ad\u0131 verme usul ve geleneklerinden s\u00f6z edilmi\u015ftir. B\u00f6ylece \u00e7e\u015fitli yaz\u0131l\u0131 kaynaklarda yer alan Ak\u015fehir \u015fehrinin adlar\u0131yla ilgili bilgiler bir araya getirilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/span><\/p>\n

Ak\u015fehir<\/span>, Konya\u2019ya ba\u011fl\u0131 b\u00fcy\u00fck bir il\u00e7enin merkezi, 2008\u2019de 63 472 n\u00fcfuslu bir \u015fehirdir. Anadolu\u2019nun ortas\u0131 ile bat\u0131s\u0131 aras\u0131nda, Orta Anadolu\u2019nun Ege ve Akdeniz B\u00f6lgeleriyle birle\u015fti\u011fi yerdedir. Buras\u0131 Sultan Da\u011flar\u0131n\u0131n kuzeydo\u011fu ete\u011finde, ayn\u0131 ad\u0131 ta\u015f\u0131yan g\u00f6l\u00fcn 8\u20139 km. g\u00fcneyindedir. Konya\u2019y\u0131 \u0130stanbul, Eski\u015fehir, Bursa ve \u0130zmir b\u00f6lgelerine ba\u011flayan en kolay ve k\u0131sa do\u011fal yolun \u00fczerinde, ge\u00e7i\u015f yeridir. Ak\u015fehir, Sel\u00e7uklu payitaht\u0131 Konya\u2019n\u0131n hem bat\u0131ya a\u00e7\u0131lan kap\u0131s\u0131 hem de \u00f6n savunma b\u00f6lgesiydi. Konya\u2019n\u0131n yak\u0131n\u0131nda ve \u00f6nemli bir ge\u00e7i\u015f yerinde olmas\u0131 tarihin her d\u00f6neminde \u015fehrin iktisadi, sosyal ve k\u00fclt\u00fcrel yap\u0131s\u0131n\u0131 etkilemi\u015f ve bi\u00e7imlendirmi\u015ftir.<\/span>
\nAnadolu\u2019nun bu b\u00f6lgesinde yerle\u015fim izleri tarih \u00f6ncesi \u00e7a\u011flara kadar inmekle birlikte \u015fimdiki Ak\u015fehir \u015fehrinin milattan \u00fc\u00e7 y\u00fcz y\u0131l kadar \u00f6nce Philomelion ad\u0131yla kuruldu\u011fu san\u0131lmaktad\u0131r. Anadolu\u2019nun T\u00fcrkler taraf\u0131ndan fethinden sonra ile birlikte T\u00fcrkiye Sel\u00e7uklu Devletinin idaresinde Ak\u015fehir ad\u0131yla an\u0131lmaya ba\u015flam\u0131\u015ft\u0131r.<\/span><\/p>\n

Ak\u015fehir, Roma \u0130mparatorluk d\u00f6neminde \u00f6nce Asia, sonra Pisidia Eyaletinin, T\u00fcrklerin fetih d\u00f6neminde Bizans idaresinde merkezi Konya olan Anadolu Temas\u0131\u2019n\u0131n s\u0131n\u0131rlar\u0131 i\u00e7indeydi. XI. Asr\u0131n sonlar\u0131nda ise Sel\u00e7uklu devletinin kurucusu S\u00fcleyman-\u015eah\u2019\u0131n do\u011frudan h\u00fckmetti\u011fi b\u00f6lgedeydi. \u0130lk as\u0131rlarda T\u00fcrklerin Bizans ile do\u011frudan ili\u015fkileri ve etkile\u015fimi en yo\u011fun d\u00fczeydeydi. Bu d\u00f6nemde, g\u00f6\u00e7ebe ve ak\u0131nc\u0131 T\u00fcrkler bir yandan Ha\u00e7l\u0131 ve Bizans sald\u0131r\u0131lar\u0131 kar\u015f\u0131s\u0131nda hayatta kalmaya bir yandan da buralar\u0131 yurt tutup yerle\u015fmeye \u00e7al\u0131\u015f\u0131yordu. Yan yana ya\u015fayan T\u00fcrklerle Rumlar\u0131n dilleri, adetleri de kar\u0131\u015fm\u0131\u015f, yeni g\u00f6\u00e7lerle \u015fehir hayat\u0131 geli\u015ftik\u00e7e Bizans etkisi azalm\u0131\u015f, \u0130slam medeniyetinin tesirleri de artm\u0131\u015ft\u0131r.<\/span>
\nAnadolu\u2019ya ilk gelen ve say\u0131lar\u0131 bir iki milyon aras\u0131nda bulunan T\u00fcrkmenler genellikle mevsimlik ya da kendine \u00f6zg\u00fc g\u00f6\u00e7ebe bir hayat\u0131 s\u00fcrd\u00fcren topluluklard\u0131. Bunlar asayi\u015f nedeniyle k\u00fc\u00e7\u00fck gruplar halinde Anadolu bozk\u0131rlar\u0131na da\u011f\u0131t\u0131lm\u0131\u015f, bat\u0131da u\u00e7 b\u00f6lgelere yerle\u015ftirilmi\u015flerdi. XIII. as\u0131rdan itibaren g\u00f6\u00e7ebelerle birlikte sanatk\u00e2rlar, t\u00fcccarlar ve \u00e2limler de Anadolu\u2019ya gelmeye, \u015fehirlere yerle\u015fmeye ve \u00e7evrelerini de\u011fi\u015ftirmeye ba\u015flam\u0131\u015flard\u0131r. Yerle\u015ftikleri topraklar\u0131 vatanla\u015ft\u0131rman\u0131n ilk a\u015famas\u0131 olarak ta ya\u015fad\u0131klar\u0131 yerlerin adlar\u0131n\u0131 dillerine uydurmu\u015flard\u0131r.<\/span><\/p>\n

T\u00fcrkler yer adlar\u0131n\u0131n verilmesinde birtak\u0131m kurallar uygulam\u0131\u015f, hi\u00e7birisini tesad\u00fcfen vermemi\u015ftir. Her isim verili\u015finin tarih\u00ee bir alt yap\u0131s\u0131 bulunmaktad\u0131r. T\u00fcrkler Anadolu\u2019ya geldiklerinde, buralardaki mesk\u00fbn yerlerin adlar\u0131n\u0131 T\u00fcrk foneti\u011fine uydururken, Ak\u015fehir gibi terk edilmi\u015f yerlere yerle\u015ftiklerinde yeni ve genellikle de T\u00fcrk\u00e7e adlar vermi\u015flerdir. Bu adland\u0131rma gelene\u011finde s\u0131ras\u0131yla, fizik\u00ee \u00f6zellikler, etnik adlar, \u015fah\u0131s adlar\u0131 ve renk adlar\u0131 \u00f6n plana \u00e7\u0131kmaktad\u0131r. Yer adlar\u0131nda renklerin kullan\u0131lma sebeplerinin ba\u015f\u0131nda yerle\u015fim yerlerinin fiziksel \u00f6zellikleri gelmi\u015f, ikinci olarak ta sembolize ettikleri y\u00f6nlere g\u00f6re renklere g\u00f6rev verilmi\u015ftir. Fakat renklerin y\u00f6n bildirme g\u00f6revleri, yerin fiziksel \u00f6zelliklerini nitelemeleri kadar yayg\u0131n ve kesin olmam\u0131\u015ft\u0131r.<\/span><\/p>\n

Ak\u015fehir, Sel\u00e7uklular\u0131n tamamen terk edilmi\u015f yerlerde yar\u0131 T\u00fcrk\u00e7e adla yeniden kurduklar\u0131 \u015fehirlerden birisiydi (Koca 2008: 28). T\u00fcrkler, bu H\u0131ristiyan Bizans \u015fehrini b\u00fcy\u00fck \u00f6l\u00e7\u00fcde yeniden d\u00fczenlemi\u015f (Baykara 2006, 277) ve Roma kolonileri gibi yeniden kurmu\u015flard\u0131. Sel\u00e7uklular hi\u00e7 oturulmam\u0131\u015f yerlerde pek \u015fehir kurmam\u0131\u015flar, genellikle eski Bizans \u015fehirlerine yerle\u015fmi\u015flerdi. Bu \u015fehirlerde ya hi\u00e7 ara verilmeden oturulmu\u015f, ya da belirli bir aradan sonra yeniden oturulur duruma getirilmi\u015ftir[1]. Baz\u0131 yerlerde ise, yak\u0131nda kurulan yeni bir \u015fehir eskisinin yerini alm\u0131\u015ft\u0131r. Bu s\u00fcrekli\u011fe \u00e7o\u011funlukla adlar da e\u015flik etmi\u015ftir (Cahen,1979; 191\u2013192). Kesintisiz oturulan \u015fehirlerin eski adlar\u0131 T\u00fcrk\u00e7e s\u00f6yleyi\u015fe uydurulmu\u015f ya da eski s\u00f6yleni\u015fine yak\u0131n olan T\u00fcrk\u00e7ede kullan\u0131lan kelimelerle de\u011fi\u015ftirerek T\u00fcrk\u00e7ele\u015ftirilmi\u015ftir. Bu y\u00fczden Anadolu\u2019daki b\u00fcy\u00fck \u015fehirlerin pek \u00e7o\u011funun ad\u0131 T\u00fcrk\u00e7e de\u011fildir ya da s\u00f6zl\u00fck kar\u015f\u0131l\u0131\u011f\u0131 olmayan kelimelerdir. Yeni kurulan ya da yeniden canland\u0131r\u0131lan \u00e7o\u011fu bat\u0131 Anadolu\u2019daki k\u00fc\u00e7\u00fck ve orta boydaki \u015fehirlere T\u00fcrk adlar\u0131 verilmi\u015ftir. B\u00f6ylece on \u00fc\u00e7\u00fcnc\u00fc asra gelindi\u011finde \u015fehir adlar\u0131 tamamen T\u00fcrk\u00e7ele\u015fmi\u015fti. Philomelion adl\u0131 Bizans \u015fehri de bu T\u00fcrkle\u015fme s\u00fcrecinin bir par\u00e7as\u0131 olarak halk\u0131n Ak\u015far dedi\u011fi Ak\u015fehir ad\u0131n\u0131 alm\u0131\u015ft\u0131r.<\/span><\/p>\n

Ak\u015fehir ad\u0131n\u0131, buradan gelip ge\u00e7enler de\u011fil burada yerle\u015fenler, devaml\u0131 ya\u015fayanlar vermi\u015ftir. \u00c7\u00fcnk\u00fc yer isimleri, toplumun co\u011frafya ile \u00e7ok \u00e7e\u015fitli ili\u015fkileri sonucunda ortaya \u00e7\u0131kan ve insan\u0131n co\u011frafya ile b\u00fct\u00fcnle\u015fti\u011finin sa\u011flam i\u015faretlerdir. Bu nedenle bir yer ad\u0131n\u0131n verildi\u011fi tarihin saptanabilmesiyle, ad\u0131 kal\u0131c\u0131l\u0131k kazanm\u0131\u015f bir grubun oraya yerle\u015fme tarihi de belirlenmi\u015f olmaktad\u0131r. Yerle\u015fik hayat\u0131n ba\u015flad\u0131\u011f\u0131 ya da oran\u0131n adland\u0131r\u0131ld\u0131\u011f\u0131 d\u00f6nem, y\u00f6relere ve \u00e7e\u015fitli T\u00fcrkmen gruplar\u0131n\u0131n niteli\u011fine g\u00f6re de\u011fi\u015fmi\u015ftir (Cahen 1979, 155).<\/span><\/p>\n

Ak\u015fehir ad\u0131, hele XIII. y\u00fczy\u0131ldaki Ak\u015far \u015fekli, bu y\u00f6rede T\u00fcrk h\u00e2kimiyetinin kesin kan\u0131t\u0131d\u0131r. Bu do\u011frudan yar\u0131 T\u00fcrk\u00e7e adland\u0131rma \u015fehrin yeniden kuruldu\u011funun da bir i\u015fareti niteli\u011findedir. T\u00fcrkler co\u011frafyas\u0131 ile b\u00fct\u00fcnle\u015ftikleri, yeniden canland\u0131rd\u0131klar\u0131 yerleri kendileri adland\u0131rm\u0131\u015flar, Bizansl\u0131lar\u0131n ya\u015fad\u0131\u011f\u0131 yerlerin isimlerini aynen devam ettirmi\u015flerdir (Baykara, 2000: 30, 71; Baykara, 1990: 38). D\u00f6nemin ya\u015fanabilir \u015fehirleri kastra denilen az n\u00fcfuslu kalelerden ibaretti. T\u00fcrkler b\u00f6lgeye ilk geldiklerinde Ak\u015fehir, harap ve terk edilmi\u015f bir Bizans-Rum yerle\u015fmesiydi. T\u00fcrkler taraf\u0131ndan yeniden kurulmu\u015f ve adland\u0131r\u0131lm\u0131\u015ft\u0131.<\/span>
\nAnadolu\u2019da XI. Ve XII. y\u00fczy\u0131llarda konu\u015fma ve yaz\u0131 dilleri ile bunlar\u0131 kullanan kesimler aras\u0131nda yer adlar\u0131na da yans\u0131yan bir farkl\u0131l\u0131k s\u00f6z konusuydu. Bizans ve fetih d\u00f6neminin yaz\u0131 dilinde ge\u00e7erli olan yer adlar\u0131n\u0131 Anadolu halk\u0131 benimsememi\u015f, XV. asra kadar yerli kaynaklarda da halk diline itibar edilmemi\u015ftir (Ak\u015fit, 2000).<\/span><\/p>\n

T\u00fcrkler geldi\u011finde Anadolu\u2019nun yerli halk\u0131 kendi leh\u00e7eleriyle kar\u0131\u015fm\u0131\u015f bir Yunanca (Rumca) konu\u015fuyordu. Devlet ve kilise dili ile 630\u2019dan sonra yer adlar\u0131 tamamen Yunancayd\u0131. Yunancay\u0131 halk kaba ve fena telaffuz etti\u011finden yerli isimler halk dilinde t\u00fcrl\u00fc de\u011fi\u015fikliklere u\u011fram\u0131\u015ft\u0131. Yaz\u0131 dili ve dolay\u0131s\u0131yla g\u00fcn\u00fcm\u00fcze kadar ula\u015fan yer adlar\u0131 genellikle Yunancayd\u0131 ve konu\u015fma dilinden farkl\u0131yd\u0131 (Ramsay, 1960; 24, 103, 437).<\/span><\/p>\n

Anadolu\u2019da T\u00fcrk\u00e7e beylikler d\u00f6neminde \u00f6nem kazanm\u0131\u015f, Sel\u00e7uklular T\u00fcrk\u00e7e konusunda fazla \u0131srarc\u0131 olmam\u0131\u015flard\u0131. Bu tutum yer adlar\u0131na da yans\u0131m\u0131\u015ft\u0131. T\u00fcrkiye Sel\u00e7uklular\u0131nda XIII. y\u00fczy\u0131ldan \u00f6nce ilim ve din dili Arap\u00e7a, devlet ve edebiyat dili ise Fars\u00e7ayd\u0131. Halk aras\u0131nda be\u015f dil konu\u015fuluyor, yaz\u0131 dilinde Arap harfleri ve imlas\u0131 kullan\u0131l\u0131yordu. T\u00fcrk\u00e7e, sadece s\u00f6zl\u00fc gelenekte ya\u015fayan bir konu\u015fma diliydi. Eski Anadolu T\u00fcrk\u00e7esi denilen bu dilin en b\u00fcy\u00fck temsilcisi Yunus Emre (1240\u20131320) idi. Karaman o\u011flu Mehmet Bey i\u015fgal etti\u011fi Konya\u2019da Sel\u00e7uklu divan\u0131ndan me\u015fhur T\u00fcrk\u00e7eden ba\u015fka bilmedi\u011fi dilleri yasaklama karar\u0131n\u0131 \u00e7\u0131kard\u0131\u011f\u0131nda (May\u0131s 1277) Fars\u00e7a, adeta devletin resmi dili olduktan ba\u015fka \u015fehirde g\u00fcndelik konu\u015fma dili gibiydi (Baykara, 1998; 110). Bu d\u00f6nemde Konya, Yunanca konu\u015fan insanlar\u0131n oturduklar\u0131 yerlerin merkezi (Dar-\u00fcl- M\u00fclk-i Yunan) olarak tan\u0131mlan\u0131yordu. T\u00fcrk\u00e7e ilk defa Osmanl\u0131lar taraf\u0131ndan devlet i\u015flerinde kullan\u0131lm\u0131\u015f, devlet dili say\u0131lm\u0131\u015ft\u0131 (Turan, 1996; 426, 427, Baykara; 2000; 217). K\u0131saca, Anadolu\u2019da T\u00fcrklerin XIII. asra kadar yaz\u0131 dilleri yoktu, T\u00fcrk\u00e7e sadece konu\u015fma diliydi. Bu d\u00f6nemde \u015fehirlerin kullan\u0131lan eski adlar\u0131 s\u00fcrd\u00fcr\u00fclm\u00fc\u015f, g\u00fcn\u00fcm\u00fczdeki adlar daha sonra verilmi\u015ftir.<\/span>
\nB\u00f6yle bir dil ortam\u0131nda verilen ve yerle\u015fen Ak\u015fehir ad\u0131, ilk bak\u0131\u015fta beyaz bir \u015fehri akla getiriyorsa da ad\u0131n verildi\u011fi, ilk kullan\u0131ld\u0131\u011f\u0131 zaman\u0131n ve co\u011frafyan\u0131n siyasi, iktisadi, k\u00fclt\u00fcrel ve do\u011fal \u015fartlar\u0131 bu yer ad\u0131n\u0131n beyaz rengin yan\u0131nda ya da d\u0131\u015f\u0131nda ba\u015fka anlamlara da gelebilece\u011fini g\u00f6stermektedir.<\/span>
\nAk\u015fehir, Sel\u00e7uklular\u0131n ilk f\u00fctuhat devrinden itibaren Orta Anadolu\u2019da meydana \u00e7\u0131kan T\u00fcrk\u00e7e yer adlar\u0131ndan birisidir (Turan, 1996; 264). Ancak bu ad\u0131n ne zaman, neden ve nas\u0131l verildi\u011fi hakk\u0131nda kesin bir bilgi yoktur. \u015eehrin, Sel\u00e7uklu d\u00f6nemini yans\u0131tan kaynaklarda bu adla an\u0131lmas\u0131, T\u00fcrk\u00e7e ak ve Fars\u00e7adan T\u00fcrk\u00e7eye ge\u00e7mi\u015f \u015fehir kelimelerinden olu\u015fan yar\u0131 T\u00fcrk\u00e7e ad\u0131, \u0130slami \u0130ran (Fars) k\u00fclt\u00fcr\u00fcn\u00fc benimseyen T\u00fcrklerin buralara yerle\u015ftiklerinde bu ad\u0131n verildi\u011fini g\u00f6stermektedir.<\/span><\/p>\n

Bir kelime yer ad\u0131 olunca \u00f6zel ad olmakta, s\u00f6zl\u00fck anlam\u0131 ortadan kalkmaktad\u0131r. Bu bak\u0131mdan Ak\u015fehir kelimesinin Konya\u2019n\u0131n bir il\u00e7esinin merkezi olan \u015fehri g\u00f6stermek g\u00f6revinin d\u0131\u015f\u0131nda ba\u015fka bir anlam\u0131 yoktur. Ak\u015fehir kelimesi, s\u00f6zl\u00fck anlam\u0131 bulunmamakla birlikte s\u00f6zl\u00fckte kar\u015f\u0131l\u0131\u011f\u0131 bulunan anlaml\u0131 ak ve \u015fehir kelimelerinden yap\u0131lm\u0131\u015f bir yer ad\u0131d\u0131r. Bu kelimeler f\u00fctuhat d\u00f6nemi de dedi\u011fimiz XI ve XII. As\u0131rlarda g\u00fcn\u00fcm\u00fczdekinden ba\u015fka anlamlara da geliyordu.<\/span><\/p>\n

T\u00fcrk\u00e7e ak s\u00f6z\u00fc en a\u00e7\u0131k rengin ad\u0131d\u0131r. Bu s\u00f6z dilimizde bir\u00e7ok alanda yerini Arap\u00e7a beyaza b\u0131rakm\u0131\u015ft\u0131r. Ancak ak ve beyaz kelimeleri tam olarak e\u015f anlaml\u0131 de\u011fildir. Kullan\u0131l\u0131\u015flar\u0131 farkl\u0131d\u0131r. T\u00fcrk\u00e7e ak’\u0131n pek \u00e7ok mecazi anlam\u0131 oldu\u011fu halde, Arap\u00e7a as\u0131ll\u0131 beyaz dilimizde daha \u00e7ok ger\u00e7ek veya s\u00f6zl\u00fck anlam\u0131 ile kullan\u0131lm\u0131\u015ft\u0131r. Renkler, ger\u00e7ek niteliklerinin yan\u0131 s\u0131ra bazen bir de\u011fer yarg\u0131s\u0131n\u0131, bazen de bir y\u00f6n\u00fc ifade etmi\u015ftir. Eski T\u00fcrklerde ak; temizlik, ar\u0131l\u0131k, ululuk, ya\u015fl\u0131l\u0131k, tecr\u00fcbe, b\u00fcy\u00fckl\u00fck gibi y\u00fcceltici s\u0131fatlar\u0131n\u0131n yan\u0131 s\u0131ra Bat\u0131’y\u0131 temsil eder. Eski T\u00fcrkler y\u00f6nleri renklerle belirlemi\u015fler, kuzeye kara, g\u00fcneye k\u0131z\u0131l, do\u011fuya g\u00f6k, merkeze veya ortaya sar\u0131 (alt\u0131n), bat\u0131ya da ak demi\u015flerdir. Karaman ilinin bat\u0131s\u0131nda yer alan Aksu ile do\u011fusunda yer alan G\u00f6ksu bu kabilden adland\u0131rmalard\u0131r (Kafal\u0131, 1996; 50). Yer adlar\u0131nda renklerden en \u00e7ok kara, ikinci olarak ta ak kullan\u0131lm\u0131\u015ft\u0131r. T\u00fcrk dilini yaratan ve ya\u015fatan halk yer adlar\u0131nda beyaz kelimesini benimsememi\u015ftir (Eren, 1989; 164).<\/span><\/p>\n

T\u00fcrklerin ak rengin ad\u0131n\u0131 y\u00f6n bildiren anlamda kulland\u0131klar\u0131 en \u00e7arp\u0131c\u0131 \u00f6rnekler Akdeniz ve Karadeniz adlar\u0131d\u0131r. T\u00fcrkler, Anadolu’yu fethettiklerinde, K\u0131r\u0131m (Pontus) Denizi (Yunanca Pontus Euxinus) denilen denize kuzeydeki deniz anlam\u0131nda Karadeniz ad\u0131n\u0131, Avrupa dillerinde Mediterranean Sea olarak adland\u0131r\u0131lan ve Rum Denizi ya da Derya-y\u0131 Magrib de dedikleri denize bat\u0131da yer almas\u0131ndan dolay\u0131, Bat\u0131 Denizi anlam\u0131nda Akdeniz ad\u0131n\u0131 koymu\u015flard\u0131r (\u00d6zey; 2001). Bu tamamen T\u00fcrk k\u00fclt\u00fcr\u00fcne uygun ve bilin\u00e7li bir adland\u0131rmad\u0131r. Ayn\u0131 anlay\u0131\u015fla, Bizans\u2019tan ald\u0131klar\u0131 Philomelion (Filomelyum) \u015fehrine ba\u015fkentleri ve k\u00fclt\u00fcr merkezleri Konya\u2019n\u0131n bat\u0131s\u0131nda olmas\u0131ndan dolay\u0131 Ak\u015fehir ad\u0131n\u0131 vermi\u015f olmal\u0131d\u0131rlar. Bu, belgesi olmasa da mant\u0131ki delilleri g\u00fc\u00e7l\u00fc, g\u00f6z ard\u0131 edilmemesi gereken bir ihtimaldir.<\/span>
\nAk\u015fehir ad\u0131n\u0131n ikinci kelimesi \u015fehir T\u00fcrk\u00e7eye Fars\u00e7adan ge\u00e7mi\u015f, \u0130sl\u00e2miyet\u2019in kabul\u00fcnden sonra Bal\u0131k kelimesinin yerini alm\u0131\u015ft\u0131r. Fars\u00e7a \u015fehir kelimesi, k\u00f6yl\u00fc olmayan nazik, g\u00f6rg\u00fcl\u00fc insan anlam\u0131na gelen \u015fehri s\u00f6z\u00fcnden gelmekte ve Anadolu halk\u0131 aras\u0131nda XIII. y\u00fczy\u0131lda \u015far \u015feklinde kullan\u0131lmaktayd\u0131. \u00c7\u00fcnk\u00fc Orta Anadolu\u2019ya yerle\u015fen T\u00fcrkmenlerin \u00e7o\u011funlu\u011funu O\u011fuz boylar\u0131ndan K\u0131n\u0131klar te\u015fkil ediyor ve K\u0131n\u0131k boyunun a\u011f\u0131z \u00f6zellikleri aras\u0131nda h sesi bulunmuyordu. \u0130stanbul a\u011fz\u0131nda ve Bat\u0131 Anadolu a\u011f\u0131zlar\u0131nda bu ses yoktur (Karahan, 2000). \u015eehir s\u00f6z\u00fcn\u00fcn halk a\u011fz\u0131nda b\u00fcz\u00fclmeye u\u011fram\u0131\u015f bi\u00e7imi \u015far, eski T\u00fcrklerde d\u00f6rt taraf\u0131 duvarla \u00e7evrilmi\u015f olan yerle\u015fme merkezi demektir. Sel\u00e7uklu d\u00f6neminde bir sur i\u00e7ine al\u0131narak korunmu\u015f olmak \u015fehirlerin varl\u0131\u011f\u0131n\u0131n temel \u015fart\u0131yd\u0131 ve \u015fehir kavram\u0131 \u00f6ncelikle kale yerle\u015fmesini (kastra, castron) i\u015faret ederdi. Kale ya da sur, ayn\u0131 zamanda idari ve askeri h\u00e2kimiyetin de g\u00f6stergesiydi. Ak\u015fehir\u2019in etraf\u0131 da surla \u00e7evriliydi[2].<\/span><\/p>\n

Sel\u00e7uklu d\u00f6neminde \u015fehir kavram\u0131, merkezi bir yerle\u015fim yeri ile buray\u0131 besleyen \u00e7evresini ifade etmek i\u00e7in iki manada kullan\u0131lmaktayd\u0131 (Baykara, 2000; 95, 180). Ayr\u0131ca \u015fehir deyimine idari merkez olu\u015f vasf\u0131 s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131yd\u0131. E\u011fer bir isk\u00e2n yeri surlarla \u00e7evrili olmas\u0131na, pazar\u0131n\u0131n ve zanaat erbab\u0131n\u0131n bulunmas\u0131na ra\u011fmen idari merkez de\u011filse kasaba diye adland\u0131r\u0131lmaktayd\u0131 (Baykara, 1998; 6). Ak\u015fehir, d\u00f6nemin \u015fehir niteliklerine sahip olmu\u015f ve bu durumu ad\u0131na yans\u0131t\u0131lm\u0131\u015ft\u0131r.<\/span>
\nSel\u00e7uklular, Bizans\u2019tan devrald\u0131klar\u0131 sarp ve eri\u015filmesi g\u00fc\u00e7, kayal\u0131klar \u00fczerine in\u015fa edilmi\u015f kastra (kale-\u015fehir) yerle\u015fmelerinin \u00e7o\u011funa kara kelimesinin renk bildiren anlam\u0131n\u0131n yan\u0131nda kuzey ya da g\u00fc\u00e7, sarp ve y\u00fcksek anlam\u0131nda karahisar ad\u0131n\u0131 vermi\u015fler, birbirinden ay\u0131rmak i\u00e7in adlar\u0131na Sahib, \u015earki, Divle gibi ekler yapm\u0131\u015flard\u0131. Anadolu\u2019da ad\u0131 b\u00f6yle s\u00f6ylenen on kadar Karahisar bulunuyordu (\u00d6zcan, 2008). Bizans\u2019\u0131n kasta dedi\u011fi bu kale-\u015fehirlere, T\u00fcrklerin karahisar demi\u015f olmalar\u0131, bir tesad\u00fcf sonucu de\u011fildir. Bu, tamamen T\u00fcrk k\u00fclt\u00fcr\u00fcne uygun bir \u015fekilde ve bilin\u00e7li olarak yap\u0131lm\u0131\u015f bir isimlendirmedir. \u00c7\u00fcnk\u00fc T\u00fcrklerin anlay\u0131\u015f\u0131na g\u00f6re, bu yerler, h\u00e2kimiyeti ve g\u00fcc\u00fc temsil etmekteydi. T\u00fcrk\u00e7ede h\u00e2kimiyeti ve g\u00fcc\u00fc ifade eden kavram da kara idi (Koca, 2008: 22). Ak\u015fehir, yerle\u015fmenin kastra ya da hisar niteli\u011fine g\u00f6re de\u011fil \u015fehir (\u015far) \u00f6zelli\u011fine g\u00f6re adland\u0131r\u0131lm\u0131\u015ft\u0131r.<\/span><\/p>\n

B\u00f6lgeye yerle\u015fmeye \u00e7al\u0131\u015fan T\u00fcrkler Ak\u015fehir\u2019i savunma ve askeri \u00f6zelliklerinden \u00f6nce iktisadi ve idari faaliyetlerin merkezi olarak se\u00e7mi\u015f, kullanm\u0131\u015f ve buna g\u00f6re adland\u0131rm\u0131\u015flard\u0131r. Ak\u015fehir, Bizansl\u0131lar\u0131n kastra, Sel\u00e7uklular\u0131n karahisar dedikleri kale-\u015fehirlerin \u00f6zelliklerine tam olarak sahip de\u011fildi. Savunma a\u00e7\u0131s\u0131ndan do\u011fal kolayl\u0131klar\u0131 yoktu, kalesi sarp ve eri\u015filmesi g\u00fc\u00e7 kayal\u0131klar \u00fczerinde de\u011fildi. Ak\u015fehir, Strabon\u2019a g\u00f6re (M\u00d6 64- MS 24) tamamen ovada, Ramsay\u2019a g\u00f6re ise hafif bay\u0131r \u00fcst\u00fcnde, m\u00fcdafaas\u0131z bir noktadayd\u0131 (Ramsay,1960; 90). Do\u011fal savunman\u0131n yetersizli\u011fi y\u00fcz\u00fcnden yerli halk buralarda bar\u0131namam\u0131\u015f, g\u00fcvenli yerlere g\u00f6\u00e7m\u00fc\u015ft\u00fc. T\u00fcrk fethi d\u00f6neminde \u015fehirlerin temel \u00f6zelli\u011fi korunmu\u015f olmas\u0131n\u0131n yan\u0131nda pazar, yani iktisadi faaliyet merkezi olmas\u0131yd\u0131. Fetih ve yerle\u015fme d\u00f6neminde Ak\u015fehir\u2019in \u015fehir (\u015far) \u00f6zellikleri kale (hisar) i\u015flevinden daha etkin ve \u00f6nemli g\u00f6r\u00fclm\u00fc\u015ft\u00fcr.<\/span>
\nSel\u00e7uklularda sultan ve beylerin imar ve ihya ettikleri \u015fehirlere kendi adlar\u0131n\u0131n verilmesi yayg\u0131n bir uygulama de\u011fildi. Anadolu\u2019da XIII. Y\u00fczy\u0131la kadar bunun \u00f6rne\u011fine rastlam\u0131yoruz. I. Alaaddin Keykubad (1220\u20131237), 1223\u2019de Bizans tekfuru Kir Fard\u2019\u0131 Sel\u00e7uklu topraklar\u0131ndaki Ak\u015fehir \/Philomelion iktas\u0131n\u0131n ba\u015f\u0131na getirerek kar\u015f\u0131l\u0131\u011f\u0131nda teslim ald\u0131\u011f\u0131 Alanya\u2019n\u0131n Kolonoros olan ad\u0131n\u0131 kendi ad\u0131na izafeten Alaiye olarak de\u011fi\u015ftirilmesini bir fermanla emretmi\u015f (Sevim ve Y\u00fccel, 1996; 155), halk dilinde bu ad Alaya \u015feklinde s\u00f6ylenmi\u015ftir. Sel\u00e7uklulardan sonra, Beylikler d\u00f6neminde Karaman (Larende), Karahisar-\u0131 Sahib, Karahisar-\u0131 Devle (Afyonkarahisar), Bey\u015fehir (S\u00fcleyman \u015fehir), Felekabad (E\u011firdir) gibi \u015fehirlere beylerinin ad\u0131 verilmi\u015fti.<\/span><\/p>\n

Sel\u00e7uklu saray tarih\u00e7isi \u0130bn Bibi\u2019nin 1092\u20131280 aras\u0131n\u0131n tarihini yazd\u0131\u011f\u0131 eserinde, Aksarayl\u0131 Kerim\u00fcddin Mahmud\u2019un 1323\u2019de yazd\u0131\u011f\u0131 kitab\u0131nda, Yaz\u0131c\u0131zade Ali\u2019nin eserinde, Karamano\u011flu \u0130brahim Beyin Konya\u2019daki imaretinin ve Mevlana Celaleddin-i Rumi\u2019nin t\u00fcrbesinin vakfiyelerinde \u015fehrin ad\u0131 hep Ak\u015fehir \u015feklinde yer alm\u0131\u015ft\u0131r (Uzluk, 1941, Uzluk, 1943, Konyal\u0131, 1945; 44). Karaman, Hamid, E\u015fref ve Osman o\u011fullar\u0131na ait temlikname ve beratlarda, Sel\u00e7uknamelerde \u015fehrin ad\u0131 hep b\u00f6yle ge\u00e7mektedir (G\u00f6kbilgin; 1968; 31). Halk aras\u0131nda ise XIII. Asr\u0131n ba\u015flar\u0131ndan itibaren Ak\u015fehir\u2019in ad\u0131 Ak\u015far, Konya Ak\u015fari; Afyon Karahisar\u2019\u0131n ad\u0131 Karasar, K\u0131r\u015fehir\u2019in ad\u0131 K\u0131r(a)\u015far \u015eebinkarahisar\u2019\u0131n ad\u0131 Harsar olarak yaz\u0131l\u0131p s\u00f6ylenmi\u015f, genellikle yer adlar\u0131ndaki hisar tak\u0131s\u0131 sar; \u015fehir tak\u0131s\u0131 da \u015far bi\u00e7iminde kullan\u0131lm\u0131\u015ft\u0131r. Ak\u015fehir yerine Ak\u015far, daha XIV. Y\u00fczy\u0131l\u0131n ba\u015f\u0131na ait kaynaklarda (Abul Feda) zikredilmi\u015ftir.<\/span>
\nAk\u015fehir\u2019den ve ad\u0131n\u0131n farkl\u0131 s\u00f6yleni\u015flerinden Evliya \u00c7elebi Seyahatnamesinde de s\u00f6z edilmi\u015ftir. \u00c7elebi, 18 Eyl\u00fcl 1648\u2019de \u00dcsk\u00fcdar\u2019dan ba\u015flayan \u015eam yolculu\u011fu s\u0131ras\u0131nda Ak\u015fehir menzilinde de konaklam\u0131\u015ft\u0131[3]. Evliya \u00c7elebi \u015fehrin as\u0131l ve resmi ad\u0131n\u0131n Ak\u015fehir oldu\u011funu belirtmi\u015f ve eserinde bu ad\u0131 kullanm\u0131\u015ft\u0131r. \u00c7elebi, Ak\u015fehir\u2019in ad\u0131n\u0131n halk aras\u0131nda Ak\u015far, Ahir\u015fehir, Ah\u015fer, Ah\u015fehir gibi \u00e7e\u015fitli \u015fekillerde s\u00f6ylendi\u011fini belirtmektedir. Seyahatnamenin baz\u0131 terc\u00fcmelerinde \u00c7elebi\u2019ni \u015fehre \u015eebinhisar da dedi\u011fi de kay\u0131tl\u0131d\u0131r. Buradaki \u015febin kelimesinin anlam\u0131 ve k\u00f6keni a\u00e7\u0131k de\u011fildir. Ayr\u0131ca sin \u015feklinde de okunmaktad\u0131r. Fars\u00e7ada \u015eeb, gece, karanl\u0131k; \u015fibh ya da \u015febih ise benzer, benzeyen demektir. \u015eebin kelimesiyle yap\u0131lm\u0131\u015f bilinen yer ad\u0131 g\u00fcn\u00fcm\u00fczde bir il\u00e7e merkezi olan \u015eebinkarahisar\u2019a ait olup bu ad \u015fap madeninden dolay\u0131 \u201c\u015fap\u2019\u0131n kara hisar\u0131\u201d anlam\u0131nda verilmi\u015f (Baykara: 2000b, 2), Afyon Karahisar\u2019a da eski metinlerde \u015eebin veya Sabin (sahibin) Karahisar denmi\u015ftir (Ats\u0131z: 1972: 152). Ak\u015fehir ve Afyon b\u00f6lgesinde \u015fap madeni \u00e7\u0131kar\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6steren bilgilere sahip olmad\u0131\u011f\u0131m\u0131z i\u00e7in \u015febin ifadesinin \u015fap kelimesiyle ve Ak\u015fehir\u2019le ili\u015fkisi kurulamamaktad\u0131r. Seyahatnamenin baz\u0131 terc\u00fcmelerinde \u015eebinhisar olarak belirtilen ifade daha yenilerinde Evsaf-\u0131 Sinhisar ya\u2019ni Kala-i Aksar bi\u00e7iminde yer alm\u0131\u015ft\u0131r (Kahraman ve Da\u011fl\u0131, 2006, 3 \/ 16).<\/span><\/p>\n

Evliya \u00c7elebi\u2019ye g\u00f6re Ak\u015fehir bir Rum \u015fehri olup Rum kaysenin Sine adl\u0131 k\u0131z\u0131 taraf\u0131ndan ya da onun ad\u0131na kuruldu\u011fundan Rum tarihlerinde ad\u0131 Sinehisar olarak ge\u00e7mi\u015ftir. Ancak Bizans ve Ha\u00e7l\u0131 kaynaklar\u0131nda Ak\u015fehir Philomelion ad\u0131yla yer alm\u0131\u015f, Sinehisar gibi T\u00fcrklerin verdi\u011fi adlar kullan\u0131lmam\u0131\u015ft\u0131r. Bu ad\u0131 \u00e7a\u011fr\u0131\u015ft\u0131ran Sinethandos, Siniandros yahut Sitriandos adl\u0131 \u015fehrin ayn\u0131 havalide (Paroreios Phrygia) ve Kad\u0131nhan\u0131\u2019nda oldu\u011fu san\u0131lmaktad\u0131r (Ramsay 1960, 446). Ba\u015fka kaynaklarda ve Ak\u015fehir b\u00f6lgesinde Sinehisar, Sinhisar ya da benzeri bir yer ad\u0131na rastlanmam\u0131\u015ft\u0131r.<\/span>
\nAk\u015far, Ak\u015fehir\u2019in galat\u0131d\u0131r. Bilindi\u011fi \u00fczere galat; kaideye uymayan s\u00f6z, galat-\u0131 me\u015fhur; yanl\u0131\u015f oldu\u011fu h\u00e2lde herkes taraf\u0131ndan kullan\u0131lan kelime veya terkip anlam\u0131na gelmektedir. Seyahatnamenin ba\u015fka b\u00f6l\u00fcmlerinde \u015fehrin ad\u0131 hep Ak\u015fehir olarak yaz\u0131lm\u0131\u015f, farkl\u0131 kaynaklarda da \u015fehrin ad\u0131 Ak\u015fehir ya da Ak\u015far olarak belirtilmi\u015ftir.<\/span><\/p>\n

Ak\u015fehir ad\u0131ndaki ak s\u00f6z\u00fcn\u00fcn y\u00f6n bildiren anlam\u0131 renk belirten anlam\u0131 kadar \u015fehrin durumunu ve konumunu yans\u0131tmakta ve \u00f6zetlemektedir. \u00c7elebi\u2019nin s\u00f6z\u00fcn\u00fc etti\u011fi ve halk\u0131n benimseyip kulland\u0131\u011f\u0131 anla\u015f\u0131lan Ak\u015far ve Ahir\u015fehir (Ahir\u015far) s\u00f6yleyi\u015flerinden bunu kolayca tespit edebilmekteyiz. \u00c7\u00fcnk\u00fc ak kelimesinin ayn\u0131 zamanda bat\u0131 y\u00f6n\u00fcn\u00fcn ad\u0131 olmas\u0131 ile Arap\u00e7a ahir kelimesinin son, sonraki anlam\u0131na gelmesi Ak\u015fehir\u2019in Sel\u00e7uklu ba\u015fkenti Konya\u2019ya g\u00f6re konumunun en \u00f6z bi\u00e7imde tan\u0131m\u0131n\u0131 vermektedir. Ak\u015fehir, Konya\u2019n\u0131n bat\u0131s\u0131nda ve Sel\u00e7uklu d\u00f6neminde siyasi, askeri, iktisadi sosyal ve k\u00fclt\u00fcrel y\u00f6nlerden en \u00f6nemli merkez olan Konya\u2019dan \u00f6nceki son stratejik b\u00f6lge ve \u015fehirdi. Bu nedenle Ak\u015fehir ad\u0131n\u0131n bat\u0131daki \u015fehir, son \u015fehir anlam\u0131 d\u00f6nemin \u015fartlar\u0131yla ve gelenekleriyle \u00f6rt\u00fc\u015fmektedir. XII. y\u00fczy\u0131ldan itibaren kaynaklarda buran\u0131n Karaman \u00fclkesinin bat\u0131daki son \u015fehri oldu\u011fu \u00f6zellikle vurgulanm\u0131\u015ft\u0131r. Sel\u00e7uklulara ba\u015fkent olmas\u0131ndan ve \u00f6zellikle 1190\u2019da son Ha\u00e7l\u0131lar\u0131n b\u00f6lgeden gitmesinden sonra Anadolu\u2019da Konya ve \u00e7evresini esas alan yepyeni bir sosyal olu\u015fum, yepyeni bir d\u00f6nem ba\u015flam\u0131\u015ft\u0131. Ak\u015fehir\u2019in siyasi kaderi Konya ile birlikte \u015fekillenmi\u015ftir. Ak\u015fehir Konya merkezli Sel\u00e7uklu hanedan\u0131n\u0131n sayfiye ve s\u0131\u011f\u0131nma yeri olmu\u015ftu. Konya Karaman o\u011fullar\u0131n\u0131n eline ge\u00e7ince Sel\u00e7uk hanedan\u0131 Ak\u015fehir\u2019e g\u00f6\u00e7m\u00fc\u015ft\u00fc (Uzluk, 1952; IX). Ak\u015fehir y\u00f6resi, uc ya da s\u0131n\u0131rlar\u0131n daha bat\u0131ya Denizli ve K\u00fctahya taraflar\u0131na kayd\u0131\u011f\u0131[4] XII. Y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131na kadar Konya\u2019n\u0131n yak\u0131n savunma b\u00f6lgesiydi. Bu nedenlerle Ak\u015fehir ad\u0131ndaki ak kelimesiyle \u015fehrin beyazl\u0131\u011f\u0131ndan daha g\u00fc\u00e7l\u00fc, anlaml\u0131 ve ger\u00e7ek\u00e7i olarak Konya\u2019n\u0131n bat\u0131s\u0131nda bulundu\u011fu belirtilmi\u015f olmal\u0131d\u0131r. K\u0131sacas\u0131 Ak\u015fehir Sel\u00e7uklular i\u00e7in Konya\u2019n\u0131n bat\u0131s\u0131ndaki son \u015fehirdi ve halk bunu muhtemelen ak ya da ahir kelimesiyle ifade etmi\u015ftir.<\/span>
\nAk\u015fehir ad\u0131n\u0131 divan edebiyat\u0131 \u015fairleri XVI. Y\u00fczy\u0131lda yazd\u0131klar\u0131 \u015fiirlerinde Ak\u015fehir bi\u00e7iminde, \u00f6vg\u00fc ve g\u00fczellik ifadesi olarak kullanm\u0131\u015flard\u0131r. Kanuni Sultan S\u00fcleyman\u2019\u0131n himayesindeki Hayali (\u00f6l\u00fcm\u00fc 1557) ve II. Selim\u2019in himayesindeki K\u00fctahyal\u0131 Rahimi \u015fiirlerinde sevgililerinin y\u00fcz\u00fcn\u00fc ve aln\u0131n\u0131 Ak\u015fehre benzetmi\u015flerdir. Bu \u015fairlerin Ak\u015fehir\u2019i g\u00f6rd\u00fc\u011f\u00fc ve Rahimi\u2019nin burada alaybeyi olarak g\u00f6rev yapt\u0131\u011f\u0131 san\u0131lmaktad\u0131r (Ar\u0131ko\u011flu 2008, 141).<\/span><\/p>\n

Ak\u015fehre d\u00f6ndi Ayd\u0131n olup ay y\u00fcz\u00fcnle dehr<\/em><\/span>
\nG\u00f6rdi sa\u00e7un\u0131 virdi Karaman hem\u00e2n har\u00e2c (Rah\u00eem\u00ee G4\/5)<\/em><\/span>
\nAk\u015fehre aln\u0131n\u0131 y\u00fcz\u00fcn Ayd\u0131n eline<\/em><\/span>
\nMisk\u00een sa\u00e7\u0131n\u0131 m\u00fclk-i Karamana vermezem (Hay\u00e2l\u00ee G22\/3)<\/em><\/span><\/p><\/blockquote>\n

Hac menzilleri hakk\u0131nda 1779 y\u0131l\u0131nda yaz\u0131lan Nehcet\u00fc\u2019l-Men\u00e2zil\u2019de, m\u00fcl\u00fbkdan biri \u015fehr-i merk\u00fbma u\u011fray\u0131p beyaz \u015f\u00fck\u00fbfenin (\u00e7i\u00e7ek) kesretini g\u00f6rd\u00fckde Ak\u015fehir ta\u2018b\u00eer etmekle \u00f6yle kalm\u0131\u015fd\u0131r (Konyal\u0131, 1945; 362, Sak ve \u00c7etin, 2004: 219) denmektedir. Ayn\u0131 kayna\u011fa dayanarak Emeviler zaman\u0131nda 704 y\u0131l\u0131 bahar\u0131nda \u015fehri ku\u015fatan \u0130slam ordular\u0131 komutan\u0131 Halife Abd\u00fclmelik\u2019in burada g\u00f6rd\u00fc\u011f\u00fc g\u00fczelli\u011fi Belde-i Beyza, \u015eehr-i Beyza s\u00f6zleriyle ifade ederek \u015fehre Ak\u015fehir ad\u0131n\u0131 verdi\u011fi de s\u00f6ylenmektedir (Bayar, 2007).<\/span>
\nAnadolu \u015fehirlerinin efsane, destan ve hik\u00e2yelerini anlatan Mehmet \u00d6nder Ak\u015fehir ad\u0131n\u0131n \u00f6yk\u00fcs\u00fcn\u00fc de yazm\u0131\u015ft\u0131r. \u00d6nder\u2019e g\u00f6re, Anadolu Sel\u00e7uklu Devletinin kurucusu S\u00fcleyman\u015fah (1075\u20131086) Konya\u2019y\u0131 ba\u015fkent yapt\u0131ktan sonra Bat\u0131 Anadolu\u2019ya d\u00fczenledi\u011fi b\u00fcy\u00fck sefer s\u0131ras\u0131nda Bizansl\u0131lar\u0131n Filomilolyum dedikleri kasaban\u0131n bembeyaz kalesini g\u00f6r\u00fcnce bu \u015fehrin ad\u0131 bundan sonra \u015eehr-i Beyza yani Ak\u015fehir olacak demi\u015ftir (\u00d6nder, 1995; 256\u2013257). Anla\u015f\u0131laca\u011f\u0131 \u00fczere \u015eehr-i Beyza bir adland\u0131rma de\u011fil bir vas\u0131fland\u0131rma (tavsif) tabiri olarak kullan\u0131lm\u0131\u015ft\u0131r. Ayr\u0131ca kayna\u011f\u0131 belirtilmeyen ve ba\u015fka kaynaklarda rastlanmayan bu bilgi tarihi ger\u00e7eklikle de pek uyumlu de\u011fildir. \u00c7\u00fcnk\u00fc T\u00fcrkler yeniden kurduklar\u0131 yerle\u015fim birimlerine yeni T\u00fcrk\u00e7e adlar vermi\u015fler ve Ak\u015fehir\u2019de 1196\u2019dan sonra yerle\u015fmeye \/ imara ba\u015flam\u0131\u015flard\u0131. Bunun yan\u0131nda Sel\u00e7uklu hanedan\u0131ndan Horasan\u2019l\u0131 bir asker olan S\u00fcleyman\u015fah\u2019\u0131n Fars\u00e7a \u015fehir ve Arap\u00e7a beyza kelimelerini Arap\u00e7a dil kurallar\u0131na g\u00f6re birle\u015ftirerek ad vermesi, Konya\u2019n\u0131n Sel\u00e7uklulara ba\u015fkent oldu\u011fu tarih gibi tart\u0131\u015fmal\u0131 ya da \u015fah\u0131slar\u0131 ve zaman\u0131 farkl\u0131 olaylar\u0131n birbirine ba\u011flanmas\u0131 nedenleriyle anlat\u0131m, tarihsel ger\u00e7eklik olmaktan \u00e7ok menk\u0131be ya da masal \u00e7e\u015fnisindedir.<\/span>
\n\u015eemseddin Sami\u2019nin XIX. y\u00fczy\u0131l\u0131n sonlar\u0131nda yazd\u0131\u011f\u0131 Kamusul Alam adl\u0131 eserinde ve 1899 y\u0131l\u0131 Konya salnamesinde Ak\u015fehir\u2019in eski adlar\u0131n\u0131n itilafl\u0131 oldu\u011fu ve buraya Pisidya, Pisidya Antakyas\u0131, Soryum denildi\u011fi belirtilmi\u015ftir (Konyal\u0131, 1945; 17\u201318 ). Antik d\u00f6nemde Pisidia bir \u015fehrin ad\u0131 olmaktan \u00e7ok co\u011frafi ve idari bir b\u00f6lgeyi g\u00f6stermekte olup Phrigya b\u00f6lgesinin g\u00fcneyinde, g\u00f6ller y\u00f6resindeydi. Pisidia Antakyas\u0131 ise Pisidia ve Phrigya s\u0131n\u0131r\u0131nda Yalva\u00e7\u2019\u0131n bir kilometre kuzeyinde bir koloniydi. Anadolu\u2019da Antiyakos\u2019un yurdu anlam\u0131na gelen Antiocheia ad\u0131nda on alt\u0131 koloni bulunuyordu[5]. Soryum ad\u0131 ve Ak\u015fehir\u2019le ili\u015fkisi hakk\u0131nda bilgilere sahip de\u011filiz.<\/span><\/p>\n

Antik kaynaklar ve arkeolojik bulgular, Ak\u015fehir\u2019in milattan \u00fc\u00e7 y\u00fcz y\u0131l kadar \u00f6nce Philomelion ad\u0131yla kuruldu\u011funu g\u00f6stermektedir. Philomelion, Yunan ve eski imparatorluk d\u00f6neminde b\u00fcy\u00fck ticaret yolu \u00fczerinde, yeni bir mevkide, yeni bir isimle, tekrar bina edilen \u015fehirlerden birisiydi (Ramsay, 1960; 29, 87). Bizans d\u00f6neminde \u015fehirlerin yerleriyle birlikte adlar\u0131 s\u0131k\u00e7a de\u011fi\u015ftirildi\u011fi gibi halk dilinde yer adlar\u0131n\u0131n s\u00f6yleni\u015fi d\u00f6nemlere ve \u015fiveye g\u00f6re de\u011fi\u015fmi\u015ftir. Ancak T\u00fcrk egemenli\u011fine kadar Ak\u015fehir\u2019in ilk ad\u0131 de\u011fi\u015fmemi\u015f, Philomelion olarak yaz\u0131lm\u0131\u015ft\u0131r.<\/span><\/p>\n

Ak\u015fehir\u2019in bulundu\u011fu co\u011frafi b\u00f6lgenin antik d\u00f6nemdeki genel ad\u0131 Phrygia Paroreios idi. Bu isim Helen dilinde da\u011f dizisi boyunca uzanan Phrygia demekti. Buras\u0131 Emir Da\u011f\u0131 ile Sultan Da\u011f\u0131 aras\u0131ndaki Bolvadin\u2019den Ak\u015fehir\u2019e uzanan y\u00fcksek vadi b\u00f6lgesiydi (Ramsay, 1960; 163, Umar, 1993; 663)[6]. Philomelion, bu y\u00f6reyi Pisidia\u2019dan ay\u0131ran Sultan Da\u011flar\u0131\u2019n\u0131n ovaya bakan kuzey eteklerinde, k\u0131smen \u015fimdiki \u015fehrin yerindeydi. Y\u00f6rede ba\u011f\u0131ms\u0131z olarak ya\u015fayan Makedonya k\u00f6kenli s\u00fclalenin generallerinden Lysias\u2019\u0131n babas\u0131 ya da o\u011flu Philomelos\u2019un b\u00f6lgede kendi ad\u0131yla bu \u015fehri kurdu\u011fu san\u0131lmaktad\u0131r (Sevin, 2001: 207\u2013208). \u015eehrin ad\u0131 bu Philomelos s\u00f6zc\u00fc\u011f\u00fc ile Helen dilinin \u2013yeri anlam\u0131ndaki -iyon tak\u0131s\u0131ndan t\u00fcretilmi\u015f ve Helen a\u011fz\u0131na uydurulmu\u015f Anadolulu bir add\u0131r (Umar, 1993: 661).<\/span><\/p>\n

Ak\u015fehir\u2019in bilinen ilk ad\u0131 Philomelion kelimesinin bal sevenlerin yurdu (philo: seven, dost; mel: bal; ion: yeri) anlam\u0131na geldi\u011fi g\u00f6r\u00fc\u015f\u00fc yayg\u0131nd\u0131r. Ancak \u015fehrin kurucusu Philomelos\u2019un ad\u0131ndan dolay\u0131 \u015fark\u0131 sevenlerin, \u015fark\u0131c\u0131lar\u0131n, g\u00fczel seslilerin ya\u015fad\u0131\u011f\u0131 yer (philo: seven, dost; melos: \u015fark\u0131) anlam\u0131 daha g\u00fc\u00e7l\u00fc ve ger\u00e7ek\u00e7idir. Eski Yunancada melos kelimesi \u015fark\u0131 anlam\u0131na gelir ve g\u00fcn\u00fcm\u00fczde kullan\u0131lan melodi kelimesinin k\u00f6k\u00fc bu terime dayan\u0131r. Philomelos\u2019un bu anlam\u0131 b\u00f6lgenin yerli halk\u0131 Phryg\u2019lerin genellikle m\u00fczik ve dansta \u00fcnl\u00fc bir ulus, bar\u0131\u015fsever insanlar olarak tan\u0131mlanmas\u0131yla (Sevin, 2001:194) da \u00f6rt\u00fc\u015fmektedir. Ney\u2019in mucidi say\u0131lan bu ulus musiki sanat\u0131nda pek ileri gitmi\u015f, ibadeti e\u011flence ile birle\u015ftirmi\u015fti. Y\u00f6renin yerli halk\u0131, XIII. y\u00fczy\u0131l yazarlar\u0131na g\u00f6re de tabiatlar\u0131 itibariyle oyuna ve raksa pek d\u00fc\u015fk\u00fcnd\u00fcrler.<\/span><\/p>\n

Latince Philomelos kelimesi \u015fark\u0131c\u0131, \u00f6t\u00fcc\u00fc anlam\u0131yla bat\u0131 dillerinde ya\u015fam\u0131\u015f ve g\u00fcn\u00fcm\u00fcze ula\u015fm\u0131\u015ft\u0131r. Kelime, Biyoloji literat\u00fcr\u00fcnde yerli bir Ard\u0131\u00e7 Ku\u015fu (Turdus) t\u00fcr\u00fc olarak Turdus Philomelos bi\u00e7iminde yer alm\u0131\u015f ve \u00d6terard\u0131\u00e7 olarak T\u00fcrk\u00e7ele\u015ftirilmi\u015ftir. T\u00fcrk Dil Kurumu\u2019nun yay\u0131nlad\u0131\u011f\u0131 Biyoloji Terimleri S\u00f6zl\u00fc\u011f\u00fcne g\u00f6re (1998), Latince philomelos kelimesi g\u00fcn\u00fcm\u00fczde \u00f6t\u00fcc\u00fc, \u015fark\u0131c\u0131, g\u00fczel sesli anlam\u0131yla bilinen ve kullan\u0131lan bir bilim terimidir. Philomelos kelimesinden t\u00fcretilen Philomelion kelimesinin Antik \u00e7a\u011fda bir toplumun \u00f6zelliklerini yans\u0131tan ve g\u00fcn\u00fcm\u00fczde de ya\u015fayan \u015fark\u0131c\u0131, g\u00fczel sesli anlam\u0131n\u0131n daha g\u00fc\u00e7l\u00fc ve benimsenmi\u015f oldu\u011fu anla\u015f\u0131lmaktad\u0131r.<\/span>
\nPhilomelion kelimesinin, t\u00fcretilmi\u015f \u00f6\u011felerine g\u00f6re su ge\u00e7idi halk\u0131n\u0131n yurdu anlam\u0131na gelen Pilumawana kelimesinin Anadolu halk\u0131n\u0131n s\u00f6yleyi\u015finde de\u011fi\u015ferek Pilumuana, Pilumanion ve nihayet Philomelion \u015fekline girmi\u015f olabilece\u011fi -Ak\u015fehir G\u00f6l\u00fc ile Ulup\u0131nar (Midas \u00c7e\u015fmesi) suyunun kayna\u011f\u0131 aras\u0131 ge\u00e7it yerine benzetilerek- ileri s\u00fcr\u00fclmektedir (Umar, 2008; 274). Fakat Philomelion ad\u0131n\u0131n T\u00fcrkler taraf\u0131ndan kullan\u0131ld\u0131\u011f\u0131na veya bilindi\u011fine dair \u015fimdilik hi\u00e7bir bilgi yoktur. \u00d6rne\u011fin, eskiden Plovdiv = Philopopolis denilen \u015fehrin Filibe ad\u0131n\u0131 almas\u0131na bezer bir de\u011fi\u015fme burada s\u00f6z konusu olmam\u0131\u015ft\u0131r.<\/span>
\nT\u00fcrklerin kulland\u0131\u011f\u0131 Ak\u015fehir ad\u0131, Bizans d\u00f6neminde ve kaynaklar\u0131nda klasik \u00e7a\u011fa kadar Philomelion olarak yaz\u0131lm\u0131\u015ft\u0131r (Cahen, 1979; 79, 105). Milad\u0131n ba\u015flang\u0131\u00e7 y\u0131llar\u0131nda yaz\u0131lan co\u011frafya kitab\u0131nda Philomelion olarak yaz\u0131lan Ak\u015fehir (Strabon 1993, 62, 190), 550 y\u0131llar\u0131nda yaz\u0131lan Bizans tarihinde Psidyal\u0131lar\u0131n Filomedes dedikleri \u015fehir olarak yer alm\u0131\u015ft\u0131r (Prokopios 2008, 85). Ha\u00e7l\u0131 Seferlerini anlatan Albertus, Philomelion (Ak\u015fehir) ad\u0131n\u0131 Finimini \u015feklinde kaydetmi\u015ftir (Demirkent 2007, 167). Papa taraf\u0131ndan1245 y\u0131l\u0131nda Mo\u011fol (Tatar) hakan\u0131n\u0131 H\u0131ristiyanl\u0131\u011fa davet etmek i\u00e7in g\u00f6nderilen ke\u015fi\u015f Simon de Saint Quentin an\u0131lar\u0131nda Ak\u015fehir\u2019in ad\u0131n\u0131 Finemigle, Philomelion olarak yazm\u0131\u015ft\u0131r. Yine onun belirtti\u011fine g\u00f6re, \u00e7ok \u00fcnl\u00fc ve \u00e7ok zengin olan T\u00fcrkiye sultanl\u0131\u011f\u0131nda kale, k\u00f6y ve \u00e7iftlik m\u00fclkleri d\u0131\u015f\u0131nda y\u00fcz adet \u015fehir bulunuyordu, bunlardan yirmi be\u015fi beylik merkeziydi ve Ak\u015fehir beyli\u011finin \u00e7iftlikleri \u015fehir g\u00fcc\u00fcndeydi (Quentin, 2006; 49).<\/span><\/p>\n

Ak\u015fehir, Roma ve Bizans d\u00f6nemlerinde \u015fehrin kurucusunun ad\u0131yla an\u0131lm\u0131\u015f, T\u00fcrkler ise konumuna ve \u00e7evresinin \u00f6zelliklerine g\u00f6re \u015fehri yeniden adland\u0131rm\u0131\u015ft\u0131r. Ak\u015fehir\u2019in T\u00fcrklerden \u00f6nceki Roma, Bizans, Rum s\u00f6yleyi\u015findeki adlar\u0131nda ak ve \u015fehir anlam\u0131na gelen ifadeler bulunmamaktad\u0131r. \u015eark\u0131c\u0131 anlam\u0131na gelen Philomelos kelimesini ad yapan \u2013os ekinin yerine \u2013ion eki getirilerek yer ad\u0131 yap\u0131lm\u0131\u015ft\u0131r. Ak rengin Latince ad\u0131 albus, Yunanca ad\u0131 leukus ve Rumca ad\u0131 aspra\u2019d\u0131r. Leuke ya da Leukai beyaz \u015fehir, \u201cak yerin halk\u0131\u201d, Melaine siyah \u015fehir demek olup Elma \u015eehri anlam\u0131na gelen Latince Maleventum de\u011fi\u015ferek Beneventum olmu\u015ftur (Ramsay, 1960; 226) Anadolu\u2019daki Yunanca yer adlar\u0131n\u0131n tamam\u0131na yak\u0131n\u0131 Luvi dilindeki yer adlar\u0131ndan t\u00fcretilmi\u015ftir. Latince, Yunanca ya da Rumca kelime ve tak\u0131lardan Philomelion ad\u0131n\u0131n daha farkl\u0131 bir anlam\u0131na ula\u015f\u0131lamamaktad\u0131r.<\/span><\/p>\n

T\u00fcrkler, kendilerinden \u00f6nceki mesk\u00fbn \u015fehirlerin isimlerine pek dokunmam\u0131\u015flar, yaln\u0131zca s\u00f6yleni\u015f bi\u00e7imlerini T\u00fcrk\u00e7eye uydurmu\u015flard\u0131. Nitekim \u0130konion Konya; Magnesia Manisa; To\u011fuzlu Denizli yap\u0131lm\u0131\u015ft\u0131. Bu a\u00e7\u0131dan Philomelion da uygun bir T\u00fcrk\u00e7e \u015fekle girebilece\u011fi halde y\u00f6rede yerli halk bulunmad\u0131\u011f\u0131ndan T\u00fcrkler \u015fehrin ad\u0131n\u0131 \u00f6\u011frenmemi\u015f ve kullanmam\u0131\u015flard\u0131r (Baykara, 1990; 38). Ancak, eski adlar\u0131n yeni adlara uymad\u0131\u011f\u0131 durumlarda Sel\u00e7uklular zaman\u0131nda hala eski adlar\u0131n kullan\u0131ld\u0131\u011f\u0131 ve g\u00fcn\u00fcm\u00fczdeki adlar\u0131n daha sonra verildi\u011fi ileri s\u00fcr\u00fclmektedir (Cahen, 1979; 191). Sel\u00e7uklu d\u00f6nemini \u2013iki as\u0131r sonra- yazan kaynaklardan sadece Saltukname\u2019de Ak\u015fehir\u2019in ad\u0131 Bizans Rumcas\u0131na benzeyen Akyanus olarak ge\u00e7mektedir.<\/span><\/p>\n

Ak\u015fehir ad\u0131n\u0131n farkl\u0131 bir s\u00f6yleni\u015fine 1480\u2019de yaz\u0131lan Saltukname\u2019de rastl\u0131yoruz[7]. Saltukname yazar\u0131 Eb\u00fc\u2019l Hayr-\u0131 Rumi\u2019nin bildirdi\u011fine g\u00f6re Sar\u0131 Saltuk (1215\u20131290), Karavan elinde Akyanus \u015fehrine gelmi\u015f ve burada oturan Nasreddin Hoca (1209\u20131284) ve Seyyid Mahmud Hayran (\u00f6l\u00fcm\u00fc 1268) ile g\u00f6r\u00fc\u015fm\u00fc\u015ft\u00fcr. Halk a\u011fz\u0131ndan derlenen Saltukname’de Konya b\u00f6lgesinden Karavan (K\u0131rvan) ili olarak s\u00f6z edilir (Y\u00fcce, 1987; 158)[8]. Saltukname\u2019nin anlat\u0131m\u0131ndan Akyanus \u015fehrinin Ak\u015fehir oldu\u011fu anla\u015f\u0131lmaktaysa da (Boratav, 1996; 52) bu ad\u0131n kayna\u011f\u0131 ve anlam\u0131 hakk\u0131nda a\u00e7\u0131k bir bilgi yoktur. Bu ad\u0131n Dakyanus\u2019tan gelebilece\u011fi (Baykara, 1989: 37), Antiyahaos\u2019un halk dilinde bozulmu\u015f \u015feklinin Dikyanus oldu\u011fu ifade edilmekte (Konyal\u0131, 1997;12), Yanus kelimesinin Alucra il\u00e7esine ba\u011fl\u0131 Suba\u015f\u0131 k\u00f6y\u00fcn\u00fcn ad\u0131 olarak g\u00fcn\u00fcm\u00fczde ya\u015fad\u0131\u011f\u0131 bilinmektedir. Ramsay\u2019\u0131n, Akroenos\u2019un Akru, Kodoenos\u2019un Kodu (Kadys), Otreanas\u2019un Otr, Otrus k\u00f6k\u00fcnden geldi\u011fini, Yunanl\u0131 Atreus\u2019la Phrygial\u0131 Otreus\u2019un ayn\u0131 \u015fey oldu\u011funu bildirmesinden (Ramsay, 1960; 150, 206), a, e, \u0131, o harf ve seslerinin konu\u015fma ve yaz\u0131 dilindeki de\u011fi\u015fimine ait m\u00fclahazalar\u0131ndan -oenos tak\u0131s\u0131n\u0131n yer bildiren bir ek oldu\u011fu anla\u015f\u0131lmaktad\u0131r. Bundan Okeanos (Okyanus, Ukyanus, Akyanus) kelimesinin Ak\u015fehir ad\u0131n\u0131n T\u00fcrk\u00e7e Rumca kar\u0131\u015f\u0131m\u0131 bir s\u00f6yleyi\u015f \u015fekli oldu\u011fu sonucu da \u00e7\u0131kar\u0131labilmektedir.<\/span><\/p>\n

Okyanus kelimesi bilinen b\u00fcy\u00fck deniz (bahr-\u0131 muhit, umman, derya) anlam\u0131ndan ba\u015fka Osmanl\u0131 d\u00f6neminde Arap\u00e7a b\u00fcy\u00fck l\u00fcgat kitab\u0131 anlam\u0131nda kullan\u0131lm\u0131\u015ft\u0131r. Me\u015fhur F\u00eeruz\u00e2b\u00e2d\u00ee\u2019nin (1329\u20131414) Kamus\u00fc’l Muhit adl\u0131 Arap\u00e7adan Arap\u00e7aya b\u00fcy\u00fck s\u00f6zl\u00fc\u011f\u00fc Uky\u00e2n\u00fbs\u00fc’l Bas\u00eet (EI-okyanus\u00fc\u2019l-Basit fi Terc\u00fcmet\u00fc\u2019l-Kam\u00fbs\u00fc\u2019l-Muh\u00eet) ad\u0131yla M\u00fctercim \u00c2sim taraf\u0131ndan 1805\u20131811 aras\u0131nda T\u00fcrk\u00e7eye \u00e7evrilmi\u015ftir (Ats\u0131z, 1970; 5).<\/span><\/p>\n

Okyanus kelimesinin eski Yunanca etimolojisi (O K\u00eeanos: Mavi, Okia-Navs: H\u0131zl\u0131 Gemi) Ak\u015fehir ve \u00e7evresiyle ilgili a\u00e7\u0131k bir \u00f6zellik bildirmemektedir. Ak\u015fehir ad\u0131n\u0131n Akyanus olarak s\u00f6yleni\u015fine Saltukname\u2019den ba\u015fka bir kaynakta rastlanmam\u0131\u015ft\u0131r.<\/span>
\nBizans tarih\u00e7isi Dukas (1400\u20131470), Murad\u2019\u0131n (Sultan II, 1421\u20131451) Karaman\u2019dan iki \u015fehir ald\u0131\u011f\u0131n\u0131, T\u00fcrklerin dilinde bu iki \u015fehirden birine Aksiari (Ak\u015fehir), di\u011ferine Be\u011fsar\u0131 (Bey\u015fehri) dendi\u011fini belirmektedir (Dukas, 1956; 124). Dukas\u2019\u0131n Bizans Tarihi i\u00e7in Misn taraf\u0131ndan \u00e7izilen K\u00fc\u00e7\u00fck Asya haritas\u0131nda \u015fehirlerden ilki Ak\u015fehir, Aksarion, Filomilion olarak \u00fc\u00e7 \u015fekilde, di\u011feri Bey\u015fehir, Pe\u011fsiari olarak yaz\u0131lm\u0131\u015ft\u0131r[9]. Ayn\u0131 haritada Karadeniz, Evksinos Pontos, Akdeniz, Mesogios olarak belirtilmi\u015ftir. Dukas bu eserinde, Bizans tarih\u00e7ilerinin kulland\u0131\u011f\u0131 eski edebi Yunanca ile birlikte Bizans halk\u0131n\u0131n dilini ve hatta T\u00fcrk\u00e7e kelimeler de kullanm\u0131\u015ft\u0131r. Bu kayna\u011f\u0131n da g\u00f6sterdi\u011fi \u00fczere XV. As\u0131rda da Ak\u015fehir\u2019in ad\u0131 de\u011fi\u015fmemi\u015f, sadece yaz\u0131l\u0131\u015f\u0131 ve s\u00f6yleni\u015fi halk diline uydurulmu\u015ftur.<\/span>
\nAk\u015fehir\u2019e kalesinin kire\u00e7 badanas\u0131 veya ak ta\u015flarla yap\u0131lm\u0131\u015f olmas\u0131 ya da meyve a\u011fa\u00e7lar\u0131n\u0131n beyaz \u00e7i\u00e7eklerini a\u00e7t\u0131\u011f\u0131 bir mevsimde al\u0131nm\u0131\u015f olmas\u0131 nedeniyle beyaz renginden dolay\u0131 Ak\u015fehir ya da Ak\u015far ad\u0131n\u0131n verildi\u011fi rivayet edilmektedir (Konyal\u0131, 1945; 43, Baykara, 1989; 38). T\u00fcrkler geldi\u011finde Bizans Anadolusu iktisadi ve medeni bak\u0131mdan tamamen s\u00f6n\u00fcp geriledi\u011finden \u015fehirlerde hayat \u00e7\u00f6k\u00fcnt\u00fc i\u00e7indeydi. \u015eehirlerde kalabal\u0131k bir n\u00fcfus ve buna ba\u011fl\u0131 olarak canl\u0131 bir iktisadi hayat s\u00f6z konusu de\u011fildi. Ha\u00e7l\u0131 ve Bizans sald\u0131r\u0131lar\u0131[10] kar\u015f\u0131s\u0131nda g\u00f6\u00e7ebe ve ak\u0131nc\u0131 T\u00fcrklerin b\u00f6lgede tutunmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 uzun karga\u015fa d\u00f6neminde Ak\u015fehir gibi tam Bizans s\u0131n\u0131r\u0131ndaki \u0131ss\u0131z ve neredeyse bo\u015f bir kalenin ya da \u015fehrin bembeyazl\u0131\u011f\u0131 bir rastlant\u0131 olmal\u0131d\u0131r. Oysaki hi\u00e7bir yer ad\u0131 tesad\u00fcfen verilmemi\u015ftir. Bu d\u00f6nemde Ak\u015fehir, uc (s\u0131n\u0131r) \u015fehri olarak s\u00fcrekli Bizans ile Sel\u00e7uklu aras\u0131ndaki m\u00fccadelenin meydan\u0131 olmu\u015f ve s\u0131k el de\u011fi\u015ftirmi\u015f, ya\u011fmalanm\u0131\u015f ve y\u0131k\u0131lm\u0131\u015ft\u0131[11]. B\u00f6lge neredeyse bo\u015f ve \u0131ss\u0131zd\u0131. Bizans tehdidi ortadan kalk\u0131nca, XII. asr\u0131n sonlar\u0131na do\u011fru II. K\u0131l\u0131\u00e7aslan (1156\u20131192) d\u00f6neminden itibaren T\u00fcrkler \u015fehri yeniden kurmu\u015f ve adland\u0131rm\u0131\u015ft\u0131. Bu nedenlerle yak\u0131lm\u0131\u015f, y\u0131k\u0131lm\u0131\u015f bir \u015fehre renginden dolay\u0131 Ak\u015fehir ad\u0131n\u0131n verilmi\u015f olmas\u0131 \u015f\u00fcpheli ve tart\u0131\u015fmaya a\u00e7\u0131k g\u00f6r\u00fcnmektedir.<\/span><\/p>\n

Ak\u015fehir, Sel\u00e7uklular\u0131n tamamen terk edilmi\u015f yerlerde yar\u0131 T\u00fcrk\u00e7e adla yeniden kurduklar\u0131 \u015fehirlerden birisiydi (Koca, 2008: 28). Bizans \u0130mparatoru Manuel 1146 y\u0131l\u0131nda g\u00fcvenlik amac\u0131yla Philomelion (Ak\u015fehir) \u015fehrinin H\u0131ristiyan halk\u0131n\u0131 Nicomedia (\u0130zmit) sahillerine nakletmi\u015f ve \u015fehir tamamen terk edilmi\u015fti. Sel\u00e7uklu Sultan\u0131 I. G\u0131yaseddin Keyh\u00fcsrev, 1196\u2019da fethetti\u011fi Maender (B\u00fcy\u00fck Menderes) Havzas\u0131n\u0131n yerli H\u0131ristiyan halk\u0131n\u0131 be\u015f bin ki\u015filik guruplar halinde s\u00fcr\u00fcp Bizans ve Ha\u00e7l\u0131 sava\u015flar\u0131nda \u0131ss\u0131zla\u015fan Ak\u015fehir ve \u00e7evresine yerle\u015ftirmi\u015f, Ak\u015fehir\u2019i daimi olarak belirli miktarda askeri kuvvet bulundurulan suba\u015f\u0131l\u0131k (serle\u015fkerlik) merkezi yapm\u0131\u015ft\u0131 (Turan, 1996; 353, Sevim ve Y\u00fccel, 1989; 138). Sultan I. Alaaddin Keykubad\u2019\u0131n (1220\u20131237) cami, kervansaray, medrese gibi tesislerle donatarak yeniden kurdu\u011fu on dokuz Anadolu \u015fehrinden birisi da Ak\u015fehir idi (Koray; 2006; 46). Dolay\u0131s\u0131yla T\u00fcrkler taraf\u0131ndan harap ve terk edilmi\u015f olarak devral\u0131nan \u015fehir XIII. asr\u0131n ba\u015flar\u0131nda yeniden isk\u00e2n ve imar edilerek T\u00fcrk ad verme gelene\u011fine g\u00f6re Ak\u015fehir olarak adland\u0131r\u0131lm\u0131\u015ft\u0131. Bizans d\u00f6neminde Philomelion olarak adland\u0131r\u0131lan \u015fehre, T\u00fcrk fethi sonunda Ak\u015fehir ad\u0131n\u0131n verilmesi, \u015fehrin T\u00fcrk fetih d\u00f6nemi \u00f6ncesinde terk edildi\u011fi ya da kentsel i\u015flevlerini kaybetmi\u015f oldu\u011funu belgelemektedir (\u00d6zcan, 2005: 1, 4).<\/span><\/p>\n

Yer ad\u0131 ara\u015ft\u0131rmalar\u0131nda ula\u015f\u0131lan sonu\u00e7lar ba\u015fka bir co\u011frafyada ayn\u0131 \u015fekilde ve s\u00f6yleni\u015fte olan adlar\u0131n t\u00fcm\u00fcn\u00fc a\u00e7\u0131klayabilmelidir (Kurgun 2006, 156). Sel\u00e7uklu d\u00f6neminde do\u011frudan Ak\u015fehir ad\u0131 verilip Ak\u015far denilen veya ad\u0131nda \u015fehir kelimesi kullan\u0131lan yerle\u015fim yerleri \u00e7ok de\u011fildir. Bunlar\u0131n ad\u0131ndan kaynaklanan ortak \u00f6zelli\u011fi \u015far da denilen surlar\u0131n\u0131n bulunmas\u0131 ve topra\u011f\u0131, a\u011fa\u00e7lar\u0131, kalesi ya da evlerinin beyaz g\u00f6r\u00fcnmeleridir. Beyaz g\u00f6r\u00fcnmeyen ve surla \u00e7evrili olmayan \u015fehirlere ayn\u0131 Ak\u015far ad\u0131n\u0131n verilmesi ak ve \u015far kelimelerine y\u00fcklenen anlamlar\u0131n farkl\u0131 olmas\u0131ndan kaynaklanm\u0131\u015f olmal\u0131d\u0131r.<\/span>
\nT\u00fcrkiye\u2019de Ak\u015fehir ad\u0131nda Konya iline ba\u011fl\u0131 il\u00e7eden ba\u015fka \u015fehir yoktur. Bu ad\u0131n Anadolu halk\u0131n\u0131n s\u00f6yleyi\u015findeki b\u00fcz\u00fclm\u00fc\u015f \u015fekli (galat-\u0131 me\u015fhuru) olan Ak\u015far ad\u0131nda bilinen be\u015f k\u00f6y bulunmaktad\u0131r. Bu k\u00f6yler Bitlis ili Hizan il\u00e7esi, Denizli ili Ac\u0131payam il\u00e7esi, Erzurum ili \u015eenkaya il\u00e7esi, Sivas ili Su\u015fehri il\u00e7esi, Bayburt ili merkez il\u00e7esi s\u0131n\u0131rlar\u0131 i\u00e7indedir. Bunlardan Su\u015fehri il\u00e7esindeki Ak\u015far\u2019\u0131n ad\u0131 kelimenin asl\u0131 olan Ak\u015fehir bi\u00e7iminde tarih kaynaklarda yer almaktad\u0131r. Su\u015fehri (Enderes) y\u00f6resinde Ak\u015fehir (Ak\u015far) ad\u0131nda k\u00f6y, ova ve dere (Uzluk, 1941; 153), ayr\u0131ca aktif bir kale bulunuyordu. Bu y\u00f6reyi Konya Ak\u015fehir\u2019inden ay\u0131rmak i\u00e7in Abad-\u0131 Ak\u015fehir, Ak\u015fehirabad, Erzincan Ak\u015fehiri, Kemah Ak\u015fehiri de denirdi[12]. Bu Ak\u015fehir Osmanl\u0131 egemenli\u011finin ilk y\u0131llar\u0131nda Karahisar-\u0131 \u015earki nahiyesine ba\u011fl\u0131 ve y\u00fcz kadar k\u00f6y\u00fc i\u00e7ine alan bir nahiye b\u00f6lgesinin ad\u0131yd\u0131. Nahiyenin Ak\u015fehir ad\u0131yla an\u0131lan bir merkezi (nefsi) bulunmuyordu (Acun, 2006; 51). Sel\u00e7uklu tarihinde Konya ve Erzincan Ak\u015fehir\u2019inden ba\u015fka \u00fc\u00e7\u00fcnc\u00fc bir Ak\u015fehir, Kars taraflar\u0131nda G\u00fcrcistan topraklar\u0131nda bulunuyor ve buraya Sepid\u015fehr ya da Akhalkelek, Ahalkelek de deniyordu (Sevim ve Y\u00fccel, 1989; 8, 50; Turan, 1996; 254, 271). Buralara Ak\u015fehir ad\u0131n\u0131n neden ve ne zaman verildi\u011fini g\u00f6steren bilgilere \u015fimdilik sahip de\u011filiz.<\/span>
\nSonu\u00e7 olarak, Ak\u015fehir, stratejik konumu nedeniyle tarihin her d\u00f6neminde Sel\u00e7uklu ba\u015fkenti ve k\u00fclt\u00fcr merkezi Konya\u2019ya y\u00f6nelen her t\u00fcrl\u00fc siyasi, askeri ve ticari hareketin u\u011frak yeri olmu\u015ftur. Bu konumun \u015fehirde olumsuz etkileri daha b\u00fcy\u00fck ve kal\u0131c\u0131 olmu\u015f, gelip ge\u00e7enler y\u0131k\u0131mdan ba\u015fka iz b\u0131rakmam\u0131\u015ft\u0131r. Ak\u015fehir zaman zaman imar ve ihya edilmi\u015fse de bu durum emsallerinde g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere ad\u0131na yans\u0131mam\u0131\u015f, \u015fehir, ilk antik ad\u0131n\u0131n d\u0131\u015f\u0131nda kurucusu veya koruyucusunun ad\u0131yla an\u0131lmam\u0131\u015ft\u0131r. \u015eehrin T\u00fcrkler gelene kadar neredeyse on d\u00f6rt as\u0131r ayn\u0131 Philomelion ad\u0131n\u0131 ta\u015f\u0131mas\u0131, T\u00fcrklerin verdi\u011fi Ak\u015fehir ad\u0131n\u0131n g\u00fcn\u00fcm\u00fczde de ya\u015famas\u0131 \u015fehirde ad\u0131na yans\u0131t\u0131lm\u0131\u015f de\u011fi\u015fme ve geli\u015fme yoksunlu\u011funun ba\u015fka bir g\u00f6stergesi niteli\u011findedir. Zira tarihin her d\u00f6nemde \u015fehirleri fethedenler yeniden imar ettikleri \u015fehirlere adlar\u0131n\u0131 b\u0131rakt\u0131klar\u0131, bunun Anadolu\u2019da pek \u00e7ok \u00f6rne\u011fi bulundu\u011fu halde Ak\u015fehir ilk kurucular\u0131n\u0131n verdi\u011fi adla ya\u015fam\u0131\u015ft\u0131r.<\/span><\/p>\n

Ak\u015fehir\u2019in ad\u0131 Anadolu halk\u0131 aras\u0131nda Ak\u015far olarak s\u00f6ylenmi\u015f, baz\u0131 kaynaklarda Aksar, Aksiari, Aksarion, Akyanus (Okeanos) bi\u00e7iminde yaz\u0131lm\u0131\u015f olmakla birlikte XIII. y\u00fczy\u0131ldan itibaren ba\u015fka bir ismi olmam\u0131\u015ft\u0131r. Baz\u0131 Arap yazarlar Belde-i Beyza, Kurey\u015f gibi kelimelerle \u015fehrin baz\u0131 niteliklerine vurgu yapm\u0131\u015flar, ancak \u015fehrin halk aras\u0131ndaki Ak\u015far ve resmi Ak\u015fehir ad\u0131 de\u011fi\u015fmemi\u015ftir. \u00c7\u00fcnk\u00fc Araplar ve k\u00fclt\u00fcrleri b\u00f6lgeye yerle\u015fmemi\u015fti. Araplar Bizans\u2019la m\u00fccadelede Anadolu co\u011frafyas\u0131na uyum sa\u011flayamam\u0131\u015f, k\u0131sa s\u00fcrede geri \u00e7ekilmi\u015flerdi. B\u00f6lgede g\u00fcn\u00fcm\u00fcze ula\u015fan pek \u00e7ok antik k\u00f6y ad\u0131[13] bulundu\u011fu halde \u015eehrin eski ad\u0131 olarak belirtilen Sinehisar, Soryum gibi adlar\u0131n kullan\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6steren bilgilere sahip de\u011filiz.<\/span><\/p>\n

Ak\u015fehir ad\u0131n\u0131n beyaz bir \u015fehri ifade etmesi kadar, bat\u0131daki \u015fehir anlam\u0131na gelmesi de T\u00fcrk k\u00fclt\u00fcr\u00fcne ve tarihine uygun bir adland\u0131rmad\u0131r. T\u00fcrkler, renkleri yerle\u015fim yerlerinin adlar\u0131nda genellikle fiziksel \u00f6zelliklerin ifadesinde, az da olsa y\u00f6n bildiren anlamda kullanm\u0131\u015flard\u0131r. Ak\u015fehir ad\u0131, T\u00fcrklerin yer adlar\u0131nda renkleri y\u00f6n bildiren anlamda kulland\u0131\u011f\u0131 nadir \u00f6rneklerden birisi niteli\u011finde g\u00f6r\u00fcnmektedi<\/span><\/p>\n

YAZAR: Mustafa YILDIRIMER<\/span><\/p>\n

(AK\u015eEH\u0130RL\u0130 OLMAK K\u00f6y\u00fcnden \u015fehrine Ak\u015fehir tarihi ve k\u00fclt\u00fcr\u00fc Facebook sayfas\u0131nda Mustafa \u00d6kesli taraf\u0131ndan payla\u015f\u0131lm\u0131\u015ft\u0131r.)<\/span><\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"

AK\u015eEH\u0130R ADININ ANLAM VE K\u00d6KEN\u0130 Tarihte kurulan her k\u00f6y\u00fcn, her \u015fehrin ad\u0131n\u0131n ister ger\u00e7ek olsun, ister rivayet, isterse efsane bir<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-353","page","type-page","status-publish","hentry"],"yoast_head":"\n- Ak\u015fehir.web.tr<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/aksehir.web.tr\/?page_id=353\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"- Ak\u015fehir.web.tr\" \/>\n<meta property=\"og:description\" content=\"AK\u015eEH\u0130R ADININ ANLAM VE K\u00d6KEN\u0130 Tarihte kurulan her k\u00f6y\u00fcn, her \u015fehrin ad\u0131n\u0131n 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