{"id":2859,"date":"2009-12-16T17:46:35","date_gmt":"2009-12-16T14:46:35","guid":{"rendered":"http:\/\/localhost\/wordpress\/2009\/12\/16\/bir-karsi-tarih-bir-yasakli-tarih-osmanli-gayri-resmi-tarihinin-onemli-aktoru-seyh-bedreddin\/"},"modified":"2009-12-16T17:46:35","modified_gmt":"2009-12-16T14:46:35","slug":"bir-karsi-tarih-bir-yasakli-tarih-osmanli-gayri-resmi-tarihinin-onemli-aktoru-seyh-bedreddin","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2009\/12\/16\/bir-karsi-tarih-bir-yasakli-tarih-osmanli-gayri-resmi-tarihinin-onemli-aktoru-seyh-bedreddin\/","title":{"rendered":"Bir kar\u015f\u0131 tarih, bir yasakl\u0131 tarih ;Osmanl\u0131 gayr\u0131-resmi tarihi’nin \u00f6nemli akt\u00f6r\u00fc: \u015eeyh Bedreddin"},"content":{"rendered":"

<\/span><\/p>\n

\u201cBir yere ula\u015fabilirli\u011fin ilk ad\u0131m\u0131, oldu\u011funuz yerde kalamayaca\u011f\u0131n\u0131za karar vermektir.\u201d [1] <\/span><\/p>\n

Sedirde al ye\u015fil, dal dal Bursa ipeklisi,<\/address>\n
duvarda mavi bir bah\u00e7e gibi K\u00fctahyal\u0131 \u00e7iniler,<\/address>\n
g\u00fcm\u00fc\u015f ibriklerde \u015farap,<\/address>\n
bak\u0131r lengerlerde k\u0131zarm\u0131\u015f kuzular nar idi.<\/address>\n
\u00d6z karde\u015fi Musay\u0131 ok kiri\u015fiyle bo\u011fup<\/address>\n
yani bir alt\u0131n le\u011fende karde\u015f kan\u0131yla aptest alarak<\/address>\n
\u00c7elebi Sultan Memet tahta \u00e7\u0131km\u0131\u015f h\u00fcnk\u00e2r idi.<\/address>\n
\u00c7elebi h\u00fcnk\u00e2r idi amma<\/address>\n
\u00c2l Osman \u00fclkesinde esen<\/address>\n
bir k\u0131s\u0131rl\u0131k \u00e7\u0131\u011fl\u0131\u011f\u0131, bir \u00f6l\u00fcm t\u00fcrk\u00fcs\u00fc r\u00fczg\u00e2r idi.<\/address>\n
K\u00f6yl\u00fcn\u00fcn g\u00f6z nuru zeamet<\/address>\n
al\u0131n teri timar idi. *<\/address>\n

\u201cTanr\u0131 d\u00fcnyay\u0131 yaratt\u0131 ve insanlara verdi. Demek ki; d\u00fcnyan\u0131n topra\u011f\u0131 ve bu topra\u011f\u0131n b\u00fct\u00fcn \u00fcr\u00fcnleri insanlar\u0131n ortak mal\u0131d\u0131r,\u201d diyen \u015eeyh Bedreddin hakk\u0131nda s\u00f6z etmek, gerekli ve \u00f6nemli\u2026<\/p>\n

\u201cGerekli\u201d \u00e7\u00fcnk\u00fc bug\u00fcn\u00fc gelece\u011fe ta\u015f\u0131rken \u201cge\u00e7mi\u015f\u201d vazge\u00e7ilmemesi gereken bir \u201cdinamik\u201dtir\u2026<\/p>\n

\u201c\u00d6nemlidir\u201d \u00e7\u00fcnk\u00fc o bir \u201cortakla\u015fmac\u0131\u201dd\u0131r; bu yan\u0131 radikal sosyalistler i\u00e7in \u00f6ne \u00e7\u0131kar\u0131lmas\u0131 gereken bir \u201cy\u00f6n\u201dd\u00fcr..<\/p>\n

\u0130\u015fte bunlardan \u00f6t\u00fcr\u00fc her \u015fey, Esat Korkmaz\u2019\u0131n ifade etti\u011fi \u00fczeredir: \u201cBedreddin tarihi, bir kar\u015f\u0131 tarih, bir yasakl\u0131 tarihtir. Onu anlayabilmek ya da yazabilmek i\u00e7in kar\u015f\u0131 tarafa, yasakl\u0131 tarafa ge\u00e7mek zorunludur. Kar\u015f\u0131 tarafa, yasakl\u0131 tarafa ge\u00e7mek, tersine d\u00f6n\u00fc\u015f\u00fcm\u00fc gerektirir.\u201d[2]<\/p>\n

Tarihsel Zemin<\/p>\n

1400\u2019l\u00fc y\u0131llardaki Mo\u011fol istilas\u0131 Anadolu\u2019da hen\u00fcz yok olmam\u0131\u015f dayan\u0131\u015fmac\u0131 gelenek ve g\u00f6reneklerin canlanmas\u0131na da neden oldu. Bir bak\u0131ma Bedreddin isyan\u0131, Anadolu ve Rumeli k\u00f6yl\u00fclerinin, zanaatk\u00e2rlar\u0131n\u0131n bask\u0131 ve s\u00f6m\u00fcr\u00fcye kar\u015f\u0131 bir hak aray\u0131\u015f\u0131 oldu. K\u0131sa s\u00fcrede on binlerce yoksulun, din ve mezhep farkl\u0131l\u0131\u011f\u0131na ra\u011fmen, bir ama\u00e7 u\u011fruna birle\u015fmesinin nedeni de bu a\u011f\u0131r s\u00f6m\u00fcr\u00fc \u015fartlar\u0131d\u0131r.<\/p>\n

Werner\u2019e g\u00f6re Bedreddin, Osmanl\u0131 tarihinin en m\u00fcstesna \u015fahsiyetlerinden biridir. \u00c7\u00fcnk\u00fc o, tek bir isyanla t\u00fcm Avrupa\u2019da ayaklanm\u0131\u015f k\u00f6yl\u00fc ve zanaatk\u00e2rdan fazlas\u0131n\u0131 \u00f6l\u00fcm pahas\u0131na pe\u015finden s\u00fcr\u00fcklemi\u015ftir.[3]<\/p>\n

Osmanl\u0131 d\u00f6nemindeki ayaklanmalar ve iktidar kavgalar\u0131, devletin derin krizini de ortaya \u00e7\u0131kard\u0131. B\u00f6rkl\u00fcce ve Bedreddin isyan\u0131 bu krize verilmi\u015f bir yan\u0131tt\u0131. Werner\u2019e g\u00f6re, \u015eeyh Bedreddin, B\u00f6rkl\u00fcce Mustafa\u2019dan farkl\u0131 bir siyasi ama\u00e7 g\u00fcder. \u015eeyh Bedreddin bir Osmanl\u0131 \u0131slahat\u00e7\u0131s\u0131yd\u0131 ve siyasi bir vizyona sahipti. O, B\u00f6rkl\u00fcce gibi Osmanl\u0131 d\u00fczenini y\u0131kmay\u0131 de\u011fil, reformlarla d\u00f6n\u00fc\u015ft\u00fcrmeyi ama\u00e7l\u0131yordu. Bedreddin\u2019e g\u00f6re Balkanlardaki fethedenlerle, fethedilenler bir siyasi ama\u00e7ta birle\u015ftirilmelidir.<\/p>\n

H\u0131ristiyan Katolik Avrupa\u2019n\u0131n kar\u015f\u0131s\u0131na G\u00fcney Avrupa\u2019y\u0131 da i\u00e7ine alan M\u00fcsl\u00fcman-Ortodoks blo\u011fu \u00e7\u0131kmal\u0131d\u0131r. Werner\u2019e g\u00f6re o g\u00fcn a\u00e7\u0131s\u0131ndan b\u00f6yle bir siyasi ittifak\u0131n ger\u00e7ekle\u015fme \u015fans\u0131 vard\u0131. Bu bir hayal de\u011fildi, \u00e7\u00fcnk\u00fc Ortodoks H\u0131ristiyanlarla, M\u00fcsl\u00fcman T\u00fcrkleri siyasi bir potada birle\u015ftirmek, her iki halk\u0131n da \u00e7\u0131kar\u0131nayd\u0131.<\/p>\n

Ancak Bedreddin\u2019in \u201ch\u00fcmanizm d\u00fc\u015f\u00fcncesi, \u0130sl\u00e2miyet ile H\u0131ristiyanl\u0131\u011f\u0131n gerilim sahas\u0131nda alevleniyordu\u2026 \u0130mparatorluk krizinin g\u00f6lgesinde, fethedenlerle tabi k\u0131l\u0131nanlar\u0131n; \u2018m\u00fcminler\u2019 ile \u2018kafirlerin\u2019; T\u00fcrkler ile Yunanlar\u0131n ve Slavlar\u0131n birlikte nas\u0131l ya\u015fay\u0131p hareket edecekleri sorusunun cevab\u0131 olarak ortaya \u00e7\u0131k\u0131yordu\u2026 Bu d\u00fc\u015f\u00fcnce, iki adamda maddi zora d\u00f6n\u00fc\u015fecek ve yaln\u0131zca hizmet ve itaat etmek i\u00e7in e\u011fitilmi\u015f olanlardan on binleri, aylar boyunca efendilerinin dizginsiz keyfili\u011finden kurtaracakt\u0131. Daha yar\u0131n de\u011fil, ama \u00f6b\u00fcr g\u00fcn ba\u015flayacak yeni bir devrin esintisini hissettiyorlard\u0131. Onlar, \u015fimdiden eski d\u00fcnyan\u0131n g\u00fc\u00e7lerini deh\u015fete d\u00fc\u015f\u00fcren yeni bir \u00e7a\u011f\u0131n e\u015fi\u011finde duruyorlard\u0131.\u201d<\/p>\n

Bu zeminde Bedreddin\u2019in 1411 y\u0131l\u0131nda Musa \u00c7elebi\u2019nin kazaskeri olmas\u0131, 1420 y\u0131l\u0131nda Prens Mircea taraf\u0131ndan sayg\u0131yla kar\u015f\u0131lan\u0131p konuk edilmesi, isyana \u00e7ok say\u0131da ak\u0131nc\u0131 subay\u0131n, T\u00fcrk g\u00f6\u00e7menlerin ve H\u0131ristiyan kitlelerin kat\u0131lmas\u0131, Bedreddin\u2019in halklara \u00fctopik olmayan bir alternatif sunabildi\u011fini de g\u00f6sterir.<\/p>\n

B\u00f6rkl\u00fcce ise s\u0131n\u0131fs\u0131z ve s\u00f6m\u00fcr\u00fcs\u00fcz bir toplum d\u00fc\u015fl\u00fcyordu ki bu, o g\u00fcn a\u00e7\u0131s\u0131ndan bir \u00fctopyayd\u0131. B\u00f6rkl\u00fcce Mustafa\u2019n\u0131n \u201cyar\u0131n yana\u011f\u0131ndan gayr\u0131 payla\u015fmak her \u015feyi\u201d \u015fiar\u0131n\u0131 \u00fclk\u00fc edinmi\u015f \u201ct\u00fcketim kom\u00fcnizmi\u201d, tarihsel olarak daha ba\u015f\u0131ndan itibaren yenilmeye mahk\u00fbmdu.[4]<\/p>\n

Neydi(ler) Kimdi(ler)<\/p>\n

Osmanl\u0131 tarihi, tarih kitaplar\u0131nda paketlenerek sunuldu\u011fu gibi de\u011fildir. O \u201ckahramanl\u0131klarla\u201d dolu resmi tarihin, g\u00f6z ard\u0131 edilen ger\u00e7ek bir y\u00fcz\u00fc vard\u0131r ki, bu da ezilenlerin-ma\u011fdurlar\u0131n gayr\u0131-resmi tarihidir.<\/p>\n

\u015eeyh Bedreddin de, o gayr\u0131-resmi tarihin \u00f6nemli akt\u00f6rlerindendir.<\/p>\n

Kesin olmamakla birlikte \u015eeyh Bedreddin 1365 y\u0131l\u0131nda Simavna kasabas\u0131nda do\u011fmu\u015ftur.<\/p>\n

E\u011fitimine de Edirne\u2019de ba\u015flam\u0131\u015ft\u0131r. Buradan Bursa ve Konya\u2019ya ge\u00e7erek e\u011fitimini tamamlar. Osmanl\u0131\u2019n\u0131n taht kavgalar\u0131n\u0131n yo\u011fun oldu\u011fu bu d\u00f6nemde \u00c7elebi Mehmet\u2019in taht\u0131 ele ge\u00e7irmesiyle \u015eeyh Bedreddin \u0130znik\u2019e s\u00fcrg\u00fcne g\u00f6nderilir. Burada d\u00f6nemin iktidar\u0131na kar\u015f\u0131 \u00f6rg\u00fctlenme faaliyetleri s\u00fcrd\u00fcren Bedreddin, sevgiyi, insan\u0131n b\u00fct\u00fcn k\u00f6t\u00fcl\u00fcklerden kurtulmas\u0131, y\u00fccelmesi ve Tanr\u0131 kat\u0131na y\u00fckselmesi olarak anlar. E\u015fitlik ve karde\u015flik d\u00fc\u015f\u00fcncesini hep \u00f6n planda tutar.<\/p>\n

Savundu\u011fu g\u00f6r\u00fc\u015fleri Anadolu\u2019da k\u0131sa zamanda ciddi bir etki yarat\u0131r ve taraftar toplar. Bunda en \u00f6nemli rol de \u015eeyh Bedreddin\u2019in m\u00fcritlerinden \u00f6zellikle B\u00f6rkl\u00fcce Mustafa ve Torlak Kemal\u2019indir.<\/p>\n

Anadolu\u2019nun de\u011fi\u015fik kentlerinde \u00f6rg\u00fctlenme \u00e7al\u0131\u015fmalar\u0131 yapan bu insanlar \u015eeyh Bedreddin\u2019e olduk\u00e7a insan kazand\u0131rm\u0131\u015ft\u0131r. B\u00f6rkl\u00fcce Mustafa Ayd\u0131n\u2019da, Torlak Kemal ise, Manisa\u2019da Osmanl\u0131 ordusuna kar\u015f\u0131 direni\u015fler ger\u00e7ekle\u015ftirmektedir.<\/p>\n

Bu \u00f6rg\u00fctlenmeleri ve direni\u015fleri N\u00e2z\u0131m usta \u2018\u015eeyh Bedreddin Destan\u0131\u201dna yans\u0131t\u0131r \u015fu dizelerle: \u201cBedreddin g\u00fcl\u00fcmsedi.\/ Ayd\u0131nland\u0131 i\u00e7i g\u00f6zlerinin, dedi:\/ -Mademki bu kerre ma\u011flubuz\/ Netsek, neylesek zaid.\/ Gayr\u0131 uzatman s\u00f6z\u00fc.\/ Mademki fetva bize aid\/ Verin ki basak ba\u011fr\u0131na m\u00fchr\u00fcm\u00fcz\u00fc\u2026\u201d<\/p>\n

\u015eeyh Bedreddin\u2019in sosyal m\u00fccadelenin \u00f6nemli motiflerinden oldu\u2026<\/p>\n

Oldu \u00e7\u00fcnk\u00fc \u015eeyh Bedreddin, b\u00fct\u00fcn dinleri birle\u015ftirecek ideal bir mistik devlet u\u011fruna, dinsel bi\u00e7imcili\u011fe, saltanata ve ekonomik ayr\u0131mc\u0131l\u0131\u011fa kar\u015f\u0131 \u00e7\u0131kt\u0131, bunun i\u00e7in isyan etti\u2026<\/p>\n

S\u00f6z konusu kar\u015f\u0131 \u00e7\u0131k\u0131\u015f\u0131n dibacesi, \u015eeyh Bedreddin\u2019in en tan\u0131nm\u0131\u015f eseri V\u00e2rid\u00e2t\u2019t\u0131r. V\u00e2rid\u00e2t, tasavvuf terminolojisinde \u201cilahi ilhamlar, Tanr\u0131\u2019n\u0131n g\u00f6n\u00fcle iletti\u011fi bilgiler ya da g\u00f6n\u00fcle do\u011fan esintiler\u201d anlam\u0131na gelen \u00e7o\u011ful bir kelimedir.<\/p>\n

Mart 2003 tarihli Bilim ve \u00dctopya dergisinde de yazd\u0131\u011f\u0131 gibi V\u00e2rid\u00e2t\u2019ta baz\u0131 yerlerde bu \u00e2lemden ayr\u0131, soyut bir \u201cAllah\u201d kavram\u0131na inan\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6steren \u015feyler de anlat\u0131l\u0131r. Ayetlerden bahsedilirken \u201cY\u00fcce Allah buyurmu\u015ftur ki\u201d ifadesi kullan\u0131l\u0131r. Allah\u2019\u0131n peygamberler g\u00f6nderdi\u011fi ve bu peygamberlerin ve onlara gelen vahyin hak oldu\u011fu ifade edilir. Baz\u0131 yerlerdeyse, Allah\u2019\u0131n bu \u00e2lemin kendisinden ba\u015fka bir \u015fey olmad\u0131\u011f\u0131 fikri yans\u0131t\u0131l\u0131r. \u201cEzeli ve ebedi olan bu \u00e2lemde her \u015fey odur. O da her \u015feydir. Bu sebeple biri \u2018Ben Allah\u2019\u0131m\u2019 dese, her \u015fey onun cevherinden meydana geldi\u011fi i\u00e7in do\u011fru s\u00f6ylemi\u015f olur\u2026 Allah\u2019\u0131n zuhura, yani g\u00f6r\u00fcnmeye meyli vard\u0131r. Allah\u2019\u0131n zuhuru ise insandad\u0131r. \u00c7\u00fcnk\u00fc en g\u00fczel suret insan\u0131nd\u0131r. Nas\u0131l insan\u0131n tek tek organlar\u0131 insan olmay\u0131p ancak hep birlikte insan\u0131 te\u015fkil ediyorsa, bu \u00e2lemdeki tek tek hi\u00e7bir \u015fey de Allah de\u011fildir, ama b\u00fct\u00fcn\u00fc Allah\u2019t\u0131r. Bu y\u00fczden Allah\u2019\u0131n iradesi, \u00e2lemdeki varl\u0131klar\u0131n kabiliyetleri \u00e7er\u00e7evesinde cereyan eder\u2026\u201d<\/p>\n

V\u00e2rid\u00e2t\u2019a g\u00f6re cin, melek, \u015feytan denilen \u015feyler, ger\u00e7ek varl\u0131klar de\u011fildirler. Maddede olu\u015fan her de\u011fi\u015fme, maddenin kendinde bulunan niteliklerin ve kuvvetlerin sonucudur. Ruh da maddenin bile\u015fimi gere\u011fidir, bile\u015fim bozulunca ortadan kalkar. Dolay\u0131s\u0131yla, \u00f6len insan, bir daha eski bi\u00e7imiyle dirilmez. \u00d6b\u00fcr d\u00fcnya ve orada cennet ve cehennem yoktur, ikisi de bu d\u00fcnyadad\u0131r. Esas\u0131nda cennet insana sevin\u00e7, huzur veren h\u00e2llerdir, cehennem ise s\u0131k\u0131nt\u0131, ac\u0131 ve keder veren durumlard\u0131r.<\/p>\n

Yine, Bilim ve \u00dctopya dergisinde de belirtildi\u011fi gibi V\u00e2rid\u00e2t\u2019\u0131n tahrifata u\u011fram\u0131\u015f olabilece\u011fi olas\u0131l\u0131\u011f\u0131n\u0131 da g\u00f6z ard\u0131 etmemekle birlikte, bu g\u00f6r\u00fc\u015flerin tam anlam\u0131yla materyalist bir yakla\u015f\u0131m\u0131n \u00fcr\u00fcn\u00fc oldu\u011funu s\u00f6ylemek gerekir. E\u011fer bunlar hakik\u00e2ten \u015eeyh Bedreddin\u2019in ifade etti\u011fi bi\u00e7imde, bozulmadan kaydedilmi\u015flerse, bu takdirde yaln\u0131zca bunlar dikkate al\u0131nd\u0131\u011f\u0131nda, kar\u015f\u0131m\u0131za hakik\u00e2ten \u0130sl\u00e2miyetin telkin etti\u011fi bir bi\u00e7imde ne Allah ne de ahiret hayat\u0131na inanan bir \u015eeyh Bedreddin \u00e7\u0131kar. \u0130\u015fte onu \u00e7o\u011fu Osmanl\u0131 ulemas\u0131n\u0131n, hatta sufiyyesinin bile g\u00f6z\u00fcnde as\u0131rlarca z\u0131nd\u0131k (Allah\u2019a inanmayan) ve m\u00fclhid (Tanr\u0131 yolundan \u00e7\u0131km\u0131\u015f) yapan bu fikirlerdir. \u00d6zet olarak, V\u00e2rid\u00e2t\u2019\u0131n ana konusu panteizmdir (kamutanr\u0131c\u0131l\u0131k). Evrendeki b\u00fct\u00fcn varl\u0131klar\u0131n, salt (mutlak) varl\u0131k olan Tanr\u0131n\u0131n g\u00f6r\u00fcnt\u00fclerinden ba\u015fka bir \u015fey olmad\u0131klar\u0131 ispatlanmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Felsefi G\u00f6r\u00fc\u015f ve De\u011ferleri<\/p>\n

Burada konuya ili\u015fkin bir parantez a\u00e7\u0131p, \u015funlar\u0131 da eklemek gerek: \u015eeyh Bedreddin\u2019i bir ayaklanma \u00f6nderi olmas\u0131n\u0131n \u00f6tesinde derin felsefi g\u00f6r\u00fc\u015fleriyle \u00e7a\u011f\u0131na g\u00f6re \u00e7ok ileri bir d\u00fc\u015f\u00fcnce adam\u0131d\u0131r.<\/p>\n

Esat Korkmaz\u2019\u0131n da belirtti\u011fi \u00fczere O, \u201cAyd\u0131nlanma d\u00fcnyas\u0131nda: G\u00f6ky\u00fcz\u00fcnden yery\u00fcz\u00fcne indirildi\u011fine inan\u0131lan Tanr\u0131 buyruklar\u0131na g\u00f6re bedenle\u015fen ve egemenin g\u00fcd\u00fcm\u00fcnde canavarla\u015fan insana kar\u015f\u0131 \u00fcretici\/yarat\u0131c\u0131 insan\u0131; konu\u015fan Tanr\u0131 durumunda ve halk kimli\u011finde ki\u015filendirdi. Bu potada, yani mazlumlar kat\u0131nda 72 milleti eritti; bir yapt\u0131. \u0130nsan-evren-Tanr\u0131 sorununu yeniden irdeledi: \u0130nanc\u0131n yerini ak\u0131l ald\u0131. \u0130nanca dayanan tanr\u0131bilimin kar\u015f\u0131s\u0131na, inanc\u0131 akl\u0131n denetimine veren B\u00e2tini felsefeyi yerle\u015ftirdi. Tanr\u0131-evren sorunu inan\u00e7 sorunu olmaktan \u00e7\u0131kt\u0131, bir insan sorunu durumuna geldi.\u201d<\/p>\n

Ayr\u0131ca \u201cBedreddiniler, tasavvufi maya bi\u00e7iminde alg\u0131lad\u0131klar\u0131 h\u00fcmanizmi, egemene y\u00f6nelik isyanla bug\u00fcnlere ta\u015f\u0131d\u0131lar.\u201d<\/p>\n

\u00d6zellikle B\u00e2tini inanc\u0131 ve d\u00fc\u015f\u00fcncesi \u00e7evresinde Bedreddinilik\u2019i yorumlarken s\u00fcrekli kar\u015f\u0131t\u0131 (S\u00fcnni Ortodoks inanc\u0131) ile ili\u015fki ve \u00e7eli\u015fkisini g\u00f6z \u00f6n\u00fcne seren Esat Korkmaz, bu iki tasar\u0131m\u0131n Tanr\u0131 inanc\u0131n\u0131 kar\u015f\u0131la\u015ft\u0131rarak temel ay\u0131r\u0131c\u0131 \u00f6zelliklerini ortaya koyarken \u015funlar der: \u201cS\u00fcnni Ortodoks inan\u00e7ta Tanr\u0131, \u00e2lemden ayr\u0131 ve mutlak yarat\u0131c\u0131d\u0131r. B\u00e2tinilik ise Tanr\u0131\u2019yla \u00e2lemi birle\u015ftirir; Tanr\u0131 \u00e2lemin beliri\u015fidir; Tanr\u0131\u2019n\u0131n g\u00f6r\u00fcn\u00fc\u015fe \u00e7\u0131km\u0131\u015f bi\u00e7imi olarak alg\u0131lanan \u00e2lem, Tanr\u0131\u2019n\u0131n kendisidir. Bu nedenle insan \u00e2lem-i sugra (k\u00fc\u00e7\u00fck \u00e2lem); Tanr\u0131 ise \u00e2lem-i ekber (b\u00fcy\u00fck \u00e2lem)dir. Ortodoks inanc\u0131n varl\u0131\u011f\u0131, yaratan ve yarat\u0131lan diye ikiye ay\u0131rmas\u0131na kar\u015f\u0131n, Anadolu B\u00e2tinili\u011fi varl\u0131\u011f\u0131 bir b\u00fct\u00fcn olarak g\u00f6r\u00fcr. \u0130kilik ortadan kalkar, do\u011fada g\u00f6r\u00fclenler Tanr\u0131\u2019n\u0131n tecellisidir ve ancak onunla vard\u0131r; yaratan da yarat\u0131lan da birdir. Bir yaratma de\u011fil, bir belirme s\u00f6z konusudur. Her \u015fey Tanr\u0131\u2019d\u0131r; demek ki yaratan da yarat\u0131lan da yoktur; sadece bir tanr\u0131sal varla\u015fma vard\u0131r; maddesel d\u00fcnya, tanr\u0131l\u0131k varl\u0131\u011f\u0131n\u0131n g\u00f6r\u00fcn\u00fcm\u00fcd\u00fcr.\u201d[5]<\/p>\n

Asl\u0131 sorulursa Bedreddini hareketin \u00f6nem, Yahudi ve H\u0131ristiyan topluluklar\u0131 \u00fczerindeki etkisi ve birle\u015ftiricili\u011fidir. Yani XIV.-XV. y\u00fczy\u0131llarda Bat\u0131 Anadolu\u2019da ya\u015fayan Yahudilerin Bedreddin-B\u00f6rkl\u00fcce ve Torlak Kemal\u2019in temsil etti\u011fi B\u00e2tini-heterodoksi hareket, H\u0131ristiyan-Yahudi ve M\u00fcsl\u00fcman topluluklar\u0131 bir araya getirebilmi\u015ftir.<\/p>\n

Ernst Werner\u2019in de ifade etti\u011fi \u00fczere, \u201cBedreddin, geni\u015f \u00e7apl\u0131 ho\u015fg\u00f6r\u00fc d\u00fc\u015f\u00fcncesiyle, T\u00fcrkler ve yerli halk aras\u0131nda bir kayna\u015fma sa\u011flamak istiyordu. Dinlerin e\u015fitli\u011fi ilkesini bu ama\u00e7la yay\u0131yordu. Ama burada, sadece dinsel alandaki ayr\u0131mc\u0131l\u0131\u011f\u0131n de\u011fil, siyasal alandaki ayr\u0131mc\u0131l\u0131\u011f\u0131n da terk edilmesi s\u00f6z konusuydu. \u015eeyh, bir Latin-Grek kiliseler birli\u011fi d\u00fc\u015f\u00fcncesine kar\u015f\u0131 bir \u0130sl\u00e2m-H\u0131ristiyan toplumlar\u0131 senteziyle \u00e7\u0131k\u0131yordu. B\u00f6yle bir toplumda dinsel ve etnik s\u0131n\u0131rlar kalmayacakt\u0131. Y\u00f6neten ve y\u00f6netilenleri ba\u011flayan ortak \u00e7er\u00e7eve ho\u015fg\u00f6r\u00fcyd\u00fc, h\u00fcmanizm d\u00fc\u015f\u00fcncesiydi.\u201d<\/p>\n

B\u00f6rkl\u00fcce Mustafa\u2019n\u0131n d\u00fc\u015f\u00fcncesinin \u015eeyh Bedreddin\u2019inkinden farkl\u0131 oldu\u011funu vurgulayan Werner; \u201cMustafa\u2019n\u0131n radikal devrim yolu (\u2026) k\u00f6yl\u00fc ve g\u00f6\u00e7er gruplar\u0131n militan ideolojisi h\u00e2line geldi. Mustafac\u0131larda din e\u015fitli\u011fi istemi sosyal e\u015fitlik istemine d\u00f6n\u00fc\u015ft\u00fc. E\u015fitlik d\u00fc\u015f\u00fcncesi, peygambercilik ak\u0131mlar\u0131 Mesih (mehdi) rol\u00fcn\u00fc nas\u0131l benimsiyorsa mehdili\u011fe de aynen o \u015fekilde soyunuyordu, \u00e7\u00fcnk\u00fc e\u015fitli\u011fe giden kurtulu\u015f yolunu ancak tanr\u0131n\u0131n korudu\u011fu bir \u00f6nder ya da mehdi a\u00e7abilirdi. Kurtulu\u015fa do\u011fru y\u00fckselen ilk safhay\u0131 bir \u00f6l\u00e7\u00fcde Mustafac\u0131lar \u00fcstlendiler, Mehdi\u2019yi b\u00f6ylece duruma m\u00fcdahale etmeye zorlad\u0131lar\u201d diye yazar.<\/p>\n

Kom\u00fcnist hareketinin \u00f6nemli isimlerinden Hikmet K\u0131v\u0131lc\u0131ml\u0131\u2019ya g\u00f6re, \u201cSimavnal\u0131 \u015eeyh Bedreddin Mahmud Rum\u00ee (1359-1420), yaln\u0131z T\u00fcrkiye devrim tarihinin de\u011fil, b\u00fct\u00fcn insanl\u0131k i\u00e7in sosyal devrim tarihinin en ilgi \u00e7ekici b\u00fcy\u00fck kahraman\u0131d\u0131r: \u015eeyh\u2019in zaman\u0131na dek medeniyetler, d\u0131\u015ftan gelme barbar ak\u0131nlar\u0131n\u0131n tarihsel devrimi ile y\u0131k\u0131l\u0131rlard\u0131. \u015eeyhin zaman\u0131ndaki Aksak Timur ak\u0131n\u0131 o \u00e7e\u015fit d\u0131\u015ftan y\u0131k\u0131c\u0131 tarihsel devrimlerin en sonuncusuydu. Sosyal devrim imk\u00e2ns\u0131z oldu\u011fu i\u00e7in muazzam bir medeniyetin y\u0131k\u0131l\u0131\u015f\u0131 antik destanlarda \u2018tufan\u2019, dinlerde \u2018k\u0131yamet\u2019 ad\u0131n\u0131 al\u0131yordu. \u015eeyh Bedreddin bu \u015fuursuz medeniyet y\u0131k\u0131l\u0131\u015flar\u0131 yerine, insanl\u0131\u011f\u0131n biricik ve s\u00fcrekli geli\u015fimini sa\u011flayacak \u015fuurlu devrimi, ba\u015fka deyimle: Tarihsel devrim yerine sosyal devrimi ge\u00e7iren en \u015fuurlu ve en orijinal b\u00fcy\u00fck devrimcidir. O bak\u0131mdan, sosyal devrimler \u00e7a\u011f\u0131 demek olan modern \u00e7a\u011f\u0131n ilk en \u00f6nemli m\u00fcjdecisidir.\u201d<\/p>\n

\u201c\u015eeyh Bedreddin ayaklanmas\u0131n\u0131n dinsel-ideolojik niteli\u011finin s\u0131n\u0131f sava\u015f\u0131m\u0131n\u0131n \u00f6zg\u00fcl bi\u00e7imlerinden biri olarak yorumlanmas\u0131\u201d gerekti\u011fini s\u00f6yleyen Nedim G\u00fcrsel, \u201cAnadolu, hatta t\u00fcm \u0130sl\u00e2m tarihi boyunca, yoksul halk kitlelerinin e\u015fitlik \u00f6zleminin Mehd\u00ee inanc\u0131nda ifadesini bulmas\u0131na i\u015faret ediyor. \u015eeyh\u2019i Alman k\u00f6yl\u00fc \u00f6nderi Thomas M\u00fcnzer ile k\u0131yaslayan G\u00fcrsel, bizi evrenselci bir perspektife y\u00f6nlendirir: \u201cM\u00fcnzer gibi Bedreddin\u2019in de \u00f6b\u00fcr d\u00fcnyaya inanmad\u0131\u011f\u0131n\u0131, cennet ve cehennemi yery\u00fcz\u00fcnde arad\u0131\u011f\u0131n\u0131, cenneti iyilik, cehennemiyse k\u00f6t\u00fcl\u00fck olarak nitelendirdi\u011fini, \u00fcstelik b\u00fct\u00fcn bu ger\u00e7ekleri hadisle tan\u0131tlamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 biliyoruz. M\u00fcnzer\u2019in t\u00fcmtanr\u0131c\u0131 g\u00f6r\u00fc\u015fleri, Bedreddin\u2019in tasavvuf anlay\u0131\u015f\u0131nda \u00f6l\u00fcmden sonra ruhun dirilemeyece\u011fi inanc\u0131na, yani maddecili\u011fe b\u0131rak\u0131r yerini. \u2018Cisim ortadan kalkarsa, ne ruhlardan ne de ba\u015fka soyut varl\u0131klardan bir iz kal\u0131r\u2019, diyecek kadar \u00e7a\u011f\u0131n\u0131n ilersindedir Bedreddin.\u201d<\/p>\n

Konuya ili\u015fkin olarak Nedim G\u00fcrsel, \u201cThomas M\u00fcnzer, \u015eeyh Bedreddin ve N\u00e2z\u0131m Hikmet\u201d ba\u015fl\u0131kl\u0131 yaz\u0131s\u0131nda M\u00fcnzer i\u00e7in \u015funlar\u0131 yazar: \u201cThomas M\u00fcnzer\u2019in felsefi ve tanr\u0131bilimsel (theologique) \u00f6\u011fretisi yaln\u0131zca Katolikli\u011fin de\u011fil, t\u00fcm H\u0131ristiyanlar\u0131n temel ilkelerini hedef al\u0131yordu. H\u0131ristiyanl\u0131k ad\u0131 alt\u0131nda kimi zaman tanr\u0131tan\u0131mazl\u0131\u011fa dek yakla\u015fan t\u00fcmtanr\u0131c\u0131 (pantheiste) g\u00f6r\u00fc\u015fler \u00f6ne s\u00fcr\u00fcyordu.\u201d<\/p>\n

G\u00fcrsel\u2019in de s\u00f6yledi\u011fi gibi M\u00fcnzer, Kutsal-Ruh\u2019u usun ta kendisi olarak g\u00f6r\u00fcyor ve i\u015fte bu nedenle cenneti \u00f6b\u00fcr d\u00fcnyada de\u011fil, i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z ger\u00e7ek d\u00fcnyada aramak gerekti\u011fini s\u00f6yl\u00fcyordu. \u0130nan\u00e7 sahibi ki\u015filerin ba\u015fl\u0131ca g\u00f6revi, g\u00f6n\u00fcllerine do\u011fan Tanr\u0131 \u00e7a\u011fr\u0131s\u0131na uyup cenneti yery\u00fcz\u00fcnde ger\u00e7ekle\u015ftirmek olmal\u0131yd\u0131. \u00d6b\u00fcr d\u00fcnyada ne cennet vard\u0131 ne de cehennem.<\/p>\n

\u015eeytansa insanlar\u0131n i\u00e7indeki k\u00f6t\u00fcl\u00fcklerden, onlar\u0131n doymak bilmez isteklerinden ba\u015fka bir \u015fey de\u011fildi. M\u00fcnzer\u2019e g\u00f6re cennet her t\u00fcrl\u00fc \u00f6zel m\u00fclkiyet ve s\u0131n\u0131f ayr\u0131m\u0131n\u0131n ortadan kalkt\u0131\u011f\u0131, toplum \u00fcyelerine yabanc\u0131la\u015fm\u0131\u015f \u00f6zerk devlet iktidar\u0131n\u0131n bulunmad\u0131\u011f\u0131 bir toplumdan ba\u015fka bir \u015fey de\u011fildi. Devrime kat\u0131lmayan yetkenin varl\u0131\u011f\u0131na son verilmeli, mallar ortak kullan\u0131lmal\u0131, herkes eme\u011fini ortaya koymal\u0131 ve toplumda tam bir e\u015fitlik sa\u011flanmal\u0131yd\u0131.[6]<\/p>\n

\u201cSonu\u00e7 Yerine\u201d: V\u00c2R\u0130D\u00c2T\u2019TAN<\/p>\n

V\u00e2rid\u00e2t\u2019\u0131n bir b\u00f6l\u00fcm\u00fcnde aynen \u015funlar\u0131n kay\u0131tl\u0131d\u0131r:<\/p>\n

\u201cT\u00fcm\u00fcn de\u011fi\u015fik bi\u00e7imleri, yine t\u00fcm\u00fcn kendisindedir. Demek istiyorum ki, b\u00fct\u00fcn varl\u0131klar her \u015feyde vard\u0131r. Belki de her zerrede. Tohumda, b\u00fct\u00fcn a\u011fac\u0131n bulundu\u011fu ve a\u011fac\u0131n her yerinde tohumun olu\u015ftu\u011fu g\u00f6r\u00fclm\u00fcyor mu? \u00c7\u00fcnk\u00fc a\u011fa\u00e7 t\u00fcm\u00fcyle meyvede vard\u0131r. Tohumun da i\u00e7inde a\u011fac\u0131n b\u00fct\u00fcn\u00fc vard\u0131r ki a\u011fa\u00e7 bundan t\u00fcrer. Bunun gibi varl\u0131klar da as\u0131llar\u0131nda belirir. Bu as\u0131l da b\u00fct\u00fcn\u00fc ile bu varl\u0131klar\u0131n her birinde; her varl\u0131k zerrede\u2026 B\u00fct\u00fcn a\u015famalar, cisimler \u00e2leminde toplanm\u0131\u015ft\u0131r. Cisim ortadan kalkarsa ne ruhlardan ne de ba\u015fka soyut varl\u0131klardan bir iz kal\u0131r.<\/p>\n

A\u011fac\u0131n \u2018Ben kendim Tanr\u0131\u2019y\u0131m\u2019 demesi, insan i\u00e7in bir uyarmad\u0131r. Bunu insan s\u00f6ylerse yad\u0131rganmamal\u0131, hatta daha do\u011fru g\u00f6r\u00fclmelidir. Evren onun sureti olunca \u2018Ben oyum\u2019 diyen herkes do\u011fruyu s\u00f6ylemi\u015f olur. \u00c7\u00fcnk\u00fc bu s\u00f6z\u00fc s\u00f6yleyen par\u00e7aya de\u011fil, evrenin suretine b\u00fcr\u00fcnen varl\u0131\u011fa i\u015farettir\u2026\u201d<\/p>\n

Bunun yan\u0131nda \u015eeyh Bedrettin 600 y\u0131l \u00f6ncesinden bize: \u201cTanr\u0131 buyru\u011fu, Onun \u00f6z\u00fc gere\u011fidir; s\u00f6zle, harflerle, Arap\u00e7a ya da ba\u015fka bir dille a\u00e7\u0131klanacak t\u00fcrden de\u011fildir. Kalem, b\u00fct\u00fcn nesnelerin ger\u00e7e\u011fidir; nesneler ortaya \u00e7\u0131k\u0131\u015f an\u0131nda, kendi varl\u0131\u011f\u0131na ne t\u00fcrden g\u00f6r\u00fcnecekse onu yazmaktad\u0131r. Huriler, k\u00f6\u015fkler, yemi\u015fler ve bunlar\u0131n benzerleri yaln\u0131zca d\u00fc\u015f \u00fclkesinde vard\u0131r; duyu \u00e2leminde yoktur, anla art\u0131k. Cin de b\u00f6yledir; ad\u0131ndan da anla\u015f\u0131l\u0131r b\u00f6yle oldu\u011fu, duyularla ilgisi yoktur. Oysa g\u00f6ren kimse, onu \u00e2lemde varm\u0131\u015f san\u0131r; ger\u00e7ek \u00f6yle de\u011fildir, o d\u00fc\u015f g\u00fcc\u00fcyle vard\u0131r ancak\u201d (V\u00e2rid\u00e2t-3) diye seslenebilmektedir.<\/p>\n

Bu bilgelik; \u201cPeygamberler, \u00e7ocuklar\u0131n velileri gibidir. \u00c7ocuklar\u0131 yeti\u015ftirmek isteyen veliler, onlar\u0131 olmayacak i\u015flerle korkutur, olmayacak nesnelere umut ba\u011flat\u0131rlar\u201d (V\u00e2rid\u00e2t-18) diye s\u00fcrd\u00fcr\u00fcr s\u00f6z\u00fcn\u00fc.<\/p>\n

Bedrettin, bilgeli\u011fi yan\u0131nda \u00f6rg\u00fct\u00e7\u00fc, \u00f6rg\u00fct\u00e7\u00fcl\u00fc\u011f\u00fc yan\u0131nda isyank\u00e2r bir halk \u00f6nderi. Ya\u015fad\u0131\u011f\u0131 \u00e7a\u011f\u0131n vicdan\u0131 olmu\u015f, bireysel se\u00e7imini rahatl\u0131kla saray ya\u015fam\u0131ndan yana yapabilme olana\u011f\u0131 varken ezilenlerin d\u00fcnyas\u0131n\u0131 tercih etmi\u015f, bu tercihteki kararl\u0131l\u0131\u011f\u0131n\u0131 idam sehpas\u0131nda da s\u00fcrd\u00fcrm\u00fc\u015f bir eski zaman devrimcisiydi.[7]<\/p>\n

Onun hakk\u0131nda Mahir \u00c7ayan da \u015f\u00f6yle diyordu: \u201cSosyal devrimde belirleyici rol\u00fc sadece ihtilalci inisiyatif oynamaz. Tarihi kahramanlar de\u011fil, kahramanlar\u0131 tarih yarat\u0131r. Devrimler tarihi, iktidar\u0131 ele ge\u00e7irmesine ra\u011fmen, objektif \u015fartlar\u0131n yetersizli\u011finden dolay\u0131 (her \u00e7e\u015fit kahramanl\u0131\u011f\u0131na ra\u011fmen) ihtilalci inisiyatifin h\u00fcsranla sonu\u00e7lanmas\u0131 ile doludur. M\u00fcnzer hareketinden, \u015eeyh Bedreddin ve Paris Kom\u00fcn\u00fc\u2019ne kadar tarih, o ya\u015fan\u0131lan devrin maddi temelleri ile uygunluk i\u00e7inde olmayan ihtilalci inisiyatifin ma\u011flubiyetlerine sahne olmu\u015ftur.\u201d<\/p>\n

Tarihine alt\u0131n harflerle ad\u0131n\u0131 yazd\u0131ran \u015eeyh Bedreddin ve yolda\u015flar\u0131 d\u00fcnyan\u0131n ilk devrimcilerindendir. Onlar bir felsefe \u00e7er\u00e7evesinde \u00f6rg\u00fctlenip ama\u00e7lar\u0131n\u0131, ger\u00e7ekle\u015ftirmek i\u00e7in harekete ge\u00e7mi\u015fler ve sonunda yenilmi\u015flerdir. Ancak onlar\u0131n b\u0131rakt\u0131klar\u0131 miras\u0131n de\u011feri hi\u00e7bir \u015feyle \u00f6l\u00e7\u00fclemeyecek kadar de\u011ferlidir.<\/p>\n

Ve nihayet \u015eeyh Bedreddin\u2019in \u015fu iki s\u00f6z\u00fc onun felsefesini \u00e7ok iyi \u00f6zetlemekte ve anlatmaktad\u0131r:<\/p>\n

\u201cTanr\u0131 d\u00fcnyay\u0131 yaratt\u0131 ve insanlara verdi. Demek ki; d\u00fcnyan\u0131n topra\u011f\u0131 ve bu topra\u011f\u0131n b\u00fct\u00fcn \u00fcr\u00fcnleri insanlar\u0131n ortak mal\u0131d\u0131r. Ben senin evinde kendi evim gibi oturabilmeliyim, sen benim e\u015fyam\u0131 kendi e\u015fyan gibi kullanabilmelisin. \u00c7\u00fcnk\u00fc b\u00fct\u00fcn bunlar hepimiz i\u00e7indir ve hepimizin mal\u0131d\u0131r.\u201d<\/p>\n

\u201cTarih, gelecek i\u00e7in kavga verip, yitmi\u015f bile olsa, insanl\u0131k i\u00e7in vuru\u015fanlar\u0131 hi\u00e7 unutmaz.\u201d<\/p>\n

\u015eeyh Bedrettin* Temel Demirer<\/p>\n

NOTLAR<\/strong><\/p>\n

[*] \u015eeyh Bedreddin destan\u0131 Naz\u0131m Hikmet
[**]Esmer Dergisi, No:41, Temmuz 2008
[1] John Morgan.
[2] Esat Korkmaz, \u015eeyh Bedreddin ve Varidat, Anahtar Kitaplar, 2007, s.50.
[3] Ernst Werner, \u015eeyh Bedreddin ve B\u00f6rkl\u00fcce Mustafa, \u00e7ev: Hakan Sevin, Kaynak Yay., 2006.
[4] Sad\u0131k Usta, \u201cY\u00e2rin Yana\u011f\u0131ndan Gayr\u0131\u201d, Radikal Kitap, Y\u0131l:5, No:311, 2 Mart 2007, s.20.
[5] Esat Korkmaz, yage, s. 48-49-56.
[6] Ernst Werner-Hikmet K\u0131v\u0131lc\u0131ml\u0131-Nedim G\u00fcrsel-Ali Yaman-\u0130smail Kaygusuz-Ya\u011fmur Say-Bar\u0131\u015f \u00c7oban, Tarih-\u00dctopya-\u0130syan \u015eeyh Bedreddin, Haz\u0131rlayan: Bar\u0131\u015f \u00c7oban, Su Yay..
[7] Erdo\u011fan Ayd\u0131n, \u201c\u015eeyh Bedrettin\u2019in I\u015f\u0131\u011f\u0131nda\u201d, Cumhuriyet Kitap, No:913, 16 A\u011fustos 2007, s.24.<\/p>\n","protected":false},"excerpt":{"rendered":"

\u201cBir yere ula\u015fabilirli\u011fin ilk ad\u0131m\u0131, oldu\u011funuz yerde kalamayaca\u011f\u0131n\u0131za karar vermektir.\u201d [1] Sedirde al ye\u015fil, dal dal Bursa ipeklisi, duvarda mavi bir bah\u00e7e gibi K\u00fctahyal\u0131 \u00e7iniler, g\u00fcm\u00fc\u015f ibriklerde \u015farap, bak\u0131r lengerlerde k\u0131zarm\u0131\u015f kuzular nar idi. \u00d6z karde\u015fi Musay\u0131 ok kiri\u015fiyle bo\u011fup yani bir alt\u0131n le\u011fende karde\u015f kan\u0131yla aptest alarak \u00c7elebi Sultan Memet tahta \u00e7\u0131km\u0131\u015f h\u00fcnk\u00e2r idi. 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