![](\"http:\/\/www.psakd.org\/resim\/melikoff_irene2.jpg\")
T\u00fcrk a\u015firetleri aras\u0131nda \u0130slam\u0131n yay\u0131lmas\u0131 ve T\u00fcrkler’in bu yeni inan\u0131\u015fa y\u00f6neli\u015fleri, dervi\u015flerle birlikte t\u00fcccarlar\u0131n \u00f6nemli rol oynad\u0131klar\u0131 uzun bir geli\u015fim s\u00fcreci sonucunda olmu\u015ftur. Olu\u015fum, Orta Asya’da ya\u015fam buldu ve T\u00fcrk\u00e7e konu\u015fulan b\u00fct\u00fcn b\u00f6lgelere yay\u0131ld\u0131.<\/p>\n
T\u00fcrkler’in, asl\u0131nda \u0130rani k\u00f6kenli olan \u00fclkelere, \u00f6rne\u011fin T\u00fcrkistan ve Mavera\u00fcnnehir’e yerle\u015fmeleri, Orhun T\u00fcrk \u0130mparatorlu\u011fu’nun y\u0131k\u0131l\u0131\u015f\u0131 ve 19. y\u00fczy\u0131lda K\u0131rg\u0131zlar taraf\u0131ndan \u015fimdiki Mo\u011folistan’dan s\u00fcr\u00fclen Uygurlar’\u0131n \u00e7\u00f6k\u00fc\u015f\u00fc sonunda olmu\u015ftur. T\u00fcrk\u00e7e konu\u015fan topluluklar, aralar\u0131nda \u00f6nemli k\u00fclt\u00fcrel bir yere sahip So\u011fdanlar’\u0131n da bulundu\u011fu \u0130rani halkla kar\u0131\u015ft\u0131lar.<\/p>\n
Mavera\u00fcnnehir ve T\u00fcrkistan’\u0131n kent merkezlerinde, \u0130ran ve T\u00fcrk k\u00fclt\u00fcrleri, bir s\u00fcre birlikte ya\u015fad\u0131lar. Fakat \u00e7ok ge\u00e7meden T\u00fcrk dilinin \u00fcst\u00fcnl\u00fck kazanmas\u0131 ve n\u00fcfusun gittik\u00e7e T\u00fcrkle\u015fmesi, bu b\u00f6lgelerin g\u00f6r\u00fcn\u00fcm\u00fcn\u00fc de\u011fi\u015ftirir. Bir ge\u00e7i\u015f d\u00f6nemi olan, 10. ve 11. y\u00fczy\u0131llar boyunca T\u00fcrk\u00e7e ve So\u011fdanca, ikisi de kullan\u0131lm\u0131\u015ft\u0131r. Kitab\u0131n\u0131(1) on birinci y\u00fczy\u0131lda yazan Ka\u015fgarl\u0131 Mahmut, bize Balasagun, Talas (Tiraz), Beyze ve Ist\u0131cap’daki halklar\u0131 So\u011fdanca ve T\u00fcrk\u00e7e konu\u015ftuklar\u0131n\u0131 s\u00f6yler. Ayr\u0131ca, Argu ( T\u00fcrkistan ) b\u00f6lgesinde ya\u015fayan halklar\u0131n iki dilden olu\u015fan melez (hybrid) bir dil konu\u015ftuklar\u0131n\u0131; Buhara ve Semerkant aras\u0131nda ya\u015fayan halklar\u0131n T\u00fcrkle\u015fmi\u015f So\u011fdanlar olduklar\u0131n\u0131 ve bunlardan So\u011fdak diye s\u00f6zedildi\u011fini s\u00f6yler.(2) Ka\u015fgarl\u0131 Mahmut’un s\u00f6yledikleri, bug\u00fcnk\u00fc Mo\u011folistan’s\u0131ndaki yaz\u0131tlar taraf\u0131ndan da do\u011frulanmaktad\u0131r: T\u00fcrkistan ve Mavera\u00fcnnehir kentlerindeki n\u00fcfus, T\u00fcrk ve \u0130ranl\u0131 olup T\u00fcrk\u00e7e ve So\u011fdanca konu\u015fuyorlard\u0131.(3)<\/p>\n
T\u00fcrkistan ve Mavera\u00fcnnehir dini Senkretizmin (ba\u011fda\u015ft\u0131rmac\u0131l\u0131k) merkezleriydi: Halk, Zerd\u00fc\u015ftizm, Maniheizm, Budizm ve Nesturizm’i biliyordu. Bu inan\u00e7lar, esasen kent n\u00fcfusu taraf\u0131ndan benimsenmi\u015fti. Bununla birlikte, \u0130slamiyet Samano\u011fullar\u0131 d\u00f6neminde (9. ve 10.yy’lar) ve \u00f6zellikle Karahanl\u0131lar’\u0131n bu dine y\u00f6neli\u015flerinden sonra Mavera\u00fcnnehir kentlerinde en yayg\u0131n din haline gelmi\u015ftir.<\/p>\n
Kentlerde \u0130slami k\u00fclt\u00fcr, kolayl\u0131kla benimsenmi\u015fti. N\u00fcfusun \u00e7o\u011funlu\u011funu M\u00fcsl\u00fcmanlar olu\u015fturmu\u015ftu.(4) Fakat k\u0131rsal alanlarda ve bozk\u0131rlarda g\u00f6\u00e7ebe a\u015firetler, geleneksel ya\u015fam bi\u00e7imlerini korudular. Zamanla yerle\u015fik hale gelmelerine kar\u015f\u0131n, s\u00fcr\u00fcleri i\u00e7in otlaklar bulma ihtiyac\u0131 ve uygar \u00fclkelerle ticari ili\u015fkiler kurma gibi maddi gerek\u00e7elerle, atalar\u0131n\u0131n geleneklerini s\u00fcrd\u00fcrd\u00fcler. Bunlar\u0131n \u0130slamiyeti kabul edi\u015fleri, ‘\u0130slamla\u015fm\u0131\u015f \u015eamanizm’ olarak tan\u0131mlanabilecek senkretik (ba\u011fda\u015ft\u0131rmac\u0131) bir inan\u0131\u015f bi\u00e7iminde oldu. A\u015firetler aras\u0131nda t\u00fcccarlar ve dervi\u015fler, yeni inanc\u0131n propagandas\u0131nda yard\u0131mc\u0131 oldular. Gezgin dervi\u015fler, \u015fehirli dinbilginlerinden daha ba\u015far\u0131l\u0131yd\u0131lar. \u00e7\u00fcnk\u00fc onlar, halk\u0131n dilini konu\u015fuyorlar ve ayn\u0131 dinsel ge\u00e7mi\u015fe sahiptiler (5) Halk Sufili\u011finin geli\u015fimi, \u015eamanizm ve \u0130slam’\u0131n kayna\u015fmas\u0131 i\u00e7in ola\u011fan\u00fcst\u00fc ko\u015fullar yaratt\u0131.<\/p>\n
Kalender ve Abdal denilen gezginci dervi\u015flerin d\u0131\u015f g\u00f6r\u00fcn\u00fc\u015fleri ile \u015eamanlar\u0131nki aras\u0131nda hi\u00e7bir fark yoktu: Her ikisi de \u015faman\u0131n b\u00fcy\u00fcl\u00fc flight sembolize eden uzun ku\u015f t\u00fcy\u00fcnden yap\u0131lma bir ba\u015fl\u0131k giyiyorlar ve at\u0131n\u0131 sembolize eden bir asa ta\u015f\u0131yorlard\u0131. Giysileri nazarl\u0131k ve ziller ile s\u00fcslenmi\u015fti. 14 y\u00fczy\u0131lda Anadolu ereni Barak Baba bu t\u00fcr bir dervi\u015fe \u00f6rnektir.(6) Transa ge\u00e7meyi ama\u00e7layan halk Sufizmdeki zikir ile bir \u015eaman taraf\u0131ndan yap\u0131lan ve kendinden ge\u00e7i\u015f durmuna girmeye y\u00f6nelik yap\u0131lan t\u00f6ren aras\u0131nda hi\u00e7bir fark yoktur. Her iki olayda da trans\u0131n, iyile\u015ftirici bir amac\u0131 vard\u0131r. Rus etnolog V. N. Basylov’a (7) g\u00f6re \u015eaman gelenekleri g\u00fcn\u00fcm\u00fcz halk \u0130slaml\u0131\u011f\u0131 i\u00e7inde devam ettirilmektedir ve bu t\u00fcr gelenekler, Kazakistan ve Orta Asya’da hala ya\u015famaktad\u0131r. (8)<\/p>\n
Ahmed Yesevi ve Hac\u0131 Bekta\u015f gibi T\u00fcrk erenlerinin ya\u015famlar\u0131nda da tamamen \u015famanc\u0131 \u00f6\u011feler ta\u015f\u0131yan kerametler hakk\u0131nda izlere rastlan\u0131r. \u00d6rne\u011fin, erenlerin ku\u015fa d\u00f6n\u00fc\u015fme ve u\u00e7ma g\u00fcc\u00fcne sahip olmalar\u0131 gibi, Ahmed Yesevi, T\u00fcrk folklorunda \u00f6nemli bir ku\u015f olan, turna’ya d\u00f6n\u00fc\u015febiliyordu. Hac\u0131 Bekta\u015f, g\u00fcvercin donunda Anadolu’ya u\u00e7up gelmi\u015fti. Ku\u015f motifine Bekta\u015fi rit\u00fcellerinde rastlanabilir: T\u00f6renlerde yap\u0131lan Semah semahlarda turna’n\u0131n u\u00e7u\u015fu taklit edilir. \u00c7ok bilinen bir Alevi (K\u00f6y Bekta\u015fileri) semah\u0131, ‘turnalar semah\u0131’ olarak adland\u0131r\u0131lm\u0131\u015ft\u0131r. (9) Her biri, 12 \u0130mam’dan birini, temsil eden oniki k\u0131z taraf\u0131ndan ger\u00e7ekle\u015ftirilir. Erenler, ba\u015fka hayvan \u015fekline de b\u00fcr\u00fcnebiliyorlar. Hac\u0131 Bekta\u015f’\u0131n s\u00f6ylencesel ya\u015fam \u00f6yk\u00fcs\u00fcn\u00fc anlatan Vilayetname’de (10) eren ve onun dervi\u015fleri (11) olan Abdallar, aslan donunda g\u00f6r\u00fcnme yetene\u011fine sahiptirler. Da\u011flar\u0131 sallamak, genellikle Ahmed Yesevi, Hac\u0131 Bekta\u015f, Demirbaba erenleri ve Bulgaristan’ daki Deli Orman ereni taraf\u0131ndan ger\u00e7ekle\u015ftirilen keramettir.(12) Erenler yada ta\u015f\u0131 yard\u0131m\u0131yla kurakl\u0131\u011fa veya ya\u011fmura neden olabilirler. Erenler, \u00f6l\u00fcy\u00fc ya\u015fama d\u00f6nd\u00fcrebilirler. Vilayetname’de Hac\u0131 Bekta\u015f, bir Mo\u011fol k\u00f6y\u00fcnde \u00f6l\u00fc bir \u00e7ocu\u011fu diriltir.<\/p>\n
Hac\u0131 Bekta\u015f, yulaf\u0131 bu\u011fdaya d\u00f6n\u00fc\u015ft\u00fcr\u00fcr ve \u00fclkede tuz eksik olmad\u0131\u011f\u0131 zaman tuz oca\u011f\u0131ndan tuz \u00e7\u0131kar\u0131r. (13)<\/p>\n
Vilayetname’de ilgin\u00e7 bir b\u00f6l\u00fcm, a\u00e7\u0131k\u00e7a Bekta\u015fili\u011fin inan\u00e7lar kar\u0131\u015f\u0131m\u0131 (synretic) karakterini g\u00f6stermektedir. Hac\u0131 Bekta\u015f, camide ibadet etmeye hevesli biri de\u011fildi. O, abdallar\u0131 ile birlikte ard\u0131\u00e7 a\u011fa\u00e7lar\u0131n\u0131n yeti\u015fti\u011fi bir da\u011fa \u00e7\u0131kard\u0131, ve buralar, ibadet etmek i\u00e7in onun en uygun buldu\u011fu yerdi. Dervi\u015fler orada bir ate\u015f yakarlar ve etraf\u0131nda k\u0131rk kez d\u00f6nerek semah d\u00f6nerlerdi. Hac\u0131 Bekta\u015f, bir g\u00fcn trans halindeyken, h\u0131rkas\u0131n\u0131 ate\u015fe f\u0131rlat\u0131r. H\u0131rka Da\u011f\u0131 da ismini bu olaydan alm\u0131\u015ft\u0131r. Ate\u015f s\u00f6nd\u00fc\u011f\u00fcnde o yerin kutsall\u0131\u011f\u0131n\u0131 silmek i\u00e7in k\u00fcllerini g\u00f6\u011fe savur. (14) Ard\u0131\u00e7 a\u011fac\u0131, \u00e7o\u011fu dinlerde kutsal bir bitkidir. Bu, \u00f6zellikle da\u011flar\u0131n y\u00fckseklerinde yeti\u015fen Juniperus exsalsa ya da macropoda \u00e7e\u015fitleri i\u00e7in do\u011frudur. Bunlar, Tibet Budistleri ve Pakistan \u015eamanistlerince t\u00fcts\u00fc olarak kullan\u0131lmaktad\u0131r (15) Duman\u0131, hallisinasyona (ger\u00e7ekd\u0131\u015f\u0131 g\u00f6r\u00fcnt\u00fclere) neden olmaktad\u0131r. Pakistanl\u0131 \u015eamanlar\u0131,dinsel t\u00f6renIerden \u00f6nce Ard\u0131\u00e7 yapraklar\u0131n\u0131 \u00e7i\u011fniyorlar ve tane haline getirerek kendilerini transa sokuyorlardl. (16)<\/p>\n
H\u0131rka Da\u011f\u0131’ndaki t\u00f6renin tan\u0131m\u0131, Hac\u0131 Bekta\u015f’\u0131n ki\u015fili\u011fine yeni bir \u0131\u015f\u0131k sa\u00e7ar: O, yaln\u0131z bir Sufi dervi\u015fi de\u011fil, ayn\u0131 zamanda eski ayinleri de yapan bir \u015famand\u0131r.Vilayetname’nin bir ba\u015fka b\u00f6l\u00fcm\u00fcnde (17) (gaip erenler) H\u0131rka Da\u011f\u0131’na gelir, Hac\u0131 Bekta\u015f ve Abdallar\u0131 ile g\u00f6r\u00fc\u015f\u00fcrler. Da\u011f\u0131n tepesinde bir mum \u0131\u015f\u0131\u011f\u0131 g\u00f6ren dervi\u015fler, oraya \u00e7\u0131karlar ve \u00fc\u00e7 g\u00fcn \u00fc\u00e7 gece g\u00f6r\u00fcnmez varl\u0131klarla gaip erenler kal\u0131rlar. Onlar oradayken, zaman durmu\u015f ve kimse onlar\u0131n varl\u0131\u011f\u0131ndan haberi olmam\u0131\u015ft\u0131r. Bu g\u00f6r\u00fcnmez varl\u0131klar, daha sonralar\u0131 \u0130slami gelenek taraf\u0131ndan benimsenir, fakat onlar ger\u00e7ekte \u015famanlar\u0131n koruyucu ruhlar\u0131d\u0131r. Onlar\u0131n yoklu\u011funda ayinsel t\u00f6renler ger\u00e7ekle\u015femez. Yanan ard\u0131\u00e7lar\u0131n kokusu bir s\u00fctun halinde g\u00f6\u011fe y\u00fckselir ve bu, s\u0131cak duman\u0131n, g\u00f6kteki ruhlara, yere inmeleri i\u00e7in bir \u00e7a\u011fr\u0131s\u0131d\u0131r (18) Orta Asya ve Kazakistan \u015famanlar\u0131, hala bu ruhlar\u0131n varl\u0131\u011f\u0131na inan\u0131rlar ve V. Basilov bunlar\u0131 ayr\u0131nt\u0131l\u0131 bir \u015fekilde anlat\u0131r.(19)<\/p>\n
Eski T\u00fcrk ve Mo\u011follar’\u0131n, kendilerini G\u00f6k Tengri’ye daha yak\u0131n bulduklar\u0131 da\u011flar\u0131n tepelerinde tap\u0131nmalar\u0131n\u0131n bir gelenek oldu\u011funu biliyoruz. G\u00f6k Tengri, tap\u0131naklara ihtiya\u00e7 duymad\u0131\u011f\u0131 i\u00e7in, insanlar da\u011flar\u0131n tepelerinde, kendilerini tanr\u0131ya daha yak\u0131n hissediyor1ard\u0131. (20) Bu, Orhun Kitabeleri’inde ve Ka\u015fgarl\u0131 Mahmud’un Divan-\u0131 Lugat-\u0131 T\u00fcrk’\u00fcnde ge\u00e7mekte ve gezginler, kronolojistler,( vakayi -n\u00fcv\u00fcsc\u00fcler), tarih\u00e7iler taraf\u0131ndan da anlat\u0131lmaktad\u0131r.(21) Tengri, en b\u00fcy\u00fck Tanr\u0131’d\u0131r. O, \u015fim\u015fekler, seller, depremler, kurakl\u0131k gibi kozmik simgelerle kendini g\u00f6sterebilir. Fakat o s\u00fcrekli insanl\u0131k felaketlerinden uzak kalm\u0131\u015ft\u0131r. Antalya yak\u0131n\u0131ndaki EImal\u0131’da \u00fcstad\u0131 Abdal Musa’n\u0131n t\u00fcrbesinde g\u00f6m\u00fcl\u00fc olan Bekta\u015fi ozan\u0131 ve ereni Kaygusuz Abdal, serzeni\u015f i\u00e7inde Tengri’ye \u015f\u00f6yle seslenir:<\/p>\n
Y\u00fccelerden y\u00fcce g\u00f6rd\u00fcm<\/p>\n
Erbabs\u0131n sen koca Tanr\u0131<\/p>\n
K\u0131ldan k\u00f6pr\u00fc yaratm\u0131\u015fs\u0131n<\/p>\n
Gelsin kullar ge\u00e7sin dey\u00fc<\/p>\n
Hele biz \u015f\u00f6yle dural\u0131m<\/p>\n
Yi\u011fitsen ge\u00e7 a Tanr\u0131 (22)<\/p>\n
G\u00f6k tanr\u0131lar\u0131 uzak ve pasiftir. \u0130\u00e7inde G\u00fcne\u015fin de oldu\u011fu, ya\u015fam ger\u00e7e\u011fine daha yak\u0131n tanr\u0131lar, insanlara yak\u0131nd\u0131r. Bu nedenle G\u00fcne\u015f, en Y\u00fcce Varl\u0131\u011f\u0131n yerini al\u0131r.(23) \u0130slami ba\u011flamda G\u00fcne\u015f’in tanr\u0131la\u015ft\u0131r\u0131lmas\u0131, yi\u011fitler kral\u0131 \u015eah-\u0131 Merdan Ali bi\u00e7iminde olur. G\u00fcne\u015f-Tanr\u0131dan insan donundaki Tanr\u0131 Ali, uzun ve karma\u015f\u0131k evrimin ve \u00e7ok farkl\u0131 etkilerin konusudur.<\/p>\n
K\u0131z\u0131lba\u015f ozan\u0131 Dervi\u015f Ali’nin “Yeri g\u00f6\u011f\u00fc ar\u015f\u0131 k\u00fcrs\u00fc yaradan – Men Ali’den gayri Tanr\u0131 bilmezem” (24) nefes’i ni (deyi\u015f) ilk duydu\u011fumda adeta \u015fok olmu\u015ftum. Bu, T\u00fcrk \u0130slaml\u0131\u011f\u0131yla ilgili bilinenlerden \u00e7ok farkl\u0131yd\u0131.Ne Oniki \u0130mam \u015eiileri’ne, ne de \u0130smailliler’e yak\u0131n olan Bekta\u015filer, Ali’yi neden tanr\u0131 g\u00f6r\u00fcyorlard\u0131? Onlar\u0131n “Allah” ad\u0131n\u0131 hi\u00e7 kullanmamalar\u0131 beni \u00e7ok \u015fa\u015f\u0131rtm\u0131\u015ft\u0131, fakat bunun yerine, sanki “Allah” kelimesini kullanmak sayg\u0131s\u0131zl\u0131k say\u0131laca\u011f\u0131ndan, eski T\u00fcrkler’in y\u00fcce Tanr\u0131s\u0131 olan Tengri (\u00e7a\u011fda\u015f T\u00fcrk\u00e7e’de Tanr\u0131), s\u00f6zc\u00fc\u011f\u00fcn\u00fcn kullan\u0131l\u0131yor olmas\u0131 idi. O zaman anlad\u0131m ki Ali, g\u00fcne\u015f-tanr\u0131 idi. Orta Anadolu k\u00f6ylerinde O, do\u011fan G\u00fcne\u015f ile \u00f6zde\u015fle\u015ftiriliyor ve g\u00fcne\u015fin do\u011farken ibadet ediyorlard\u0131. Onun sembolleri g\u00fcne\u015f ba\u011flant\u0131l\u0131 hayvanlard\u0131r: aslan, turna ( phoneix’le* \u00f6zde\u015fle\u015ftirilen ) ve ko\u00e7. Bu simgeler, Pir Sultan Abdal’\u0131n \u00e7ok \u00fcnl\u00fc \u015fiirinde g\u00f6r\u00fclmektedir;<\/p>\n
Hazret-i \u015eahin avaz\u0131<\/p>\n
Turna derler bir ku\u015ftad\u0131r …<\/p>\n
Bak\u0131\u015f\u0131 arslan da kald\u0131<\/p>\n
D\u00f6\u011f\u00fc\u015f\u00fc dahi ko\u00e7tad\u0131r. (25)<\/p>\n
Ali’nin kozmik do\u011fas\u0131, hi\u00e7bir antolojide bulunmayan, fakat 19. y\u00fczy\u0131lda ya\u015fam\u0131\u015f olan Dervi\u015f Ali ile ayn\u0131 ki\u015fi olmas\u0131 muhtemel Sefil Ali’nin sonraki nefeslerinde de do\u011frulanm\u0131\u015ft\u0131r. Ali’nin ilahi do\u011fas\u0131na ili\u015fkin a\u00e7\u0131klamalar ve bunlar\u0131n dili, Azeri baz\u0131 karakteristikler g\u00f6stermektedir. Nefes, her m\u0131sras\u0131 Tanr\u0131ya k\u00fcf\u00fcr say\u0131laca\u011f\u0131 i\u00e7in sadece, gizlili\u011fin s\u0131k\u0131 korundu\u011fu kapal\u0131 yerlerde s\u00f6ylenmektedir;<\/p>\n
\u015eah-\u0131 Merdan cu\u015fa geldi, s\u0131rr\u0131 a\u015fikar eyledi,<\/p>\n
Ya\u011fmuru ya\u011fd\u0131ran menem dey\u00fc \u00d6mere s\u00f6yledi.<\/p>\n
Ol dem \u015fim\u015fek yalabidi, yedi sema g\u00fcrledi,<\/p>\n
Hem sakidir hem Bakidir, Nur-i Rahman\u0131m, Ali!<\/p>\n
Ali, Tanr\u0131’n\u0131n 99 ad\u0131ndan \u00fc\u00e7\u00fc ile \u00e7a\u011fr\u0131lmaktad\u0131r: Saki, Baki, Rahman. O, \u0131\u015f\u0131\u011f\u0131n, \u015fim\u015fe\u011fin ve g\u00f6\u011f\u00fcn tanr\u0131s\u0131d\u0131r. O, Tengri’dir; O, Zeus’tur.<\/p>\n
G\u00f6k-Tengri ile Tanr\u0131’n\u0131n mazhar\u0131 olan Ali aras\u0131nda \u00e7ok uzun bir geli\u015fim s\u00fcreci vard\u0131r. Ne Bekta\u015fili\u011fin ilk bi\u00e7iminde, ne de 1400’l\u00fc y\u0131llarda yaz\u0131ld\u0131\u011f\u0131na inan\u0131lan Vilayetname’de Ali’nin tanr\u0131sall\u0131\u011f\u0131na dair bir de\u011finme vard\u0131r. Bize s\u00f6ylenen \u015fu ki, Hac\u0131 Bekta\u015f’\u0131n avucunda, “Ali ‘nin simgesi” ye\u015fil bir ben vard\u0131r. (26) Bekta\u015filik, son bi\u00e7imini ald\u0131\u011f\u0131 14. ve 16. y\u00fczy\u0131llar aras\u0131nda \u00e7ok farkl\u0131 etkiler alt\u0131nda kalm\u0131\u015ft\u0131. En \u00f6nemlisi, \u015eiiler, alt\u0131nc\u0131 \u0130mam Cafer-i Sad\u0131k’a atfedilen ve Tevrat k\u00f6kenli bir \u00f6\u011freti olan harf bilimi Hurufilik’tir. Bu \u00f6\u011freti, bir antropomorfik ve mistik panteizm olarak tan\u0131mlanabilir. Hurifilik, Sapk\u0131nl\u0131kla su\u00e7lanan ve 1394 y\u0131l\u0131nda Nah\u00e7\u0131van yak\u0131nlar\u0131ndaki Al\u0131ncak’da idam edilen Astrabadl\u0131 Fazlullah taraf\u0131ndan yay\u0131lm\u0131\u015ft\u0131r (27) O’nun vaaz merkezi Bak\u00fc’yd\u00fc ve m\u00fcridIerinin \u00e7o\u011fu \u015eirvanl\u0131’yd\u0131. Fazlullah, insan\u0131n tanr\u0131sall\u0131\u011f\u0131n\u0131 \u00f6\u011fretti: Tanr\u0131, insan\u0131n kendisinde aranmal\u0131d\u0131r ve Tanr\u0131’n\u0131n Taht\u0131, insan\u0131n kalbindedir. Fazlullah, kendisinin Tanr\u0131’n\u0131n g\u00f6r\u00fcng\u00fcs\u00fc (mazhar) oldu\u011funa inan\u0131yordu. O’nun en tan\u0131nm\u0131\u015f m\u00fcridi, en b\u00fcy\u00fck yedi Bekta\u015fi ozanlar\u0131ndan biri olarak kabul edilen Nesimi’dir. Nesimi i\u00e7in Yarad\u0131l\u0131\u015f’\u0131n merkezinde nurunu insanlara yans\u0131tan Tanr\u0131 vard\u0131r. \u0130nsan, kemale ererek ve kendini feda ederek, Tanr\u0131’yla b\u00fct\u00fcnle\u015fen biri olabilir. “Hi\u00e7bir \u015f\u00fcphe olamaz” der Nesimi, “Tanr\u0131’yla b\u00fct\u00fcnle\u015fen dengi olmayan biriyim. Ben Ezeli Varl\u0131k ve S\u0131ratlar\u0131n\u0131n her ikisiyim” (28) ‘Kendini bilirsen, Tanr\u0131’y\u0131 bilirsin’. “Kendin i bilmek”, Bekta\u015fi \u00f6\u011fretisinin temel \u00f6\u011felerinden biridir. \u0130nsan kendisini bilmek, tanr\u0131sal do\u011fas\u0131n\u0131 ke\u015ffeder.<\/p>\n
Hurufilik, Azerbeycan’da do\u011fdu, fakat en \u00e7ok Anadolu ve Rumeli’de yay\u0131ld\u0131. Fazlullah’\u0131n \u00f6l\u00fcm\u00fcnden sonra m\u00fcridleri, yanlar\u0131nda \u00fcstadlar\u0131n\u0131n mesaj\u0131n\u0131 getirerek Anadolu ve Rumeli’ye ka\u00e7t\u0131lar. Aralar\u0131nda \u0130bn \u00fcl-Ala ve Nesimi de vard\u0131. Ahmet Refik taraf\u0131ndan yay\u0131nlanan baz\u0131 16. y\u00fczy\u0131l belgelerinde, Bekta\u015fili\u011fin bir kolu haline gelen ve Hurufi bir grup olan I\u015f\u0131klar’a ait tekkeler’den bahsedilmektedir. Benzer tekkeler, Trakya ve Balkanlar’ da da vard\u0131r (29) Nesimi’nin yan\u0131na, her ikisi de 16. y\u00fczy\u0131lda ya\u015fayan ve yedi ulu Bekta\u015fi ozanlar\u0131ndan olan. Yemini ve Verini’yi de ekleyebiliriz. Her iki ozan da insan\u0131n y\u00fcz\u00fcnde (cemalinde) okunan Fazlullah’\u0131n tanr\u0131sal do\u011fas\u0131n\u0131 dile getirirler. \u00c7ok ge\u00e7meden Fazlullah ve Ali, birbiriyle kayna\u015f\u0131r: \u0130kisi de tek Ger\u00e7ek olan Tanr\u0131sall\u0131\u011f\u0131 simgeler. Virani, ” Ey Sen, benim \u015eah’\u0131m ve benim s\u0131\u011f\u0131-na\u011f\u0131m, Fazl-\u0131 Rahman-\u0131m Ali ! Selam sana, \u015eah-\u0131 Merdan Ali ! Selam ey, Fazl-\u0131 Yezdan Ali !” (30) Bekta\u015filer’e g\u00f6re, Tanr\u0131’n\u0131n ad\u0131, her insan\u0131n y\u00fcz\u00fcnde okunabilir. Fakat bu ad art\u0131k “Fazl” de\u011fil “Ali”dir: Ayn ka\u015f, lam burun \u00e7izgisi ve ya, b\u0131y\u0131klar\u0131n k\u0131vr\u0131m\u0131yla simgelenir. \u0130stanbul’da Merdivenk\u00f6y \u015eahkulu tekkesinin “Dede Baba” s\u0131 Hilmi Dede Baba, \u00fcnl\u00fc \u015fiirinde \u015f\u00f6yle demektedir;<\/p>\n
Tuttum aynay\u0131 y\u00fcz\u00fcme<\/p>\n
Ali g\u00f6r\u00fcnd\u00fc g\u00f6z\u00fcme<\/p>\n
Nazar eyledim \u00f6z\u00fcme<\/p>\n
Ali g\u00f6r\u00fcnd\u00fc g\u00f6z\u00fcme. (31)<\/p>\n
\u00dcnl\u00fc F. W. Hasluck gibi baz\u0131 bilimadamlar\u0131, Bekta\u015filik’te t\u00fcm\u00fcyle Hurufili\u011fin T\u00fcrk bi\u00e7iminden ba\u015fka bir \u015fey g\u00f6rmezler.(32) Bu, kabul edilemez bir basitle\u015ftirmedir. Bekta\u015filik, kendine \u00f6zg\u00fc \u00e7izgilere sahiptir. Hurufilik, Bekta\u015fi senkretizminin \u00f6\u011felerinden sadece biridir; fakat, Ali’nin y\u00fccele\u015ftirilmesinde \u00f6nemli bir rol\u00fc olmu\u015ftur. Bu y\u00fccele\u015ftirme, K\u0131z\u0131lba\u015f ideolojisinin yay\u0131ld\u0131\u011f\u0131 s\u0131rada en y\u00fcksek doru\u011fa ula\u015fm\u0131\u015ft\u0131r. K\u0131z\u0131lba\u015flara g\u00f6re Ali, sadece Tanr\u0131’n\u0131n bir mazhar\u0131 de\u011fildir. Nebili\u011fin (peygamberli\u011fin) simgesi olan Muhammed’in d\u0131\u015f\u0131nda, ba\u015fka bir\u00e7ok peygamberlerde de \u00f6zde\u015fle\u015fmekte, ayn\u0131 bi\u00e7imde, Oniki \u0130mam’\u0131n her biri ve avucunda Ali’nin i\u015faretini ta\u015f\u0131yan Hac\u0131 Bekta\u015f suretinde belirebilir.<\/p>\n
Sonu\u00e7 olarak, K\u0131z\u0131lba\u015f ideolojiye g\u00f6re \u015eah olan Ali, \u00f6l\u00fcml\u00fc \u015eah olan \u015eah \u0130smail ile kayna\u015fm\u0131\u015ft\u0131r. Bu, tanr\u0131sall\u0131\u011fa kar\u015f\u0131 insan\u0131n zaferidir, \u0130nsan\u0131n Tanr\u0131 olu\u015fudur.(33) Nokta-i Beyan ad\u0131 verilen Bekta\u015fi duas\u0131nda da s\u00f6ylendi\u011fi gibi; “Adamdan gayr\u0131 Hak taleb edersen marifeti ilahiden bi habersin. ” (34)<\/p>\n
* Phonix:Yand\u0131ktan sonra kendi k\u00fcl\u00fcnden tekrar v\u00fccut bulan efsanevi bir ku\u015f.<\/p>\n
G\u00f6k-Tanr\u0131’dan \u0130nsan-Tanr\u0131’ya (\u015eah-\u0131 Merdan’a) Orta Asya’ dan Anadolu ‘ya T\u00fcrk A\u015firetlerinde Halk \u0130slam\u0131 <\/em><\/p>\n Irene Melikoff (\u0130ng. \u00e7ev: Cahit Korkmaz)<\/strong><\/p>\n D\u0130PNOTLAR<\/strong><\/p>\n 1- Divan-u Lugat-it T\u00fcrk, Besim Atalay \u00e7evirisi, cilt.l sf. 30. KAYNAK: Pir Sultan Abdal K\u00fclt\u00fcr Sanat Dergisi – Say\u0131 43 \/ Mart – Nisan 2001 – Sayfa 17- 24<\/p>\n","protected":false},"excerpt":{"rendered":" T\u00fcrk a\u015firetleri aras\u0131nda \u0130slam\u0131n yay\u0131lmas\u0131 ve T\u00fcrkler’in bu yeni inan\u0131\u015fa y\u00f6neli\u015fleri, dervi\u015flerle birlikte t\u00fcccarlar\u0131n \u00f6nemli rol oynad\u0131klar\u0131 uzun bir geli\u015fim s\u00fcreci sonucunda olmu\u015ftur. Olu\u015fum, Orta Asya’da ya\u015fam buldu ve T\u00fcrk\u00e7e konu\u015fulan b\u00fct\u00fcn b\u00f6lgelere yay\u0131ld\u0131. T\u00fcrkler’in, asl\u0131nda \u0130rani k\u00f6kenli olan \u00fclkelere, \u00f6rne\u011fin T\u00fcrkistan ve Mavera\u00fcnnehir’e yerle\u015fmeleri, Orhun T\u00fcrk \u0130mparatorlu\u011fu’nun y\u0131k\u0131l\u0131\u015f\u0131 ve 19. y\u00fczy\u0131lda K\u0131rg\u0131zlar taraf\u0131ndan \u015fimdiki […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[54],"tags":[],"class_list":{"0":"post-5052","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-din"},"yoast_head":"\n
2- Age, sf: 29-30, 471.
3- Louis Bazin, ‘Turcs et Sogdiens: les enseignements de 1 ‘inscription de Bugut (Mongolie) (T\u00fcrkler ve Sogdanlar: Bugut [Mo\u011folistan] Yaz\u0131t\u0131n\u0131n \u00d6\u011frettikleri), in Melanges linguistiques offterts a Emile Benveniste (Societe de Linguistique, Paris, 1975).
4- V.V.Bartol’d, ‘lstoriya kul’turnoi zl\u0131izni Turkestana’, Sochiniya, II (1) (Moscow, 1963), sf. 233-56.
5- Kar\u015f\u0131la\u015ft\u0131r\u0131n\u0131z: ‘Dvenadtstat’ lektsii po istorii turetskikh marodov Srednci Azii, Sochineniya, c.5 (Moscow, 1968), sf. 16-29.
6- Fuad K\u00f6pr\u00fcl\u00fc, Influence du cJ\u0131amanisme turco-mongol sur les ordres mystiques Musulmans (Gizemci M\u00fcsl\u00fcman Dervi\u015fler \u00dczerinde T\u00fcrk-Mo\u011fol \u015eamanl\u0131\u011f\u0131n\u0131n Etkisi. (\u0130stanbul, 1929).
7- Y.N. Basylov, Shmannstvo narodov Srednei Azii i Kazakhstana (Nauka, Moscow, 1992), sf. 48-105
8- V.N. Basylov (yay\u0131nlayan), Nomads of Eurasia (University of Washington Press, Seattle, 1990), See also Basylov, age,
9- I.Melikoff, ‘Les Originies centroasiatiques du soufisme anatolien (Anadolu Sufizminin Orta-Asya K\u00f6kenleri ); ayr\u0131ca, Sur les Traces du soufisme turc: Recherhes sur I’Islam populaire en Anatolie ( T\u00fcrk Sufizminin \u0130zleri Hakk\u0131nda:, Anadolu Halk \u0130slaml\u0131\u011f\u0131 \u00dczerine Ara\u015ft\u0131rmalar (Isis, \u0130stanbul, 1992), sf. 150-61
10- Abdulbaki G\u00f6lp\u0131narl\u0131, Menakib-i Hac\u0131 Bekta\u015f Veli ‘Vilayet-Name’ (\u0130stanbul 1958).
11- An abdal is a wandering dervish similar to the Iranian kalender. Abdals were widespread in Anatolia during the fourtheenth and fifthenth centuries.
– Fuad K\u00f6pr\u00fcl\u00fc, T\u00fcrk Halk Edebiyat\u0131 Ansiklopedisi, Cilt: I (\u0130stanbul, 1935), “Abdal’ maddesi;
– A.Y. Ocak, Kalenderiler (XIV-XVI Y\u00fczy\u0131llar Osmanl\u0131 \u0130mparatorlu\u011funda Marjinal Sufilik (Ankara, 1992)
12- I. Melikoff, ‘La communaute K\u0131z\u0131lba\u015f du Deli Orman en Bulgarie (Bulgaristan’da Deli Orman K\u0131z\u0131lba\u015f toplulu\u011fu); ayr\u0131ca, Sur les Traces du soufisme turc ( T\u00fcrk S\u00fcfizminin \u0130zleri Hakk\u0131nda; ….. ),sf. 105-13,
13- G\u00f6lp\u0131narl\u0131,age .. ,
14- Age. sf. 24-25, 35-36, 57, 66, 74.
15- S.G. Karmay, ‘Les Dieux des terroirs et les genevriers: un rituel tibetain de purification’, Journal Asiatique’ (Yer Tanr\u0131lar\u0131 ve Ara\u00e7lar, Bir Tibet\u00b7 Ar\u0131nma T\u00f6reni), C\u0130lt. 283, no.I. 1995, sf. 161-207;
– Viviane Lievre et Jean- Yves Loude, La Chamaisme des Kalash dil Pakistan (Pakistan Kala\u015f \u015eamanizmi), age CNRS, yay\u0131nlar\u0131 Presses Universitaires de Lyon, Paris- Lyon, 1990)
16- Lievre et L,oude, age.sf: 50-52, 490-525.
17- G\u00f6lp\u0131narl\u0131, age.,sf. 50-51,492 devam\u0131
18- G. Tucci et W. Heissig, Les Religinus du Tibet et de la Mongolie (translated from the German) (Mo\u011folistan ve Tibet Dinleri) (Paris, 1973), age.sf. 170180; Jean-Paul Roux, La Religion des Turcs et des Mongols (Mo\u011follar’\u0131n ve T\u00fcrkler’in Dini), Paris, 1984)” age 149-54.
19- Lievre and Loude, age.sf: 50-51 dev.
20- Basylov, age. sf: 229-78.
21- See for instance: Guillaume de Rubrock, Voyage dans I’Empire Mongol (Mo\u011fol Devleti’nde Gezi) (translation and commantary by Cladue and Rene Kappler) (Paris, 1985),sf. 210-12 222-23 begin_of_the_skype_highlighting\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 210-12 222-23\u00a0\u00a0\u00a0\u00a0\u00a0 end_of_the_skype_highlighting;
-Michel le Syrien, Chonique, published in the Series Recueil des historiens des Croisades, historiens Orientaux ( Paris, 1872-1876), sf. 312. For more details See Roux, age.sf: 122-24.
22- Atilla \u00d6zk\u0131r\u0131ml\u0131, “Alevilik- Bekta\u015filik ve Edebiyat\u0131” (\u0130stanbul, 1985), sf; 75-77.
23- Mircae Eliade, Traite d’Histoire des religions (Dinler Tarihi) (Paris, 1968), sf; 117-19.
24- Sadeddin N\u00fczhet Ergun Bekta\u015fi-K\u0131z\u0131lba\u015f-Alevi \u015eairleri ve Nefesleri, cilt 3: 19.uncu as\u0131rdan beri (\u0130stanbul, 2.bask\u0131), 1956, sf;202.
25- There are numerous editions of Pir Sultan Abdal’s poems. See for instance
Cahit \u00d6ztelli, Pir Sultan Abdal, B\u00fct\u00fcn \u015eiirleri (2. Bask\u0131 \u0130stanbul, i 971), sf; 104.
26 -G\u00f6lp\u0131narl\u0131, age.sf: 7.
27- Z. Kulizade, Khurufizm i ego predstaviteli v Azervaidzhane (Baku, 1970);
– I.Melikoff, ‘Fazlullah d’Astrabad et 1’essor du hurufizme en Azerbeycan, en Anatolie et en Roumelie’, in Sur les Traces du soufisme turc (T\u00fcrk Sufiz\u0131nin \u0130zleri Hakk\u0131nda .. ,Anadolu, Rumeli ve Azarbeycan’ da Hurifli\u011fin Geli\u015fmesi) sf.163-164
28- Kulizade, age.sf; 151-64.
29- Ahmet Refik, On Alt\u0131nc\u0131 as\u0131rda Rafizilik ve Bekta\u015filik (\u0130stanbul, 1932).
30- M. Halid Bayri, Virani, Hayat\u0131 ve Eserleri (\u0130stanbul, 1959), sf. 90-91.
31- Bedri Noyan, Mehmet Ali Hilmi Dede Baba: Divani (\u0130stanbul, 1989), sf. 565.
32- F. W. Hasluck, Cristianity and Islam under the Sultans (2 cilt, Oxford; 1929), p. 565.
33- I. Melikoff, , Le Probleme K\u0131z\u0131lba\u015f’ (K\u0131z\u0131lba\u015f Sorunu) in Sur les Traces du Soufisme turc (T\u00fcrk Sufizminin \u0130zleri Hakk\u0131nda … ) sf. 29-43.
34- Besimi Atalay, Bekta\u015filik ve Edebiyat\u0131, \u0130stanbul 1340 (1924), s.30<\/p>\n