{"id":4143,"date":"2010-02-04T00:58:44","date_gmt":"2010-02-03T21:58:44","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/02\/04\/simavna-kadisioglu-seyh-bedreddin-mahmut-yrddocdr-mustafa-saribiyik\/"},"modified":"2010-02-04T00:58:44","modified_gmt":"2010-02-03T21:58:44","slug":"simavna-kadisioglu-seyh-bedreddin-mahmut-yrddocdr-mustafa-saribiyik","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/02\/04\/simavna-kadisioglu-seyh-bedreddin-mahmut-yrddocdr-mustafa-saribiyik\/","title":{"rendered":"Simavna Kad\u0131s\u0131o\u011flu \u015eeyh Bedreddin Mahmut | Yrd.Do\u00e7.Dr. Mustafa SARIBIYIK"},"content":{"rendered":"

Giri\u015f<\/strong><\/p>\n

Osmanl\u0131 T\u00fcrk tarihinde bug\u00fcne kadar hakk\u0131nda en \u00e7ok konu\u015fulan, \u00fczerinde \u00e7al\u0131\u015fma yap\u0131lan \u015fahsiyetlerden biri de \u015f\u00fcphesiz \u015eeyh Bedreddin Mahmud\u2019tur. Ancak, hala \u015eeyh Bedreddin\u2019in fikirleri ve ne yapmak istedi\u011fi tam manas\u0131yla anla\u015f\u0131lm\u0131\u015f de\u011fildir.<\/p>\n

Baz\u0131 ara\u015ft\u0131rmac\u0131lar onu Osmanl\u0131n\u0131n yeti\u015ftirdi\u011fi en b\u00fcy\u00fck alim ve m\u00fctefekkirlerden biri olarak takdim ederken, baz\u0131lar\u0131 da \u0130slam itikad\u0131na ters d\u00fc\u015fen d\u00fc\u015f\u00fcnceleri sebebiyle a\u015f\u0131r\u0131 derecede itham etmekte, hatta Osmanl\u0131 devletini par\u00e7alamak isteyen Timur\u2019un ajan\u0131 oldu\u011funu, b\u00fct\u00fcn mallarda e\u015fitlik fikriyle T\u00fcrkiye\u2019de Sosyalizm hareketinin ba\u015flat\u0131c\u0131s\u0131 olarak g\u00f6r\u00fcrler.<\/p>\n

Biz bu m\u00fctevaz\u0131 \u00e7al\u0131\u015fmam\u0131zda \u015eeyh Bedreddin hakk\u0131nda bug\u00fcne kadar yap\u0131lan ara\u015ft\u0131rma ve et\u00fctlerden istifade ederek, bu hususta a\u015f\u0131r\u0131l\u0131klara ka\u00e7madan bir fikir vermeye \u00e7al\u0131\u015faca\u011f\u0131z.<\/p>\n

\u015eeyh Bedreddin\u2019in Hayat\u0131<\/strong><\/p>\n

\u015eeyh Bedreddin Mahmut, alim ve mutasavv\u0131f olmas\u0131n\u0131n yan\u0131nda dini ve i\u00e7timai bir ihtilal hareketinin ba\u015f\u0131d\u0131r. Babas\u0131 Simavna kad\u0131s\u0131 \u0130srail ad\u0131nda bir zatt\u0131r. Bu sebepten Simavna kad\u0131s\u0131-o\u011flu(ibn-i Kad\u0131-Simavna)ad\u0131 ile tan\u0131nm\u0131\u015ft\u0131r. Bedreddin, Anadolu Sel\u00e7uklular\u0131 h\u00fck\u00fcmdar\u0131 Alaaddin Keykubat\u2019\u0131n neslindendir. Bedreddin\u2019in dedesi olan Abd\u00fclaziz, Osmanl\u0131lar\u0131n Rumeli futuhat\u0131na ba\u015flad\u0131klar\u0131 s\u0131rada onlarla beraber bulunmu\u015f ve Dimetoka muharebesinde \u015fehit olmu\u015ftur.<\/p>\n

Baz\u0131 tarih\u00e7iler ise \u015eeyh Bedreddin\u2019in Sel\u00e7uklulara mensubiyetini reddederek, saltanat kurmak i\u00e7in meydana \u00e7\u0131kanlar ve muvaffak olanlar\u0131n bu hareketlerini me\u015fru g\u00f6stermek i\u00e7in kendilerini eski h\u00fck\u00fcmdar s\u00fclalelerinden birisine mensup olduklar\u0131n\u0131 iddia edegelmi\u015fler ve bunu isbat i\u00e7in silsilenameler tertip ettirmi\u015flerdir. \u015eeyh Bedreddin\u2019in Sel\u00e7uklulara mensubiyetini de bu kabilden addetmi\u015flerdir.<\/p>\n

Abd\u00fclaziz\u2019in \u0130srail ad\u0131ndaki o\u011flu Dimetoka kalesi Rum beyinin k\u0131z\u0131n\u0131 alm\u0131\u015f ve bu izdiva\u00e7tan \u015eeyh Bedreddin do\u011fmu\u015ftur. Bedreddin Mahmut\u2019un do\u011fum yeri bug\u00fcn Yunanistan s\u0131n\u0131rlar\u0131 i\u00e7erisinde bulunan Dimetoka kasabas\u0131n\u0131n bir k\u00f6y\u00fc olan Simavna\u2019d\u0131r. Sonradan yak\u0131\u015ft\u0131rma suretiyle yanl\u0131\u015f olarak K\u00fctahya\u2019n\u0131n Simav kasabas\u0131na nisbet edilerek Bedreddin Simavi denilmi\u015ftir. Do\u011fum tarihi ise kesin olarak bilinmemekle birlikte kaynaklardan \u00e7o\u011fu 1360 olarak bildirmektedir.<\/p>\n

Bedreddin Mahmut, ilk \u00f6\u011frenimini babas\u0131ndan al\u0131r, bu arada Kur\u2019an-\u0131 ezberler, sonra Edirne\u2019de Molla Yusuf ad\u0131nda bir bilginden ders almaya ba\u015flar. Molla Yusuf\u2019un \u00f6l\u00fcm\u00fc \u00fczerine Bursa\u2019ya gider, Bursa kazaskerinin o\u011flu Musa \u00c7elebi\u2019ye konuk olur ve onunla birlikte kazaskerden ders almaya ba\u015flar. Bir y\u0131l sonra Bedreddin Konya\u2019ya gider. O \u00e7a\u011flarda Konya Anadolu\u2019nun en b\u00fcy\u00fck ilim merkezidir. Bedreddin Konya\u2019da Feyzullah adl\u0131 bir ilim adam\u0131ndan ders al\u0131r. Okudu\u011fu ilimler aras\u0131nda dil ilminden ba\u015fka mant\u0131k ve astronomi de vard\u0131r. Bedreddin, Konya\u2019da e\u011fitimini tamamlad\u0131ktan sonra M\u0131s\u0131r\u2019a ge\u00e7er, Kahire\u2019de \u015eeyh Ekmeliddin Babartin\u2019in ve mant\u0131k\u00e7\u0131 M\u00fcbarek \u015eah Malili\u2019nin derslerine devam eder. Ders arkada\u015flar\u0131 aras\u0131nda \u00fcnl\u00fc T\u00fcrk hekimi Hac\u0131 Pa\u015fa, T\u00fcrk \u015fairi Ahmed\u00ee, Molla Fenar\u00ee ve \u0130slam d\u00fcnyas\u0131n\u0131n tan\u0131nm\u0131\u015f bilginlerinden Seyit \u015eerif C\u00fcrcan\u00ee de yer al\u0131r.<\/p>\n

Bedreddin, bir ara hocas\u0131 M\u00fcbarek \u015eah ile hacca gider, d\u00f6rt ay kadar Mekke\u2019de kalarak oradaki bilginlerden ders al\u0131r ve yine M\u0131s\u0131r\u2019a d\u00f6ner. Bir yandan bilgisini art\u0131rmak i\u00e7in derslerine devam ederken, bir yandan da M\u0131s\u0131r\u2019da y\u00f6netici olan Sultan Melik Zahir Barkuk\u2019un o\u011flu Fereci okutur. \u00c7a\u011f\u0131n\u0131n t\u00f6resine g\u00f6re hocas\u0131ndan izin alarak eser yazmaya ba\u015flad\u0131\u011f\u0131nda 25 ya\u015f\u0131ndad\u0131r.<\/p>\n

Bedreddin Mahmut, bir g\u00fcn Sultan Barkuk\u2019un verdi\u011fi bir \u015f\u00f6lende \u015eeyh H\u00fcseyin Ahlati ile kar\u015f\u0131la\u015ft\u0131. Sultan, \u015eeyh Bedreddin ile \u015eeyh H\u00fcseyin Ahlati\u2019ye birer Habe\u015f cariyesi arma\u011fan eder. Bedreddin\u2019in bu cariyeden bir o\u011flu olur ve ad\u0131n\u0131 \u0130smail koyarlar.<\/p>\n

\u00d6nceleri tasavvuftan uzak duran, hatta onu k\u00fc\u00e7\u00fcmseyen Bedreddin, Ahlati ile tan\u0131\u015ft\u0131ktan sonra tamamen de\u011fi\u015fir ve tasavvufa a\u015f\u0131k olur. Mutasavv\u0131flar\u0131n eserlerini inceledik\u00e7e fikir ve hisleri y\u00fckselir. Hakikat\u0131 ve b\u00fct\u00fcn insanlar\u0131 daha \u00e7ok sevmeye ve daha geni\u015f d\u00fc\u015f\u00fcnmeye ba\u015flar.<\/p>\n

Bedreddin tasavvufi d\u00fc\u015f\u00fcnceye o kadar kendini kapt\u0131r\u0131r ki, bir g\u00fcn cezbeye tutularak b\u00fct\u00fcn kitaplar\u0131n\u0131 Nil\u2019e d\u00f6ker ve tarikata girer. S\u0131rt\u0131ndaki giysileri \u00e7\u0131kar\u0131p aba giymeye ba\u015flar.<\/p>\n

Bedreddin riyazata fazla d\u00fc\u015ft\u00fc\u011f\u00fcnden \u00e7ok zay\u0131flar ve sonunda hastalan\u0131r. \u015eeyh Ahlati\u2019nin tedavileri bir fayda sa\u011flamay\u0131nca ona hava de\u011fi\u015ftirmesini s\u00f6yler. O\u2019da \u0130ran\u2019a do\u011fru seyahate \u00e7\u0131kar. Bu s\u0131rada Timur Anadolu\u2019yu alt \u00fcst etmi\u015f ve \u0130ran\u2019a d\u00f6nm\u00fc\u015ft\u00fc. Timur, \u0130ran bilginleri aras\u0131nda bir m\u00fcnazara d\u00fczenler, tart\u0131\u015fmaya Bedreddin de kat\u0131l\u0131r ve b\u00fcy\u00fck bir ba\u015far\u0131 kazanarak Timur\u2019dan iltifat g\u00f6r\u00fcr.<\/p>\n

Tebriz\u2019de Timur\u2019un tekliflerini kabul etmeyen Bedreddin bir s\u00fcre sonra gizlice oradan ayr\u0131larak Ahlat ve Bitlis\u2019ten ge\u00e7erek M\u0131s\u0131r\u2019a gitmi\u015f ve \u015eeyhinin hizmetine girmi\u015ftir. \u015eeyhi \u00f6l\u00fcrken Bedreddin\u2019i yerine b\u0131rakm\u0131\u015f, fakat Bedreddin alt\u0131 ay onun yerinde oturduktan sonra \u015eeyhin m\u00fcridlerinden g\u00f6rd\u00fc\u011f\u00fc haset dolay\u0131s\u0131yla \u00f6nce \u015eam\u2019a, sonra Halep\u2019e ge\u00e7er. Halep T\u00fcrkmenleri onu sevgi ile kar\u015f\u0131larlar ve aralar\u0131nda kalmas\u0131n\u0131 isterler. Bedreddin kabul etmez ve Anadolu\u2019ya ge\u00e7er. \u00d6nce Karaman\u2019a oradan da Konya\u2019ya gelir. Konya\u2019da bir s\u00fcre kal\u0131r sonra Ayd\u0131n\u2019a, oradan da Tire ve \u0130zmir\u2019e ge\u00e7er. \u015eeyhin \u00fcn\u00fcn\u00fc i\u015fiten Sak\u0131z adas\u0131 hakimi onu adaya davet eder. Bedreddin adaya ge\u00e7er ve orada sohbetler yapar.<\/p>\n

Edirne\u2019ye vard\u0131\u011f\u0131nda annesi ve babas\u0131 hayattad\u0131r. Bir s\u00fcre sonra Bursa ve Ayd\u0131n\u2019a do\u011fru bir gezi yapan Bedreddin yine Edirne\u2019ye d\u00f6ner ve bir s\u00fcre sessiz sedas\u0131z ya\u015far. Bu arada o\u011flu \u0130smail bir Ermeni k\u0131z\u0131yla evlenir. Edirne\u2019de kar\u0131s\u0131n\u0131n \u00f6l\u00fcm\u00fc \u00fczerine halktan kendisini \u00e7ekerek yedi y\u0131l s\u00fcren m\u00fcnzevi bir hayat ya\u015fam\u0131\u015ft\u0131r. \u0130\u015fte bu s\u0131ralarda Timur yenilgisinin sonucu olarak Y\u0131ld\u0131r\u0131m Beyazid\u2019in o\u011fullar\u0131 aras\u0131nda saltanat kavgalar\u0131 s\u00fcr\u00fcp gitmektedir. Edirne ve havalisinde idareyi S\u00fcleyman \u00c7elebi\u2019nin elinden alm\u0131\u015f olan Musa \u00c7elebi Bedreddin\u2019i kendisine kazasker olmas\u0131n\u0131 \u0131srarla istemi\u015f, o da bu g\u00f6revi kabul etmi\u015ftir. Y\u0131ld\u0131r\u0131m\u2019\u0131n di\u011fer o\u011flu \u00c7elebi Mehmet b\u00fct\u00fcn karde\u015flerini yenerek devletin birli\u011fini temin etmi\u015ftir. \u00c7elebi Mehmet, Bedreddin\u2019e h\u00fcrmet g\u00f6stermi\u015f, fakat kazaskerlikten azlederek \u0130znik\u2019te oturmaya mecbur etmi\u015f ve kendisine ayda bin ak\u00e7e maa\u015f ba\u011flam\u0131\u015ft\u0131r. Bedreddin \u0130znik\u2019de serbest olarak ya\u015f\u0131yor, eser telif ediyor ve kendisini ziyarete gelenlerle g\u00f6r\u00fc\u015f\u00fcyor, bir tarafdan da gizli gizli adamlar ve m\u00fcridler yeti\u015ftiriyordu. Nihayet en becerikli adamlar\u0131 vas\u0131tas\u0131yla halk aras\u0131nda propaganda yapmaya ba\u015flad\u0131, ve bu arada B\u00f6rkl\u00fcce Mustafa ad\u0131ndaki adam\u0131n\u0131 Ayd\u0131n iline yollad\u0131. Mustafa, Ayd\u0131n ve Karaburun da etraf\u0131na binlerce ki\u015fi toplamaya muvaffak oldu. Bedreddin, B\u00f6rkl\u00fcce Mustafa\u2019n\u0131n faaliyetlerini ilerletti\u011fini haber al\u0131nca \u0130znik\u2019te kalmay\u0131 tehlikeli bularak \u0130sfendiyar Bey\u2019in yan\u0131na ka\u00e7t\u0131. \u0130sfendiyar Bey, \u00c7elebi Mehmet\u2019ten \u00e7ekindi\u011fi i\u00e7in \u015eeyh\u2019e m\u00fcsade etmedi. \u015eeyh de gizlice bir gemiye binerek Rumeli yakas\u0131na ge\u00e7ti ve Za\u011fra\u2019ya gitti. \u015eeyh\u2019in burada n\u00fcfuz dairesi gittik\u00e7e geni\u015flemeye ba\u015flad\u0131. Bir m\u00fcddet sonra Za\u011fra\u2019dan Silistre\u2019 ye geldi, oradan Dobruca\u2019ya ge\u00e7ti sonra da Alevilerle mesk\u00fbn olan Deliorman\u2019a yerle\u015fti. Buradan her tarafa mektuplar ve adamlar g\u00f6ndererek propagandaya giri\u015fti.<\/p>\n

Bedreddin, Anadolu ve Rumeli\u2019deki isyanlarla hen\u00fcz i\u00e7 m\u00fccadele sars\u0131nt\u0131lar\u0131ndan kurtulmu\u015f olan Osmanl\u0131 Devletini gafil avlayarak \u015eeyhlikten \u015eahl\u0131\u011fa ge\u00e7mek istedi. Kendi cemiyetine ba\u015fka din ve mezheplerden de adam al\u0131yordu. Karaburun\u2019dan B\u00f6rkl\u00fcce Mustafa\u2019n\u0131n yan\u0131nda yakla\u015f\u0131k be\u015f bin ki\u015fi vard\u0131. Ba\u015flang\u0131\u00e7ta isyan burada ba\u015f g\u00f6sterdi. K\u0131sa zamanda b\u00fcy\u00fcyerek korkun\u00e7 bir hal ald\u0131. Dede Sultan diye an\u0131lan B\u00f6rkl\u00fcce Mustafa\u2019n\u0131n \u00fczerine m\u00fchim bir kuvvetle g\u00f6nderilen \u0130zmir sancak beyi Aleksand\u0131r bunlara ma\u011flup oldu ve sava\u015f yerinde \u00f6ld\u00fc. Bunun \u00fczerine i\u015f ehemmiyet kazand\u0131. Saruhan Sancak Beyi olan Timurta\u015f Pa\u015fa o\u011flu Ali Bey de bozguna u\u011frat\u0131l\u0131p kendisini zor kurtard\u0131 ve Manisa\u2019ya ka\u00e7t\u0131. Durum iyice nazikle\u015fti. \u00c7elebi Mehmet \u015fiddetli tedbir almaya mecbur oldu. Sadrazam ve beylerbeyi olan Bayezid Pa\u015fa ile beraber o\u011flu \u015eeyhzade Murat\u2019\u0131 daha b\u00fcy\u00fck bir kuvvetle B\u00f6rkl\u00fcc\u00fc kuvvetleri \u00fczerine g\u00f6nderdi. Bayezid Pa\u015fa, \u00f6nce yollardaki b\u00fcy\u00fck k\u00fc\u00e7\u00fck asi guruplar\u0131 temizledi ve nihayet bunlar\u0131n s\u0131\u011f\u0131nd\u0131klar\u0131 da\u011fa vard\u0131. B\u00f6rkl\u00fcce ve di\u011fer asi kuvvetleri pek fazla mukavemet edemeyerek teslim oldular. Fakat Bayezid Pa\u015fa da pek \u00e7ok zayiat vermi\u015ftir. Bayezid Pa\u015fa, teslim olanlar\u0131 Ayasulu\u011f\u2019a getirdi, sorguya \u00e7ekti. Orada Dede Sultan denilen B\u00f6rkl\u00fcce Mustafa\u2019y\u0131 tarikattan vazge\u00e7irmek i\u00e7in \u00e7e\u015fitli vas\u0131talar kullan\u0131ld\u0131. Fakat bir netice elde edilemedi. Nihayet \u00f6nce asi m\u00fcridler Dede Sultan B\u00f6rkl\u00fcce\u2019nin g\u00f6z\u00fc \u00f6n\u00fcnde idam edildi. Bunlar \u00f6l\u00fcrken \u201cYeti\u015f Dede Sultan\u201d diye ba\u011f\u0131r\u0131yorlard\u0131. Dede Sultan da elleri tahtaya m\u0131hlanm\u0131\u015f bir surette deve \u00fczerine konulup \u015fehirde te\u015fhir edildikten sonra katledildi.<\/p>\n

Manisa taraflar\u0131ndaki Torlak Kemal isyan\u0131, Karaburun isyan\u0131 kadar korkun\u00e7 olmamakla beraber, isyanc\u0131lar\u0131n say\u0131s\u0131 \u00fc\u00e7 bin ki\u015fi kadard\u0131. \u015eeyhzade Murat ile Bayezid Pa\u015fa B\u00f6rkl\u00fcce isyan\u0131n\u0131 bast\u0131rd\u0131ktan sonra Torlak Kemal\u2019in \u00fczerine gittiler. Neticede Torlak Kemal ma\u011flup oldu m\u00fcridlerinden pek \u00e7o\u011fu as\u0131larak idam edildi. Torlak Kemal\u2019de Manisa da halk\u0131n g\u00f6z\u00fc \u00f6n\u00fcnde as\u0131larak bu isyanda bast\u0131r\u0131lm\u0131\u015f oldu.<\/p>\n

Bu k\u0131yam\u0131n as\u0131l reisi olan \u015eeyh Bedreddin ise Deliorman\u2019da yerle\u015ftikten sonra etraf\u0131na adamlar ve mektuplar g\u00f6ndererek halk\u0131 kendi birli\u011fine davet etmi\u015fti. Kazasker bulundu\u011fu s\u0131rada Rumeli\u2019de bir hayli taraftar toplam\u0131\u015ft\u0131, fakat Anadolu\u2019daki k\u0131yam\u0131n b\u00fcy\u00fcmesini bekliyordu. B\u00f6rkl\u00fcce ve Torlak Kemal isyanlar\u0131n\u0131n bast\u0131r\u0131lmas\u0131 Bedreddin ve beraberindekilerin maneviyat\u0131n\u0131 sarst\u0131.<\/p>\n

\u00c7elebi Mehmet, bu s\u0131rada Bedreddin\u2019in Deliorman\u2019daki faaliyetini daha \u00f6nceden haber ald\u0131\u011f\u0131ndan Serez\u2019e gelip Bayezid Pa\u015fan\u0131n Anadolu\u2019dan d\u00f6nmesini bekliyordu. Bayezid Pa\u015fa gelince onu derhal Bedreddin \u00fczerine g\u00f6nderdi. Zaten Anadolu ayaklanmas\u0131n\u0131n bast\u0131r\u0131ld\u0131\u011f\u0131n\u0131 duymu\u015f olan \u015eeyh\u2019in etraf\u0131ndakilerin bir k\u0131sm\u0131 da\u011f\u0131lm\u0131\u015ft\u0131. Bundan dolay\u0131 k\u00fc\u00e7\u00fck bir \u00e7arp\u0131\u015fmadan sonra \u015eeyh kolayl\u0131kla ele ge\u00e7irildi ve Padi\u015fah\u0131n bulundu\u011fu Serez\u2019e g\u00f6nderildi. Kendisi Rumeli Fatihleri evlad\u0131ndan ve y\u00fcksek alim ve m\u00fctefekkir bir \u015fahsiyet oldu\u011fundan hemen \u00f6ld\u00fcr\u00fclmedi. Sultan \u00c7elebi bu hususta uleman\u0131n fetva vermesini emretti. Bedreddin\u2019in yapm\u0131\u015f oldu\u011fu hareketin \u0130slamiyet\u2019e uygun olup olmad\u0131\u011f\u0131 ve cezas\u0131n\u0131n ne olmas\u0131 laz\u0131m gelece\u011fi alimlerden m\u00fcte\u015fekkil bir heyetten soruldu. Su\u00e7lu oldu\u011fu tesbit olunarak ulemadan Heratl\u0131 Mevlana Haydar, bu mesele \u00fczerinde Bedreddin ile ilmi m\u00fcnaka\u015fa yapt\u0131 ve nihayet cemiyet nizam\u0131n\u0131 bozmaya \u00e7al\u0131\u015fan Bedreddin\u2019i ilzam etti ve vermi\u015f oldu\u011fu fetva \u00fczerine ki rivayete g\u00f6re Bedreddin\u2019in kendisi de bunu kabul etmi\u015fti. Bedreddin Serez pazar\u0131nda 1420 senesinde bir d\u00fckkan\u0131n \u00f6n\u00fcne as\u0131ld\u0131 ve mallar\u0131 varislerine verildi.<\/p>\n

Bedreddin\u2019in idam edilmesini tarih\u00e7iler ba\u015fl\u0131ca iki sebebe ba\u011fl\u0131yorlar.<\/p>\n

1-M\u00fclkiyeti ortadan kald\u0131rmak, b\u00fct\u00fcn mal ve m\u00fclk\u00fcn halk\u0131n ortak mal\u0131 oldu\u011funu ileri s\u00fcrmek.<\/p>\n

2-Peygamberler ve dinler aras\u0131nda fark olmad\u0131\u011f\u0131n\u0131 iddia etmek.<\/p>\n

\u015eeyh Bedreddin\u2019in bir isyanla h\u00fck\u00fcmdar olmak istemesinde Osmanl\u0131 Ordusunun par\u00e7alanmas\u0131n\u0131n kendisinde bir \u00fcmit uyand\u0131rm\u0131\u015f oldu\u011funun tesiri olabilir. Batini \u015feyhlerinden<\/p>\n

H\u00fcseyin Ahlati\u2019nin Halifesi olmas\u0131 isyan hareketinde Alevilerle mesk\u00fbn yerlere g\u00fcvenmi\u015f oldu\u011funu g\u00f6stermekted\u0131r.<\/p>\n

\u015eeyh Bedreddin\u2019in Eserleri<\/strong><\/p>\n

\u015eeyh Bedreddin, d\u00f6nemin gelenekleri \u00e7er\u00e7evesinde eserlerini Arap\u00e7a kaleme alm\u0131\u015ft\u0131r Geleneksel din bilimlerinden olan Tefsir ve \u0130slam Hukuku yan\u0131nda yan\u0131nda Tasavvuf ve dil bilim alan\u0131nda da \u00e7al\u0131\u015fmalar yapm\u0131\u015ft\u0131r. Bedreddin Mahmut, hem zahir ve hem de bat\u0131n ilimlerdeki derin kavray\u0131\u015f\u0131yla m\u00fcmtaz ve m\u00fcstesna bir mevki i\u015fgal etmi\u015ftir. \u015eeyh\u2019in yazd\u0131\u011f\u0131 kitaplar\u0131n adedi otuz sekiz oldu\u011fu belirtilir. Bunlardan ancak birka\u00e7 tanesi g\u00fcn\u00fcm\u00fcze kadar ula\u015fm\u0131\u015ft\u0131r.<\/p>\n

Bunlar aras\u0131nda tesbit edebildiklerimiz \u015funlard\u0131r:<\/p>\n

1- Matla-\u0131 Hususi\u2019l-Kelam Fi Meani Fususi\u2019l-Hikem: Bu bir ha\u015fiyedir ve tasavvufa dairdir. Metni, Muhy\u0131dd\u0131n \u0130bn-i Arabi\u2019nin Fusus mukaddimesinin \u015ferhidir. Oniki fas\u0131ld\u0131r, mutasavv\u0131f ulemadan Davut Kayseri\u2019nin \u00fczerinde \u015ferhi vard\u0131r.<\/p>\n

2- Meserret\u00fc\u2019l-Kulub: Yine tasavvufa dair bir eserdir. Bedreddin\u2019in k\u0131ymetli eserlerinden biri say\u0131l\u0131r.<\/p>\n

3- Unkudu\u2019l-Cevahir: Sarfdan maksuda dair yazd\u0131\u011f\u0131 \u015ferh\u2019dir. \u015eair Senai, Zeyn\u00fcddin el-Ayni, Ahmet Manisevi taraf\u0131ndan ayr\u0131 ayr\u0131 T\u00fcrk\u00e7eye terc\u00fcme edilmi\u015ftir.<\/p>\n

4- Letaif\u00fc\u2019l-\u0130\u015farat: Bedreddin\u2019in \u0130slam Hukuku\u2019na ili\u015fkin yazd\u0131\u011f\u0131 ilk eseridir. Bunu kazaskerli\u011finden \u00f6nce yazm\u0131\u015ft\u0131r. <\/p>\n

5- Cami\u00fc\u2019l-Fusuleyn: \u0130slam Hukukunun muamel\u00e2t b\u00f6l\u00fcm\u00fcne ait \u00e7ok k\u0131ymetli bir eserdir. Kazaskerli\u011fi d\u00f6neminde yazmaya ba\u015flam\u0131\u015f ve bir y\u0131lda tamamlam\u0131\u015ft\u0131r. Bedreddin\u2019i ger\u00e7ek \u015f\u00f6hretine ula\u015ft\u0131ran en \u00f6nemli eserlerden birisidir..<\/p>\n

6- El-Teshil: Letaif\u00fc\u2019l-\u0130\u015far\u00e2t\u2019a bizzat m\u00fcellif taraf\u0131ndan \u015ferh olarak yaz\u0131lm\u0131\u015ft\u0131r. Bu eserini Edirne\u2019de yazmaya ba\u015flam\u0131\u015f, \u0130znik\u2019e gittikten d\u00f6rt be\u015f ay sonra tamamlam\u0131\u015ft\u0131r. <\/p>\n

7- Nuru\u2019l-Kul\u00fbb: Bedreddin\u2019in tefsire dair iki ciltlik eseridir. \u015eeyh bu eserini tamamlay\u0131nca padi\u015faha takdim etmek istiyordu. Fakat idam edilince dostlar\u0131 ve m\u00fcridleri bu tefsiri gizlediler. Nerede oldu\u011fu belli de\u011fildir. <\/p>\n

8- Cami\u00fc\u2019l-Fetava: F\u0131kh\u0131n furuuna dair eseridir. Fazla \u015f\u00f6hret bulmam\u0131\u015ft\u0131r. <\/p>\n

9- \u00c7\u0131ra\u011fu\u2019l-F\u00fctuh: Arap\u00e7an\u0131n gramerine ait fazla tan\u0131nmayan bir ba\u015fka eseridir. <\/p>\n

10-Varid\u00e2t: Bedreddin\u2019in bir \u00e7ok meseleleri tamam\u0131yle kendi perspektifinden izah etti\u011fi, en ehemmiyetli ve en \u00e7ok \u015f\u00f6hret bulan eseri \u015f\u00fcphesiz varidat\u2019t\u0131r. Di\u011fer eserleri gibi Arap\u00e7a olan Varid\u00e2t olduk\u00e7a muhtasar olup, veciz bir ifade ile yaz\u0131lm\u0131\u015ft\u0131r. Bir \u00e7ok T\u00fcrk\u00e7e \u00e7evirileri olan Varid\u00e2t birbiri ile fazla ilgisi olmayan \u00e7e\u015fitli meclislerde sorulan sorulara cevap niteli\u011fi ta\u015f\u0131yan bir eserdir. Ayr\u0131ca bu eserde birbirleri ile tenakuz te\u015fkil edecek fikirlere de yer verilmi\u015ftir. Eserin bir yerinde cennetin varl\u0131\u011f\u0131 inkar edilirken, di\u011fer bir yerinde Cennetin sekiz kap\u0131s\u0131ndan bahsedilir. Baz\u0131 yerlerinde taklit\u00e7i ulemaya kar\u015f\u0131 sert ve amans\u0131z bir lisan kullan\u0131lm\u0131\u015ft\u0131r. Varid\u00e2t\u2019\u0131n kanaatimizce ulemada uyand\u0131rd\u0131\u011f\u0131 husumetin ba\u015fl\u0131ca sebebi, \u0130lahiyatla ilgili tabu say\u0131labilecek pek \u00e7ok konunun ele al\u0131n\u0131p tevil edilmesi ve bu yorumlamada geleneksel\/egemen \u0130slam d\u00fc\u015f\u00fcncesinde pek fazla tasvip edilmemi\u015f olan \u201cBat\u0131ni\u201d tarz\u0131nda bir izah denemesine ba\u015f vurulmu\u015f olmas\u0131d\u0131r. <\/p>\n

\u015eeyh Bedreddin\u2019in Fikirleri<\/strong><\/p>\n

\u0130slam d\u00fc\u015f\u00fcncesiyle ilgili pek \u00e7ok konuya de\u011finmi\u015f olan \u015eeyh Bedreddin\u2019in temel d\u00fc\u015f\u00fcncesi Vahdet-i V\u00fccud anlay\u0131\u015f\u0131na dayan\u0131r. Varid\u00e2t isimli eserinde de\u011fi\u015fik konular \u00fczerinde d\u00fc\u015f\u00fcnceler y\u00fcr\u00fct\u00fcrken birden bire Vahdet-i V\u00fccud fikrine d\u00f6ner ve evrendeki b\u00fct\u00fcn varl\u0131klar\u0131n salt varl\u0131k olan Tanr\u0131\u2019n\u0131n g\u00f6r\u00fcnt\u00fclerinden ba\u015fka bir \u015fey olmad\u0131\u011f\u0131n\u0131, bazen anla\u015f\u0131lamayacak kadar karma\u015f\u0131k ifadeler ve \u00e7e\u015fitli benzetmelerle ispatlamaya \u00e7al\u0131\u015f\u0131r. <\/p>\n

\u201cSalt varl\u0131k genel ve mutlak olu\u015fu itibariyle bu e\u015fyaya ge\u00e7mi\u015f, Cemal ve Celal\u2019i ile hepsini s\u00fcslemi\u015ftir. Halbuki bu ulu varl\u0131k yine salt olmas\u0131 cihetiyle c\u00fcmlesinden beridir. A\u015fa\u011f\u0131l\u0131k, b\u00fcy\u00fckl\u00fck, karanl\u0131k ve ayd\u0131nl\u0131k gibi \u015feyler hep mazharlarda g\u00f6r\u00fcl\u00fcr. Ba\u015fkal\u0131klar o mazharlara g\u00f6re husule gelir. Salt varl\u0131\u011fa nisbetle hepsi birdir. Ger\u00e7ekte salt varl\u0131ktan \u201cBa\u015fka\u201d yoktur. Bin bir surette mesk\u00fcn g\u00f6r\u00fcnse dahi yine \u015feydir. Salt varl\u0131k hakt\u0131r. Hak her \u015feyde ve her \u015fey de onda tecelli eylemektedir. Hakk\u0131n e\u015fyada zuhuru kendi \u00f6z\u00fc ile de\u011fil, istidad\u0131 hasebiyledir\u201d. <\/p>\n

\u015eeyh Bedreddin, Allah\u2019\u0131n zat\u0131n\u0131, mahlukat\u0131ndan ayr\u0131 olarak kabul etmez ve alemin kadim oldu\u011funa benimser.. <\/p>\n

\u201cAlem mutlak olarak cins ve nevi ve \u015fah\u0131sla kaimdir. Hudusu zat\u0131d\u0131r, zamani de\u011fildir. Mutezat oldu\u011fu halde haktan sudur eder\u201d. <\/p>\n

Bedreddin\u2019e g\u00f6re beden da\u011f\u0131l\u0131nca bir daha birle\u015fmez. Yani cesetler ha\u015fredilmez, \u015feklin da\u011f\u0131lmas\u0131 ruhun yok olmas\u0131n\u0131 gerektirmedi\u011fi gibi da\u011f\u0131lan suret de bir daha birle\u015fmez. Ama insan t\u00fcr\u00fcnden hi\u00e7bir ki\u015fi kalmay\u0131nca yine bir insan\u0131n yarat\u0131lmas\u0131 ve insan t\u00fcr\u00fcn\u00fcn yeniden t\u00fcremesi m\u00fcmk\u00fcnd\u00fcr. Yoksa hayal edilen k\u0131yamet kopmayaca\u011f\u0131 gibi r\u00fcsum ulemas\u0131n\u0131n s\u00f6yledikleri \u015fekilde cesetler de ha\u015fredilmeyecektir. <\/p>\n

Kur-an\u2019da Hazreti \u0130sa\u2019n\u0131n \u00f6ld\u00fcr\u00fclmedi\u011fi s\u00f6ylendi\u011fi halde \u015eeyh Bedreddin Varid\u00e2t\u2019\u0131nda O\u2019nun \u00f6ld\u00fc\u011f\u00fcn\u00fc belirtir. <\/p>\n

\u015eeyh\u2019e g\u00f6re Cennet ve Cehennem de netice itibariyle bu d\u00fcnyadaki iyi ve k\u00f6t\u00fc hareketlerin ruhlardaki ac\u0131 veya tatl\u0131 tezah\u00fcrlerinden ibarettir. <\/p>\n

\u015eeyh\u2019e g\u00f6re Deccal, Dabbet\u00fc\u2019l Arz ve emsali gibi k\u0131yamet alametlerinden say\u0131lan E\u015frat-\u0131 Saatten \u015fimdiye kadar hi\u00e7 biri zuhur etmedi\u011fi gibi, binlerce y\u0131l sonra da yine bunlardan umumiyetle kabul edilen \u015fekilde bir \u015fey belirmeyecektir. <\/p>\n

\u015eeytan ve Melek hakk\u0131ndaki d\u00fc\u015f\u00fcnceleri olduk\u00e7a te\u2019vilcidir. \u015eeyh\u2019e g\u00f6re insan\u0131, hakka ve do\u011fruya te\u015fvik eden hak yoluna meylettiren her \u015fey melek, fitne ve fesat yollar\u0131na sevkeyleyen hayvani duygu ve vehimlerde birer \u015feytand\u0131r. Cinler ise bunlar aras\u0131nda bulunan bir tak\u0131m orta kuvvetlerdir. <\/p>\n

\u201cBiz emaneti g\u00f6klere ve yere verdik, almaktan ka\u00e7\u0131nd\u0131lar\u201d insan onu y\u00fcklendi ayetindeki emanetin hak sureti oldu\u011funu, bunu insan\u0131n y\u00fcklendi\u011fini s\u00f6yleyen Bedreddin b\u00fct\u00fcn mutasavv\u0131flar gibi insana b\u00fcy\u00fck \u00f6nem verir. Hak sureti Tanr\u0131 emanetidir ve insana verilmi\u015ftir. Bu surete insan mazhar olmu\u015ftur. Bu y\u00fczden Tanr\u0131\u2019n\u0131n halifesidir. Tanr\u0131n\u0131n cemal ve celal s\u0131fatlar\u0131 insanda g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Mutlak varl\u0131k insan mertebesindeki y\u00fccelikleri, ululuklar\u0131 ba\u015fka mertebelerde g\u00f6rmemi\u015ftir. <\/p>\n

Bedreddin\u2019e g\u00f6re tarikata giren ki\u015fi \u015eeyh\u2019e tam bir itaat g\u00f6stermeli ve kendini doktora teslim eden bir hasta gibi teslim olmal\u0131d\u0131r. Doktorun verdi\u011fi ila\u00e7lar\u0131, ac\u0131 ve kullan\u0131lmas\u0131 \u00e7etin \u015feyler olabilir. Ama iyile\u015fmek isteyen hasta bunlara katlanmak zorundad\u0131r. Sonunda da iyile\u015fir veya iyile\u015fmez, ger\u00e7ek mutlulu\u011fa ermek isteyen ki\u015fi de kendisine g\u00f6sterilen yolda kar\u015f\u0131la\u015faca\u011f\u0131 g\u00fc\u00e7l\u00fcklere katlanmak zorundad\u0131r.<\/p>\n

\u201cK\u00f6pek olan eve melek girmez\u201d hadis-i \u015ferifi, ev sahibinin k\u00f6peklik s\u0131fat\u0131n\u0131 g\u00f6sterir. B\u00f6yle kimsede melekten bir nasip yoktur. <\/p>\n

Bedreddin, Peygamberlerle \u00e7ocuk e\u011fiticilerinin durumlar\u0131n\u0131 birbirine benzetir: \u0130kisi de e\u011fitecekleri varl\u0131klar\u0131 iyi yeti\u015fmeye te\u015fvik etmek i\u00e7in asl\u0131 olmayan \u015feylerle korkutur ya da tamahland\u0131r\u0131rlar. Peygamberlerin yalan gibi g\u00f6r\u00fclen bu s\u00f6zleri, asl\u0131nda ger\u00e7e\u011fe uygundur. \u00c7\u00fcnk\u00fc yalan s\u00f6ylemek Peygamberlere yak\u0131\u015fmaz, bunlar\u0131n ancak ermi\u015f ki\u015filerce bilinen gizli anlamlar\u0131 vard\u0131r. <\/p>\n

Bedreddin\u2019in ilgin\u00e7 fikirlerinden biri de ki\u015filerin ibadetlerinin niteli\u011fi hakk\u0131ndad\u0131r. \u0130badetlerin ama\u00e7lar\u0131 ve bi\u00e7imleri insan\u0131n i\u00e7inde bulundu\u011fu duruma g\u00f6re de\u011fi\u015fir. Ermi\u015f ki\u015finin ibadeti, \u015feriat\u0131n s\u0131n\u0131rlar\u0131n\u0131 korumak i\u00e7indir. Bu s\u00f6zler bat\u0131nileri hat\u0131rlat\u0131yor. Zira Bat\u0131niler\u201d \u0130nan\u00e7 ger\u00e7ekle\u015fince tap\u0131nman\u0131n gere\u011fi kalmaz\u201d \u015feklinde yorumlarlar, ermi\u015f ki\u015filerin ibadet yapmas\u0131n\u0131 gerekli g\u00f6rmezler.<\/p>\n

Bedreddin, \u201cM\u00fcslim, \u0130sev\u00ee, Musev\u00ee ve Mecusi yoktur ancak insanlar yani karde\u015fler vard\u0131r ve bu karde\u015flik sayesinde hak bat\u0131l\u0131 yener\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"

Giri\u015f Osmanl\u0131 T\u00fcrk tarihinde bug\u00fcne kadar hakk\u0131nda en \u00e7ok konu\u015fulan, \u00fczerinde \u00e7al\u0131\u015fma yap\u0131lan \u015fahsiyetlerden biri de \u015f\u00fcphesiz \u015eeyh Bedreddin Mahmud\u2019tur. Ancak, hala \u015eeyh Bedreddin\u2019in fikirleri ve ne yapmak istedi\u011fi tam manas\u0131yla anla\u015f\u0131lm\u0131\u015f de\u011fildir. Baz\u0131 ara\u015ft\u0131rmac\u0131lar onu Osmanl\u0131n\u0131n yeti\u015ftirdi\u011fi en b\u00fcy\u00fck alim ve m\u00fctefekkirlerden biri olarak takdim ederken, baz\u0131lar\u0131 da \u0130slam itikad\u0131na ters d\u00fc\u015fen d\u00fc\u015f\u00fcnceleri sebebiyle […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[156],"tags":[],"class_list":{"0":"post-4143","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-genel-tarih"},"yoast_head":"\nSimavna Kad\u0131s\u0131o\u011flu \u015eeyh Bedreddin Mahmut | Yrd.Do\u00e7.Dr. Mustafa SARIBIYIK - narteks.net<\/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:\/\/narteks.net\/index.php\/2010\/02\/04\/simavna-kadisioglu-seyh-bedreddin-mahmut-yrddocdr-mustafa-saribiyik\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Simavna Kad\u0131s\u0131o\u011flu \u015eeyh Bedreddin Mahmut | Yrd.Do\u00e7.Dr. Mustafa SARIBIYIK\" \/>\n<meta property=\"og:description\" content=\"Giri\u015f Osmanl\u0131 T\u00fcrk tarihinde bug\u00fcne kadar hakk\u0131nda en \u00e7ok konu\u015fulan, \u00fczerinde \u00e7al\u0131\u015fma yap\u0131lan \u015fahsiyetlerden biri de \u015f\u00fcphesiz \u015eeyh Bedreddin Mahmud\u2019tur. Ancak, hala \u015eeyh Bedreddin\u2019in fikirleri ve ne yapmak istedi\u011fi tam manas\u0131yla anla\u015f\u0131lm\u0131\u015f de\u011fildir. 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