![](\"http:\/\/upload.wikimedia.org\/wikipedia\/tr\/c\/ce\/Metin_And.png\")
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\u0130slam d\u00fcnyas\u0131 Aristoteles\u2019in Poetika\u2019s\u0131n\u0131 tan\u0131yordu. Ya \u00e7eviri, ya da \u00f6zet yoluyla Arap yazarlar\u0131 buradaki \u00e7e\u015fitli tragedya kavramlar\u0131n\u0131 de\u011fi\u015fik terimlerle kar\u015f\u0131lam\u0131\u015flard\u0131; S\u00f6zgelimi, Ebu Bi\u015fr Metta b. Yunus, ya da \u0130bni Sina gibi. Bu tan\u0131\u015f\u0131kl\u0131ktan ne yaz\u0131k \u0130slam d\u00fcnyas\u0131nda bir dram\u0131n varl\u0131\u011f\u0131n\u0131 s\u00f6yleyemeyiz. Ancak bir dram\u0131n, bir tragedyan\u0131n do\u011fumu i\u00e7in, rit\u00fcel ve mithos\u2019a uygun ortam, ve ko\u015fullar yeterliydi. \u00d6zellikle \u015eii\u2019lerde Muharrem uygulamalar\u0131 ve buradan do\u011fan Taziye, denebilir ki \u0130slam d\u00fcnyas\u0131n\u0131n yaratabildi\u011fi tek dramd\u0131r. Ger\u00e7i rit\u00fcel ve mithos\u2019un drama yani Taziye\u2019ye d\u00f6n\u00fc\u015fmesi \u00e7ok yak\u0131n tarihte ger\u00e7ekle\u015fmi\u015ftir, ancak bu olu\u015fumu haz\u0131rlayan etkenlerin i\u00e7inde gene dramatik \u00f6\u011feler buluyoruz. Konu Anadolu T\u00fcrkiyesi\u2019ni de yak\u0131ndan ilgilendirmektedir. Bunlar \u00fczerinde \u00e7e\u015fitli incelemelerimde durmu\u015ftum.(1)<\/p>\n
Taziye ne \u00f6l\u00e7\u00fcde Yunan tragedyas\u0131na benzer, ne \u00f6l\u00e7\u00fcde ondan de\u011fi\u015fiktir? Temmuz 1977\u2019de Atina\u2019da toplanan Uluslararas\u0131 Kongre\u2019nin konusu Yunan tragedyas\u0131yd\u0131. Bu kongreye sundu\u011fum uzun bildiride(2) Taziye ile Yunan tragedyas\u0131n\u0131 gerek k\u00f6kenleri ve olu\u015fumu, gerekse dramatik yap\u0131s\u0131 ve tekni\u011fi a\u00e7\u0131s\u0131ndan ayr\u0131nt\u0131l\u0131 kar\u015f\u0131la\u015ft\u0131rm\u0131\u015ft\u0131m. Bu bildiri hen\u00fcz yay\u0131mlanmad\u0131 ancak Yunanca\u2019ya \u00e7evrilip resimli olarak THEATRO dergisinde yay\u0131mland\u0131. \u00c7ok ayr\u0131nt\u0131l\u0131 ve uzun bu kar\u015f\u0131la\u015ft\u0131rmaya burada yeniden d\u00f6necek de\u011filim, ancak iki dram aras\u0131ndaki bir iki \u00f6nemli noktaya k\u0131saca de\u011finmek isterim. En \u00f6nemlisi trajik tersinleme (tragic irony) bak\u0131m\u0131ndand\u0131r. Her iki dram\u0131n seyircisi olaylar dizisini, \u00f6yk\u00fcy\u00fc \u00e7ok iyi bilirler. Ancak Yunan tragedya kahraman\u0131n\u0131n yazg\u0131s\u0131n\u0131 bilmemesine kar\u015f\u0131n, Taziye kahraman\u0131n\u0131n al\u0131n yaz\u0131s\u0131n\u0131n, sonunun \u00fczerine \u00f6n bilgisi vard\u0131r. Ba\u015fta eksen ki\u015fi Hazret-i H\u00fcseyin olmak \u00fczere t\u00fcm kahramanlar ne zaman, nas\u0131l \u00f6leceklerini ya da sonlar\u0131n\u0131n ne olaca\u011f\u0131n\u0131 bilirler.
Her iki dramda da insan yazg\u0131s\u0131 \u00f6nemlidir. Ger\u00e7i \u00e7ektikleri onlar\u0131 y\u00fcceltirse de Yunan tragedya kahraman\u0131nda insan, ne denli soylu, y\u00fcceltilmi\u015f olursa olsun, Tanr\u0131lar\u0131n istemine kar\u015f\u0131 eylemleri i\u00e7in cezalanacaklard\u0131r. Oysa Taziye\u2019de Hazret-i H\u00fcseyin, Tanr\u0131n\u0131n istemine kar\u015f\u0131 \u00e7\u0131kmaz, \u00f6yle ki Tanr\u0131n\u0131n iste\u011fini yerine getirmek u\u011fruna, utkuya s\u0131rt\u0131n\u0131 \u00e7evirir. Hazret-i H\u00fcseyin ve yanda\u015flar\u0131 Tanr\u0131n\u0131n de\u011fil insano\u011flunun istemine ba\u015fkald\u0131r\u0131r.<\/p>\n
Yunan tragedyas\u0131nda kahraman\u0131n eylemi Tanr\u0131n\u0131n istemine kar\u015f\u0131ysa kusurlar\u0131n\u0131n de\u011f\u00e7esini \u00f6demelidir. Taziye\u2019de ise, ki\u015fi ne denli hakl\u0131 ve kusursuz olursa olsun gene de ac\u0131 \u00e7ekmeli ve yok olmal\u0131d\u0131r. Yunan tragedyas\u0131nda kahraman, y\u0131k\u0131nt\u0131ya g\u00f6t\u00fcrmesine kar\u015f\u0131n, ger\u00e7e\u011fi bulmak, ona eri\u015fmek ister. Oysa Taziye\u2019de ger\u00e7ek, kahraman i\u00e7in bellidir, Yunan tragedyas\u0131n\u0131n tersine ger\u00e7e\u011fi ba\u015fkalar\u0131n\u0131n da \u00f6\u011frenmesini ister. Yunan tragedyas\u0131nda kahraman\u0131n kar\u015f\u0131t\u0131 yazg\u0131s\u0131, dolayl\u0131 olarak Tanr\u0131lard\u0131r. Taziye\u2019de Tanr\u0131, H\u00fcseyin\u2019in yol g\u00f6stericisi, koruyucusudur, kar\u015f\u0131t\u0131 ise insan o\u011fludur. Yunan tragedyas\u0131n\u0131n Tanr\u0131lar\u0131 ac\u0131mas\u0131zd\u0131r, ho\u015fg\u00f6r\u00fcleri yoktur, \u00f6\u00e7 al\u0131c\u0131d\u0131rlar. Bunun gibi Taziye\u2019de Suriye ordusu, onun komutanlar\u0131 \u0130bn Saad ve \u015eimr, sanki Yunan tragedyas\u0131ndaki Tanr\u0131lar gibidir. Bu ordu ve komutanlar\u0131 Taziye\u2019de en \u00f6nemli dramatik kar\u015f\u0131 g\u00fc\u00e7t\u00fcr. Yunan tragedyas\u0131nda trajik kahraman\u0131n Tanr\u0131lara ba\u015f kald\u0131rmas\u0131, bunun sonunda yok olarak y\u00fccelmesi, ululanmas\u0131 g\u00f6sterilir. Taziye kahraman\u0131, kendi eliyle de\u011fil fakat \u00f6teki insanlar\u0131n eliyle yok olur. Yunan tragedyas\u0131 dine, Tanr\u0131ya sayg\u0131l\u0131 ile g\u00fcnahl\u0131 ayr\u0131m\u0131n\u0131 yapmaz. Seyirci bak\u0131m\u0131ndan kimin cennete kimin cehenneme gidece\u011fi \u00fczerinde durulmaz. Taziye ise seyirciye, ki\u015filer \u00fczerine de\u011fer yarg\u0131lar\u0131yla sunulur. Yukar\u0131da da belirtti\u011fim gibi, bu benze\u015fmezliklerin yan\u0131 s\u0131ra Yunan tragedyas\u0131yla Taziye aras\u0131nda \u00e7ok yak\u0131n ve benze\u015fen ortak noktalar bulunmaktad\u0131r, ancak burada konumuz bu de\u011fil. Ayr\u0131ca buraya dek s\u00f6ylenenler a\u015fa\u011f\u0131da \u00f6zetle verilecek Taziye \u00f6rneklerinden de \u00e7\u0131kar\u0131labilir.<\/p>\n
\u015eimdi buradan tragedya ya da s\u00f6ylence kahraman\u0131n\u0131n nitelikleri bak\u0131m\u0131ndan Taziye\u2019yi incelemeye ge\u00e7elim. Taziye\u2019nin eksen ki\u015fisi Hazret-i H\u00fcseyin\u2019dir. Ancak binleri bulan Taziye metinlerinde ba\u015fka eksen ki\u015filer de yer al\u0131r; Adem, Musa, Yusuf, \u0130brahim, \u0130sa, Nuh, Mansur\u2019il-Halla\u00e7, Timurlenk ve ba\u015fkalar\u0131. Kimi Taziye\u2019de Hazret-i H\u00fcseyin hi\u00e7 g\u00f6z\u00fckmez, ancak t\u00fcm Taziyeler dolayl\u0131 da olsa gene Hazret-i H\u00fcseyin\u2019in ekseninde geli\u015fir, yan olay ve yan kahramanlar hep onun ki\u015fili\u011fine y\u00f6neliktir, an\u0131\u015ft\u0131rmalar, an\u0131msatmalar, \u00e7a\u011fr\u0131\u015f\u0131mlar, vurgulamalar, kar\u015f\u0131la\u015ft\u0131rmalarla hep onun ki\u015fili\u011fi vurgulan\u0131r. Ridgeway\u2019in kahraman konusunda Osiris ile Hazret-i H\u00fcseyin aras\u0131ndaki ortak noktalar\u0131 belirleyi\u015fini bir yaz\u0131mda \u00f6zetlemi\u015ftim.(3) burada Lord Raglan\u2019\u0131n(4) s\u00f6ylence kahraman\u0131nda bulundu\u011fu 22 nitelik bak\u0131m\u0131ndan Hazret-i H\u00fcseyin\u2019i inceleyece\u011fiz. Bu yirmi iki nitelik ya da olguyu Raglan \u00fc\u00e7 ana k\u00fcmeye ay\u0131r\u0131yor; Kahraman\u0131n do\u011fumuyla ilintili olanlar, kahraman\u0131n h\u00fck\u00fcmdarl\u0131\u011f\u0131 ele ge\u00e7iri\u015fi ya da tahta ge\u00e7i\u015fiyle ilgili olanlar ve bir de \u00f6l\u00fcm\u00fcyle ilgili olanlar.(5) Bunlar insano\u011flunun do\u011fum, eri\u015ftirme ve \u00f6l\u00fcm gibi ge\u00e7i\u015f t\u00f6renleri (rites de passage) olarak da g\u00f6r\u00fclebilir. Raglan bu 22 niteli\u011fin t\u00fcm\u00fcn\u00fc ki\u015fili\u011finde g\u00f6steren hi\u00e7bir kahraman bulamam\u0131\u015ft\u0131r. En y\u00fcksek say\u0131ya Kral Oedipus 21 ile ula\u015fmakta, onu yirmiyle Theseus izlemektedir. Raglan, Yunan ve Roma, Tevrat, Cava, Kuzey Avrupa ve Kelt, M\u0131s\u0131r ve \u0130ngiliz s\u00f6ylence kahramanlar\u0131yla bu nitelikleri \u00f6rneklemi\u015f olmakla birlikte Hazret-i H\u00fcseyin\u2019i ele almam\u0131\u015ft\u0131r. \u0130\u015fte bu yaz\u0131da Raglan\u2019\u0131n yirmi iki niteli\u011fini Hazret-i H\u00fcseyin\u2019e uygulayaca\u011f\u0131z. Sonucu hemen belirtelim; S\u00f6zl\u00fc geleneklerin yard\u0131m\u0131yla Hazret-i H\u00fcseyin de y\u00fcksek bir say\u0131ya ula\u015fmakta, yirmi iki \u00fczerinden 18 niteli\u011fi ki\u015fili\u011finde toplamaktad\u0131r. Lord Raglan\u2019\u0131n bu 22 niteli\u011fi \u015funlard\u0131r:(6)<\/p>\n
1. Kahraman\u0131n annesi h\u00fck\u00fcmdarl\u0131k ailesinden bir bakiredir; 2. Babas\u0131 bir kral, bir h\u00fck\u00fcmdard\u0131r; 3. Babas\u0131yla annesi aras\u0131nda yak\u0131n h\u0131s\u0131ml\u0131k ba\u011f\u0131 vard\u0131r; 4. Kahraman\u0131n ana rahmine d\u00fc\u015f\u00fc\u015f\u00fc ola\u011fand\u0131\u015f\u0131 ko\u015fullardad\u0131r; 5. Tanr\u0131n\u0131n o\u011flu olarak \u00fcn yapm\u0131\u015ft\u0131r; 6. Do\u011fumunda genellikle annesinin en yak\u0131nlar\u0131ndan biri (annesinin babas\u0131) onu \u00f6ld\u00fcrmeye kalk\u0131\u015f\u0131r; 7. Ama gizlice ka\u00e7\u0131r\u0131l\u0131r, saklan\u0131r, g\u00f6t\u00fcr\u00fcl\u00fcr; 8. Uzak bir \u00fclkede \u00fcvey ana babalarca b\u00fcy\u00fct\u00fcl\u00fcr; 9. \u00c7ocuklu\u011fu \u00fczerine bilgimiz yoktur; 10. Yeti\u015fkin olduktan sonra h\u00fck\u00fcmdar olaca\u011f\u0131 \u00fclkeye d\u00f6ner ya da gider; 11. Bir kral, bir dev, bir ejderha ya da vah\u015fi bir hayvan\u0131 yener, utkuya eri\u015fir; 12. Bu utkudan sonra bir h\u00fck\u00fcmdar ailesinden bir k\u0131zla, genellikle yerini alaca\u011f\u0131 \u00f6nemli ki\u015finin k\u0131z\u0131yla evlenir; 13. H\u00fck\u00fcmdar olur; 14. Bir s\u00fcre olays\u0131z h\u00fck\u00fcm s\u00fcrer; 15. Yasalar getirir, kor; 16. Daha sonra ya tanr\u0131lar\u0131n ya da halk\u0131n\u0131n g\u00f6z\u00fcnden d\u00fc\u015fer; 17. Taht\u0131ndan indirilir ve kentten s\u00fcr\u00fcl\u00fcr; 18. Yazg\u0131s\u0131ndaki \u00f6l\u00fcmle kar\u015f\u0131la\u015f\u0131r; 19. \u00d6l\u00fcm\u00fc genellikle bir da\u011f\u0131n tepesinde olur; 20. \u00c7ocuklar\u0131, varsa, onun yerini almazlar; 21. Cesedi g\u00f6m\u00fclmez; 22. Ama onun i\u00e7in bir ya da daha \u00e7ok kutsal g\u00f6m\u00fct, kabir, yat\u0131r yap\u0131l\u0131r. \u0130lerde Hazret-i H\u00fcseyin\u2019inkilerle kar\u015f\u0131la\u015ft\u0131rmak i\u00e7in Raglan\u2019\u0131n verdi\u011fi \u00f6rnekleri say\u0131sal olarak bu nitelikleri nas\u0131l de\u011ferlendirdi\u011fini g\u00f6relim. Yunan ve Roma kahramanlar\u0131: Romulus 18. Herakles 17. Perseus 18. Jason 15. Belleophon 16. Pelops 13. Asklepios 12. Dionisos 19. Apollo 11. Zeus 15.
Tevrat\u2019tan Kahramanlar: Yusuf 12. Musa 20. \u0130lyas (Eliya) 9.
Cava Kahramanlar\u0131: Watu Gunung 18.
Kuzey Avrupa Kahramanlar\u0131: Sigurd ya da Siegfried 11.
Kelt Kahramanlar\u0131: Llew Llawgffes 17.
M\u0131s\u0131r Kahramanlar\u0131: Nyikang 14.
\u0130ngiliz Kahramanlar\u0131: Arthur 19. Robin hood 13.<\/p>\n
Ayr\u0131ca Taziye Kahramanlar\u0131 da oldu\u011fu i\u00e7in bunlardan Yusuf ile Musa\u2019y\u0131, ve bir de Dionisos\u2019u (bize g\u00f6re Hazret-i H\u00fcseyin de Adonis, Osiris, Dionisos gibi bitkisel Tanr\u0131 inanc\u0131n\u0131n bir kal\u0131nt\u0131s\u0131d\u0131r(7), yanlar\u0131nda Raglan\u2019\u0131n say\u0131lar\u0131yla g\u00f6sterelim:
Yusuf:(8) Tevrat\u2019\u0131n Tekvin b\u00f6l\u00fcm\u00fcnde Kuran\u2019\u0131n da Yusuf Suresi\u2019inde yer alan Yusuf\u2019un annesi Rahel (Kuran Yusuf\u2019un annesini anmaz) bir din \u00f6nderinin k\u0131z\u0131 1. babas\u0131 Yakup da bir din \u00f6nderidir 2. annesiyle babas\u0131 karde\u015f \u00e7ocuklar\u0131d\u0131r 3. Annesinin ana rahmine d\u00fc\u015fmesi Rahel\u2019in adamotu yemesiyle olmu\u015ftur 4. \u00c7ocuklu\u011funda karde\u015fleri onu \u00f6ld\u00fcrmeye yeltenmi\u015fler 6. fakat o bir dolant\u0131yla kurtulmu\u015ftur 7. ve M\u0131s\u0131r\u2019da b\u00fcy\u00fct\u00fclm\u00fc\u015ft\u00fcr 8. Erginli\u011fine eri\u015fince bir d\u00fc\u015f yorumu yar\u0131\u015fmas\u0131nda ve hava durumunu oranlamas\u0131yla \u00fcst\u00fcn gelmi\u015ftir 11. ve soylu bir kad\u0131nla evlenmi\u015ftir 12. ve M\u0131s\u0131r\u2019da egemen y\u00f6netici olmu\u015ftur 13. ve ba\u015far\u0131yla h\u00fck\u00fcm s\u00fcrm\u00fc\u015ft\u00fcr 14. Ve yasalar yapm\u0131\u015ft\u0131r 15. Daha sonraki y\u0131llar \u00fczerine bilgimiz yok ama bir s\u00f6zl\u00fc gelene\u011fe g\u00f6re sonra g\u00f6zden d\u00fc\u015fm\u00fc\u015ft\u00fcr. B\u00f6ylece Yusuf 22 \u00fczerinden 12 niteli\u011fe sahiptir.<\/p>\n
Musa:(9) Ana ve babas\u0131 Levi boyunun ileri gelenlerindendir (1-2), ve yak\u0131n akrabad\u0131rlar 3. annesi Firavun\u2019un k\u0131z\u0131 olarak bilinir 5. Firavun onu do\u011fumunda \u00f6ld\u00fcrmek ister 6. fakat dalgalarla s\u00fcr\u00fcklenir 7. ve gizlice b\u00fcy\u00fct\u00fcl\u00fcr 8. \u00c7ocuklu\u011fu \u00fczerine bilgimiz yoktur 9. fakat yeti\u015fkinli\u011finde bir M\u0131s\u0131rl\u0131y\u0131 \u00f6ld\u00fcr\u00fcr 11. ve Medyan\u2019a gider, orada h\u00fck\u00fcmdarlar\u0131n k\u0131z\u0131yla evlenir (Tsippora). 12. M\u0131s\u0131r\u2019a d\u00f6ner 10. Firavun \u00fczeride b\u00fcy\u00fcsel utkular kazan\u0131r 11. ve h\u00fck\u00fcmdar olur 13. H\u00fck\u00fcmdarl\u0131\u011f\u0131 uzun s\u00fcrer ve yasalar koyar 15. ama daha sonra Yahova\u2019n\u0131n g\u00f6z\u00fcnden d\u00fc\u015fer 16. \u00f6nderli\u011fini yitirir 17. esrarengiz bir bi\u00e7imde bir da\u011f\u0131n tepesinde yok olur (18-19). \u00c7ocuklar\u0131 onun yerine ge\u00e7mezler 20. Cesedi g\u00f6m\u00fclmez 21. fakat kutsal g\u00f6m\u00fct\u00fc Kud\u00fcs yak\u0131n\u0131ndad\u0131r 22. G\u00f6r\u00fcl\u00fcyor Musa 22 nitelikten yirmisini ki\u015fili\u011finde topluyor, hem de kiminde iki\u015fer kez olarak.<\/p>\n
Dionisos:(10) Annesi Semele h\u00fck\u00fcmdar ailesinden bir bakire 1. babas\u0131 Tanr\u0131 Zeus\u2019dur 5. Zeus Semele\u2019nin day\u0131s\u0131d\u0131r 3. ve Zeus ona bir kas\u0131rga ile gelmi\u015ftir 4. Hera onu do\u011fumunda \u00f6ld\u00fcrmeyi dener 6. fakat o bundan ola\u011fan\u00fcst\u00fc bir bi\u00e7imde kurtulur 7. ve gizli bir yerde b\u00fcy\u00fct\u00fcl\u00fcr 8. \u00c7ocuklu\u011fu \u00fczerine bilgimiz yoktur 9. fakat yeti\u015fkinli\u011finde Asya\u2019ya yolculuk yapar 10. \u00e7e\u015fitli utkulara eri\u015fir 11. ve h\u00fck\u00fcmdar olur 13. Bir s\u00fcre ba\u015far\u0131yla y\u00f6netir 14. ve tar\u0131m ve ba\u015fkaca konularda yasalar kor 15. ama daha sonra s\u00fcrg\u00fcne g\u00f6nderilir 17. \u00d6l\u00fcr 18. fakat sonra Olympus\u2019a y\u00fckselir 19. \u00c7ocuklar\u0131 yoktur 20. G\u00f6m\u00fcld\u00fc\u011f\u00fc yer bilinmez 21. ama onun i\u00e7in \u00e7e\u015fitli yat\u0131rlar ve tap\u0131naklar yap\u0131lm\u0131\u015ft\u0131r 22. B\u00f6ylece Dionisos 19 niteli\u011fe sahiptir.
\u015eimdi Hazret-i H\u00fcseyin\u2019e gelelim. Lord Raglan\u2019\u0131n 22 niteli\u011fini H\u00fcseyin\u2019e uygularken, kesin belgesel olgular\u0131n yan\u0131s\u0131ra \u015eii\u2019lerde olu\u015fturulan hadislerden, s\u00f6zl\u00fc geleneklerden yararlan\u0131lm\u0131\u015f olmas\u0131 do\u011fald\u0131r, \u00e7\u00fcnk\u00fc bu nitelikler zaten bir s\u00f6ylence kahraman\u0131 i\u00e7indir.<\/p>\n
1.Hazret-i H\u00fcseyin\u2019in annesi Fatma, Peygamber\u2019in k\u0131z\u0131d\u0131r. Bekarete gelince, \u00f6zellikle Nur \u00f6\u011fretilerine g\u00f6re Fatma ola\u011fan bir anne olmay\u0131p, Hazret-i H\u00fcseyin\u2019in do\u011fumu i\u00e7in Tanr\u0131sal bir arac\u0131d\u0131r. Nur, Allah\u2019\u0131n niteliklerindendir ve onun yazg\u0131s\u0131 ba\u015ftan bellidir ve bitimsiz, sonsuz \u0131\u015f\u0131ktan do\u011fmu\u015ftur. Salman Farsi\u2019nin bir hadisinde Peygamber\u2019in H\u00fcseyin i\u00e7in onun da kendisi gibi Allah\u2019\u0131n Nuru\u2019ndan yarat\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6ylemi\u015ftir. Hazret-i Hasan da Ali ve Fatma\u2019dan ayn\u0131 \u0131\u015f\u0131ktan do\u011fmu\u015flard\u0131r.
2. H\u00fcseyin\u2019in babas\u0131 yaln\u0131z h\u00fck\u00fcmdar de\u011fil, ayn\u0131 zamanda Halife ve ilk imam\u2019d\u0131r, bu bak\u0131mdan kraldan daha \u00f6nemlidir.
3. Ali, Peygamber\u2019in amca \u00e7ocu\u011fudur, bu bak\u0131mdan Fatma ile Ali aras\u0131nda yak\u0131n akrabal\u0131k bulunmaktad\u0131r.
4. H\u00fcseyin\u2019in do\u011fumu alt\u0131 ayda olmu\u015ftur. Yaln\u0131z o ve \u0130sa k\u0131sa s\u00fcrede do\u011fmu\u015flard\u0131r. Do\u011fumu sezen Hurilerden biri Fatma\u2019ya gelmi\u015f ve H\u00fcseyin\u2019e dad\u0131l\u0131k etmi\u015f, g\u00f6be\u011fini kesmi\u015f ve \u015fehit olaca\u011f\u0131n\u0131 simgeleyen Cennetin bezlerinden birine sarm\u0131\u015ft\u0131r. Bu konuda daha pek \u00e7ok \u00e7e\u015fitlemeli ve ayr\u0131nt\u0131l\u0131 s\u00f6zl\u00fc gelenek bulunmaktad\u0131r. \u0130slamda Bet\u00fcl niteli\u011fi yaln\u0131zca Fatma ve Meryem i\u00e7in kullan\u0131l\u0131r.
5. \u0130slam a\u00e7\u0131s\u0131ndan H\u00fcseyin\u2019in Allah\u2019\u0131n o\u011flu oldu\u011funu, ileri s\u00fcrmek hele anas\u0131 ve babas\u0131 belliyken, olanaks\u0131zd\u0131r. Ama gene s\u00f6zl\u00fc geleneklere g\u00f6re H\u00fcseyin Allah\u2019\u0131n \u0131\u015f\u0131\u011f\u0131n\u0131 ta\u015f\u0131makta ve onun g\u00fcc\u00fcn\u00fc Tanr\u0131sal \u0131\u015f\u0131k olarak payla\u015fmaktad\u0131r. (6) (7) ve (8) Yani do\u011fumunda babas\u0131 ya da annesinin babas\u0131nca \u00f6ld\u00fcr\u00fclmeye yeltenilecek ve bundan kurtulup yok olacak ve uzak bir yerde \u00fcvey baba analarca yeti\u015ftirilecektir. Her \u00fc\u00e7 nitelik de Hazret-i H\u00fcseyin\u2019e uymamaktad\u0131r, ayr\u0131ca bu Hazret-i Ali ve Peygamber bak\u0131m\u0131ndan da kabul edilemez.
9. H\u00fcseyin\u2019in \u00e7ocuklu\u011fu \u00fczerine bilgimiz yoktur.
10. H\u00fcseyin, babas\u0131 Ali \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fcnde otuz yedi ya\u015f\u0131ndayd\u0131, a\u011fabeyi Hasan ikinci imam oldu. H\u00fcseyin t\u00fcm direnmesine kar\u015f\u0131n Hasan Halifelikten \u00e7ekildi. Hasan\u2019\u0131n \u00f6l\u00fcm\u00fcnden sonra \u00fc\u00e7\u00fcnc\u00fc \u0130mam olmakla birlikte e\u011fer Medine\u2019de kalm\u0131\u015f olsayd\u0131 \u00f6ld\u00fcr\u00fclmeyecekti, \u00e7\u00fcnk\u00fc ailesinden \u00e7ok ki\u015fi oldu\u011fundan Yezid \u00f6ld\u00fcrmeyi g\u00f6ze alamazd\u0131. Onun h\u00fck\u00fcmdarl\u0131\u011f\u0131 asl\u0131nda sonsuza dek Kerbela\u2019da ba\u015flar, adalet yerini buluncaya dek s\u00fcrecektir.
11. H\u00fcseyin\u2019in durumunda e\u011fer bir kar\u015f\u0131 g\u00fcc\u00fc yenip \u00f6l\u00fcrse, tragedyadaki etki azalacakt\u0131. S\u00f6zl\u00fc geleneklere g\u00f6re H\u00fcseyin\u2019in d\u00fc\u015fman\u0131 yenecek \u00fcst\u00fcn g\u00fcc\u00fc vard\u0131, ama istememi\u015ftir. Taziye metinlerinde de bir\u00e7ok ola\u011fan\u00fcst\u00fc g\u00fc\u00e7 ona yard\u0131m \u00f6nermi\u015ftir. Bunlar aras\u0131nda Cinler ordusu da vard\u0131r. Bundan \u00f6rnekler a\u015fa\u011f\u0131daki Taziye \u00f6zetlerinde bulunmaktad\u0131r. Bunlar say\u0131ca pek \u00e7oktur ancak H\u00fcseyin hepsini geri \u00e7evirmi\u015ftir. K\u0131saca isteseydi bu d\u00fcnyada utkuya eri\u015febilirdi, ama o Tanr\u0131n\u0131n istedi\u011fini yerine getirerek \u00f6teki d\u00fcnyada utkuya eri\u015fmi\u015ftir.
12. H\u00fcseyin son \u0130ran kral\u0131 Yezdegird\u2019in k\u0131z\u0131 \u015eehriban\u00fc ile evlenmi\u015ftir. \u0130ranl\u0131lar ba\u011f\u0131ms\u0131zl\u0131klar\u0131n\u0131 yitirdiklerinde h\u00fck\u00fcmdarl\u0131k i\u00e7in en uygun aday olarak H\u00fcseyin\u2019i g\u00f6rm\u00fc\u015flerdi. Hem son kral\u0131n k\u0131z\u0131 ile evlenmi\u015f olmas\u0131, hem de \u0130ran\u2019\u0131 elinde tutan Araplara ba\u015fkald\u0131rmas\u0131 bak\u0131m\u0131ndan en uygun adayd\u0131. Nitekim \u015eahrbanu\u2019dan o\u011flu Zeynelabidin\u2019in en uygun \u0130mam aday\u0131 olarak g\u00f6r\u00fclmesi de gene bu nedenledir.
13. \u015eiiler i\u00e7in, \u00f6zellikle \u0130ranl\u0131lar i\u00e7in H\u00fcseyin ger\u00e7ek kral, \u015faht\u0131r. Belki bu ge\u00e7ici bir krall\u0131k de\u011fil, sonsuza dek \u00f6l\u00fcms\u00fcz \u015fahl\u0131kt\u0131r.
14. Hasan Hicri y\u0131l 50\u2019de \u00f6ld\u00fckten sonra H\u00fcseyin \u00fc\u00e7\u00fcnc\u00fc imam olarak on bir y\u0131l \u015eiileri y\u00f6netmi\u015f, ama bu y\u0131llar \u00fczerinde bilgi yoktur. Yaln\u0131z \u00f6l\u00fcm\u00fcnden on g\u00fcn \u00f6ncesi \u00e7ok iyi bilinmektedir.
15. Ger\u00e7i s\u00f6zl\u00fc geleneklere g\u00f6re onun \u0130maml\u0131\u011f\u0131 (h\u00fck\u00fcmdarl\u0131\u011f\u0131) \u00fczerine \u00e7ok bilgi yok, ama \u00f6l\u00fcm\u00fcne yak\u0131n son g\u00fcnlerde bir \u00e7ok yasalar ve uygulamalar getirmi\u015ftir.
16. Kufe\u2019den H\u00fcseyin\u2019e onu ba\u015flar\u0131nda g\u00f6rmek i\u00e7in y\u00fczlerce mektupla \u00e7a\u011fr\u0131 gelmi\u015f, ama Kufe yak\u0131nlar\u0131na gelince H\u00fcseyin\u2019i istemediklerini belirtmi\u015flerdir. Ve onu \u00f6l\u00fcme b\u0131rakm\u0131\u015flard\u0131r. Bu da Raglan\u2019\u0131n halk\u0131n g\u00f6z\u00fcnden d\u00fc\u015fmesi ko\u015fuluna uygundur.
17. H\u00fcseyin Medine\u2019den s\u00fcr\u00fclmemi\u015f kendi iste\u011fiyle ayr\u0131lm\u0131\u015ft\u0131r, amac\u0131 Kufe\u2019de h\u00fck\u00fcm s\u00fcrmek b\u00f6ylece Yezid\u2019e ba\u015far\u0131yla kar\u015f\u0131 koyabilmekti. Bu bak\u0131m\u0131ndan onun kenti Medine de\u011fil istenmedi\u011fi, girmesine izin verilmedi\u011fi Kufe\u2019ydi.
18. H\u00fcseyin\u2019in \u00f6l\u00fcm\u00fc esrarengizden de \u00f6teye \u015fehitlikti. \u00d6l\u00fcm\u00fc \u00fczerine pek \u00e7ok s\u00f6zl\u00fc gelenek vard\u0131r, hemen t\u00fcm\u00fc ola\u011fan\u00fcst\u00fc \u00f6l\u00fcmlerdir. Bunlardan biri a\u015fa\u011f\u0131daki Taziye\u2019de \u00f6rneklenmi\u015ftir. S\u00f6z gelimi H\u00fcseyin\u2019in ald\u0131\u011f\u0131 yaralar\u0131n say\u0131s\u0131 33 ile 1900 aras\u0131nda de\u011fi\u015fmektedir. Gene bu geleneklere g\u00f6re H\u00fcseyin tek ba\u015f\u0131na 22 bin d\u00fc\u015fman askeri \u00f6ld\u00fcrm\u00fc\u015ft\u00fcr.
19. Ger\u00e7i Kerbela \u00e7\u00f6l\u00fcnde tepe, da\u011f yoktur, ama bir s\u00f6zl\u00fc gelene\u011fe g\u00f6re Allah H\u00fcseyin\u2019e art\u0131k d\u00fc\u015fman \u00f6ld\u00fcrmekten vazge\u00e7mesini, \u015fehitli\u011fe haz\u0131r olmas\u0131n\u0131, \u201csava\u015fmay\u0131 b\u0131rak, y\u00fcksek bir yere \u00e7\u0131k, al\u0131n yaz\u0131n\u0131 kabul et\u201d demi\u015ftir. Gene bir gelene\u011fe g\u00f6re attan d\u00fc\u015f\u00fcnce yere e\u011filip kumdan bir tepe yapm\u0131\u015f, ba\u015f\u0131n\u0131 \u00fcst\u00fcne koymu\u015ftur.
20. ve 22. Raglan\u2019\u0131n s\u00f6ylence kahramanlar\u0131n\u0131n \u00e7ocuklar\u0131n\u0131 yerini alamayaca\u011f\u0131 niteli\u011fi Hazret-i H\u00fcseyin\u2019e uygulanamaz, \u00e7\u00fcnk\u00fc o\u011flu Zeynelabidin d\u00f6rd\u00fcnc\u00fc imam olarak onun yerini alm\u0131\u015ft\u0131r. Bu \u015eiiler ve Nur \u00f6\u011fretisi bak\u0131m\u0131ndan \u00e7ok \u00f6nemlidir.
21. H\u00fcseyin \u00f6ld\u00fcr\u00fcld\u00fckten sonra ba\u015f\u0131 kesilip Yezid\u2019e g\u00f6t\u00fcr\u00fclm\u00fc\u015f, bedenini de atlar \u00e7i\u011fnemi\u015ftir. Bir kayna\u011fa g\u00f6re hemen g\u00f6m\u00fclm\u00fc\u015ft\u00fcr. Ancak ba\u015f\u0131 konusunda de\u011fi\u015fik s\u00f6ylenceler vard\u0131r. Kimine g\u00f6re ba\u015f\u0131 ile g\u00f6vdesi daha sonra Kerbela\u2019da kimine g\u00f6re Halep\u2019te g\u00f6m\u00fclm\u00fc\u015ft\u00fcr. \u0130slam\u2019a g\u00f6re ba\u015f\u0131n da birlikte g\u00f6m\u00fclmesi gerekir, e\u011fer ba\u015f Kerbela\u2019ya getirilmemi\u015fse bu g\u00f6m\u00fclme tam say\u0131lmayacakt\u0131r.<\/p>\n
B\u00f6ylece Hazret-i H\u00fcseyin s\u00f6ylence ki\u015fisi ve tragedya kahraman\u0131 olarak Raglan\u2019\u0131n 22 niteli\u011finden en az on sekizini kar\u015f\u0131lamaktad\u0131r, ayr\u0131ca Hazret-i H\u00fcseyin\u2019in ger\u00e7ek bir tarih ki\u015fisi olmasi da bu say\u0131n\u0131n daha y\u00fckselmesini k\u0131s\u0131tlamaktad\u0131r. Ancak s\u00f6ylenceler, \u015fair ve yazarlar\u0131n yap\u0131tlar\u0131 ve \u00e7e\u015fitli s\u00f6zl\u00fc geleneklerin t\u00fcm\u00fc ele al\u0131n\u0131rsa bu say\u0131 daha da y\u00fckselebilir.
Hazret-i H\u00fcseyin\u2019in \u00f6l\u00fcm\u00fc \u00fczerine yap\u0131lan anma, ac\u0131 \u00e7ekme t\u00f6renlerinin ger\u00e7ekte \u0130slam \u00f6ncesi kahramanlara yap\u0131lan t\u00f6renlerin bir s\u00fcr\u00fcncemesi oldu\u011funu Adonis, Osiris gibi kahramanlarla, Tanr\u0131larla ili\u015fkisini daha \u00f6nceki yaz\u0131lar\u0131mda inceledi\u011fimden burada bu konuya k\u0131saca de\u011finmekle yetinece\u011fim. Bunlar\u0131n \u00f6zellikle \u0130slam \u00f6ncesi \u0130ran\u2019daki s\u00f6ylence ve rit\u00fcellerle ili\u015fkisi vard\u0131r. S\u00f6zgelimi Cem\u015fid\u2019i ucu i\u011fneli bir sopa ile \u00f6ld\u00fcren \u015feytan dev s\u00f6ylencesi, ya da Siyavu\u015f\u2019un Efrasiyab eliyle \u00f6ld\u00fcr\u00fclmesi gibidir. Efrasiyab bir bak\u0131ma Yezid\u2019in kar\u015f\u0131l\u0131\u011f\u0131d\u0131r. Buhara halk\u0131 Siyavu\u015f\u2019un \u00f6l\u00fcm\u00fcn\u00fc a\u011f\u0131tlarla kutlarlar ve bu t\u00f6rene \u201cSiyavu\u015f\u2019un \u00f6c\u00fcn\u00fcn al\u0131nmas\u0131\u201d denilir. Buhara \u2018da g\u00f6m\u00fcl\u00fc olan Siyavu\u015f\u2019a Buharal\u0131 b\u00fcy\u00fcc\u00fc rahip mazdekler buray\u0131 kutsal sayarlar ve Nevruz\u2019un birinci g\u00fcn\u00fc g\u00fcne\u015f do\u011fmadan ona bir horoz kurban ederler, Buharal\u0131 halk bu t\u00f6rende \u00e7ok ac\u0131 \u00e7eker. Olaydan \u00fc\u00e7 bin y\u0131l ge\u00e7mesine kar\u015f\u0131n gene de kutlanmaktad\u0131r. Bu haks\u0131z d\u00f6k\u00fclm\u00fc\u015f kan\u0131n bir simgesidir. Kimine g\u00f6re Siyavu\u015f Orta Asya tar\u0131m t\u00fcr\u00fcn\u00fcn eski kutsal bir g\u00f6r\u00fcnt\u00fcs\u00fcd\u00fcr. Ayr\u0131ca Attis, Adonis ve Dionisos\u2019un kar\u015f\u0131l\u0131\u011f\u0131d\u0131r. \u00c7inli gezgin Wei Tsu VII. Y\u00fczy\u0131lda \u0130ran Orta Asyas\u0131\u2019nda bir Tanr\u0131\u2019n\u0131n \u00f6l\u00fcm\u00fcn\u00fcn an\u0131ld\u0131\u011f\u0131n\u0131 bidirir. Kerbela olaylar\u0131n\u0131n da ayn\u0131 y\u00fczy\u0131la rastlamas\u0131 da ayr\u0131ca ilgin\u00e7tir. Semerkandl\u0131lara g\u00f6re de Kutsal O\u011ful yedinci ayda (bu Eyl\u00fcl\u2019e rastlar) \u00f6lm\u00fc\u015f ve kemikleri yitirilmi\u015ftir. Bu ay\u0131n ba\u015f\u0131nda halk, siyah giyisilerle d\u00f6v\u00fcn\u00fcp a\u011flarlar, Yitik cesedi aramaya koyulurlar. T\u00f6ren yedinci g\u00fcn sona erer. \u015eehit kavram\u0131, yeni bir ya\u015fam say\u0131lan, \u00f6l\u00fcm ve kan ve bunun bir kurtar\u0131c\u0131l\u0131k say\u0131lmas\u0131, Mevlana Celalettin Rumi\u2019ye g\u00f6re k\u0131rm\u0131z\u0131n\u0131n renklerin en iyisi oldu\u011funu s\u00f6ylemesi, ayr\u0131ca Mansur\u2019-il-Hallac\u2019\u0131n Ba\u011fdat\u2019ta \u015fehit olmas\u0131 bir bak\u0131ma \u0130sa\u2019n\u0131n simgelli\u011fine bir ko\u015futluk g\u00f6sterir. Nitekim a\u015fa\u011f\u0131da verilen, Taziye \u00f6rneklerinden biri Mansur\u2019il-Hallac, Mevlana Celaleddin Rumi ve \u015eems-i Tebrizi\u2019i bir araya getirmektedir; \u00f6zellikle bu Taziye\u2019de kan simgesi yeni bir ya\u015fam\u0131n ba\u015flang\u0131c\u0131, bir kurtulu\u015ftur.<\/p>\n
Gezgin Adam Olearius, 1637 y\u0131l\u0131nda Erdebil\u2019de bir Muharrem t\u00f6renine tan\u0131k olmu\u015ftu.(11) Bu t\u00f6rende Ali ve o\u011fullar\u0131 Hasan ve H\u00fcseyin\u2019in tabutlar\u0131n\u0131n ge\u00e7it alay\u0131nda ge\u00e7irildi\u011fini anlat\u0131lm\u0131\u015ft\u0131r. Bu tabutlarla yap\u0131lan ge\u00e7it alay\u0131 Osiris ve Adonis i\u00e7in yap\u0131lan t\u00f6renleri \u00e7ok and\u0131rmaktad\u0131r. Nitekim Arap\u00e7a\u2019da tabut s\u00f6zc\u00fc\u011f\u00fc eski M\u0131s\u0131r dilinden gelmektedir.(12)<\/p>\n
Burada say\u0131s\u0131 binleri bulan Taziye konular\u0131ndan \u00f6rnekler verece\u011fim. Bunlar, Kerbela olaylar\u0131n\u0131 anlatanlar, Kerbela\u2019dan \u00f6nceki olaylar ve Kerbela\u2019dan sonraki olaylar olmak \u00fczere \u00fc\u00e7 kesimde verilecektir. Daha \u00f6nce bir yaz\u0131mda y\u00fcz kadar Taziye\u2019yi k\u0131saca \u00f6zetlemi\u015ftim.(13) \u0130lk olarak Taziye k\u00fcmelerinin en \u00f6nemli konusu H\u00fcseyin\u2019in \u00f6l\u00fcm\u00fc Taziyesini alal\u0131m. Asl\u0131nda bu Taziye\u2019nin pek \u00e7ok metni elimizde bulunmakla birlikte \u0130ran\u2019\u0131n Hur b\u00f6lgesinden al\u0131nma \u00e7e\u015fitlemesini \u00f6zetlemeyi uygun buldum.(14) S\u00f6z konusu Taziye\u2019yi ayr\u0131ca 1976 y\u0131l\u0131n\u0131n A\u011fustos ay\u0131nda \u015eiraz\u2019da iki kez seyretme olana\u011f\u0131n\u0131 da bulmu\u015ftum. Burada Hur b\u00f6lgesinden derlenmi\u015f metni ele almam\u0131n nedeni \u00e7ok ayr\u0131nt\u0131l\u0131 oldu\u011fu, i\u00e7inde ba\u015fka Taziyelere konu olan ayr\u0131nt\u0131lar\u0131 da i\u00e7ermesindendir. S\u00f6zgelimi Abis ile \u015euzat, cinlerin \u00f6nderi Zafer, Sultan Gays oluntular\u0131 ayr\u0131 birer Taziye konusu olmaktad\u0131r. Bu Taziye her y\u0131l \u0130ran\u2019\u0131n Hur kentinde Muharremin onuncu g\u00fcn\u00fc oynan\u0131r, \u00f6\u011fleden \u00f6nce 11.30\u2019da ba\u015flay\u0131p, \u00f6\u011fleden sonra \u00fc\u00e7 ve d\u00f6rde kadar s\u00fcrer.<\/p>\n
Ki\u015filer \u015f\u00f6yledir: \u0130mam H\u00fcseyin, Zeynep (k\u0131z karde\u015fi), Habib b. M\u00fczahir (H\u00fcseyin\u2019in arkada\u015f\u0131, Kerbela \u015fehitlerinden), Abis (H\u00fcseyin\u2019in arkada\u015f\u0131, Kerbela \u015fehitlerinden), \u015euzeb (Abis\u2019in u\u015fa\u011f\u0131), \u0130mam Zeynelabidin, Sekine (H\u00fcseyin\u2019in k\u0131z\u0131), Fatma Sugra (H\u00fcseyin\u2019in k\u0131z\u0131), bir Arap, Zeyneb\u2019in o\u011fullar\u0131, Rebab (H\u00fcseyin\u2019in kar\u0131s\u0131), \u00dcmm\u00fc G\u00fcls\u00fcm (H\u00fcseyin\u2019in k\u0131z karde\u015fi), Zafer (cin ordusunun ba\u015f\u0131), Sultan Gays (Hint kral\u0131), Veziri, bir dervi\u015f, \u0130bn Sa\u2019ad ve Timr (Suriye ordusunun komutanlar\u0131). Bu Taziye Medine\u2019de ba\u015flar, burada Fatma Sugra Kerbela\u2019ya giden \u0130mam H\u00fcseyin ve ailesini merak ediyor, ve bir haberci ile mektup ve \u00e7i\u00e7ek g\u00f6nderiyor. Bunu izleyen sahneler Kerbela\u2019ya ge\u00e7er. \u0130bn Sa\u2019ad, \u015eimr\u2019e H\u00fcseyinle sava\u015fmasi i\u00e7in ona kar\u015f\u0131l\u0131\u011f\u0131nda Rey kentinin y\u00f6netimini verecektir. \u015eimr, H\u00fcseyin\u2019in yan\u0131na giderek ailesini susuz b\u0131rakacaklar\u0131n\u0131 haber verir. Zeynep, H\u00fcseyin\u2019le s\u00f6yletmesinde yaln\u0131z kald\u0131klar\u0131n\u0131, \u015eimr ve \u0130bn Saad\u2019\u0131n ordusu sald\u0131r\u0131ya ge\u00e7iyor. \u015eimr Zeyneb\u2019ten H\u00fcseyin\u2019i uyand\u0131rmas\u0131n\u0131 istiyor. H\u00fcseyin d\u00fc\u015f\u00fcnde atalar\u0131n\u0131 g\u00f6rm\u00fc\u015f ona ertesi g\u00fcn \u00f6lece\u011fini s\u00f6ylemi\u015fler. H\u00fcseyin, \u0130bn Sa\u2019ad\u2019a Kufe\u2019yi almak istemedi\u011fini, yollar\u0131na gitmek istedikleni s\u00f6yl\u00fcyor, Sa\u2019ad ise, biyat etmesini istiyor Yezid\u2019e. H\u00fcseyin\u2019in iste\u011fi yaln\u0131zca \u00e7ocuklar i\u00e7in su verilmesidir. H\u00fcseyin Zeynep\u2019e \u00fc\u00e7 vasiyetini s\u00f6yl\u00fcyor. Bunlar \u00f6l\u00fcm\u00fcnden sonra \u00e7ad\u0131rdan d\u0131\u015far\u0131 \u00e7\u0131kmamalar\u0131; \u00e7ocuklar\u0131na bakmas\u0131; ve \u00e7ok \u00fcz\u00fclmeyip, \u00fcz\u00fcnt\u00fcs\u00fcn\u00fc d\u00fc\u015fmana belli etmemesidir.<\/p>\n
Zeynep ondan \u00f6l\u00fcm\u00fcn\u00fc bildirecek \u00fc\u00e7 belirti ister. Bunlar at\u0131ndan d\u00fc\u015f\u00fcnce yer ki\u015fneyecek, g\u00fcne\u015f g\u00f6kte kanl\u0131 olacak, at\u0131n\u0131n yelesi kanlar i\u00e7inde tek ba\u015f\u0131na \u00e7ad\u0131rlara d\u00f6necektir. H\u00fcseyin kefen giyinir (kefenin \u00fczerine k\u0131rm\u0131z\u0131 boya s\u00fcr\u00fcl\u00fcr), k\u0131l\u0131\u00e7 ku\u015fan\u0131r, \u00e7izmeleri \u00e7eker. Herkes \u015fehit olmu\u015f, yaln\u0131z H\u00fcseyin\u2019in o\u011flu Zeynelabidin hasta oldu\u011fu i\u00e7in kalm\u0131\u015ft\u0131r. Zeynelabidin hastal\u0131k ate\u015fi ile babas\u0131n\u0131 bile tan\u0131maz, Abbas\u2019\u0131n , Ali Ekber\u2019in, Kas\u0131m\u2019\u0131n \u00f6l\u00fcmlerini \u00f6\u011frenir. O da sava\u015fa gitmek isterse de, H\u00fcseyin ona kalmas\u0131n\u0131, yerine imam olaca\u011f\u0131n\u0131 s\u00f6yler. H\u00fcseyin ya\u015fl\u0131 arkada\u015f\u0131 Habib b. M\u00fczahir\u2019le g\u00f6r\u00fc\u015f\u00fcr o da sava\u015fa gitmek ister. H\u00fcseyin \u00f6nce kar\u015f\u0131 \u00e7\u0131kar ama direnmesi \u00fczerine izin verir; o da kefen giyinir, k\u0131l\u0131\u00e7 ku\u015fan\u0131r. D\u00fc\u015fmana meydan okuduktan sonra \u015fehit olur. h\u00fcseyin arkada\u015f\u0131 Abis ile Abis\u2019in u\u015fa\u011f\u0131 \u015euzeb de H\u00fcseyin\u2019den sava\u015fa kat\u0131lmak i\u00e7in izin isterler. Onlar da \u015fehit olur. Zeyneb\u2019in iki \u00e7ocu\u011fu da \u015fehit d\u00fc\u015fer. Bu s\u0131rada Ke\u015fmir\u2019den bir dervi\u015f gelir, Ali\u2019nin \u00e7ocuklar\u0131na su vermeye gelmi\u015ftir. H\u00fcseyin\u2019i tan\u0131maz, H\u00fcseyin art\u0131k suya gereksinmeleri kalmad\u0131\u011f\u0131n\u0131, Kevser suyu i\u00e7eceklerini s\u00f6yler. H\u00fcseyin dervi\u015fin ke\u015fk\u00fcl\u00fcne kum doldurur, kum alt\u0131na d\u00f6n\u00fc\u015f\u00fcr. Dervi\u015f onun Ali\u2019nin o\u011flu H\u00fcseyin oldu\u011funu \u00f6\u011frenir. Dervi\u015f d\u00fc\u015fmana gider, onlara yanl\u0131\u015f i\u015f yapt\u0131klar\u0131n\u0131 anlat\u0131r, H\u00fcseyin, k\u0131z\u0131 Sekine ile uzun bir s\u00f6yle\u015fme yapar. Sekine \u00e7ok susuzdur, su ister. Arap, Medine\u2019den H\u00fcseyin\u2019e mektup getirir. Bu s\u0131rada ba\u015flar\u0131nda Zafer olarak cin ordusu H\u00fcseyin\u2019e yard\u0131ma gelirler. H\u00fcseyin onlar\u0131n yard\u0131m\u0131n\u0131 istemez. H\u00fcseyin, \u0130bn Sa\u2019ad ile konu\u015fur, yollar\u0131ndan al\u0131koymamalar\u0131n\u0131, \u00e7ocuklara su vermesini ister, d\u00fc\u015fmana kabul etmez. Hazret-i H\u00fcseyin ailesiyle vedala\u015f\u0131rken Hint Kral\u0131 Gays ve veziri gelir. \u00dczerlerine bir aslan sald\u0131r\u0131r, H\u00fcseyin\u2019den yard\u0131m isterler, H\u00fcseyin kanl\u0131 kefeni i\u00e7inde gelir, aslanla konu\u015fur, M\u00fcsl\u00fcman eti yemenin haram oldu\u011funu s\u00f6yler, aslan H\u00fcseyin\u2019in elini \u00f6per. Sultan Gays, H\u00fcseyin\u2019e sava\u015ftan vazge\u00e7mesini s\u00f6yler, H\u00fcseyin, Ali Ekber\u2019in \u00f6l\u00fcm\u00fcnden sonra art\u0131k g\u00f6z\u00fcnde bir \u015fey olmad\u0131\u011f\u0131n\u0131 s\u00f6yler. Sultan, veziri ve aslan \u00e7ekilir. Sava\u015f ba\u015flar, H\u00fcseyin yaln\u0131zd\u0131r, H\u00fcseyin \u015fehit d\u00fc\u015fer. Bu arada Hasan\u2019\u0131n o\u011flu Abdullah gelir, H\u00fcseyin \u00f6lmek \u00fczereyken Abdullah\u2019\u0131n neden geldi\u011fini sorar, Abdullah amcas\u0131na \u015fehitlere selam i\u00e7in gelmi\u015ftir, \u015eimr onu da \u00f6ld\u00fcrecektir. Abdullah da susuzdur, \u015eimr Abdullah\u2019\u0131 da \u00f6ld\u00fcr\u00fcr. \u015eimr, H\u00fcseyin\u2019e han\u00e7erini her vuru\u015funda onun ailesinden biri an\u0131l\u0131r. \u015eimr H\u00fcseyin\u2019in ba\u015f\u0131n\u0131 keser. A\u011f\u0131tlar okunur, buna seyirciler de kat\u0131l\u0131r.<\/p>\n
Kerbela olaylar\u0131yla ilgili pek \u00e7ok Taziye vard\u0131r. En \u00fcnl\u00fcleri Kas\u0131m\u2019\u0131n D\u00fc\u011f\u00fcn\u00fc, Abbas\u2019\u0131n, Ali Ekber\u2019in \u015fehit olmalar\u0131yla ilgilidir. \u015eimdi de Kerbela\u2019dan \u00f6nceki olaylarla ilgili \u00f6rnekler g\u00f6relim. Denebilir ki, Tevrat, \u0130ncil ve Kuran\u2019da ortak konularda hemen her olay Taziye konusu olmu\u015ftur. Bu k\u00fcme Adem ile Havva ile ba\u015flar. Burada k\u0131saca \u00f6zetlenen Adem \u00fc Havva \u00e7e\u015fitli Adem ile Havva Taziyelerinden biridir.(15)<\/p>\n
Taziye\u2019de hemen eylem yok gibidir. Ki\u015filer Adem, Havva, Cebrail ve \u015eeytan\u2019d\u0131r. Bu ba\u011f\u0131ms\u0131z bir Taziye olmakla birlikte eylemsizli\u011fi bak\u0131m\u0131ndan daha \u00e7ok bir ba\u015fka Taziye i\u00e7in \u00f6ndeyi\u015f yerine ge\u00e7ebilir. Taziye iki ana kesimden olu\u015fur. \u0130lk kesimde Adem, Havva, Cebrail ve \u015feytan her biri yarat\u0131l\u0131\u015f s\u00f6ylencesini anlat\u0131rlar, ikinci kesimde ise, cennetin bah\u00e7elerinde dola\u015fan Adem ile Havva en de\u011ferli ta\u015flarla bezeli g\u00f6rkemli bir yap\u0131 g\u00f6r\u00fcrler, burada ne oldu\u011funu Cebrail\u2019e sorarlar. Cebrail onlara g\u00f6kte parlak bir y\u0131ld\u0131z buldu\u011funu, bunun otuz bin y\u0131lda bir kez g\u00f6r\u00fcld\u00fc\u011f\u00fcn\u00fc, kendi uzun \u00f6mr\u00fcnde bunu \u00fc\u00e7 bin kez g\u00f6rd\u00fc\u011f\u00fcn\u00fc, bu gizi ancak Tanr\u0131n\u0131n a\u00e7\u0131klayabilece\u011fini s\u00f6yler. Sonra Tanr\u0131\u2019n\u0131n izin verdi\u011fini bildirir. Burada be\u015f \u0131\u015f\u0131k vard\u0131r, bunlar Peygamber, Ali, Hasan, H\u00fcseyin ve Fatma\u2019d\u0131r. Burada do\u011fum konusunda da Cebrail \u201cannesidir, ama do\u011furmam\u0131\u015ft\u0131r, Tanr\u0131\u2019n\u0131n iste\u011fiyle, yard\u0131m\u0131yla do\u011fum olmu\u015ftur\u201dder. Cebrail onlara t\u00fcm ayr\u0131nt\u0131lar\u0131yla Kerbela olaylar\u0131n\u0131 anlat\u0131r, \u015eiili\u011fi a\u00e7\u0131klar. Adem\u2019de \u015eiiler i\u00e7in Tanr\u0131ya yakar\u0131r. \u015eimdi de Hazret-i \u0130brahim\u2019in o\u011flu \u0130smail\u2019i kurban etmesi Taziyesini g\u00f6relim. Bunun da \u00e7e\u015fitli metinleri vard\u0131r. Buraya al\u0131nan metin(16) Litten\u2019in ta\u015fbask\u0131s\u0131ndand\u0131r. Taziye, \u0130brahim\u2019in Tanr\u0131\u2019ya yakar\u0131\u015f\u0131yla ba\u015flar. Cebrail Tanr\u0131\u2019dan ona bir ileti getirir. \u0130letide o\u011flunu Kabe\u2019de kurban etmesi istenmektedir. \u0130brahim Tanr\u0131\u2019n\u0131n her buyru\u011funa boyun e\u011fecektir ama nedenini sorar. Cebrail ona Yaradan\u2019\u0131 ger\u00e7ekten seviyorsa, ona sevgisini ba\u015fka sevgilerle kar\u0131\u015ft\u0131rmamas\u0131n\u0131 s\u00f6yler. Cebrail ona peygamberler i\u00e7inden en \u00e7ok kimi sevdi\u011fini sorar, yan\u0131t da Muhammed\u2019dir. Cebrail de ona Kerbela olaylar\u0131n\u0131, Muhammed\u2019in \u00e7ok sevdi\u011fi H\u00fcseyin\u2019in insanlar\u0131n kurtulmas\u0131 i\u00e7in nas\u0131l \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fc anlat\u0131r. Tanr\u0131\u2019n\u0131n g\u00f6z\u00fcnde H\u00fcseyin i\u00e7in a\u011flamak \u0130smail\u2019in kurban edilmesine e\u015fittir. Kerbela olaylar\u0131n\u0131 \u00f6\u011frendikten sonra de\u011fil \u0130brahim y\u00fcz o\u011flu olsa hepsini seve seve kurban edece\u011fini s\u00f6yler. Cebrail, \u0130brahim\u2019i a\u011flarken b\u0131rak\u0131r, \u0130brahim\u2019in kar\u0131s\u0131 Hacer kocas\u0131na \u00fcz\u00fcnt\u00fcs\u00fcn\u00fcn nedenini sorar. \u0130brahim kar\u0131s\u0131na a\u00e7\u0131klayamaz, yaln\u0131z \u0130smail\u2019i getirmesini, Tanr\u0131\u2019n\u0131n \u00e7a\u011fr\u0131s\u0131na gideceklerini s\u00f6yler. Hacer, \u0130smail\u2019i almak i\u00e7in ders g\u00f6rd\u00fc\u011f\u00fc okula gider. Hacer o\u011fluna \u0130brahim\u2019in iletisini ula\u015ft\u0131r\u0131r. Eve d\u00f6nerler, \u0130smail en iyi giysilerini giyer. \u0130brahim kar\u0131s\u0131ndan bir ip ve bir k\u0131l\u0131\u00e7 ister. Hacer bunlar\u0131 istemesi \u00fczerine ku\u015fkulan\u0131r. \u0130brahim onu avutur, bunun gizli oldu\u011funu kar\u0131s\u0131na s\u00f6yler. Sonunda istemeyerek Tanr\u0131\u2019n\u0131n \u0130smail\u2019in kurban edilmesini istedi\u011fini s\u00f6yler. Hacer annelik duygular\u0131yla o\u011flunu kurtarmak ister. \u0130brahim ona bunun bir cezaland\u0131rmak de\u011fil tersine bir y\u00fcceltme oldu\u011funu anlat\u0131r. \u0130brahim\u2019in istedi\u011fi iple k\u0131l\u0131c\u0131 getirir. \u0130smail\u2019de d\u00f6ner, o da k\u0131l\u0131\u00e7la ipi sorar. \u0130smail ger\u00e7e\u011fi babas\u0131ndan \u00f6\u011frenince Tanr\u0131ya yakar\u0131r, mutlulu\u011funu belirtir. Hacer de \u00fcz\u00fcnt\u00fcs\u00fcn\u00fc dile getirir, burada da Kerbela\u2019n\u0131n ac\u0131 olaylar\u0131na ko\u015futluk vard\u0131r. \u0130smail \u00f6\u011fretmen ve arkada\u015f\u0131yla vedala\u015fmak \u00fczere okula gider. Onlar da ayr\u0131lmaktan \u00f6t\u00fcr\u00fc \u00fcz\u00fcnt\u00fclerini belirtirler. Sonra \u0130smail annesine veda eder. Kabe\u2019ye do\u011fru yola \u00e7\u0131karlar. \u0130smail babas\u0131na \u201cgecikme i\u015fte ba\u015f\u0131m\u201d diyerek haz\u0131r oldu\u011funu belirtir. \u0130brahim dua eder. \u0130smail de karanl\u0131ktan korktu\u011funu, annesi ve okul arkada\u015flar\u0131 mezar\u0131na geldiklerinde mezar\u0131nda yanan bir mum bulunmas\u0131n\u0131 ister. Babas\u0131na da g\u00f6zlerini ba\u011flamas\u0131n\u0131 s\u00f6yler. Bu arada Hacer gelir, bir deve ya da koyun bile kurban edilirken ona su verildi\u011fini, o\u011flunun bir koyun ya da deve kadar de\u011ferli olup olmad\u0131\u011f\u0131n\u0131 sorar. Burada Kerbela olaylar\u0131, \u00f6zellikle oradaki susuzlu\u011fa an\u0131\u015ft\u0131rma vard\u0131r. Oyun burada sona ermektedir. G\u00f6kten bir ko\u00e7 inecek midir? Ya da oyunun bundan sonra Kerbela olaylar\u0131yla ilgili bir ana taziyeye mi ba\u011flanacakt\u0131r, buras\u0131 bilinmemektedir.<\/p>\n
Bu \u00f6bekten bir de \u201cYahya Bin Zekeriya\u201d, \u00fcnl\u00fc Vaftizci Yahya Taziyesi vard\u0131r. Salome gibi tiyatro ve opera yap\u0131tlar\u0131na da konu olan bu konu Taziye metni olarak \u015f\u00f6yle i\u015flenmi\u015ftir.(17) Oyun Zekeriyya\u2019n\u0131n Tanr\u0131\u2019ya yakar\u0131\u015f\u0131 ile ba\u015flar. Yahya s\u00fcrekli \u00f6l\u00fcm\u00fc istemekte, g\u00fcnah i\u015flemekten korkmaktad\u0131r. Zekeriyya o\u011flunun bu durumuna \u00fcz\u00fcl\u00fcr. Yahya kendisini Tanr\u0131\u2019n\u0131n yaln\u0131z ibadet i\u00e7in yaratt\u0131\u011f\u0131na inanmaktad\u0131r. Yahya \u00e7\u00f6le uzaklara ka\u00e7ar, Zekeriyya o\u011flunu arar. \u00c7oban\u0131n yard\u0131m\u0131yla onu bulur. Gizliden bir ses Yahya\u2019ya Tanr\u0131\u2019n\u0131n sa\u011fl\u0131kl\u0131 olmas\u0131n\u0131 istedi\u011fini s\u00f6yler. Bu arada buran\u0131n \u015eah\u0131n\u0131n kar\u0131s\u0131 \u015eaha art\u0131k ya\u015fland\u0131\u011f\u0131n\u0131, kendi yerine g\u00fczel k\u0131z\u0131n\u0131 ona vermek istedi\u011fini s\u00f6yler. Ancak \u015eah \u00fcvey k\u0131z\u0131yla birle\u015fmek i\u00e7in \u00f6nce Yahya\u2019ya dan\u0131\u015fmak ister. \u015eah u\u015fa\u011f\u0131na Yahya\u2019y\u0131 \u00e7a\u011f\u0131rmas\u0131n\u0131, kar\u0131s\u0131n\u0131n ilk kocas\u0131ndan k\u0131z\u0131yla evlenip evlenmeyece\u011fini sormas\u0131n\u0131 s\u00f6yler. U\u015fak Yahya\u2019ya sorar, Yahya bunun haram oldu\u011funu, k\u0131z\u0131n g\u00fczelli\u011fine aldanmamas\u0131n\u0131 s\u00f6yler. U\u015fak \u015eah\u2019a, Yahya\u2019n\u0131n s\u00f6ylediklerini iletir; peygamberin kitab\u0131na g\u00f6re bu haramd\u0131r. \u015eah da kar\u0131s\u0131na Yahya\u2019n\u0131n s\u00f6z\u00fcnden \u00e7\u0131kamayaca\u011f\u0131n\u0131 s\u00f6yler. Kar\u0131s\u0131 neden Yahya\u2018ya uydu\u011funu anlamad\u0131\u011f\u0131n\u0131 belirtir. \u015eah\u2019\u0131n can\u0131 s\u0131k\u0131l\u0131r, bir e\u011flence d\u00fczenlenmesini ister. Ama \u015eah k\u0131za tutulmu\u015ftur, onu sevmektedir. \u015eah\u2019\u0131n kar\u0131s\u0131 ise, Yahya\u2019n\u0131n uyar\u0131s\u0131n\u0131 an\u0131msat\u0131r, art\u0131k o da k\u0131z\u0131n\u0131 vermek istemez. Kad\u0131n bunun \u00fczerine bir ko\u015ful ileri s\u00fcrer, Yahya\u2019y\u0131 \u00f6ld\u00fcr\u00fcrse k\u0131z\u0131n\u0131 verecektir. \u00d6te yandan Yahya da s\u00fcrekli \u00f6lmek istemektedir. \u015eah, Yahya\u2019y\u0131 \u00e7a\u011f\u0131rt\u0131r. \u015eah\u2019\u0131n u\u015fa\u011f\u0131 Yahya\u2019y\u0131 getirir, \u015eah u\u015fa\u011f\u0131na, Yahya\u2019n\u0131n ba\u015f\u0131n\u0131 kesmesini buyurur. \u015eah\u2019\u0131n bilge ki\u015fisi tarihte okudu\u011funu, Yahya\u2019n\u0131n kan\u0131 akarsa orada \u00e7i\u00e7ek, a\u011fa\u00e7 bitmeyece\u011finde \u015eah\u2019\u0131 uyar\u0131r, \u015eah\u2019da Yahya\u2019n\u0131n ba\u015f\u0131n\u0131 bir le\u011fen i\u00e7inde kestirecek, b\u00f6ylece kan\u0131 yaln\u0131z le\u011fene d\u00f6k\u00fclecektir. \u015eah ba\u015f\u0131 kar\u0131s\u0131na g\u00f6nderir, kar\u015f\u0131l\u0131\u011f\u0131nda k\u0131z\u0131n\u0131 ister. \u015eah\u2019\u0131n bilge ki\u015fisi Zekeriya \u00e7ocu\u011funu \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fc duydu\u011funu, t\u00fcm s\u00fclalenin yok olaca\u011f\u0131n\u0131, onu da \u00f6ld\u00fcrmesi gerekti\u011fini s\u00f6yler. \u015eah, Zekeriya\u2019y\u0131 \u00f6ld\u00fcrmelerini buyurur. Bu s\u0131rada biri Zekeriyya\u2019ya o\u011flunun \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fc, onu da gelip \u00f6ld\u00fcreceklerini s\u00f6yler. Zekeriya ka\u00e7mak ister, bu arada \u00f6n\u00fcndeki a\u011faca \u201ca\u00e7\u0131l i\u00e7ine gireyim\u201dder, a\u011fa\u00e7 a\u00e7\u0131l\u0131r o da i\u00e7ine girer. \u015eah\u2019\u0131n adamlar\u0131 Zekeriyya\u2019y\u0131 ararlar. Bir Pir\u2019e sorarlar. O da Zekeriyya\u2019n\u0131n a\u011fa\u00e7 i\u00e7inde oldu\u011funu a\u011fac\u0131 testere ile kesmelerini s\u00f6yler. Zekeriya Tanr\u0131\u2019ya yakar\u0131r, Cebrail gelir, ona Peygamber oldu\u011funu, onun can\u0131n\u0131n H\u00fcseyin\u2019den daha m\u0131 de\u011ferli oldu\u011funu sorar. Zekeriyya da Cebrail\u2019e H\u00fcseyin\u2019in kim oldu\u011funu sorar. Cebrail ona Kerbela olay\u0131n\u0131 anlat\u0131r. Bunu dinledikten sonra Zekeriyya, H\u00fcseyin\u2019e kurban olmak, a\u011fa\u00e7ta ikiye b\u00f6l\u00fcnmek ister.<\/p>\n
Peygamberin\u2019de yolculuklar\u0131, evlenmeleri, sava\u015flar\u0131 \u00fczerine pek \u00e7ok Taziye bulunmaktad\u0131r. Burada Peygamber\u2019in \u00f6l\u00fcm\u00fc \u00fczerine bir Taziye\u2019nin \u00f6zeti verilmi\u015ftir.(18) cebrail, Peygamber\u2019e yerine Ali\u2019yi b\u0131rakmas\u0131n\u0131 s\u00f6yler. Peygamber, m\u00fcezzini Bilal\u2019e herkesin camide toplanmas\u0131n\u0131, son veda\u0131 oldu\u011funu s\u00f6yler. K\u0131z\u0131 Fatma Kerbela\u2019y\u0131 anlat\u0131r. Peygamberin t\u00fcm ailesini \u00e7a\u011f\u0131r\u0131r. Peygamber camide halka seslenir, Ali\u2019nin yerine ge\u00e7ece\u011fini s\u00f6yler, bu arada bir Arap, Peygamber\u2019e Taif\u2019te kendisine vurdu\u011fu kam\u00e7\u0131y\u0131 g\u00f6sterir. Peygamberin u\u015fa\u011f\u0131 Selman, Fatma\u2019ya bu Arab\u0131n \u00f6\u00e7 alaca\u011f\u0131n\u0131 s\u00f6yler. Fatma da hi\u00e7 de\u011filse bu k\u0131sasta hafif vurmas\u0131n\u0131 diler. Ali, Peygamber\u2019in yerine kendisinin kam\u00e7\u0131lanmas\u0131 i\u00e7in g\u00f6n\u00fcll\u00fc olur. fatma, Hasan ve H\u00fcseyin hep yalvar\u0131r, Peygamber hastad\u0131r. Ama Arap vazge\u00e7mez, k\u0131sas Kuran gere\u011fince yerine getirilmelidir. Peygamber\u2019in ate\u015fi y\u00fckselir, t\u00fcm aile toplan\u0131r, Peygamber Cebrail\u2019le konu\u015ftu\u011funu art\u0131k Tanr\u0131\u2019ya kovu\u015faca\u011f\u0131n\u0131, Ali\u2019yi yerine Halife olaca\u011f\u0131n\u0131 s\u00f6yler. Azrail ile Fatma, Azrail ile Peygamber, Azrail ile Cebrail aras\u0131nda s\u00f6yle\u015fmelerden sonra, Azrail Peygambere cennetten bir elma verir, Peygamber elmay\u0131 koklar ve \u00f6l\u00fcr. A\u011f\u0131tlar okunur. Taziye\u2019nin pek \u00e7ok yerinde Kerbela\u2019ya ve Hasan ile H\u00fcseyin\u2019in \u015fehit olmalar\u0131 \u00fczerine an\u0131\u015ft\u0131rmalar vard\u0131r.<\/p>\n
Hazret-i Ali \u00fczerine de de\u011fi\u015fik konularda pek \u00e7ok Taziye vard\u0131r. Burada birisi g\u00fcld\u00fcr\u00fc havas\u0131nda olan \u201cSerg\u00fcze\u015ft-i \u015eir Efken\u201d \u00f6teki de Hazret-i Ali\u2019nin \u00f6l\u00fcm\u00fc Taziyesidir. \u00d6nce \u201cSerg\u00fcze\u015ft-i \u015eir Efken\u201di g\u00f6relim:(19) Taziye Peygamber\u2019in Tanr\u0131\u2019ya yakar\u0131\u015f\u0131 ile ba\u015flar. Oyunun ba\u015f\u0131nda Ali, Fatma, Hasan, H\u00fcseyin yazg\u0131lar\u0131n\u0131 dile getirirler. \u015eakay\u0131k ad\u0131nda bir h\u00fck\u00fcmdar putlar\u0131 k\u0131rd\u0131\u011f\u0131 i\u00e7in Hazret-i Ali\u2019yi \u00f6ld\u00fcrmek istiyor. \u015eakay\u0131k\u2019\u0131n veziri. \u015eakay\u0131k\u2019a ye\u011fenine g\u00fczel k\u0131z\u0131n\u0131 vermesini, kar\u015f\u0131l\u0131\u011f\u0131nda Ali\u2019nin ba\u015f\u0131n\u0131 getirtmesini \u00f6\u011f\u00fctler. \u015eir Efken (Aslan \u00d6ld\u00fcren) diye bilinen \u015eakay\u0131k\u2019\u0131n ye\u011feni amcas\u0131n\u0131n yan\u0131na gider. \u015eakay\u0131k ona Ali\u2019yi \u00f6ld\u00fcr\u00fcrse k\u0131z\u0131n\u0131 verece\u011fini s\u00f6yler. \u015eir Efken de Ali aslan, kendiside aslan \u00f6ld\u00fcren oldu\u011funa g\u00f6re onu \u00f6ld\u00fcrecektir, hem de tek ba\u015f\u0131na. Hazret-i Ali de u\u015fa\u011f\u0131 Kanber ile \u00e7\u00f6le gider. \u015eir Efken Ali ile kar\u015f\u0131la\u015f\u0131r, Ali\u2019ye, Ali\u2019yi nas\u0131l bulaca\u011f\u0131n\u0131 sorar. Ali\u2019ye anlat\u0131r, e\u011fer Ali\u2019yi \u00f6ld\u00fcr\u00fcrse sevdi\u011fi amcas\u0131n\u0131n k\u0131z\u0131yla evlenecek. Konu\u015ftu\u011funun Ali oldu\u011funu \u00f6\u011frenince Ali \u00f6lmeye raz\u0131 olur, u\u015fa\u011f\u0131 Kanber onun yerine \u00f6lmek ister. Ama \u015eir Efken han\u00e7erine davran\u0131nca eli kaskat\u0131 kesilir, Ali Tanr\u0131\u2019ya yalvar\u0131r, \u015eir Efken\u2019in eli d\u00fczelir, bu arada Cebrail durumu Peygamber\u2019 anlat\u0131r. Cebrail Fatma\u2019n\u0131n , Hasan\u2019\u0131n H\u00fcseyin\u2019in Tanr\u0131\u2019ya yalvarmas\u0131, belki dualar\u0131 kabul edilir \u00f6\u011f\u00fcd\u00fcnde bulunur. Cebrail burada Kerbela\u2019ya an\u0131\u015ft\u0131rmada bulunur. \u015eir Efken\u2019in elleri gene kaskat\u0131 kesilir. Ali bu arada iki parma\u011f\u0131 aras\u0131nda Peygamber ailesini g\u00f6sterir, onlar\u0131 teker teker tan\u0131t\u0131r, Kerbela olaylar\u0131n\u0131 anlat\u0131r. Bunlar\u0131 dinledikten sonra \u015eir Efken putperestlikten ve amcas\u0131ndan nefret eder. E\u011fer amcas\u0131n\u0131n k\u0131z\u0131yla evlenirse M\u00fcsl\u00fcman olacakt\u0131r. Ba\u015f\u0131 s\u0131k\u0131\u015f\u0131rsa \u201cYa Ali\u201d diye yard\u0131m isteyecektir. \u015eir Efken, \u015eakay\u0131k\u2019a gider, M\u00fcsl\u00fcman oldu\u011funu ve kendisi \u00f6ld\u00fcrece\u011fini s\u00f6yler. Amcas\u0131yla sava\u015fta tutu\u015fur, \u015eir Efken \u201cYa Ali\u201d diyerek yard\u0131m ister. Ali yeti\u015fir, \u015eakay\u0131k\u2019\u0131n veziri de M\u00fcsl\u00fcman olur. \u015eir Efken amcas\u0131n\u0131n yerine kral olur, e\u011flenceler ba\u015flar.<\/p>\n
Hazret-i Ali\u2019nin \u015fehit olma Taziyesine gelince(20) Hazret-i Ali yak\u0131nda \u00f6ld\u00fcr\u00fclece\u011fini bilmektedir. Ali ailesine siyahlar giymesini s\u00f6yler. Ali camide halka seslenirken \u0130bn M\u00fclcem halk aras\u0131nda gizlice gelip Ali\u2019yi vurur. 4 haberci ayr\u0131 ayr\u0131 Ali\u2019nin \u015fehit olmas\u0131n\u0131 anlat\u0131rlar. Ali ailesine bunun bir ba\u015flang\u0131\u00e7 oldu\u011funu, Kerbela\u2019da olacaklar\u0131 an\u0131msat\u0131r. Hekim Numan, Ali\u2019nin evine gelir, Ali\u2019nin yaras\u0131n\u0131n \u00f6ld\u00fcr\u00fcc\u00fc oldu\u011funu, bir \u015fey yap\u0131lamayaca\u011f\u0131n\u0131 s\u00f6yler. Kamber de efendisiyle birlikte \u00f6lmek ister. Ali, Hasan\u2019la H\u00fcseyin\u2019i Kamber\u2019e b\u0131rak\u0131r, eksikli\u011fini duyurmamas\u0131n\u0131, at\u0131na bir siyah \u00f6rt\u00fc \u00f6rt\u00fclmesini ondan ister. Hasan\u2019la H\u00fcseyin\u2019e deve \u00fcst\u00fcnde bir g\u00f6lge belirir, onlara evlere d\u00f6nmesini s\u00f6yler, bu yeniden do\u011fu\u015f gibidir. Ali\u2019den ba\u015fkas\u0131 de\u011fildir. \u015eii inanc\u0131na g\u00f6re k\u0131yamet g\u00fcn\u00fcnde \u0130mam Mehdi ile Ali de gelecektir. Ali onlara g\u00f6revlerini anlat\u0131r. Bir ya\u015fl\u0131 k\u00f6r gelir, \u00fc\u00e7 g\u00fcnd\u00fcr ona hep bakm\u0131\u015f yard\u0131m etmi\u015f, \u015fimdi ise gelmiyormu\u015f. Ona yard\u0131m eden Ali\u2019den ba\u015fkas\u0131 de\u011fildir.<\/p>\n
Hazret-i Hasan \u00fczerine de pek \u00e7ok Taziye bulunmaktad\u0131r. Burada onun \u015fehit olmas\u0131 Taziyesini \u00f6zetledik. Ger\u00e7ekte Hazret-i Hasan veremden \u00f6lm\u00fc\u015ft\u00fc, ancak \u015eii inanc\u0131na g\u00f6re Muaviye\u2019nin d\u00fczenine g\u00f6re kar\u0131s\u0131 zehirlemi\u015ftir. Burada \u00f6zetlenen metin Hur b\u00f6lgesinden derlenmi\u015ftir.(21) Bu Taziye \u0130mam Hasan\u2019\u0131n \u00f6l\u00fcm g\u00fcn\u00fc Sefer ay\u0131n\u0131n 28. g\u00fcn\u00fc oynan\u0131r. Sahnedeki yataklarda H\u00fcseyin, Abbas, Muhammed, Hanife (Hasan\u2019\u0131n \u00fcvey karde\u015fi), kar\u0131s\u0131, Kas\u0131m, Abdullah, Zeynep yatmaktad\u0131rlar. Hasan ise oturmakta, \u00fczg\u00fcnd\u00fcr. K\u0131z karde\u015fi Zeynep niye uyumad\u0131\u011f\u0131n\u0131, a\u011flad\u0131\u011f\u0131n\u0131 sorar. D\u00fc\u015f\u00fcnde Peygamber\u2019i g\u00f6rm\u00fc\u015f, \u00f6lece\u011fini \u00f6\u011frenmi\u015ftir. \u0130mam Hasan kar\u0131s\u0131n\u0131 ve annesini \u00e7a\u011f\u0131r\u0131r onlara s\u00f6yler. Suyuna zehir koyacaklar\u0131 i\u00e7in ba\u015f ucuna \u00fczeri iyice kapat\u0131lm\u0131\u015f bir testi su getirmelerini ister. \u00dcz\u00fcnt\u00fcs\u00fc \u00e7ocuklar\u0131n\u0131n babas\u0131z kalacaklar\u0131 i\u00e7indir. Kar\u0131s\u0131 Ca\u2019de Hasan uyurken \u00fcst\u00fc kapal\u0131 elindeki zehiri testiye bo\u015falt\u0131r, Hasan \u00f6ld\u00fckten sonra Yezid\u2019in g\u00f6zdesi olaca\u011f\u0131n\u0131 s\u00f6yler. Hasan uyan\u0131r, zehirli suyu i\u00e7er, i\u00e7ini ate\u015f basar. Zeynep yeti\u015fir ama \u00e7ok ge\u00e7tir. Hasan karde\u015fi H\u00fcseyin\u2019e vasiyette bulunur. \u00d6nce suyu i\u00e7memesini s\u00f6yler, H\u00fcseyin ise Hasan\u2019s\u0131z ya\u015fayamayaca\u011f\u0131n\u0131 s\u00f6yleyerek zehirli sudan i\u00e7mek ister. Ailesini \u00e7evresine toplar. Hasan, Ca\u2019de\u2019yi de \u00e7a\u011f\u0131r\u0131r, y\u00fcz\u00fcne d\u00fc\u015fman oldu\u011funu s\u00f6yler, onu kendisini \u00f6ld\u00fcrmekle su\u00e7lar. Hasan\u2019\u0131n son isteklerinden birisi o\u011flu Kas\u0131m\u2019\u0131n H\u00fcseyin\u2019in k\u0131z\u0131 Fatma ile evlenmesidir, H\u00fcseyin de bu d\u00fc\u011f\u00fcn\u00fc yapaca\u011f\u0131na s\u00f6z verir. (Nitekim bu d\u00fc\u011f\u00fcn Kerbela\u2019da yap\u0131l\u0131r, k\u0131sa bir s\u00fcre sonra da Kas\u0131m \u015fehit olur). hasan Zeynep\u2019e yasla giysilerini y\u0131rt\u0131p sa\u00e7lar\u0131n\u0131 yolmamas\u0131n\u0131, s\u00f6yler \u00e7\u00fcnk\u00fc ilerde Kerbela\u2019da, H\u00fcseyin, Abbas, Ali Ekber, Kas\u0131m hepsi \u00f6lecek, daha sonra kad\u0131n ve \u00e7ocuklar tutsakl\u0131\u011f\u0131n ac\u0131lar\u0131n\u0131 ya\u015fayacaklard\u0131r. Aile\u2019ye H\u00fcseyin\u2019in bakmas\u0131n\u0131 vasiyet eder. Hasan \u00f6ld\u00fckten sonra hepsi ac\u0131lardan d\u00f6v\u00fcn\u00fcrler. Ca\u2019de\u2019yi oynayan oyuncu bu kez de Peygamber\u2019in kar\u0131s\u0131 Ay\u015fe olarak gelir. Hasan\u2019\u0131n Peygamber\u2019in yan\u0131na g\u00f6m\u00fclmesine kar\u015f\u0131 \u00e7\u0131kar, aralar\u0131nda bir tart\u0131\u015fma olur. onun da Hasan\u2019\u0131n \u00f6l\u00fcm\u00fcn\u00fc isteyen d\u00fc\u015fman yan\u0131nda oldu\u011fu anla\u015f\u0131l\u0131r.<\/p>\n
Peygamber\u2019in k\u0131z\u0131, Hasan\u2019la H\u00fcseyin annesi Fatima Zehra\u2019n\u0131n \u00fczerinede pek \u00e7ok Taziye bulunmaktad\u0131r: \u00c7eyiz\u2019i, Fedek Bah\u00e7esinin gasbedilmesi, y\u00fcn \u00f6rmesi, ekmek pi\u015firmesi, Zeynep\u2019i taramas\u0131, Fedek bah\u00e7esinin geri verilmesi ve Ebu Bekir, \u00d6mer ve Osman\u2019\u0131n \u00f6z\u00fcr dilemeleri, \u00f6l\u00fcm\u00fc gibi konularda. Buraya \u00f6zetini ald\u0131\u011f\u0131m\u0131z Taziye \u201cArusi reftan-i Fatima Zehra\u201d ya da \u201cArus-i Kurey\u015f\u201d daha \u00e7ok g\u00fcld\u00fcr\u00fc t\u00fcr\u00fcne yakla\u015fmaktad\u0131r:(22) Taziyenin ba\u015f\u0131nda Peygamber\u2019in kar\u0131s\u0131 ile k\u0131z\u0131 Fatima konu\u015fmaktad\u0131rlar, Hatice o\u011fullar\u0131, Fatima karde\u015fleri \u0130brahim ile Kas\u0131m\u2019\u0131n \u00f6l\u00fcmlerine \u00e7ok \u00fczg\u00fcnd\u00fcrler. Hatice\u2019nin de \u00f6l\u00fcm\u00fcne pek az kalm\u0131\u015ft\u0131r. Fatima\u2019y\u0131 yaln\u0131zl\u0131k \u00fczmektedir. Hatice yata\u011fa d\u00fc\u015fer. Cariyesine vasiyetini s\u00f6yler, Fatima\u2019ya annelik etmesini ister. Peygamberi \u00e7a\u011f\u0131rt\u0131r. Peygamber camide kar\u0131s\u0131n\u0131n hastal\u0131\u011f\u0131 i\u00e7in \u00e7ok \u00fczg\u00fcnd\u00fcr. \u0130slam\u2019\u0131 yaymakta ona \u00e7ok yard\u0131mc\u0131 olacakt\u0131r. Peygamber kar\u0131s\u0131 Hatice ile konu\u015fur. Hatice \u00f6l\u00fcr. Peygamber, Bilal ile Hatice\u2019nin \u00f6l\u00fcm\u00fcn\u00fc Medine halk\u0131na duyurur. A\u011f\u0131tlar okunur, yas tutulur. Kurey\u015f\u2019li kad\u0131nlarFatima\u2019y\u0131 bir d\u00fc\u011f\u00fcne \u00e7a\u011f\u0131r\u0131rlar. Oysa Fatima annesinin \u00f6l\u00fcm\u00fcn\u00fcn yas\u0131n\u0131 tutmaktad\u0131r. Asl\u0131nda Abd\u00fclaziz\u2019in k\u0131z karde\u015finin Fatima\u2019y\u0131 d\u00fc\u011f\u00fcne \u00e7a\u011f\u0131rmas\u0131n\u0131n nedeni Fatima\u2019y\u0131 tak\u0131lar\u0131, iyi giysileri olmad\u0131\u011f\u0131 i\u00e7in zor durumda b\u0131rakmak, k\u00fc\u00e7\u00fck d\u00fc\u015f\u00fcrmektir. Fatima\u2019n\u0131n d\u00fc\u011f\u00fcn \u00e7a\u011fr\u0131s\u0131na gelmedi\u011fini g\u00f6r\u00fcnce Abd\u00fclaziz\u2019in k\u0131z karde\u015fi Peygamber\u2019den izin ister. S\u00f6zde onun \u00fcz\u00fcnt\u00fclerini da\u011f\u0131tmak, unutturmak i\u00e7in d\u00fc\u011f\u00fcne gelmesini, e\u011flenmesini ister. Peygamber k\u0131z\u0131n\u0131n yasl\u0131 oldu\u011funu, b\u00f6yle durumda e\u011flenemeyece\u011fini s\u00f6yler. Ancak Cebrail, Peygamber\u2019e k\u0131z\u0131n\u0131 g\u00f6ndermesini bunun nedeninin sonra anla\u015f\u0131laca\u011f\u0131n\u0131 s\u00f6yler. Peygamber de k\u0131z\u0131na Kurey\u015flilerin d\u00fc\u011f\u00fcn\u00fcne gitmesini, onlar\u0131n g\u00f6n\u00fcllerini k\u0131rmamas\u0131n\u0131 s\u00f6yler. Fatima babas\u0131na bu \u00e7a\u011fr\u0131n\u0131n kendisini k\u00fc\u00e7\u00fck d\u00fc\u015f\u00fcrmek i\u00e7in oldu\u011funu bildirir, Peygamber de bunu bilmektedir, ama Tanr\u0131\u2019n\u0131n b\u00f6yle istedi\u011fini s\u00f6yler. Fatima bunun \u00fczerine giysilerinin eski oldu\u011funu s\u00f6ylerken, Cebrail meleklere haber verir, Fatima\u2019ya g\u00fczel giysiler, tak\u0131lar gelir. Fatima\u2019n\u0131n geli\u015fi duyurulur. Kad\u0131nlar Fatima\u2019y\u0131 d\u00fc\u011f\u00fcn evinde kar\u015f\u0131larlar, Fatima Abd\u00fclaziz\u2019in k\u0131z karde\u015finden gelini g\u00f6rmek ister. Oysa gelin fenal\u0131k ge\u00e7irir, neredeyse \u00f6lecektir, Fatima gelini i\u00e7in dua eder. Gelin kad\u0131nlar\u0131n ona k\u00f6t\u00fcl\u00fck etmesine kar\u015f\u0131n, Fatima onun can\u0131n\u0131 kurtarm\u0131\u015ft\u0131r. Gelin ona d\u00fc\u011f\u00fcne gelince \u00e7evresinde melekler g\u00f6rd\u00fc\u011f\u00fcn\u00fc, ortal\u0131\u011f\u0131n ayd\u0131nland\u0131\u011f\u0131n\u0131 anlat\u0131r. O s\u0131rada sanki \u00f6lece\u011fini sanm\u0131\u015ft\u0131r. <\/p>\n
Kerbela\u2019dan \u00f6nce ilk \u015fehit olanlardan biri H\u00fcseyin\u2019in yi\u011feni ve Kufe\u2019ye kendisine biat edilmesi i\u00e7in el\u00e7i olarak g\u00f6nderilen M\u00fcslim olmu\u015ftur. \u015eimdi onun Taziyesini g\u00f6relim. Bu da \u00e7e\u015fitli metinler aras\u0131ndan Hur b\u00f6lgesinden derlenmi\u015ftir, genellikle Muharrem ay\u0131n\u0131n 8. g\u00fcn\u00fc oynanmaktad\u0131r.(23) \u201cTaziye-i Hazret-i M\u00fcslim\u201d: Ba\u015flang\u0131\u00e7ta Kufe\u2019de Hani ve Muhtar aralar\u0131nda konu\u015furlarken Kufe halk\u0131ndan biri M\u00fcslim\u2019in, Hazret-i H\u00fcseyin\u2019in el\u00e7isi olarak geldi\u011fini, bir ferman getirdi\u011fini haber verir. Muhtar M\u00fcslim\u2019in elini \u00f6per M\u00fcslim ehl-i Kufe\u2019nin toplanmas\u0131n\u0131 biat etmelerini ister. Hepsi biat edeceklerdir. Bu arada \u0130bn Ziyad ve adamlar\u0131 gelir. \u0130bn Ziyad\u2019\u0131n y\u00fcz\u00fc maskelidir, \u015feytan, iblis oldu\u011funu s\u00f6yler. \u015eimr\u2019de M\u00fcslim\u2019i \u00f6ld\u00fcrmeye kararl\u0131d\u0131r. \u0130bn Ziyad\u2019\u0131n adam\u0131 Muhammed b. E\u015f\u2019es halktan kendisine M\u00fcslim\u2019i bulmalar\u0131n\u0131 ister. Bu arada Cebrail gelir, M\u00fcslim\u2019e tehlikeyi anlat\u0131r, Hani\u2019ye gitmesini, onun \u00e7ok iyi bir \u015eii oldu\u011funu s\u00f6yler. M\u00fcslim Muhtar\u2019la vedala\u015f\u0131p Hani\u2019ye gider. Hani, M\u00fcslim\u2019in geli\u015fine sevinir. M\u00fc\u2019k\u00fcl ad\u0131nda biri \u00f6nce kendini iyi bir \u015eii gibi tan\u0131tt\u0131ktan sonra M\u00fcslim\u2019in sakland\u0131\u011f\u0131 yeri \u00f6\u011frenir, ve \u0130bn Ziyad\u2019a gidip M\u00fcslim\u2019in Hani\u2019nin evinde kald\u0131\u011f\u0131n\u0131 bildirir. \u0130bn Ziyad Hani\u2019ye Muhammed E\u015f\u2019es\u2019i g\u00f6nderir, onu yan\u0131na istetir. Hani s\u00f6ylemez, \u0130bn Ziyad\u2019a kar\u015f\u0131 gelir. Hani tutuklan\u0131r. Zamanda\u015f bir dekorda bir yandan Kufe halk\u0131 ne yapacaklar\u0131n\u0131 bilemiyorlar, M\u00fcslim Hani\u2019yi merak ediyor; Hani\u2019de zindan da M\u00fcslim\u2019i d\u00fc\u015f\u00fcn\u00fcyor \u0130bn Ziyad, Hani\u2019yi \u00f6ld\u00fcrt\u00fcr. Kufe halk\u0131 M\u00fcslim\u2019e hani\u2019nin d\u00f6v\u00fcle d\u00f6v\u00fcle \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fc s\u00f6ylerler. Gizli bir ses Kerbela olaylar\u0131n\u0131 an\u0131msat\u0131r. M\u00fcslim kefen giyip han\u00e7erini al\u0131r, \u0130bn Ziyad\u2019la sava\u015facakt\u0131r. Kufe halk\u0131 da M\u00fcslim\u2019den yanad\u0131r. \u0130bn Ziyad sokaktaki g\u00fcr\u00fclt\u00fcleri duyunca bir \u00e7\u00f6z\u00fcm bulmas\u0131 i\u00e7in Muhammed E\u015f\u2019es\u2019i g\u00f6revlendirir. \u015eimr, M\u00fcslim\u2019e yaln\u0131z oldu\u011funu, \u0130bn Ziyad\u2019a boyun e\u011fmesini ister. O da onun anas\u0131 babas\u0131 belli olmayan biri oldu\u011funu y\u00fcz\u00fcne s\u00f6yler. M\u00fcslim \u00e7evresine bak\u0131nca halk\u0131n \u00e7o\u011funu ka\u00e7t\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr. M\u00fcslim namaz k\u0131larken onun arkas\u0131ndaki namaza duranlar\u0131 \u015eimr ile M. E\u015f\u2019es kand\u0131r\u0131p ka\u00e7\u0131rt\u0131rlar. Namaz bitince M\u00fcslim\u2019in arkas\u0131nda kimse kalmaz. Tuva ad\u0131nda bir kad\u0131n M\u00fcslim\u2019e gelir, susuz olan M\u00fcslim\u2019e su verir, onu evine \u00e7a\u011f\u0131r\u0131r. Onun geli\u015fiyle evinin ayd\u0131nland\u0131\u011f\u0131n\u0131 s\u00f6yler. Tuva\u2019n\u0131n o\u011flu Bilal para kar\u015f\u0131l\u0131\u011f\u0131nda M\u00fcslim\u2019in evlerinde kald\u0131\u011f\u0131n\u0131 bildirir. \u0130bn Ziyad\u2019\u0131n adamlar\u0131 eve yakla\u015f\u0131rlar. M\u00fcslim ile tek ba\u015f\u0131na sava\u015f\u0131rlar, ama M. E\u015f\u2019es ile \u015eimr\u2019in adamlar\u0131 ka\u00e7arlar. \u0130bn Ziyad yeniden asker verir. M\u00fcslim tek ba\u015f\u0131na onlar\u0131 da yener. Yeniden kuvvetler gelir. \u0130ki ki\u015fi kement atarak M\u00fcslim\u2019i ele ge\u00e7irirler, \u0130bn Ziyad\u2019\u0131n kar\u015f\u0131s\u0131na \u00e7\u0131karlar. M\u00fcslim bir bardak su ister, su kana d\u00f6n\u00fc\u015f\u00fcr, bir kadeh daha verirler, o da kan olur. m\u00fcslim Yezid\u2019e biat etmemekte direnince idam\u0131na karar verilir. M\u00fcslim vasiyetini s\u00f6yler. Bir dile\u011fi H\u00fcseyin\u2019e haber g\u00f6nderilmesi, Kufe\u2019ye gelmemesidir. Bu arada M\u00fcslim\u2019e Peygamber g\u00f6z\u00fck\u00fcr, Peygamber \u015fehit olacaklar\u0131 sayar. Damdan M\u00fcslim\u2019in kanl\u0131 ba\u015f\u0131 ve yaral\u0131 bedeni a\u015fa\u011f\u0131 at\u0131l\u0131r. Halk Yezid\u2019e ve \u0130bn Ziyad\u2019a lanet eder.<\/p>\n
Kerbela\u2019dan sonraki olaylara gelince Haztret-i H\u00fcseyin\u2019in \u015fehit olmas\u0131ndan sonra H\u00fcseyin ailesinin tutsak olarak Kufe\u2019ye, Kufe\u2019den \u015eam\u2019a geli\u015fleri, \u015eam\u2019dan Medine\u2019ye gitmeleri, ve bu yerlerdeki \u00e7e\u015fitli olaylar\u0131 ele alan Taziyeler bulunmaktad\u0131r. Bunlardan biri bir H\u0131ristiyan manast\u0131r\u0131yla ilgilidir. Burada iki \u00e7e\u015fitlemesini veriyorum. Bunlardan biri Avrupal\u0131 Rahipler Manast\u0131r\u0131 ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131maktad\u0131r:(24) Yezid\u2019in ordusu Hazret-i H\u00fcseyin\u2019in ba\u015f\u0131n\u0131 kestikten sonra tutsaklar\u0131 \u015eam\u2019a g\u00f6t\u00fcrmektedirler. \u0130mam Zeynelabidin, Zeynep, Sekine, Fatma, G\u00fcls\u00fcm hepsi \u00e7ektikleri ac\u0131lar\u0131 dile getirirler. Ordu dinlenmek i\u00e7in konaklar. Sekine gene susuzdur. Zeynep \u0130bn Saad ile \u015eimr\u2019den su ister, onlar alay ederler, onlar\u0131 kavrulmaya b\u0131rak\u0131rlar. Bir haberci \u0130mam H\u00fcseyin\u2019in \u00f6c\u00fcn\u00fc almak i\u00e7in beyaz ve siyah atl\u0131lar\u0131n geli\u015fini \u0130bn Saad\u2019a bildirir, \u015eimr kaygulanmaz, yak\u0131nda bir H\u0131ristiyan manast\u0131r\u0131na s\u0131\u011f\u0131nacaklard\u0131r. Manast\u0131rdaki ke\u015fi\u015fe bunun halife Yezid\u2019in ordusu oldu\u011funu, \u015eam\u2019a gittiklerini, geceyi manast\u0131rda ge\u00e7irmek istediklerini s\u00f6ylerler. Ke\u015fi\u015f \u0130mam H\u00fcseyin\u2019in kesik ba\u015f\u0131n\u0131 g\u00f6r\u00fcr, Ba\u015f, Kuran\u2019dan sure (XIV, 43) okur. Ke\u015fi\u015fle \u0130mam H\u00fcseyin\u2019in ba\u015f\u0131 konu\u015fur. Bir rahibe mucizeyi g\u00f6r\u00fcr. H\u00fcseyin\u2019in ba\u015f\u0131 Kerbela olaylar\u0131n\u0131 anlat\u0131r. Gizliden bir ses Adem\u2019in geli\u015fini haber verir. S\u0131ras\u0131yla Hazret-i \u0130brahim, Hazret-i \u0130sa, Musa, Peygamber gelir, hepsi H\u00fcseyin\u2019in ba\u015f\u0131n\u0131 \u00f6verler, Peygamber torununun ba\u015f\u0131 ile konu\u015fur. Hazret-i Ali de o\u011flunun ba\u015f\u0131 ile konu\u015fur. Hasan da karde\u015fiyle s\u00f6yle\u015fir. Daha sonra \u00fcnl\u00fc kad\u0131nlar gelir, Havva, \u0130smail\u2019in annesi, Yusuf\u2019un annesi, Meryem, Musa\u2019n\u0131n annesi, Fatma\u2019n\u0131n annesi Hatice, ve H\u00fcseyin\u2019in annesi Fatma gelir. En \u00e7ok ona sayg\u0131 g\u00f6sterilir. Fatma o\u011flunun kesik ba\u015f\u0131yla konu\u015fur, Peygamber bu ac\u0131lar\u0131n anlam\u0131n\u0131 ve gerek\u00e7esini a\u00e7\u0131klar, A\u011f\u0131tlar okunur. Papaz, H\u00fcseyin\u2019in ba\u015f\u0131na, bunlar\u0131n anlam\u0131n\u0131 sorar, o da anlat\u0131r. Papaz bular \u00fczerine din de\u011fi\u015ftirip m\u00fcsl\u00fcman olur, kelime-i \u015fehadet getirir. Bir ba\u015fka Taziye ise \u201cS\u00fcleyman\u2019\u0131n \u0130bn Ziyad\u2019\u0131n Ordusuna gece sald\u0131r\u0131s\u0131\u201dd\u0131r:(25) S\u00fcleyman Ame\u015f(26) ile veziri konu\u015fmaktad\u0131rlar. Bu arada bir haberci H\u00fcseyin\u2019in Medine\u2019den Kerbela\u2019ya gitti\u011fini, yard\u0131m bekledi\u011fini s\u00f6yler. Bir ka\u00e7 g\u00fcn i\u00e7inde H\u00fcseyin\u2019den haber bekleyeceklerdir. S\u00fcleyman uykusunda kalk\u0131nca iki Arap gelir, hem Arap\u00e7a hem Fars\u00e7a H\u00fcseyin\u2019e a\u011f\u0131tlar okuyorlar. S\u00fcleyman ne oldu\u011funu sorar, onlar da Kerbela\u2019da olanlar\u0131 anlat\u0131yorlar, s\u00fcleyman ve adamlar\u0131 atlara binip Peygamber ailesini kurtarmak i\u00e7in yola \u00e7\u0131karlar. Bu s\u0131rada bir manast\u0131rda bir rahip d\u00fc\u015f\u00fcnde \u0130sa\u2019y\u0131 g\u00f6r\u00fcyor, \u0130sa, bu gece g\u00f6vdesinden kopmu\u015f bir ba\u015f\u0131n gelece\u011fini, bu ba\u015f\u0131n b\u00fcy\u00fck babas\u0131n\u0131n (Muhammed\u2019in, dinine ge\u00e7mesini ona s\u00f6yl\u00fcyor. \u015eimr kilisenin \u00e7anlar\u0131n\u0131 i\u015fitiyor. \u015eimr korkmaktad\u0131r Pers kral\u0131 S\u00fcleyman kendisini izlemektedir. Kilise\u2019ye s\u0131\u011f\u0131nmaya karar verirler. \u015eimr, rahibe, H\u00fcseyin\u2019i neden \u00f6ld\u00fcrd\u00fc\u011f\u00fcn\u00fc anlat\u0131r. H\u00fcseyin\u2019in tutsak ailesi geliyor. Rahip bunlar\u0131 k\u0131n\u0131yor. Zeynep kendisini tan\u0131t\u0131yor. \u0130mam Zeynelabidin\u2019den bir mucize g\u00f6rmek istiyorlar. O \u00f6nce \u0130sa\u2019n\u0131n ailesi i\u00e7in s\u00f6ylediklerini anlat\u0131yor, ve babas\u0131n\u0131n bir mucize yapaca\u011f\u0131n\u0131 bildiriyor. Rahip d\u00fc\u015f\u00fcnde ruhlar g\u00f6r\u00fcyor, Fatma ve Hatice, H\u00fcseyin\u2019e a\u011fl\u0131yorlar. Rahip uyand\u0131ktan sonra \u0130slam dinine ge\u00e7iyor, \u015eimr ordusu ve tutsaklar\u0131 yola \u00e7\u0131k\u0131yorlar. Bir haberci \u0130bn Sa\u2019ad\u2019a S\u00fcleyman\u0131n ordusunun geldi\u011fini, tutsaklar\u0131 kurtaraca\u011f\u0131n\u0131 s\u00f6yl\u00fcyor. \u015eimr\u2019in akl\u0131na bir kurnazl\u0131k geliyor; onun verdi\u011fi habere g\u00f6re \u015fu s\u0131rada nerdeyse \u015eam\u2019dan Yezid\u2019in ordusu gelmek \u00fczeredir.<\/p>\n
H\u00fcseyin\u2019den sonraki \u0130mamlar\u0131n ve ailelerinin \u00fczerine olaylar\u0131 i\u015fleyen pek \u00e7ok say\u0131da Taziye vard\u0131r. Bunlardan biri El-Memun\u2019un zehirledi\u011fi sekizinci \u0130mam R\u0131za\u2019n\u0131n k\u0131z karde\u015fi Masume\u2019nin Taziyesidir:(27) \u0130mam R\u0131za\u2019n\u0131n Me\u015fhed\u2019te bulunan k\u0131z karde\u015fi, Masume,ba\u015fka bir kentte olan karde\u015fini merak etmektedir. \u0130mam R\u0131zan\u0131n o\u011flu Muhammed Tak\u0131y (dokuzuncu \u0130mam) halas\u0131na d\u00fc\u015f\u00fcnde k\u00f6t\u00fc \u015feyler g\u00f6rd\u00fc\u011f\u00fcn\u00fc, bu ayr\u0131l\u0131\u011fa dayanamad\u0131\u011f\u0131n\u0131 anlat\u0131r. Horasan\u2019dan bir haberci gelir, \u0130mam R\u0131za\u2019dan haber getirir. Haberci, \u0130mam R\u0131za\u2019n\u0131n \u00e7ok yaln\u0131z oldu\u011funu, k\u0131z karde\u015fini yan\u0131na istedi\u011fini s\u00f6yler. Masume hizmet\u00e7isiyle yola \u00e7\u0131kar, Muhammed Tak\u0131y\u2019\u0131 almaz. Bu arada kum kentine siyahlar giyinmi\u015f bir ikinci haber getirir, halka Horasan\u2019dan geldi\u011fini, \u0130mam R\u0131za\u2019n\u0131n zehirle \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fc haber verir. Masume de Kum kentine gelir. Masume, Kum halk\u0131n\u0131n \u00fcz\u00fcnt\u00fcs\u00fcn\u00fc merak eder. Kum halk\u0131 Masume\u2019nin hizmet\u00e7isini ac\u0131 haberi verirler. Hizmet\u00e7i ac\u0131 haberi Masume\u2019ye ula\u015ft\u0131r\u0131r. \u0130kisi de d\u00f6v\u00fcn\u00fcp a\u011f\u0131tlar okurlar. Ve Masume karde\u015finin ac\u0131s\u0131ndan \u00f6l\u00fcr. Taziye\u2019nin sonunda \u0130mam R\u0131za\u2019n\u0131n ruhu ile Masume\u2019nin ruhu kar\u015f\u0131la\u015f\u0131rlar.<\/p>\n
Kimi Taziyelerde Hazret-i H\u00fcseyin\u2019e yard\u0131m edenler, \u015eii\u2019lerin \u00f6c\u00fcn\u00fc alanlar, ya da Kerbela \u015fehitlerinin mezarlar\u0131n\u0131 ziyaret ederek hac g\u00f6revlerini yerine getirenler, ya da t\u00f6renlerle onlar\u0131 ananlar \u00fczerinedir. Bunlardan iki \u00f6rnek g\u00f6relim. Bunlardan birincisi D\u00fcrret-\u00fcs Sedef\u2019tir:(28) Durret-\u00fcs Sedef ad\u0131nda bir k\u0131z nedimesi M\u00fc\u015fteri ile gece ava gitmek i\u00e7in babas\u0131 Abdullah\u2019tan izin istiyor. Abdullah d\u00fc\u015f g\u00f6r\u00fcyor. \u015eimr\u2019in Hazret-i H\u00fcseyin\u2019i \u00f6ld\u00fcrd\u00fc\u011f\u00fcn\u00fc \u00f6\u011freniyor. \u0130bn Sa\u2019ad, Hazret-i H\u00fcseyin\u2019in ailesinin Halep\u2019e g\u00f6t\u00fcr\u00fclmesini buyuruyor. Hepsine, hasta olan \u0130mam Zeynelabidin\u2019e bile ac\u0131mas\u0131z davran\u0131yorlar. Abdullah\u2019\u0131n kar\u0131s\u0131 bunlara tan\u0131k olup \u00fcz\u00fcnt\u00fcyle evine d\u00f6n\u00fcyor, kocas\u0131na anlat\u0131yor, ikisi a\u011f\u0131tlar okuyor. D\u00fcrret-\u00fcs Sedef evine d\u00f6n\u00fcyor, ana babas\u0131n\u0131 \u00fcz\u00fcnt\u00fcl\u00fc buluyor. Abdullah k\u0131z\u0131na Hazret-i H\u00fcseyin\u2019in ba\u015f\u0131na gelenleri anlat\u0131yor. D\u00fcrret-\u00fcs Sedef de \u00f6\u00e7 almaya karar veriyor. 72 nedimesini sava\u015fa haz\u0131rl\u0131yor. Bu arada bir \u00e7oban\u0131n koyunlar\u0131 on g\u00fcnd\u00fcr yemeden i\u00e7meden kesilmi\u015ftir. \u00c7oban D\u00fcrret-\u00fcs Sedef\u2019e s\u00fcr\u00fcs\u00fcn\u00fcn Muharrem\u2019in 10. g\u00fcn\u00fcnden beri yiyip i\u00e7mediklerini anlat\u0131yor. D\u00fcrret-\u00fcs Sedef, \u00c7oban\u2019a, H\u00fcseyin\u2019in ba\u015f\u0131na gelenleri anlat\u0131yor. \u00c7oban da bunu kabile \u015feyhi Banu \u015eaybe\u2019ye aktar\u0131yor. \u015eeyh de iki mucizeye tan\u0131k olmu\u015ftur, bunlar\u0131n biri Muharrem\u2019in 10. g\u00fcn\u00fcnden beri giysisi \u00fczerinde ve \u00e7ad\u0131r\u0131nda hep bir damla kan vard\u0131r, \u00f6tekinde ise, gene o g\u00fcnden beri \u00e7al\u0131lar\u0131 koparmak istedik\u00e7e bunlar\u0131n kanad\u0131\u011f\u0131n\u0131 anlat\u0131yor, D\u00fcrret-\u00fcs Sedef de Peygamberin H\u00fcseyin\u2019in \u00f6l\u00fcm\u00fcnden sonra g\u00f6\u011f\u00fcn kan a\u011flayaca\u011f\u0131n\u0131 s\u00f6yledi\u011fini an\u0131ms\u0131yor. \u00c7oban ve \u015eeyh kabilesiyle, D\u00fcrret-\u00fcs Sedef\u2019in kad\u0131n ordusuna kat\u0131l\u0131r. D\u00fcrret-\u00fcs Sedef\u2019in k\u0131zlar\u0131ndan biri \u015eimr ve ordusunun gelmekte oldu\u011funu haber veriyor, D\u00fcrret-\u00fcs Sedef de ordusuna sava\u015fa haz\u0131r olmalar\u0131n\u0131 s\u00f6yl\u00fcyor, hepsi k\u0131l\u0131\u00e7lar\u0131n\u0131 \u00e7ekiyor ve \u201cYa Ali!\u201d \u201cYa Ali!\u201d diye ba\u011f\u0131r\u0131rlarken Taziye sona eriyor. Burada Ali\u2019ye bir de \u00f6vg\u00fc yer almaktad\u0131r.
\u0130kinci Taziye ise, Emir Teymur (Timurlenk) Tasziyesidir:(29) Timurlenk H\u00fcseyin\u2019in g\u00fczelli\u011fine hayran kal\u0131yor. Sonra vezirine Ba\u011fdat, Halep ve \u015eam\u2019\u0131 y\u0131kmak istedi\u011fini s\u00f6yl\u00fcyor. Her \u015feyden \u00f6nce Ali\u2019nin g\u00f6m\u00fct\u00fcn\u00fc ziyaret \u00f6zlemi duymaktad\u0131r yan\u0131ndaki meddah Dervi\u015f\u2019le Ali\u2019ye \u00f6vg\u00fcler okuyorlar. Timurlenk H\u00fcseyin\u2019in katillerinden \u00f6\u00e7 almak istiyor. Veziri ile Kerbela\u2019a gidip H\u00fcseyin\u2019e sayg\u0131da bulunuyorlar. Buradan \u015eam\u2019a yola \u00e7\u0131k\u0131yorlar. Bir k\u00f6le \u015eam valisine Timurlenk\u2019in ordusunun geldi\u011fini s\u00f6yl\u00fcyor. O da veziri ile konu\u015fuyor. Timurlenk ile sava\u015fta umutlar\u0131 olmad\u0131\u011f\u0131 i\u00e7in bar\u0131\u015f yolunu se\u00e7iyorlar. Ve Timurlenk\u2019e arma\u011fanlar g\u00f6t\u00fcr\u00fcyor. Timurlenk ise ne onlar\u0131 vergiye ba\u011flamak nede arma\u011fanlar\u0131n\u0131 almak istemektedir. \u0130yi niyetini g\u00f6stermek i\u00e7in bir k\u0131zla evlenmek istedi\u011fini s\u00f6yler. Vali kendi k\u0131z\u0131n\u0131 \u00f6nerir. K\u0131z gelin olarak s\u00fcslenip Timurlenk\u2019e getirilir. Timurlenk valinin k\u0131z\u0131n\u0131n duva\u011fan\u0131 par\u00e7alar, b\u00f6ylece en b\u00fcy\u00fck onur k\u0131r\u0131c\u0131 davran\u0131\u015ftan sonra valiye de hakaret ederek onu zindana att\u0131r\u0131r.
\u015eimdi de bu konular\u0131n d\u0131\u015f\u0131nda kalan bir Taziye \u00f6rne\u011fi \u00fczerinde dural\u0131m. Bu \u201cMansur\u2019il Halla\u00e7 ve \u015eems-i Tebrizi ve Molla-y\u0131 Rum\u201d Taziyesidir.(30) Burada H\u00fcseyin\u2019in \u015fehit olmas\u0131na ko\u015futluk bulunabilir, \u015fehit olan\u0131n kan\u0131, k\u00fcl\u00fc ya da t\u00fck\u00fcr\u00fc\u011f\u00fcnden yeniden do\u011fu\u015f, Bekta\u015filerin nefes-o\u011flu dedikleri olguyu buluyoruz. S\u00f6ylencenin de\u011fi\u015fik k\u00fclt\u00fcrlerde \u00e7e\u015fitlemeleri vard\u0131r. Arap\u00e7a\u2019da Yezidi metinleri, T\u00fcrk\u00e7e\u2019de Nesimi, Bengal dilinde Satya Pir s\u00f6ylencesi, Cava\u2019da Siti Jenar s\u00f6ylencesi gibi, 922 y\u0131l\u0131nda \u00f6len H\u00fcseyin b. Mansur\u2019il-Halla\u00e7 ile 13. y\u00fczy\u0131lda ya\u015fam\u0131\u015f \u015eemsi -Tebrizi ile Mevlana Celalettin Rumi\u2019nin bir araya geli\u015findeki \u00e7a\u011f uyu\u015fmazl\u0131\u011f\u0131 Taziyelerde \u00e7ok g\u00f6r\u00fclen bir y\u00f6ntemdir. Zaten bizi burada tragedya kahraman\u0131 ve bunlar\u0131n kaynakland\u0131\u011f\u0131 s\u00f6zl\u00fc gelenekler ilgilendirdi\u011finden tarih ger\u00e7e\u011fi konumuz d\u0131\u015f\u0131nda kalmaktad\u0131r. Hemen \u015funu da belirtmek gerekir Mansur\u2019il-Halla\u00e7 \u00fczerine bir Arap yazar\u0131 bir tiyatro oyunu yazm\u0131\u015ft\u0131r.(31) bu Taziye mesnevi kal\u0131plar\u0131 i\u00e7indedir. Taziye\u2019nin ba\u015f\u0131nda Mansur\u2019il-Hallac \u201cene\u2019l-Hakk\u201dder. \u201cYaln\u0131z Tanr\u0131 vard\u0131r, ben yok O vard\u0131r\u201d dedi\u011finde kentin M\u00fcte\u015ferri, (\u015feriat bilgini) onun gibi bir sefilin Allah\u2019la ne ilgisi olaca\u011f\u0131n\u0131 sorar Mansur onun ancak sureleri bilece\u011fini Hakk\u2019\u0131n kendisi oldu\u011funu s\u00f6yler. M\u00fcte\u015ferri bunun k\u00fcf\u00fcr oldu\u011funu bu i\u015fi Mevlana\u2019ya anlataca\u011f\u0131n\u0131 s\u00f6yler. M\u00fcte\u015ferri, Mevlana\u2019ya birinin \u201cene\u2019l Hakk\u201d dedi\u011fini s\u00f6yler. Mevlana onu yarg\u0131lar. Ona kim oldu\u011funu, nereden geldi\u011fini, ad\u0131n\u0131, ne istedi\u011fini sorar. Mansur ad\u0131n\u0131n Hakk ve dininin Hakk oldu\u011funu, \u00e7o\u011fulun tekilde birle\u015fti\u011fini anlat\u0131r. Mevlana \u015feriata g\u00f6re kim Allah oldu\u011funu s\u00f6ylerse as\u0131laca\u011f\u0131n\u0131 s\u00f6yler. Firavun da Tanr\u0131 oldu\u011funu s\u00f6yl\u00fcyordu, kar\u015f\u0131s\u0131nda Musa\u2019y\u0131 bulmu\u015ftu. Mansur idam sehpas\u0131na g\u00f6t\u00fcr\u00fcl\u00fcr, orada \u201cene\u2019l Hakk\u201d s\u00f6z\u00fcn\u00fc yineler. Mevlana as\u0131lan Mansur\u2019un boynundan kan\u0131n yere \u201cene\u2019l Hakk\u201d yazd\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr, bu kan\u0131 bir \u015fi\u015feye koyup evine g\u00f6t\u00fcr\u00fcr. Ailesine \u015fi\u015feyi g\u00f6stererek bunun zehir oldu\u011funu, kimsenin dokunmamas\u0131n\u0131 s\u00f6yler. Mevlana\u2019n\u0131n kar\u0131s\u0131 bayram oldu\u011funu, e\u011flence i\u00e7in ailece k\u0131rlara gitmelerini \u00f6nerir. Yaln\u0131z Mevlana\u2019n\u0131n k\u00f6r, sa\u011f\u0131r, cahil sakat k\u0131z\u0131 evde kal\u0131r. K\u0131z yaln\u0131z kal\u0131nca durumundan umutsuz oldu\u011fundan \u015fi\u015fedeki zehirle can\u0131na son vermek ister. Ancak \u015fi\u015fedeki kan\u0131 i\u00e7ince g\u00f6zleri g\u00f6r\u00fcr, kulaklar\u0131 i\u015fitir ona mutluluk yolu a\u00e7\u0131l\u0131r. Mevlana ve ailesi eve d\u00f6n\u00fcnce k\u0131zlar\u0131n\u0131 tan\u0131mazlar. Sonra \u015fi\u015fedeki kan\u0131 i\u00e7erek b\u00f6yle oldu\u011funu \u00f6\u011frenince Mevlana pi\u015fmanl\u0131k duyar. K\u0131z ayr\u0131ca bu kan\u0131 i\u00e7mekle gebe kalm\u0131\u015ft\u0131r.(32) Mevlan\u0131n kar\u0131s\u0131 do\u011fumda bir g\u00fcne\u015f do\u011fdu, ad\u0131 \u015eems der. Meryem nas\u0131l Cebrail arac\u0131l\u0131\u011f\u0131yla \u0130sa\u2019y\u0131 do\u011furduysa buda babas\u0131z do\u011fmu\u015ftur. Mevlana medresede ders vermektedir. \u015eems ona ne okuttu\u011funu sorar, dilbilgisi, mant\u0131k, bilim vb. \u015eems ona kitaplar\u0131 atmas\u0131n\u0131 s\u00f6yler, ona \u00f6gretecekleri t\u00fcm bilgileri alt\u00fcst edecektir. \u00d6nce ona bir para verir, gizli \u015farap satan bir Yahudi\u2019den iki \u015fi\u015fe \u015farap almas\u0131n\u0131 ister. Mevlana Yahudi\u2019den iki \u015fi\u015fe \u015farab\u0131 al\u0131r. Oysa kentte \u015farap i\u00e7ilmesini Mevlana yasaklam\u0131\u015ft\u0131r. M\u00fcte\u015ferri de \u015fa\u015f\u0131r\u0131r. Halk Mevlana\u2019ya sald\u0131r\u0131r. Oysa \u015farap g\u00fcl suyuna d\u00f6n\u00fc\u015f\u00fcr. \u0130kinci olayda ikisi dervi\u015f k\u0131l\u0131\u011f\u0131na girerler, bir a\u015fevine giderler. A\u015fevinin sahibinden yoksul olduklar\u0131n\u0131 ileri s\u00fcrerek yemek isterler, a\u015fevi sahibi kabul etmez. Bunun \u00fczerine \u015eems a\u015fevinde bulunan av ku\u015flar\u0131n\u0131 u\u00e7uraca\u011f\u0131n\u0131 s\u00f6yler. A\u015fevi sahibi kafas\u0131 kopmu\u015f yolunmu\u015f ku\u015flar\u0131n u\u00e7mayaca\u011f\u0131n\u0131 s\u00f6yleyince de \u015eems ku\u015flar\u0131 u\u00e7urur. A\u015fevi sahibi mucizeye \u015fa\u015f\u0131r\u0131r. \u015eems Mevlana\u2019ya elini omuzuna koymas\u0131n\u0131, \u0131rma\u011f\u0131 y\u00fcr\u00fcyerek ge\u00e7eceklerine, her ad\u0131mda \u201cbeni koru \u015eems\u201d demesini ister. Ama \u015eems durmadan Ali\u2019nin ad\u0131n\u0131 anmaktad\u0131r. Mevlana da Ali\u2019nin ad\u0131n\u0131 anar, fakat suya batmaya ba\u015flar. \u015eems ona daha ba\u015flang\u0131\u00e7ta oldu\u011funu hen\u00fcz Ali\u2019yi tan\u0131yamayaca\u011f\u0131n\u0131 s\u00f6yler.<\/p>\n
NOTLAR
(1)Bu konuda \u015fu yaz\u0131lara bak\u0131lmas\u0131: Metin And, \u201c\u0130slam Folklorunda Muharrem ve Taziye\u201d, T\u00fcrkiye Folkloru Ara\u015ft\u0131rmalar\u0131 Y\u0131ll\u0131\u011f\u0131 III (1976), ss. 1-38; \u201cDramatik K\u00f6yl\u00fc Oyunlar\u0131 A\u00e7\u0131s\u0131ndan Muharrem, A\u015fure ve Taziye\u201d,Tiyatro Ara\u015ft\u0131rmalar\u0131 Dergisi, VI (1977) ss.49-83. \u015eiraz\u2019da 1976 y\u0131l\u0131nda toplanan I. Uluslar aras\u0131 Taziye Sempozyumuna sundu\u011fum \u201cThe Muharrem Observances in Anatolian Turkey\u201d (s\u00f6z konusu bildirinin tam metnini New York Universitesi yay\u0131na haz\u0131rlam\u0131\u015ft\u0131r); \u201c\u00c7a\u011fc\u0131l Tiyatro A\u00e7\u0131s\u0131ndan Geleneksel Bir Kaynak\u201d, T\u00fcrk Tiyatrosu Ekim-Aral\u0131k 1976, Say\u0131 422, ss. 55-60
(2) 4-10 Temmuz 1977 tarihinde Atina\u2019da toplanan Uluslar aras\u0131 Tiyatro Ele\u015ftirmenleri Birli\u011fi (AICT)\u2019nin \u201cAntik Dram\u0131n Yarat\u0131c\u0131 Bi\u00e7imde Yeniden Canland\u0131r\u0131lmas\u0131\u201d konusundaki V. Kongresine \u201cTAZ\u0130YE: Tragedy in Islam. Its conventional and ritualistic elements, its dramatic values with reference to Greek Tragedy, and its significance for the modern theatre\u201d ba\u015fl\u0131kl\u0131 uzun bildiri sundum. S\u00f6z konusu bildirinin ingilizcesi hen\u00fcz yay\u0131nlanmamakla birlikte, Atina\u2019da yay\u0131mlanan THEATRO dergisi 59-60 (1977) say\u0131s\u0131nda bildirinin t\u00fcm\u00fcn\u00fcn Yunanca \u00e7evirisini resimlerle yay\u0131nlad\u0131.
(3) \u201cDramatik K\u00f6yl\u00fc Oyunlar\u0131…\u201d, s. 59.
(4) Fits Roy Richard Somerset Raglan, The Hero. A Study in Tradition, Myht, and Drama, Oxford University Press 1937.
(5) Raglan, s. 186.
(6) Raglan, ss. 179-180.
(7) Yukar\u0131da verilen yaz\u0131lar\u0131ma bak\u0131lmas\u0131.
(8) Raglan s. 180.
(9) Raglan, ss. 180-181.
(10) Raglan s. 179.
(11) Adam Olearius, The Voyages and Travels…..(\u00e7eviri John Davies), London 1662, s. 217.
(12) Karl Lokotach, Etymologisches W\u00f6rterbuch Der Europaischen, Heidelberg 1927, s. 156.
(13) 99 taziye \u00f6zeti bkz. \u201c\u0130slam Folklorunda….\u201d, ss. 31-34.
(14) Murtaza Honari, Taziye der Hur, Tahran 1354, ss. 163-230.
(15) Yazma metni Vatikan kitapl\u0131\u011f\u0131nda 74. no dad\u0131r. \u0130talyanca \u00e7evirisi i\u00e7in bkz. A. Bausani, Persia religiosa, Milano 1959, ss. 438-453.
(16) Wilhelm Litten, Das Drama in Persien, Leipzig 1929, no. I.
(17) M. Bekta\u015f-F. Gaffari, Teatr \u0130rani, \u015eiraz 1350, ss. 55-78.
(18) A. Chodzko, Theatre Persan, Paris 1878, ss. 28-67.
(19) Bekta\u015f-Gaffari, ss. 83-134.
(20) Chodzko, ss. 124-176.
(21) Honari, ss. 233-271.
(22) Bekta\u015f-Gaffari, ss. 19-52.
(23) Honari, ss. 3-58; M\u00fcslim\u2019in \u00e7ocuklar\u0131n\u0131n \u00f6ld\u00fcr\u00fcl\u00fc\u015f\u00fcn\u00fc g\u00f6steren T\u0131flan-i M\u00fcslim Taziyesini 1976 A\u011fustosunda \u015eiraz\u2019da seyretmi\u015ftim.
(24) Chodzko, s. 178-1219.
(25) Litten, no. XI.
(26) A\u015fure g\u00fcn\u00fc do\u011fdu\u011funa inan\u0131lan s\u00f6ylence ki\u015fisi S\u00fcleyman el-Ame\u015f ile \u015eii S\u00fcleyman el H\u00fczai burada kar\u0131\u015ft\u0131r\u0131lmaktad\u0131r.
(27) Sad\u0131k H\u00fcmayuni, Taziye ve Taziyehani, \u00c7e\u015fn H\u00fcner yay\u0131nlar\u0131 1353, ss. 178-201.
(28) Litten, no. XIII.
(29) Litten, no. XV.
(30) Taziyenin yazmas\u0131 Vatikan kitapl\u0131\u011f\u0131nda 721 no\u2019dad\u0131r. Abd\u00fclgafur Revan Ferhadi\u2019nin Frans\u0131zca \u00e7evirisi i\u00e7in bkz. Revue des Etudes \u0130slamiques (1956), ss. 71-90.
(31) Salah Abd el \u015eabur\u2019un yazd\u0131\u011f\u0131 Ma\u2019sat el-Hallac adl\u0131 tragedya Kahire\u2019de 1966 da yay\u0131nlanm\u0131\u015f, Ekim 1967\u2019de de Kahire\u2019de Opera\u2019da oynanm\u0131\u015ft\u0131r. Arap dili ve edebiyat\u0131 prof\u00f6s\u00f6rlerinden dostum Profos\u00f6r Halil I. Semaan bunu \u00f6zg\u00fcr ko\u015fukla \u0130ngilizce\u2019ye \u00e7evirmi\u015ftir. Bkz. Murder in Baghdad. Leiden 1972. Profes\u00f6r semaan bu oyunla T.S. Eliot\u2019un Murder in the Cathedral adl\u0131n \u00fcnl\u00fc oyunun aras\u0131ndaki bir ko\u015futluk bulmu\u015ftur. Bkz. Halil I. II. Semaan, \u201cT.S. Eliot\u2019s \u0131nfluence on Arabic Poetry and Theater\u201d, Comparative Literature studies, VI-4 (1969), ss. 472-489.
(32) Kimi inanca g\u00f6re kan temiz de\u011fildir. onun yerine t\u00fck\u00fcr\u00fck al\u0131r. Nitekim bir s\u00f6ylenceye g\u00f6re Peygamber, Mansur\u2019un a\u011fz\u0131na t\u00fck\u00fcrm\u00fc\u015f o da \u201cEne\u2019l Hakk\u201d diye ba\u011f\u0131rm\u0131\u015ft\u0131r. Bakire\u2019nin do\u011furmas\u0131 Meryem\u2019den ba\u015fka \u00e7e\u015fitli s\u00f6ylencelerde g\u00f6r\u00fclmektedir. Hallac\u2019\u0131n k\u0131z karde\u015fi, Halep kral\u0131n\u0131n k\u0131z\u0131, 40 K\u0131rg\u0131z kabilesindeki 40 bakire, Bengal\u2019de Gor imparatoru H\u00fcseyin \u015eah\u2019\u0131n k\u0131z\u0131 Pajajaram\u2019da Prenses Mandapa ve ba\u015fkalar\u0131. Hazret-i H\u00fcseyin\u2019in kesik ba\u015f\u0131 \u00fczerine \u00e7e\u015fitli s\u00f6ylenceler aras\u0131nda, Anadolu\u2019da K\u0131z\u0131lba\u015flar aras\u0131ndaki yayg\u0131n bir s\u00f6ylenceye g\u00f6re, H\u00fcseyin\u2019in ba\u015f\u0131n\u0131 \u00e7al\u0131p saklayan Ak Murtaza adl\u0131 Ermeni, ke\u015fi\u015fine evinde ba\u015f\u0131n sakl\u0131 oldu\u011fu yerde ke\u015fi\u015fin k\u0131z\u0131 g\u00f6rm\u00fc\u015f. Ama ba\u015f yerine bir tabak bal; Bu bal\u0131 yiyince gebe kalm\u0131\u015f, ve bir o\u011flan \u00e7ocu\u011fu do\u011furmu\u015f, Bu da be\u015finci \u0130mam Muhammed Bak\u0131r\u2019m\u0131\u015f. Ke\u015fi\u015f \u00e7ocu\u011fu bir bak\u0131r kazan da saklam\u0131\u015f. \u00c7ocu\u011fun ad\u0131n\u0131n Bak\u0131r olu\u015fu da kondu\u011fu kazan\u0131n bak\u0131rdan olu\u015fundanm\u0131\u015f (s\u00f6ylencenin t\u00fcm\u00fc i\u00e7in bkz. and, \u201c\u0130slam Folklorunda….\u201d, s. 6.).<\/p>\n
“Ulusal K\u00fclt\u00fcr” adl\u0131 derginin Ekim-1978 tarihli 2. say\u0131s\u0131nda yay\u0131nlanm\u0131\u015ft\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"
\u0130slam d\u00fcnyas\u0131 Aristoteles\u2019in Poetika\u2019s\u0131n\u0131 tan\u0131yordu. Ya \u00e7eviri, ya da \u00f6zet yoluyla Arap yazarlar\u0131 buradaki \u00e7e\u015fitli tragedya kavramlar\u0131n\u0131 de\u011fi\u015fik terimlerle kar\u015f\u0131lam\u0131\u015flard\u0131; S\u00f6zgelimi, Ebu Bi\u015fr Metta b. Yunus, ya da \u0130bni Sina gibi. Bu tan\u0131\u015f\u0131kl\u0131ktan ne yaz\u0131k \u0130slam d\u00fcnyas\u0131nda bir dram\u0131n varl\u0131\u011f\u0131n\u0131 s\u00f6yleyemeyiz. Ancak bir dram\u0131n, bir tragedyan\u0131n do\u011fumu i\u00e7in, rit\u00fcel ve mithos\u2019a uygun ortam, ve ko\u015fullar […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[64],"tags":[],"class_list":{"0":"post-720","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-tiyatro-uzerine"},"yoast_head":"\n