{"id":33937,"date":"2015-03-10T03:48:58","date_gmt":"2015-03-10T08:48:58","guid":{"rendered":"http:\/\/akunq.net\/tr\/?p=33937"},"modified":"2015-03-10T03:48:58","modified_gmt":"2015-03-10T08:48:58","slug":"osmanlida-gayrimuslimlerin-kazananlar-muslumanlarin-ise-kaybedenler-oldugu-algisi-yanlis","status":"publish","type":"post","link":"https:\/\/akunq.net\/tr\/?p=33937","title":{"rendered":"Osmanl\u0131\u2019da gayrim\u00fcslimlerin kazananlar, M\u00fcsl\u00fcmanlar\u0131n ise kaybedenler oldu\u011fu alg\u0131s\u0131 yanl\u0131\u015f"},"content":{"rendered":"

\"2120<\/a>Ezgi Berk<\/a> <\/b><\/p>\n

Yerel ekonomi, esnaf loncalar\u0131, yerel k\u00fclt\u00fcrel yap\u0131lar ve toplumsal s\u0131n\u0131flara bakarak kitlelerin siyasete verdi\u011fi tepkilerle imparatorluk i\u00e7inde ya\u015fanan d\u00f6n\u00fc\u015f\u00fcmleri, yeni yay\u0131mlanan \u2018Osmanl\u0131\u2019y\u0131 M\u00fcsl\u00fcmanla\u015ft\u0131rmak\u2019 kitab\u0131nda inceleyen Yard. Do\u00e7. Do\u011fan \u00c7etinkaya ile Osmanl\u0131 toplumunun arka plan\u0131na bakt\u0131k, 1915\u2019e giden yolu konu\u015ftuk.<\/strong><\/em><\/p>\n

Kitab\u0131n\u0131zda yayg\u0131n olarak bilinen \u201cOsmanl\u0131 \u0130mparatorlu\u011fu\u2019nda M\u00fcsl\u00fcmanlar ticaret yapmazd\u0131, ticaret gayrim\u00fcslimlerin elindeydi\u201d yarg\u0131s\u0131n\u0131 e\u015feliyorsun. Alt\u0131ndan ne \u00e7\u0131k\u0131yor?<\/b><\/p>\n

Evet, bu literat\u00fcrde \u00e7ok yayg\u0131n bir kan\u0131. Hatta g\u00fcndelik hayatta s\u0131radan insanlar\u0131n, yani tarih ile \u00f6yle ya da b\u00f6yle i\u015ftigal etmemi\u015f insanlar\u0131n s\u00f6ylemlerinde de s\u0131kl\u0131kla kar\u015f\u0131la\u015f\u0131lan bir \u00f6n kabul. Asl\u0131nda bu yarg\u0131 bir ara\u015ft\u0131rma birikiminden ziyade 100 y\u0131l \u00f6ncesinin baz\u0131 politik projelerinin bir \u00fcr\u00fcn\u00fc. Hatta \u00f6yle ki sanki Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nda tipik bir gayrim\u00fcslim erkek briyantinli sa\u00e7l\u0131, Bat\u0131l\u0131 tarzda giyinen, ticaret ya da zanaat ile u\u011fra\u015fan bir ki\u015fi, kad\u0131n da Paris modas\u0131n\u0131 takip eden ba\u015f\u0131 a\u00e7\u0131k modern bir kad\u0131nd\u0131r. Bu ideal tipe hem metinlerde hem de sembolik temsillerde s\u0131k\u00e7a rastlan\u0131l\u0131r. Oysaki gayrim\u00fcslimler di\u011fer dinsel cemaatlerin ve etnik gruplar\u0131n oldu\u011fu gibi b\u00fcy\u00fck oranda k\u00f6yl\u00fclerden ve emek\u00e7ilerden olu\u015fuyordu. Literat\u00fcrdeki yayg\u0131n kanaate g\u00f6re gayrim\u00fcslimler ticaret ve zanaat ile i\u015ftigal ediyor, M\u00fcsl\u00fcmanlar ise tar\u0131mla ge\u00e7iniyor ya da devlete kap\u0131lan\u0131yor. Yani ya asker oluyor ya da b\u00fcrokrat. Bu bir \u015fekilde kitapta anlatt\u0131\u011f\u0131m gibi farkl\u0131 kayg\u0131larla politik olarak g\u00fcndeme gelen bir iddia. Elbette temelsiz de\u011fil ancak politik olarak kullan\u0131l\u0131yor. \u00d6rne\u011fin kitab\u0131n ilk b\u00f6l\u00fcm\u00fcnde de anlatmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m gibi Oryantalist hatta \u0131rk\u00e7\u0131 Alman siyasal yaz\u0131n\u0131nda az\u0131nl\u0131klar\u0131n \u00f6zellikle de Ermenilerin Osmanl\u0131\u2019n\u0131n kan\u0131n\u0131 nas\u0131l emdi\u011fini anlatan bir birikim var 20. y\u00fczy\u0131l ba\u015f\u0131nda. Hatta \u0130ttihat\u00e7\u0131lar da bu anlat\u0131y\u0131 kullan\u0131yorlar. Gayrim\u00fcslimlerin Osmanl\u0131 ekonomisi i\u00e7inde kazananlar oldu\u011fu, M\u00fcsl\u00fcmanlar\u0131n ise kaybedenler oldu\u011fu konusunda g\u00fc\u00e7l\u00fc bir anlat\u0131 ortaya \u00e7\u0131k\u0131yor. Milli \u0130ktisat s\u00f6yleminde ve bu \u00e7ok \u00f6nemli bir yer ediniyor pop\u00fcler s\u00f6ylemde. Di\u011fer yandan gayrim\u00fcslimler de bir medenilik iddias\u0131yla kendilerinin ticaret alan\u0131nda ne kadar geli\u015fmi\u015f olduklar\u0131n\u0131n alt\u0131n\u0131 s\u0131kl\u0131kla \u00e7iziyorlar. Yine \u0130ngilizce ve Frans\u0131zca \u00e7a\u011fda\u015f yaz\u0131nda da M\u00fcsl\u00fcman kar\u015f\u0131t\u0131 oryantalist s\u00f6ylem benzer bir \u015fekilde bu medeniyet fark\u0131n\u0131 tekrarlay\u0131p duruyor. Daha sonra yap\u0131lan iktisat tarihi \u00e7al\u0131\u015fmalar\u0131 da b\u00fcy\u00fck \u00f6l\u00e7\u00fcde d\u0131\u015f ticarete yo\u011funla\u015ft\u0131\u011f\u0131 ve yabanc\u0131 devlet ar\u015fivlerini kulland\u0131\u011f\u0131ndan bu iddia, akademik literat\u00fcrde de g\u00fc\u00e7leniyor. Oysa ki Donald Quataert\u2019in \u2018D\u00fcnya Sistemi Teorisi\u2019ni ele\u015ftirirken alt\u0131n\u0131 \u00e7izdi\u011fi gibi Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nun ekonomisinin i\u00e7 hacmi d\u0131\u015f ticaretin \u00e7ok \u00fcst\u00fcnde. Bug\u00fcn yeni yap\u0131lan \u00e7al\u0131\u015fmalarla M\u00fcsl\u00fcmanlar\u0131n hem d\u0131\u015f ticarette hem de Osmanl\u0131 ekonomisi i\u00e7inde \u00f6nemli bir yer edindiklerini daha rahat g\u00f6rebiliyoruz. Bundan dolay\u0131 da hem genel anlamda hem de gayrim\u00fcslim hareket i\u00e7inde t\u00fcccarlar, esnaf\u0131 bir toplumsal ve politik \u00f6zne, fail olarak da ele almaya ba\u015flad\u0131k. Benim kitab\u0131m\u0131n yapmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 \u015feylerden bir tanesi de bu asl\u0131nda.<\/p>\n

K\u00fclt\u00fcrel farkl\u0131l\u0131\u011f\u0131n M\u00fcsl\u00fcman ve gayrim\u00fcslimler aras\u0131ndaki makas\u0131 a\u00e7t\u0131\u011f\u0131n\u0131 da s\u00f6yleyebilir miyiz?<\/b><\/p>\n

1908 Devrimi\u2019nden sonra asl\u0131nda kitle siyasetinin parametreleri d\u00f6n\u00fc\u015ft\u00fc, de\u011fi\u015fti. Daha \u00f6nce kitlelerin siyasal elit taraf\u0131ndan do\u011frudan sokakta harekete ge\u00e7irildi\u011fi, seferber edildi\u011fi \u00f6rnekler \u00e7ok istisnai. Oysa 1908 Devrimi\u2019nden sonra kitle siyasetinde soka\u011f\u0131n harekete ge\u00e7irilmesi bir kaide halini al\u0131yor. Elbette daha \u00f6nce a\u015fa\u011f\u0131dan hareketler yani direni\u015fler ba\u011flam\u0131nda alt s\u0131n\u0131flar\u0131n kendili\u011finden ve a\u015fa\u011f\u0131dan \u00e7ok\u00e7a eylemi var. Yine II. Abd\u00fclhamid d\u00f6nemi Ermeni katliamlar\u0131nda da g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi sokakta alt s\u0131n\u0131flar\u0131n aktif rol oynad\u0131klar\u0131 \u00f6rnekler de \u00e7ok. Ancak kitle siyaseti mevzu bahis oldu\u011funda hem parlamenter d\u00fczeyde, hem bas\u0131n d\u00fczeyinde siyasetin konusu ve kapsam\u0131 devrimden sonra de\u011fi\u015fiyor. S\u0131radan g\u00fcndelik meseleler de toplumsalla\u015f\u0131yor, kitleselle\u015fiyor ve siyasalla\u015f\u0131yor. Yerel meseleler \u00e7ok h\u0131zl\u0131 bir \u015fekilde imparatorluk \u00e7ap\u0131nda olaylara d\u00f6n\u00fc\u015febiliyor. Bunda \u00f6zellikle g\u00fcndelik bas\u0131n\u0131n ve sivil kitle \u00f6rg\u00fctlerinin geli\u015fiminin \u00e7ok b\u00fcy\u00fck \u00f6nemi var. Bundan dolay\u0131 sokak g\u00f6sterileri, mitingler ve boykotlar gibi imparatorluk \u00e7ap\u0131nda \u00f6rg\u00fctlenen eylemler kamusal bir hal al\u0131yor. \u00d6zellikle 1908 Devrimi\u2019nden sonra Agop, Niko, H\u00fcseyin aras\u0131nda ortaya \u00e7\u0131kabilecek bir s\u00fcrt\u00fc\u015fme, gerginlik k\u0131sa bir s\u00fcrede kamusal, \u2018milli\u2019 meseleler olmaya ba\u015fl\u0131yor. 1908 Devrimi\u2019nden sonra cemaatler aras\u0131nda \u00e7\u0131kabilecek her potansiyel sorun kamusal, kitlesel, toplumsal ve politik bir \u00f6zellik ta\u015f\u0131maya ba\u015fl\u0131yordu. 1908 Devrimi\u2019nden sonra politik ve sivil alanda artan \u00f6rg\u00fctl\u00fcl\u00fck d\u00fczeyi ve yayg\u0131nla\u015fan bas\u0131n yoluyla k\u0131z\u0131\u015fan siyasal rekabet mitingleri ve boykotlar\u0131 d\u00f6nemin ba\u015fat politik eylem repertuar\u0131 haline geliyor. Bundan dolay\u0131 da di\u011fer sorunlar gibi etnik\/dini sorunlar da toplumsal bir hal al\u0131yor. Elbette burada neden s\u0131n\u0131fsal meselelerde oldu\u011fu gibi cemaatleri yatay kesen \u00e7at\u0131\u015fmalar\u0131n de\u011fil de cemaatleri kamplar halinde b\u00f6len \u00e7at\u0131\u015fmalar\u0131n egemen hale geldi\u011fi ayr\u0131ca sorgulanmas\u0131 ve a\u00e7\u0131klanmas\u0131 gereken bir husus.<\/p>\n

\u0130ttihat ve Terakki Cemiyeti s\u00fcre\u00e7 i\u00e7erisinde ideolojik de\u011fi\u015fiklikler ge\u00e7irdi. \u0130TC\u2019nin de\u011fi\u015fimi\/d\u00f6n\u00fc\u015f\u00fcm\u00fc nas\u0131l oldu? <\/b><\/p>\n

Bug\u00fcn \u0130ttihat ve Terakki Cemiyeti sanki t\u00fcm tarih boyunca ayn\u0131ym\u0131\u015f, ayn\u0131 \u00f6ze sahipmi\u015f gibi resmediliyor ve anlat\u0131l\u0131yor. Oysa ki 1908 Devrimi \u00f6ncesi \u0130ttihat\u00e7\u0131lar, Balkan Sava\u015f\u0131 \u00f6ncesi ve sonras\u0131 \u0130ttihat\u00e7\u0131lar, K\u00fcrt hamal \u0130ttihat\u00e7\u0131lar, asker \u0130ttihat\u00e7\u0131lar, e\u015fraftan \u0130ttihat\u00e7\u0131lar hep farkl\u0131 resimler verir. Yani her olgu gibi \u0130ttihat ve Terakki Cemiyeti de zaman ve mekana ba\u011fl\u0131 olarak, s\u0131n\u0131fsal ili\u015fkilerle de ili\u015fkili bir \u015fekilde de\u011fi\u015fiklik arz eder. \u0130ttihat ve Terakki Cemiyeti kendi i\u00e7inde bir\u00e7ok siyasal ve toplumsal akt\u00f6r ihtiva eden boykot hareketindeki unsurlardan \u00f6nemli ama sadece bir tanesi. \u0130lk \u00f6nce bunu bir vurgulamak gerekiyor. Zira boykot hareketinde hem kendili\u011finden bir dinamik var hem de \u00e7ok farkl\u0131 akt\u00f6rler. Bu neden \u00f6nemli \u00e7\u00fcnk\u00fc bu farkl\u0131 dinamik de \u0130ttihat ve Terakki Cemiyeti\u2019nin d\u00f6n\u00fc\u015f\u00fcm\u00fcnde rol oynuyor. \u00d6rne\u011fin Frans\u0131z konsoloslara g\u00f6re, boykot hareketinde \u0130ttihat ve Terakki Cemiyeti\u2019nin ve genel olarak siyasal elitin tavr\u0131n\u0131 belirleyen Selanik\u2019teki d\u00f6nme cemaati. Baz\u0131lar\u0131na g\u00f6re ise hamallar, ayaktak\u0131m\u0131. Boykot hareketi i\u00e7inde Milli \u0130ktisat politikalar\u0131ndan \u00e7\u0131kar\u0131 olanlar hem boykot hareketinin geli\u015fmesinde etkili oluyorlar hem de \u0130ttihat ve Terakki Cemiyeti\u2019nin daha milliyet\u00e7i bir parti haline gelmesine de katk\u0131da bulunuyorlar. \u0130ttihat ve Terakki Cemiyeti daha kapsay\u0131c\u0131, itidal tavsiye eden, Osmanl\u0131c\u0131 bir dil kullan\u0131rken, daha do\u011frusu daha \u00e7ok b\u00f6yle bir tav\u0131r geli\u015ftirirken, giderek daha M\u00fcsl\u00fcman\/T\u00fcrk kimli\u011fine vurgu yapan bir hatta kay\u0131yor. Bunu kitap i\u00e7inde anlat\u0131lan olaylar boyunca izlemek ve takip etmek de m\u00fcmk\u00fcn. Tabii \u00f6zellikle b\u00fcy\u00fck k\u0131r\u0131lma Balkan Sava\u015flar\u0131 ile geliyor. Balkan Sava\u015flar\u0131\u2019ndan sonra a\u00e7\u0131k\u00e7a H\u0131ristiyan kar\u015f\u0131t\u0131, \u00f6tekile\u015ftirici ve hatta hedef g\u00f6sterici bir siyasal dil ortaya \u00e7\u0131k\u0131yor. Bu dil hem boykot gibi toplumsal hareketlerde hem de \u0130ttihat ve Terakki Cemiyeti gibi \u00f6rg\u00fctlerde hakim olmaya ba\u015fl\u0131yor.<\/p>\n

\u00a0\u2018Balkan Sava\u015f\u0131 sonras\u0131 gayrim\u00fcslimler her \u015feyin sorumlusu ilan edildi\u2019<\/b><\/p>\n

Balkan Sava\u015flar\u0131\u2019ndan sonra Anadolu\u2019ya gelen M\u00fcsl\u00fcman muhacirler ve gayrim\u00fcslimler aras\u0131ndaki ili\u015fkiler nas\u0131ld\u0131?<\/b><\/p>\n

M\u00fcsl\u00fcman toplumu derinden etkileyen di\u011fer bir unsur Balkan Sava\u015flar\u0131 sonras\u0131nda Anadolu\u2019ya ak\u0131n halinde gelen muhacir topluluklar\u0131yd\u0131. Muhacirler hik\u00e2yeleriyle birlikte gelmi\u015flerdi. Gazeteler, dergiler muhacirlerin \u00e7ektikleri eziyetler ve i\u015fkence hik\u00e2yeleri ile dolup ta\u015f\u0131yordu. Bunlara g\u00f6re Bulgarlar, S\u0131rplar, Yunanl\u0131lar M\u00fcsl\u00fcmanlar\u0131n mallar\u0131na el koyuyor, paralar\u0131n\u0131 \u00e7al\u0131yordu. Anlat\u0131lan hikayelerde fesler yerlerde geziyor, kad\u0131nlar\u0131n \u00e7ar\u015faflar\u0131 y\u0131rt\u0131l\u0131yordu. M\u00fcsl\u00fcmanlar keyfi bir \u015fekilde tutuklan\u0131yor, kad\u0131nlara tecav\u00fcz ediliyordu. Gazete ve dergiler, \u00fccretsiz da\u011f\u0131t\u0131lan onlarca kitap\u00e7\u0131k ve bildiride \u00f6ld\u00fcr\u00fclm\u00fc\u015f, organlar\u0131 kesilmi\u015f M\u00fcsl\u00fcmanlar\u0131n resimleri yay\u0131nlan\u0131yordu. Mersin\u2019de bir pankart \u00fczerinde M\u00fcsl\u00fcman kad\u0131nlar\u0131n kesilen burun ve kulaklar\u0131n\u0131n Atina\u2019ya g\u00f6nderildi\u011fi yaz\u0131l\u0131yordu. Bir ba\u015fka yerdeki afi\u015fte ise H\u0131ristiyanlar\u0131n tecav\u00fcz etti\u011fi kad\u0131nlar anlat\u0131l\u0131yordu. Gelen y\u00fczbinlerce muhacir yeni yerlerine yerle\u015ftirilirken etraflar\u0131nda kendilerini kovanlar\u0131n dinda\u015flar\u0131n\u0131 g\u00f6r\u00fcyorlard\u0131. Bundan dolay\u0131 gayrim\u00fcslimlere kar\u015f\u0131 giri\u015filen pogromlar ve sald\u0131r\u0131larda Giritliler vb. g\u00f6\u00e7men gruplar\u0131 ba\u015f\u0131 \u00e7ekiyordu. Muhacirlerin konvoylar\u0131, \u015fehir ortalar\u0131nda sokaklarda kalmalar\u0131 kamuoyunu derinden etkiliyordu. Milliyet\u00e7i ve provokatif \u0130slami ve T\u00fcrk\u00e7\u00fc dil ise kitleleri gayrim\u00fcslimlere kar\u015f\u0131 tahrik ediyordu. Daha Birinci D\u00fcnya Sava\u015f\u0131 ba\u015flamadan \u00f6nce binlerce Rum bat\u0131 b\u00f6lgelerinde k\u00f6ylerini terk etmek zorunda kal\u0131yordu. Zira k\u00f6ylerine etraf k\u00f6ylerden sald\u0131r\u0131lar d\u00fczenleniyordu. Ba\u011flar\u0131 bah\u00e7eleri ate\u015fe veriliyordu. Kasaba ve kentlerde eski kom\u015fular\u0131 ile aralar\u0131nda art\u0131k tahamm\u00fcl edilemez bir gerginlik has\u0131l olmu\u015ftu. Art\u0131k gayrim\u00fcslimler iktisadi geri kalm\u0131\u015fl\u0131ktan, sava\u015fta yenilgiye, siyasi sorunlardan toplumsal karga\u015faya her \u015feyin m\u00fcsebbibi olarak yans\u0131t\u0131l\u0131yordu. Bu d\u00f6nemin kilit kavramlar\u0131ndan bir tanesi de \u2018intikam\u2019d\u0131r. Okullarda intikam k\u00f6\u015feleri kuruluyor, \u015fairler intikam \u015fiirleri yaz\u0131yordu.<\/p>\n

http:\/\/www.agos.com.tr\/tr\/yazi\/10826\/osmanlida-gayrimuslimlerin-kazananlar-muslumanlarin-ise-kaybedenler-oldugu-algisi-yanlis<\/i><\/b><\/p>\n","protected":false},"excerpt":{"rendered":"

Ezgi Berk Yerel ekonomi, esnaf loncalar\u0131, yerel k\u00fclt\u00fcrel yap\u0131lar ve toplumsal s\u0131n\u0131flara bakarak kitlelerin siyasete verdi\u011fi tepkilerle imparatorluk i\u00e7inde ya\u015fanan d\u00f6n\u00fc\u015f\u00fcmleri, yeni yay\u0131mlanan \u2018Osmanl\u0131\u2019y\u0131 M\u00fcsl\u00fcmanla\u015ft\u0131rmak\u2019 kitab\u0131nda inceleyen Yard. Do\u00e7. Do\u011fan \u00c7etinkaya ile Osmanl\u0131 toplumunun arka plan\u0131na bakt\u0131k, 1915\u2019e giden yolu konu\u015ftuk. Kitab\u0131n\u0131zda yayg\u0131n olarak bilinen \u201cOsmanl\u0131 \u0130mparatorlu\u011fu\u2019nda M\u00fcsl\u00fcmanlar ticaret yapmazd\u0131, ticaret gayrim\u00fcslimlerin elindeydi\u201d yarg\u0131s\u0131n\u0131 e\u015feliyorsun. […]<\/p>\n","protected":false},"author":7,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,54,71,53],"tags":[],"class_list":["post-33937","post","type-post","status-publish","format-standard","hentry","category-haberler","category-kitaplar-elestiriler","category-mulakatlar","category-turkiyede-azinliklar"],"yoast_head":"\nOsmanl\u0131\u2019da gayrim\u00fcslimlerin kazananlar, M\u00fcsl\u00fcmanlar\u0131n ise kaybedenler oldu\u011fu alg\u0131s\u0131 yanl\u0131\u015f - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi<\/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:\/\/akunq.net\/tr\/?p=33937\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Osmanl\u0131\u2019da gayrim\u00fcslimlerin kazananlar, M\u00fcsl\u00fcmanlar\u0131n ise kaybedenler oldu\u011fu alg\u0131s\u0131 yanl\u0131\u015f - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi\" \/>\n<meta property=\"og:description\" content=\"Ezgi Berk Yerel ekonomi, esnaf loncalar\u0131, yerel k\u00fclt\u00fcrel yap\u0131lar ve toplumsal s\u0131n\u0131flara bakarak kitlelerin siyasete verdi\u011fi tepkilerle imparatorluk i\u00e7inde ya\u015fanan d\u00f6n\u00fc\u015f\u00fcmleri, yeni yay\u0131mlanan \u2018Osmanl\u0131\u2019y\u0131 M\u00fcsl\u00fcmanla\u015ft\u0131rmak\u2019 kitab\u0131nda inceleyen Yard. Do\u00e7. Do\u011fan \u00c7etinkaya ile Osmanl\u0131 toplumunun arka plan\u0131na bakt\u0131k, 1915\u2019e giden yolu konu\u015ftuk. Kitab\u0131n\u0131zda yayg\u0131n olarak bilinen \u201cOsmanl\u0131 \u0130mparatorlu\u011fu\u2019nda M\u00fcsl\u00fcmanlar ticaret yapmazd\u0131, ticaret gayrim\u00fcslimlerin elindeydi\u201d yarg\u0131s\u0131n\u0131 e\u015feliyorsun. 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