{"id":1190,"date":"2023-11-22T16:02:10","date_gmt":"2023-11-22T13:02:10","guid":{"rendered":"https:\/\/sinanagakurder.org\/?page_id=1190"},"modified":"2023-11-22T16:02:10","modified_gmt":"2023-11-22T13:02:10","slug":"haci-bayram-veli","status":"publish","type":"page","link":"https:\/\/sinanagakurder.org\/index.php\/haci-bayram-veli\/","title":{"rendered":"HACI BAYRAM VEL\u0130"},"content":{"rendered":"

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Anadolu topraklar\u0131nda do\u011fup b\u00fcy\u00fcyen bir T\u00fcrk mutasavv\u0131f\u0131 taraf\u0131ndan kurulmu\u015f ilk tarikat olan Bayramiyye\u2019nin p\u00eeri Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee, XIV. y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131nda Orhan Gazi d\u00f6neminde Ankara\u2019da do\u011fdu. Ta\u015fk\u00f6priz\u00e2de, Mecd\u00ee Efendi, Sar\u0131 Abdullah Efendi ve \u0130sm\u00e2il Hakk\u0131 Bursev\u00ee\u2019nin verdi\u011fi bilgileri aktaran Bursal\u0131 Mehmed T\u00e2hir\u2019in ris\u00e2lesi (Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee<\/span>, \u0130stanbul 1329) ve Mehmet Ali Ayni\u2019nin Bursal\u0131 Mehmed T\u00e2hir\u2019in eserindeki bilgileri a\u015fmayan hacimli kitab\u0131 ile (Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee<\/span>, \u0130stanbul 1343), Fuat Bayramo\u011flu\u2019nun bu iki kitab\u0131 temel almakla birlikte daha \u00e7ok Hac\u0131 Bayram ailesi ad\u0131na vefat\u0131ndan sonra tesis edilen vak\u0131flarla ilgili XVIII ve XIX. y\u00fczy\u0131l resm\u00ee belgelerini ihtiva eden ve dikkate de\u011fer bir gayret \u00fcr\u00fcn\u00fc olan eseri (Hac\u0131 Bayram-\u0131 Veli: Ya\u015fam\u0131-Soyu-Vakf\u0131<\/span>, I-II, Ankara 1983) d\u0131\u015f\u0131nda, hakk\u0131nda kaynaklar\u0131n tenkidine dayal\u0131 ciddi bir \u00e7al\u0131\u015fma yap\u0131lmam\u0131\u015ft\u0131r. Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019ye dair yaz\u0131lan di\u011fer kitaplar bu eserlerdeki s\u0131n\u0131rl\u0131 bilgilerin tekrar\u0131ndan ibarettir.<\/p>\n

Do\u011fum tarihi, ad\u0131, ailesi ve hayat\u0131n\u0131n di\u011fer safhalar\u0131 hakk\u0131nda bilgi yoktur. Bursal\u0131 Mehmed T\u00e2hir, Abd\u00fclk\u0101dir b. Y\u00fbsuf el-\u0130sfah\u00e2n\u00ee\u2019ye ait 832 (1428-29) tarihli vakfiyede Hac\u0131 Bayram\u2019\u0131n ad\u0131n\u0131n \u201cKutb\u00fc\u2019l-evliy\u00e2 e\u015f-\u015eeyh el-H\u00e2c Bayram b. Ahmed b. Mahm\u00fbd el-Ankarav\u00ee\u201d olarak ge\u00e7ti\u011fini yazar (Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee<\/span>, s. 4). M\u00fcb\u00e2rek Galib, Hac\u0131 Bayram\u2019\u0131n babas\u0131n\u0131n ve dedesinin ad\u0131n\u0131 tesbit a\u00e7\u0131s\u0131ndan \u00e7ok \u00f6nemli olan bu vakfiyenin vaktiyle yand\u0131\u011f\u0131n\u0131 s\u00f6yler. Ancak daha sonra, \u00f6l\u00fcm\u00fcnden iki y\u0131l \u00f6nce Ankara\u2019da kurulan baz\u0131 vak\u0131flara \u015fahitlik etti\u011fine dair Ramazan 831 (Haziran 1428) tarihli bir ba\u015fka vakfiye daha tesbit edilmi\u015ftir. Ahmed \u00c7elebi, \u0130bn Mehmed \u00c7elebi, Mecd\u00fcddin Ahmed b. Abd\u00fclhak, Abd\u00fclhak b. Ahmed ve Kad\u0131 Mehmed Cel\u00e2leddin taraf\u0131ndan tesis edilen vakf\u0131n vakfiyesinin tesciline \u015fahitlik eden on bir ki\u015finin ba\u015f\u0131nda Hac\u0131 Bayram\u2019\u0131n ad\u0131 \u201cKudvet\u00fc\u2019s-s\u00e2lik\u00een, kutb\u00fc\u2019l-evliy\u00e2i ve\u2019l-\u00e2rif\u00een, el-h\u00e2d\u00ee il\u00e2 tar\u00eek\u0131\u2019l-Hakk\u0131 ve\u2019l-yak\u012bn, v\u00e2k\u0131f-\u0131 esr\u00e2ri\u2019l-v\u00e2s\u0131l\u00een… Hac\u0131 Bayram b. Ahmed b. Mahm\u00fbd…\u201d \u015feklinde ge\u00e7mektedir (Bayramo\u011flu, I, 12; Ate\u015f, s. 21). Bu ifadeden, Hac\u0131 Bayram\u2019\u0131n k\u00fcnyesi ve daha hayatta iken \u00e7ok b\u00fcy\u00fck m\u00e2nev\u00ee n\u00fcfuza sahip oldu\u011fu da \u00f6\u011frenilmektedir.<\/p>\n

Mehmed Ali Ayni, \u201cBursal\u0131 Mehmed T\u00e2hir\u2019in ve Mecd\u00ee\u2019nin verdi\u011fi m\u00e2l\u00fbmata ve tahmine g\u00f6re\u201d Hac\u0131 Bayram\u2019\u0131n 753 (1352) y\u0131l\u0131nda do\u011fdu\u011funu s\u00f6yler (Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee<\/span>, s. 50). Bu iki eserde b\u00f6yle bir bilgi bulunmad\u0131\u011f\u0131 halde bu tarih baz\u0131 yazarlarca (G\u00f6lp\u0131narl\u0131, s. 33) Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin do\u011fum tarihi olarak kabul edilmi\u015ftir. Fuat Bayramo\u011flu, soyundan gelenler aras\u0131nda hazreti p\u00eerin doksan y\u0131ldan fazla ya\u015fad\u0131\u011f\u0131na inan\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6yleyerek Hac\u0131 Bayram\u2019\u0131n 740 (1339-40) y\u0131l\u0131 dolay\u0131nda do\u011fmu\u015f olabilece\u011fini ileri s\u00fcrer (Hac\u0131 Bayram-\u0131 Veli<\/span>, I, 12). Yak\u0131n zamanda \u0130smail Er\u00fcnsal taraf\u0131ndan ilim \u00e2lemine tan\u0131t\u0131lan, Bayram\u00ee Mel\u00e2m\u00eeleri\u2019nden Abdurrahman el-Asker\u00ee\u2019nin 957 (1550) y\u0131l\u0131nda telif etti\u011fi\u00a0Mir\u2019\u00e2t\u00fc\u2019l-\u0131\u015fk<\/span>\u00a0adl\u0131 eserinde de Hac\u0131 Bayram\u2019\u0131n doksan\u0131 a\u015fk\u0131n bir ya\u015fta iken vefat etti\u011finin bildirilmesi (vr. 80a<\/sup>) Bayramo\u011flu\u2019nun tahminini teyit etmektedir. \u0130sm\u00e2il Hakk\u0131 Bursev\u00ee, XVIII. y\u00fczy\u0131l ba\u015flar\u0131nda telif etti\u011fi\u00a0Silsile-i Celvetiyye<\/span>\u2019de Hac\u0131 Bayram\u2019\u0131n babas\u0131n\u0131n Koyunluca Ahmed diye tan\u0131nd\u0131\u011f\u0131n\u0131, Safiyy\u00fcddin ve Abdal Murad adl\u0131 iki o\u011flu daha oldu\u011funu belirtir (s. 74). Bu bilgi sonraki \u00e7al\u0131\u015fmalarda aynen tekrar edilmi\u015ftir.<\/p>\n

\u00c2\u015f\u0131kpa\u015faz\u00e2de\u2019nin, \u201cRum\u2019dan \u015eeyh Hac\u0131 Bayram v\u00e2ki oldu. Bunlar dualar\u0131 makbul azizler idi\u201d (T\u00e2rih<\/span>, s. 201) ifadesi d\u0131\u015f\u0131nda XV. y\u00fczy\u0131l kaynaklar\u0131nda Hac\u0131 Bayram\u2019\u0131n hayat\u0131 hakk\u0131nda bilgi yoktur. XVI. y\u00fczy\u0131l m\u00fcelliflerinden L\u00e2mi\u00ee \u00c7elebi, Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin Ankara\u2019da \u00c7ubuk suyu diye tan\u0131nan nehrin kenar\u0131ndaki Solfasol (Z\u00fclfazl) k\u00f6y\u00fcnde do\u011fdu\u011funu, akl\u00ee ve \u015fer\u2018\u00ee ilimleri tahsil etti\u011fini, Ankara\u2019da m\u00fcderrislik yapt\u0131\u011f\u0131n\u0131, daha sonra Somuncu Baba\u2019ya intisap ederek kemal\u00e2t\u0131n en y\u00fcksek derecesine ula\u015ft\u0131\u011f\u0131n\u0131, \u00e7ok etkili olan sohbetinin bereketi sayesinde bir\u00e7ok kimsenin y\u00fcce mertebelere v\u00e2s\u0131l oldu\u011funu ifade ederek bunlardan yedi ki\u015finin (\u00d6mer Dede, Akb\u0131y\u0131k, Baba Nahh\u00e2s, \u0130nce Bedreddin, K\u0131z\u0131lca Bedreddin, Sel\u00e2hadd\u00een-i Bolev\u00ee, Muslihuddin Halife) ad\u0131n\u0131 sayar (Nefeh\u00e2t Terc\u00fcmesi<\/span>, s. 684). Bu isimler d\u0131\u015f\u0131nda yukar\u0131daki bilgileri aynen tekrarlayan Ta\u015fk\u00f6prizade Hac\u0131 Bayram\u2019\u0131n Ankara\u2019da vefat etti\u011fini, kabrinin ziyaretg\u00e2h oldu\u011funu, burada yap\u0131lan dualar\u0131n kabul edildi\u011fini il\u00e2ve eder (e\u015f-\u015ee\u1e33\u0101\u02bei\u1e33<\/span>, s. 55-56). Hayat\u0131 hakk\u0131nda daha ayr\u0131nt\u0131l\u0131 bilgi, yine bir XVI. y\u00fczy\u0131l m\u00fcellifi olan Mecd\u00ee\u2019nin\u00a0\u015eek\u0101ik Terc\u00fcmesi<\/span>\u2019nde bulunmakta olup (s. 77) Bursal\u0131 Mehmed T\u00e2hir, Mehmed Ali Ayni ve Fuat Bayramo\u011flu\u2019nun Somuncu Baba\u2019ya intisab\u0131yla ilgili verdi\u011fi bilgiler bu esere dayanmaktad\u0131r. Mecd\u00ee, L\u00e2mi\u00ee ve Ta\u015fk\u00f6priz\u00e2de\u2019deki bilgiye ek olarak Hac\u0131 Bayram\u2019\u0131n Ankara\u2019da Melike Hatun\u2019un yapt\u0131rd\u0131\u011f\u0131 Kara Medrese\u2019de m\u00fcderris iken buray\u0131 terkedip Somuncu Baba\u2019ya intisap etti\u011fini s\u00f6yler. Mecd\u00ee\u2019nin, \u201cTarikat mensubu g\u00fcvenilir ki\u015filerden rivayet edilmi\u015ftir\u201d kayd\u0131yla nakletti\u011fine g\u00f6re Somuncu Baba, \u015eeyh \u015e\u00fcc\u00e2\u00fcddin Karam\u00e2n\u00ee\u2019ye, \u201cAnkara\u2019da Hac\u0131 Bayram adl\u0131 bir m\u00fcderris vard\u0131r, onu buraya davet et\u201d diyerek kendisini Ankara\u2019ya g\u00f6ndermi\u015f, emri yerine getiren \u015eeyh \u015e\u00fcc\u00e2\u00fcddin Hac\u0131 Bayram ile medresesinde ders verirken g\u00f6r\u00fc\u015fm\u00fc\u015f ve \u015eeyh Ham\u00eed\u2019in (Somuncu Baba) davetini bildirmi\u015f, Hac\u0131 Bayram da, \u201cDavete ic\u00e2bet l\u00e2z\u0131md\u0131r\u201d deyip \u015eeyh \u015e\u00fcc\u00e2\u00fcddin ile birlikte Kayseri\u2019ye gitmi\u015ftir. \u015eeyh Ham\u00eed, z\u00e2hir ulem\u00e2s\u0131n\u0131n ve b\u00e2t\u0131n erbab\u0131n\u0131n \u00f6l\u00fclerinin mertebelerini kendisine g\u00f6sterip hangisini tercih etti\u011fini sormu\u015f, Hac\u0131 Bayram da b\u00e2t\u0131n erbab\u0131n\u0131n hallerini tercih etti\u011fini s\u00f6yleyerek m\u00fcderrislikten ayr\u0131l\u0131p tasavvuf yoluna intisap etmi\u015ftir (\u015eek\u0101ik Terc\u00fcmesi<\/span>, s. 77). Hac\u0131 Bayram hakk\u0131nda eser yazan ad\u0131 ge\u00e7en \u00fc\u00e7 m\u00fcellif bu olay\u0131 tart\u0131\u015fmas\u0131z do\u011fru kabul etmi\u015flerdir. Mecd\u00ee, \u201cBaz\u0131 kitaplarda 833 senesinde fevt oldu dey\u00fc bulundu\u201d diyerek \u00f6l\u00fcm tarihine \u0131\u015f\u0131k tutar. XVI. y\u00fczy\u0131l kaynaklar\u0131nda Hac\u0131 Bayram hakk\u0131nda verilen bilgiler bunlardan ibarettir. Bu kaynaklarda halifesi olarak tan\u0131t\u0131lan m\u00fcridlerine, Somuncu Baba\u2019ya ve Ak\u015femseddin\u2019e dair bilgi verilirken Hac\u0131 Bayram\u2019dan da bahsedilmektedir. Hac\u0131 Bayram\u2019la ilgili yay\u0131nlarda, bu \u00fc\u00e7 eserle XVII. y\u00fczy\u0131lda yaz\u0131lan Sar\u0131 Abdullah Efendi\u2019nin\u00a0Semer\u00e2t\u00fc\u2019l-fu\u00e2d<\/span>\u00a0ve XVIII. y\u00fczy\u0131lda yaz\u0131lan \u0130sm\u00e2il Hakk\u0131 Bursev\u00ee\u2019nin\u00a0Silsile-i Celvetiyye<\/span>\u00a0adl\u0131 kitaplar\u0131nda verilen bilgiler esas al\u0131nm\u0131\u015ft\u0131r. Abdurrahman el-Asker\u00ee\u2019nin yeni bulunan\u00a0Mir\u2019\u00e2t\u00fc\u2019l-\u0131\u015fk<\/span>\u2019\u0131 Hac\u0131 Bayram\u2019la ilgili \u00e7ok \u00f6nemli bilgiler ihtiva etmektedir. Ayr\u0131ca XV. y\u00fczy\u0131l\u0131n sonlar\u0131nda veya XVI. y\u00fczy\u0131l ba\u015flar\u0131nda yaz\u0131ld\u0131\u011f\u0131 tahmin edilen\u00a0Vil\u00e2yetn\u00e2me-i Sultan \u015e\u00fcc\u00e2\u00fcddin<\/span>\u00a0ile XVI. y\u00fczy\u0131lda telif edilen\u00a0Men\u00e2k\u0131b-\u0131 Burh\u00e2neddin E\u011fridir\u00ee<\/span>\u00a0ve\u00a0Men\u00e2k\u0131b-\u0131 Ak\u015femseddin<\/span>\u2019de de Hac\u0131 Bayram\u2019a dair baz\u0131 bilgilere rastlanmaktad\u0131r.<\/p>\n

\u00c7ocukluk ve gen\u00e7lik d\u00f6nemi hakk\u0131nda bilgi bulunmayan Hac\u0131 Bayram\u2019\u0131n m\u00fcderris oldu\u011fu yukar\u0131da ad\u0131 ge\u00e7en kaynaklarda tekrar edilmektedir. Y\u0131ld\u0131r\u0131m Bayezid\u2019in \u0130sfendiyaro\u011fullar\u0131 \u00fczerine \u00e7\u0131kt\u0131\u011f\u0131 sefere askerleriyle birlikte m\u00fcttefik ve rehine olarak kat\u0131lan Bizans \u0130mparatoru II. Manuel Palaiologos Ankara\u2019da bir T\u00fcrk m\u00fcderrisin evinde bir ay misafir olarak kalm\u0131\u015f, ev sahibi m\u00fcderrisle aralar\u0131nda yirmi alt\u0131 oturum s\u00fcren din\u00ee tart\u0131\u015fmalar cereyan etmi\u015f, imparator bu tart\u0131\u015fmalar\u0131 diyaloglar \u015feklinde yazarak faydalanmas\u0131 i\u00e7in k\u00fc\u00e7\u00fck karde\u015fi Mora despotu Theodor Palaiologos\u2019a g\u00f6ndermi\u015ftir. Eski Yunanca metni\u00a0Manuel II. Palaiologos Dialoge mit einem \u201cPerser\u201d<\/span>\u00a0(Wien 1966) ad\u0131yla yay\u0131mlanan bu tart\u0131\u015fmalar\u0131n 1391 y\u0131l\u0131 k\u0131\u015f aylar\u0131nda yap\u0131ld\u0131\u011f\u0131na ve Osmanl\u0131 kaynaklar\u0131nda yer almad\u0131\u011f\u0131na dikkat \u00e7eken Fuat Bayramo\u011flu, ad\u0131 zikredilmeyen bu m\u00fcderrisin Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee oldu\u011funu ileri s\u00fcrer. Bayramo\u011flu, \u0130mparator Manuel\u2019in 1392 \u015eubat\u0131nda Y\u0131ld\u0131r\u0131m Bayezid\u2019in ordug\u00e2h\u0131ndan ka\u00e7t\u0131ktan bir s\u00fcre sonra, Y\u0131ld\u0131r\u0131m\u2019\u0131 be\u011fenmeyen ve onu ele\u015ftiren m\u00fcderrisin de g\u00f6revinden uzakla\u015ft\u0131r\u0131ld\u0131\u011f\u0131n\u0131 yazd\u0131\u011f\u0131n\u0131 bildirir ve Hac\u0131 Bayram\u2019\u0131n Mecd\u00ee\u2019nin anlatt\u0131\u011f\u0131 \u015fekliyle Ham\u00eed-i Vel\u00ee\u2019ye intisab\u0131n\u0131n bu olaydan sonra ger\u00e7ekle\u015fti\u011fini s\u00f6yler. Ancak Yunanca kaynakta m\u00fcderrisin padi\u015fah\u0131 ele\u015ftirdi\u011fi i\u00e7in g\u00f6revinden uzakla\u015ft\u0131r\u0131ld\u0131\u011f\u0131 ifade edilirken Mecd\u00ee, Hac\u0131 Bayram\u2019\u0131n davet \u00fczerine Kayseri\u2019ye giderek Ham\u00eed-i Vel\u00ee\u2019ye intisap etti\u011fini yazar. Bayramo\u011flu iki rivayet aras\u0131ndaki bu fark\u0131 g\u00f6z ard\u0131 ederek \u0130mparator Manuel\u2019in ad\u0131n\u0131 vermedi\u011fi m\u00fcderrisin Hac\u0131 Bayram oldu\u011funda \u0131srar eder (Hac\u0131 Bayram-\u0131 Veli<\/span>, I, 17-18).<\/p>\n

Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin ad\u0131, m\u00fcderrisli\u011fi ve Ham\u00eed-i Vel\u00ee\u2019ye intisab\u0131 konusunda Abdurrahman el-Asker\u00ee\u2019nin\u00a0Mir\u2019\u00e2t\u00fc\u2019l-\u0131\u015fk<\/span>\u2019\u0131nda orijinal bilgiler bulunmaktad\u0131r. Em\u00eer Sikk\u00een\u00ee ve B\u00fcny\u00e2min Ay\u00e2\u015f\u00ee\u2019den sonra Hac\u0131 Bayram\u2019\u0131n makam\u0131na ge\u00e7en P\u00eer Ali Aksar\u00e2y\u00ee\u2019nin mensubu olan m\u00fcellif bir mecliste P\u00eer Ali\u2019ye, Hac\u0131 Bayram evl\u00e2d\u0131n\u0131n, \u201cM\u00fcderris idi, medreseden geldi, dervi\u015f oldu\u201d dediklerini hat\u0131rlatarak g\u00f6r\u00fc\u015f\u00fcn\u00fc sordu\u011funda P\u00eer Ali, \u201cBel\u00ee, onlar\u0131n dahi s\u00f6z\u00fc ger\u00e7ektir, a\u015fk medresesinin m\u00fcderrisid\u00fcr; \u2018ve allemn\u00e2 min led\u00fcnn\u00e2\u2019 dersh\u00e2nesinin k\u00fb\u015feni\u015f\u00eenidir. Azizlerimiz bu fak\u00eere b\u00f6yle takr\u00eer ettiler dey\u00fc buyururlard\u0131\u201d diyerek (Er\u00fcnsal,\u00a0Ekrem Hakk\u0131 Ayverdi H\u00e2t\u0131ra Kitab\u0131<\/span>, s. 302) Hac\u0131 Bayram\u2019\u0131n z\u00e2hir\u00ee anlamda m\u00fcderris olmad\u0131\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a ifade eder. Ayr\u0131ca bu d\u00f6nemi inceleyen eserlerde (

XVII. y\u00fczy\u0131l m\u00fcelliflerinden Bayram\u00ee-Mel\u00e2m\u00ee tarikat\u0131na mensup Sar\u0131 Abdullah Efendi Hac\u0131 Bayram\u2019\u0131n m\u00fcderris oldu\u011funu, ayr\u0131ca Y\u0131ld\u0131r\u0131m\u2019a kap\u0131c\u0131ba\u015f\u0131l\u0131k yapt\u0131\u011f\u0131na dair bir rivayet bulundu\u011funu s\u00f6yler (Semer\u00e2t\u00fc\u2019l-fu\u00e2d<\/span>, s. 234).\u00a0Mir\u2019\u00e2t\u00fc\u2019l-\u0131\u015fk<\/span>, hem bu konuda hem de Hac\u0131 Bayram\u2019\u0131n Somuncu Baba\u2019ya intisab\u0131 konusunda \u00f6nemli bilgiler ihtiva etmektedir. Abdurrahman el-Asker\u00ee, Y\u0131ld\u0131r\u0131m Bayezid\u2019in kap\u0131c\u0131ba\u015f\u0131s\u0131 olan Hac\u0131 Bayram\u2019\u0131n as\u0131l ad\u0131n\u0131n N\u00fbman oldu\u011funu belirttikten sonra Anadolu\u2019ya gelip Y\u0131ld\u0131r\u0131m\u2019\u0131n askerini t\u00e2rumar eden Timur\u2019un Y\u0131ld\u0131r\u0131m\u2019\u0131 tutup hapsetti\u011fini, Somuncu Baba\u2019n\u0131n bu olaylar s\u0131ras\u0131nda Bursa\u2019dan g\u00f6\u00e7 ederek Adana\u2019ya gidip Ceyhan nehrinin kenar\u0131ndaki S\u00ees Kalesi\u2019nin da\u011f yamac\u0131nda bir k\u00f6yde Neb\u00ee S\u00fbf\u00ee adl\u0131 bir alemdar\u0131n evinde ikamet etti\u011fini bildirir. Somuncu Baba\u2019y\u0131 \u00f6nceden tan\u0131yan Hac\u0131 Bayram onun nereye gitti\u011fini ara\u015ft\u0131r\u0131r, \u201cArab evi\u201dne gitti\u011fini \u00f6\u011frenince sarayda \u00f6nemli bir protokol g\u00f6revlisi olan kap\u0131c\u0131ba\u015f\u0131 k\u0131yafetini de\u011fi\u015ftirip t\u00fcccar k\u0131yafetine b\u00fcr\u00fcn\u00fcr, yan\u0131na ald\u0131\u011f\u0131 be\u015f alt\u0131 hizmetk\u00e2r\u0131yla birlikte Somuncu Baba\u2019y\u0131 bulmak i\u00e7in Diy\u00e2r\u0131arab\u2019a gitmek \u00fczere yola \u00e7\u0131kar. Adana\u2019ya ula\u015f\u0131nca bir dostundan Somuncu Baba\u2019n\u0131n yerini \u00f6\u011frenir. Hizmetk\u00e2rlar\u0131yla o k\u00f6ye var\u0131p Neb\u00ee S\u00fbf\u00ee\u2019nin evini sorar ve nihayet \u015feyhle m\u00fcl\u00e2ki olur, elini \u00f6per. Somuncu Baba Anadolu\u2019nun durumunu sorar; o da Y\u0131ld\u0131r\u0131m\u2019\u0131n \u00f6ld\u00fc\u011f\u00fcn\u00fc haber verir. \u015eeyh Ham\u00eed ona, \u201cMurad\u0131n nedir?\u201d deyince Hac\u0131 Bayram kendisine hizmet etmeye geldi\u011fini, ba\u015fka murad\u0131 olmad\u0131\u011f\u0131n\u0131 s\u00f6yler. Hac\u0131 Bayram, bu fetret zaman\u0131nda kendisiyle birlikte bulunmas\u0131n\u0131n zor oldu\u011funu, dervi\u015fli\u011fe haz\u0131rlanmak gerekti\u011fini hat\u0131rlatan Somuncu Baba\u2019ya, \u201cEmrin neyse \u00f6yle olsun, r\u0131z\u00e2 senindir\u201d der. Somuncu Baba ona yan\u0131ndakilerin kim oldu\u011funu sorar. Hac\u0131 Bayram baz\u0131lar\u0131n\u0131n kullar\u0131, baz\u0131lar\u0131n\u0131n da arkada\u015flar\u0131 oldu\u011funu s\u00f6yleyince Adana\u2019ya gitmesini, kullar\u0131n\u0131n ve arkada\u015flar\u0131n\u0131n g\u00f6n\u00fcllerini ho\u015fnut ederek geri g\u00f6ndermesini, \u00fczerindeki elbiseleri de\u011fi\u015ftirip dervi\u015f\u00e2ne kisve ile d\u00f6nmesini tavsiye eder. Ak\u015fam k\u00f6ye d\u00f6n\u00fcnce Somuncu Baba ona, \u201cAd\u0131n\u0131 da tebdil edelim\u201d der. Birka\u00e7 g\u00fcn sonra kurban bayram\u0131 oldu\u011fundan kendisine \u201cHac\u0131 Bayram\u201d ad\u0131n\u0131 verir. Somuncu Baba bayram ertesi Hac\u0131 Bayram ile birlikte \u00f6nce \u015eam\u2019a, k\u0131sa bir s\u00fcre sonra da Hicaz\u2019a gider. Hac d\u00f6n\u00fc\u015f\u00fc Adana\u2019ya u\u011fray\u0131p Neb\u00ee S\u00fbf\u00ee\u2019yi de alarak Aksaray\u2019a gelirler. Somuncu Baba bir y\u0131l sonra Hac\u0131 Bayram\u2019\u0131 Ankara\u2019ya g\u00f6nderir (Er\u00fcnsal,\u00a0Ekrem Hakk\u0131 Ayverdi H\u00e2t\u0131ra Kitab\u0131<\/span>, s. 300, 301).<\/p>\n

Abdurrahman el-Asker\u00ee\u2019nin verdi\u011fi bu bilgiler \u0131\u015f\u0131\u011f\u0131nda Hac\u0131 Bayram\u2019\u0131n Somuncu Baba\u2019ya, \u015fimdiye kadar hi\u00e7bir delile dayanmadan ileri s\u00fcr\u00fcld\u00fc\u011f\u00fc gibi (Bayramo\u011flu, I, 21), 1394 veya 1397 y\u0131l\u0131nda de\u011fil, Y\u0131ld\u0131r\u0131m Bayezid\u2019in \u00f6l\u00fcm tarihi olan 13 \u015e\u00e2ban 805\u2019ten (8 Mart 1403) yakla\u015f\u0131k \u00fc\u00e7 bu\u00e7uk ay sonra (Haziran 1403) intisap etti\u011fi, vefat\u0131nda ya\u015f\u0131n\u0131n doksan civar\u0131nda bulundu\u011fu dikkate al\u0131narak bu s\u0131ralarda altm\u0131\u015f ya\u015flar\u0131nda oldu\u011fu s\u00f6ylenebilir. Bu durumda Hac\u0131 Bayram\u2019\u0131n Somuncu Baba\u2019n\u0131n vefat\u0131n\u0131n (815\/1412-13) ard\u0131ndan Ankara\u2019ya geldi\u011fi (Bursal\u0131 Mehmed T\u00e2hir, s. 3), o zamana kadar \u015feyhinin yan\u0131ndan hi\u00e7 ayr\u0131lmad\u0131\u011f\u0131 (Mehmed Ali Ayni, s. 67; Bayramo\u011flu, I, 22) \u015feklindeki g\u00f6r\u00fc\u015flerin do\u011fru olmad\u0131\u011f\u0131 ortaya \u00e7\u0131kmaktad\u0131r.<\/p>\n

Anadolu\u2019da siyas\u00ee otorite bo\u015flu\u011funun ya\u015fand\u0131\u011f\u0131 ve halk\u0131n b\u00fcy\u00fck s\u0131k\u0131nt\u0131lar i\u00e7inde bulundu\u011fu Fetret d\u00f6neminde Ankara\u2019ya d\u00f6nen Hac\u0131 Bayram\u2019\u0131n kaynaklarda bu y\u0131llardaki faaliyetlerine \u0131\u015f\u0131k tutacak bilgi yoktur. Ancak m\u00fcr\u015fidi Somuncu Baba\u2019n\u0131n yan\u0131ndan ayr\u0131l\u0131rken, \u201cSultan\u0131m, ne amel \u00fczerine olal\u0131m, sanat bilmem ne i\u015fleyelim?\u201d deyince, \u201cEkin ek, bur\u00e7ak ek\u201d cevab\u0131n\u0131 almas\u0131 ve \u201cAnkara\u2019ya var\u0131p bur\u00e7ak ekmesi\u201d (Er\u00fcnsal,\u00a0Ekrem Hakk\u0131 Ayverdi H\u00e2t\u0131ra Kitab\u0131<\/span>, s. 302), Ankara\u2019ya d\u00f6n\u00fcnce tekke ve z\u00e2viye in\u015fa etmeyip \u00e7ift\u00e7ilikle me\u015fgul oldu\u011funu g\u00f6stermektedir. Bu y\u0131llarda m\u00e2nev\u00ee \u015fahsiyetinin insanlar\u0131 giderek etkilemeye ba\u015flad\u0131\u011f\u0131 ve \u00e7evresinde bir dervi\u015f grubunun olu\u015ftu\u011fu s\u00f6ylenebilir. Somuncu Baba\u2019n\u0131n vefat\u0131 ve ertesi y\u0131l \u00c7elebi Mehmed\u2019in Osmanl\u0131 taht\u0131na ge\u00e7i\u015finin ard\u0131ndan bu etki daha da geni\u015flemi\u015f, II. Murad devrinde devleti rahats\u0131z edecek kadar b\u00fcy\u00fck boyutlara ula\u015fm\u0131\u015f olmal\u0131d\u0131r. XVII. y\u00fczy\u0131l m\u00fcelliflerinden Sar\u0131 Abdullah Efendi Hac\u0131 Bayram\u2019\u0131n halk\u0131 dal\u00e2lete sevketti\u011fi, saltanat davas\u0131na kalk\u0131\u015fma ihtimali bulundu\u011fu ileri s\u00fcr\u00fclerek padi\u015faha \u015fik\u00e2yet edildi\u011fini s\u00f6yler (Semer\u00e2t\u00fc\u2019l-fu\u00e2d<\/span>, s. 235). Hac\u0131 Bayram\u2019\u0131n, II. Murad\u2019\u0131n tahta ge\u00e7i\u015finden bir y\u0131l \u00f6nce ayn\u0131 gerek\u00e7eyle idam edilen \u015eeyh Bedreddin Sim\u00e2v\u00ee ile Konya\u2019da bulu\u015farak birlikte halvete giren Somuncu Baba\u2019n\u0131n halifesi olmas\u0131 (Halil b. \u0130sm\u00e2il, s. 87) bu \u015fik\u00e2yetin ger\u00e7ek sebebi kabul edilebilir.<\/p>\n

Hac\u0131 Bayram\u2019\u0131n II. Murad taraf\u0131ndan o d\u00f6nemde devletin merkezi olan Edirne\u2019ye \u00e7a\u011fr\u0131lmas\u0131yla sonu\u00e7lanan bu olay\u0131 menk\u0131bev\u00ee tarzda geni\u015f olarak anlatan Sar\u0131 Abdullah Efendi (Semer\u00e2t\u00fc\u2019l-fu\u00e2d<\/span>, s. 235-240) bunun hangi tarihte meydana geldi\u011fi konusunda bilgi vermez. Bir saray \u00e7avu\u015fu Hac\u0131 Bayram\u2019\u0131 Edirne\u2019ye getirmesi, muhalefet ederse tutuklanmas\u0131 tembih edilerek Ankara\u2019ya g\u00f6nderilmi\u015f, \u00e7avu\u015f Ankara yak\u0131nlar\u0131na geldi\u011finde Hac\u0131 Bayram at\u0131na binerek \u00e7avu\u015fu kar\u015f\u0131lamaya \u00e7\u0131km\u0131\u015f, kar\u015f\u0131la\u015ft\u0131klar\u0131nda ona nereye gitti\u011fini sormu\u015f, \u00e7avu\u015f, \u201cHac\u0131 Bayram derler bir m\u00fcdde\u00ee varm\u0131\u015f, baz\u0131 fes\u00e2d\u00e2t\u0131 sultana arzolundu\u011fundan onu Edirne\u2019ye g\u00f6t\u00fcrmeye geldim\u201d deyince Hac\u0131 Bayram \u00e7avu\u015fa arad\u0131\u011f\u0131 ki\u015finin kendisi oldu\u011funu s\u00f6ylemi\u015f, bu s\u0131rada onun m\u00fcbarek y\u00fcz\u00fcnde \u201cn\u00fbr-\u0131 Muhammed\u00ee\u201dyi tema\u015fa eden \u00e7avu\u015f yapt\u0131\u011f\u0131n\u0131n b\u00fcy\u00fck bir k\u00fcstahl\u0131k oldu\u011funu anlayarak kendisinden \u00f6z\u00fcr dilemi\u015ftir. Hac\u0131 Bayram \u00e7avu\u015fla birlikte Edirne\u2019ye giderken Gelibolu\u2019da\u00a0Muhammediyye<\/span>\u00a0m\u00fcellifi Yaz\u0131c\u0131z\u00e2de Mehmed kendisine intisap etmi\u015ftir.<\/p>\n

Sar\u0131 Abdullah Efendi, Edirne\u2019de Hac\u0131 Bayram\u2019la g\u00f6r\u00fc\u015fen II. Murad\u2019\u0131n, hakk\u0131nda s\u00f6ylenenlerin iftira ve dedikodu oldu\u011funu anlayarak kendisinden \u00f6z\u00fcr diledi\u011fini ve b\u00fcy\u00fck bir sayg\u0131 g\u00f6sterdi\u011fini, ayr\u0131ca ondan Eskicami\u2019de vaaz vermesini rica etti\u011fini, fakat Hac\u0131 Bayram\u2019a yine de d\u00fc\u015fmanl\u0131k besleyenler oldu\u011funu, hatta bir vezirin onu zehirlemeye kalk\u0131\u015ft\u0131\u011f\u0131n\u0131, vezirin kendisine sundu\u011fu zehirli \u015ferbeti, \u201cBiz i\u00e7elim, zarar\u0131 ba\u015fkas\u0131na olsun\u201d diyerek i\u00e7ti\u011fini ve vezirin o anda d\u00fc\u015f\u00fcp \u00f6ld\u00fc\u011f\u00fcn\u00fc kaydeder (a.g.e.<\/i>, s. 236-237).<\/p>\n

Hac\u0131 Bayram\u2019\u0131n Edirne\u2019ye gidi\u015fi muhtemelen II. Murad\u2019\u0131n saltanat\u0131n\u0131n ilk y\u0131llar\u0131nda (1421-1424) ger\u00e7ekle\u015fmi\u015ftir. Yan\u0131nda Ak\u015femseddin\u2019in de bulundu\u011fu, Hac\u0131 Bayram\u2019\u0131n II. Murad\u2019a Ak\u015femseddin\u2019i kastederek \u0130stanbul\u2019un fethinin \u201ck\u00f6se\u201dnin duas\u0131yla \u015eehzade Mehmed\u2019e nasip olaca\u011f\u0131n\u0131 s\u00f6yledi\u011fi \u015feklindeki rivayet (Ris\u00e2le-i Be\u015f\u00eer \u00c7elebi<\/span>, vr. 16a<\/sup>) do\u011fru de\u011fildir. \u00c7\u00fcnk\u00fc Hac\u0131 Bayram vefat etti\u011finde F\u00e2tih Sultan Mehmed hen\u00fcz do\u011fmam\u0131\u015f (d. 835\/1432, Dani\u015fmend, I, 212) veya bir rivayete g\u00f6re Hac\u0131 Bayram\u2019\u0131n vefat etti\u011fi 833 (1430) y\u0131l\u0131nda do\u011fmu\u015ftu (\u0130nalc\u0131k, s. 55-56). Ak\u015femseddin\u2019in men\u00e2k\u0131b\u0131n\u0131 yazan En\u00ees\u00ee de onun Hac\u0131 Bayram ile Edirne\u2019ye gitti\u011finden s\u00f6zetmemektedir. Fuat Bayramo\u011flu, hi\u00e7bir ciddi delil g\u00f6stermeden onun Edirne\u2019ye bir defa daha gitti\u011fini ileri s\u00fcrer. Sar\u0131 Abdullah\u2019\u0131n ve ondan naklen Mehmed Ali Ayni\u2019nin, Ak\u015femseddin\u2019in \u0130stanbul\u2019un fethinde askerin m\u00e2neviyat\u0131n\u0131 y\u00fckseltmek \u00fczere Hac\u0131 Bayram taraf\u0131ndan g\u00f6nderildi\u011fini s\u00f6ylemeleri de as\u0131ls\u0131z bir iddiad\u0131r (Semer\u00e2t\u00fc\u2019l-fu\u00e2d<\/span>, s. 241;\u00a0Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee<\/span>, s. 55).<\/p>\n

Ankara\u2019ya d\u00f6n\u00fc\u015f\u00fcnden sonraki d\u00f6nemde Hac\u0131 Bayram\u2019\u0131n devletle ili\u015fkileri konusunda bilgi yoktur. Ancak Bayram\u00ee dervi\u015flerinin vergiden muaf tutuldu\u011funa bak\u0131larak tarikat\u0131n faaliyetlerini daha g\u00fcven i\u00e7inde s\u00fcrd\u00fcrd\u00fc\u011f\u00fc s\u00f6ylenebilir. Bayramiyye tarikat\u0131 bu y\u0131llarda Ankara ve \u00e7evresinde b\u00fcy\u00fck bir yayg\u0131nl\u0131k kazanm\u0131\u015ft\u0131. Bayram\u00eeler\u2019in vergiden muaf tutulmalar\u0131 y\u00fcz\u00fcnden Ankara ve \u00e7evresinde vergi toplanamaz hale gelindi\u011fini \u00f6\u011frenen II. Murad\u2019\u0131n, Hac\u0131 Bayram\u2019a ka\u00e7 m\u00fcridi oldu\u011funu kendisine bildirmesini istemesiyle ilgili me\u015fhur menk\u0131be (Sar\u0131 Abdullah Efendi, s. 240), Bayramiyye\u2019nin bu y\u0131llardaki yayg\u0131nl\u0131k derecesi hakk\u0131nda fikir vermesi bak\u0131m\u0131ndan \u00f6nemlidir.<\/p>\n

Orhan Gazi, I. Murad, Y\u0131ld\u0131r\u0131m Bayezid, \u00c7elebi Mehmed ve II. Murad devirlerini idrak eden ve kurdu\u011fu Bayram\u00eelik tarikat\u0131yla Anadolu\u2019nun m\u00e2nev\u00ee yap\u0131s\u0131n\u0131n \u015fekillenmesinde b\u00fcy\u00fck katk\u0131lar\u0131 olan Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee Ankara\u2019da vefat etti; vefat\u0131ndan birka\u00e7 y\u0131l \u00f6nce yapt\u0131r\u0131lan ve kendi ad\u0131yla an\u0131lan caminin yan\u0131na defnedildi. \u201c\u0130rtih\u00e2l\u00fc\u2019l-ins\u00e2n\u201d terkibi \u00f6l\u00fcm\u00fcne tarih d\u00fc\u015f\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Kabrinin \u00fczerine daha sonra in\u015fa edilen t\u00fcrbe Ankara\u2019n\u0131n en \u00f6nemli ziyaretg\u00e2h\u0131d\u0131r.<\/p>\n

Eski kaynaklarda Hac\u0131 Bayram\u2019\u0131n evlili\u011fi ve \u00e7ocuklar\u0131na dair bilgi yoktur. Sadece Abdullah b. Veliyy\u00fcddin\u2019in\u00a0Men\u00e2k\u0131b-\u0131 E\u015frefz\u00e2de<\/span>\u2019sinde (s. 35) E\u015frefo\u011flu\u2019nun Hac\u0131 Bayram\u2019\u0131n m\u00fcridi ve halifesi oldu\u011fundan, Hac\u0131 Bayram\u2019\u0131n k\u0131z\u0131 Hayr\u00fcnnis\u00e2\u2019y\u0131 onunla evlendirdi\u011finden bahsedilmektedir.\u00a0Mir\u2019\u00e2t\u00fc\u2019l-\u0131\u015fk<\/span>\u2019taki, \u201cSult\u00e2n\u0131m, \u015fimdi evl\u00e2d\u0131 b\u00f6yle demezler\u201d (Er\u00fcnsal,\u00a0Ekrem Hakk\u0131 Ayverdi H\u00e2t\u0131ra Kitab\u0131<\/span>, s. 302), ifadesinden Hac\u0131 Bayram\u2019\u0131n evlendi\u011fi ve \u00e7ocuklar\u0131 oldu\u011fu anla\u015f\u0131lmaktad\u0131r. Hac\u0131 Bayram\u2019\u0131n soyu hakk\u0131nda ara\u015ft\u0131rmalarda bulunan Fuat Bayramo\u011flu\u2019nun bu konuda \u201cen eski belge\u201d dedi\u011fi, d\u00fczenlenme tarihi belli olmayan, ancak S\u00e2lih Baba\u2019ya (\u00f6. 1099\/1687-88) kadar y\u00fcr\u00fct\u00fcld\u00fc\u011f\u00fcnden XVII. y\u00fczy\u0131l\u0131n sonlar\u0131 veya XVIII. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda haz\u0131rland\u0131\u011f\u0131 anla\u015f\u0131lan \u015fecerede Hac\u0131 Bayram\u2019\u0131n be\u015f erkek (Ahmed Baba, Edhem Baba, Baba Sultan, \u0130br\u00e2him ve Ali) ve \u00fc\u00e7 k\u0131z \u00e7ocu\u011fu oldu\u011fu g\u00f6r\u00fclmektedir. Ahmed Baba\u2019n\u0131n 941\u2019de (1534) vefat eden o\u011flu \u015eeyh Edhem Baba vas\u0131tas\u0131yla devam eden \u015fecere, daha sonra \u00e7e\u015fitli t\u00e2li kollara ayr\u0131larak g\u00fcn\u00fcm\u00fcze kadar ula\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r (Bayramo\u011flu, I, 85, 102-104).<\/p>\n

Tarikat silsilesi m\u00fcr\u015fidi Somuncu Baba, Ali Erdeb\u00eel\u00ee, Sadredd\u00een-i Erdeb\u00eel\u00ee vas\u0131tas\u0131yla Safeviyye tarikat\u0131n\u0131n piri Safiyy\u00fcdd\u00een-i Erdeb\u00eel\u00ee\u2019ye ula\u015fan Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin ilk kaynaklarda halife tayin etti\u011fine dair bilgi bulunmad\u0131\u011f\u0131 halde Ak\u015femseddin\u2019in men\u00e2k\u0131b\u0131n\u0131 yazan En\u00ees\u00ee onun Ak\u015femseddin\u2019e k\u0131sa zamanda hil\u00e2fet verdi\u011fini s\u00f6yler (Men\u00e2k\u0131b-\u0131 Ak\u015femseddin<\/span>, s. 131). Sar\u0131 Abdullah Efendi ise Hac\u0131 Bayram\u2019\u0131n hayatta iken hi\u00e7 kimseye hil\u00e2fet vermedi\u011fini, vefat\u0131ndan sonra \u201calt\u0131 nefer\u201din (\u0130nce Bedreddin, K\u0131z\u0131lca Bedreddin, Uzun Sel\u00e2haddin, Akb\u0131y\u0131k, Ak\u015femseddin, \u00d6mer Dede Bursev\u00ee) ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 yazar (Semer\u00e2t\u00fc\u2019l-fu\u00e2d<\/span>, s. 143-144). Sar\u0131 Abdullah Efendi\u2019nin \u201chalife\u201d yerine \u201cnefer\u201d ifadesini kullanmas\u0131 \u00f6nemlidir. \u00c7\u00fcnk\u00fc m\u00fcellifin de mensup oldu\u011fu Bayram\u00ee-Mel\u00e2m\u00ee gelene\u011finde hil\u00e2fet verme \u00e2deti yoktur. B\u00fct\u00fcn tasavvuf\u00ee ne\u015fveleri temsil eden deyimiyle bir \u201cins\u00e2n-\u0131 k\u00e2mil\u201d olan Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee vefat ederken kime t\u00e2bi olacaklar\u0131n\u0131 soran m\u00fcridlerine, kendisinden duyduklar\u0131 maarif ve vahdet s\u0131rlar\u0131 b\u00fct\u00fcn kem\u00e2l\u00e2t\u0131yla kimde tecelli ederse onun sohbetinde bulunmalar\u0131n\u0131 tavsiye etmi\u015ftir (Olanlar \u015eeyhi \u0130br\u00e2him Efendi\u2019den naklen Sun\u2018ullah Gayb\u00ee,\u00a0Sohbetn\u00e2me<\/span>, vr. 39a<\/sup>). Onlara g\u00f6re ins\u00e2n-\u0131 k\u00e2milin hakikati sadece bir ki\u015fide tecelli eder; ger\u00e7ek halife de odur (Sun\u2018ullah Gayb\u00ee,\u00a0B\u00eeatn\u00e2me<\/span>, vr. 4a<\/sup>).<\/p>\n

Hac\u0131 Bayram ile E\u015frefo\u011flu R\u00fbm\u00ee aras\u0131ndaki m\u00fcnasebet, \u00fczerinde durulmas\u0131 gereken \u00f6nemli bir konudur. XVI. y\u00fczy\u0131l kaynaklar\u0131nda bu hususta bilgi bulunmamaktad\u0131r. Sar\u0131 Abdullah Efendi E\u015frefo\u011flu R\u00fbm\u00ee\u2019den bahsederken Hac\u0131 Bayram\u2019\u0131n, me\u015frebini z\u00fchd ve riy\u00e2zete m\u00fctemayil g\u00f6rd\u00fc\u011f\u00fc E\u015frefo\u011flu\u2019nu K\u0101diriyye\u2019den H\u00fcseyn-i Hamev\u00ee\u2019ye g\u00f6nderdi\u011fini ifade eder (Semer\u00e2t\u00fc\u2019l-fu\u00e2d<\/span>, s. 145). Sar\u0131 Abdullah Efendi ilk olarak yukar\u0131da aktar\u0131lan bilgiyi verir. E\u015frefo\u011flu\u2019nun Hac\u0131 Bayram\u2019a intisap etti\u011fi, on bir y\u0131l onun imaml\u0131\u011f\u0131n\u0131 yapt\u0131\u011f\u0131, Hac\u0131 Bayram\u2019\u0131n, k\u0131z\u0131 Hayr\u00fcnnis\u00e2\u2019y\u0131 E\u015frefo\u011flu ile evlendirerek onu \u0130znik\u2019e halife olarak g\u00f6nderdi\u011fi \u015feklindeki bilgiler sadece, 1228\u2019den (1813) sonra telif edildi\u011fi anla\u015f\u0131lan Abdullah b. Veliyy\u00fcddin\u2019in\u00a0Men\u00e2k\u0131b-\u0131 E\u015frefz\u00e2de<\/span>\u2019sine dayanmaktad\u0131r. Men\u00e2k\u0131bn\u00e2medeki bu bilgiler hi\u00e7bir tarih\u00ee tenkide t\u00e2bi tutulmadan Hac\u0131 Bayram ve E\u015frefo\u011flu ile ilgili b\u00fct\u00fcn yay\u0131nlarda tekrar edilmi\u015ftir. E\u015frefo\u011flu\u2019nun\u00a0M\u00fczekki\u2019n-n\u00fcf\u00fbs<\/span>,\u00a0Tar\u00eekatn\u00e2me<\/span>\u00a0ve divan\u0131nda, Hac\u0131 Bayram\u2019la ilgili en k\u00fc\u00e7\u00fck bir i\u015faretin dahi bulunmamas\u0131, aralar\u0131nda \u015feyh-dervi\u015f ve kay\u0131npeder-damat ili\u015fkisinin mevcut olmad\u0131\u011f\u0131 ihtimalini daha da g\u00fc\u00e7lendirmektedir.<\/p>\n

S\u00e2d\u0131k Vicd\u00e2n\u00ee, adlar\u0131n\u0131 vermeden Hac\u0131 Bayram\u2019\u0131n on d\u00f6rt halife b\u0131rakt\u0131\u011f\u0131n\u0131 s\u00f6ylerken Fuat Bayramo\u011flu, kaynaklarda Hac\u0131 Bayram mensubu olarak g\u00f6rd\u00fc\u011f\u00fc herkesi bu say\u0131ya il\u00e2ve ederek halifelerinin say\u0131s\u0131n\u0131 yirmi sekize \u00e7\u0131karm\u0131\u015ft\u0131r (Hac\u0131 Bayram-\u0131 Veli<\/span>, I, 48-57). Ancak bunlardan bir k\u0131sm\u0131n\u0131n (\u0130bn\u00fc\u2019l-M\u0131sr\u00ee, Elv\u00e2n-\u0131 \u015e\u00eer\u00e2z\u00ee, Abd\u00fclk\u0101dir-i \u0130sfah\u00e2n\u00ee, Bardakl\u0131 Baba, Baba Y\u00fbsuf Seferhis\u00e2r\u00ee, Abd\u00fcrrahim Karahis\u00e2r\u00ee, \u015eeyh \u015e\u00e2m\u00ee gibi) Hac\u0131 Bayram\u2019a mensubiyetleri bile \u015f\u00fcphelidir. Son zamanlarda yap\u0131lan bir ara\u015ft\u0131rmadan, Hac\u0131 Bayram\u2019\u0131n halifesi oldu\u011funa dair yayg\u0131n bir kanaat bulunan \u015eeyh\u00ee\u2019nin Em\u00eer Sultan\u2019a mensup oldu\u011fu anla\u015f\u0131lm\u0131\u015ft\u0131r (Bilgin, s. 123-139). Kemal \u00dcmm\u00ee ise Hac\u0131 Bayram\u2019\u0131n p\u00eerda\u015f\u0131d\u0131r.<\/p>\n

II. Bayezid devri kazaskerlerinden \u0130mam Ali Efendi\u2019nin, Hac\u0131 Bayram\u2019\u0131n m\u00fcridi olan babas\u0131ndan naklen L\u00e2mi\u00ee\u2019ye anlatt\u0131klar\u0131 Hac\u0131 Bayram\u2019\u0131n ki\u015fili\u011fini tesbit a\u00e7\u0131s\u0131ndan \u00f6nemlidir. \u0130mam Ali Efendi\u2019nin babas\u0131, Ak\u015femseddin\u2019e, intisap etmesi i\u00e7in Hac\u0131 Bayram\u2019\u0131 tavsiye etmi\u015f, fakat Ak\u015femseddin, Hac\u0131 Bayram\u2019\u0131n nefislerini terbiye etmek i\u00e7in dervi\u015fleriyle birlikte halktan yard\u0131m toplamaya \u00e7\u0131kmas\u0131n\u0131 do\u011fru bulmad\u0131\u011f\u0131 i\u00e7in Zeyn\u00fcddin el-H\u00e2f\u00ee\u2019ye intisap etmeyi tercih ederek Halep\u2019e do\u011fru yola \u00e7\u0131km\u0131\u015ft\u0131. Ancak r\u00fcyas\u0131nda boynunda bir zincir bulundu\u011funu, zincirin ucunun da Hac\u0131 Bayram\u2019\u0131n elinde oldu\u011funu g\u00f6ren Ak\u015femseddin geri d\u00f6ner ve \u0130mam Ali Efendi\u2019nin babas\u0131na giderek r\u00fcyas\u0131n\u0131 anlat\u0131r. Ak\u015femseddin ile birlikte Hac\u0131 Bayram\u2019\u0131n bulundu\u011fu yere gittiklerinde Hac\u0131 Bayram\u2019\u0131n k\u00f6yl\u00fcler ve bir\u00e7ok dervi\u015fle birlikte bur\u00e7ak imecesi yapmakta oldu\u011funu g\u00f6r\u00fcrler. Yemek vakti teknelerle yo\u011furt ve bu\u011fday a\u015f\u0131 getirilir. Hazret herkese bunu bizzat da\u011f\u0131t\u0131r, k\u00f6peklere de bir miktar verir (Nefeh\u00e2t Terc\u00fcmesi<\/span>, s. 685). Bu olay sonraki kaynaklarda (mesel\u00e2 bk. Mecd\u00ee, s. 240; En\u00ees\u00ee, s. 130) daha farkl\u0131 \u015fekillerde anlat\u0131l\u0131r. Mecd\u00ee, Ak\u015femseddin\u2019in Hac\u0131 Bayram\u2019\u0131 m\u00fcridleriyle birlikte orak bi\u00e7erken buldu\u011funu, \u00e7ar\u015f\u0131 ve pazarda tabl, nakk\u0101re, tu\u011f ve alemle dola\u015farak fakirlere, muhta\u00e7lara ve bor\u00e7lulara yard\u0131m toplad\u0131\u011f\u0131n\u0131, onun maksad\u0131n\u0131 anlamayan Ak\u015femseddin\u2019in dilencilik yapt\u0131\u011f\u0131n\u0131 sanarak intisap etmekten vazge\u00e7ti\u011fini s\u00f6yler. Bu rivayetlerden, m\u00fcr\u015fidi Somuncu Baba\u2019n\u0131n \u201cbur\u00e7ak ek\u201d tavsiyesine uyan Hac\u0131 Bayram\u2019\u0131n \u00e7ift\u00e7ilik yap\u0131p elinin eme\u011fiyle ge\u00e7indi\u011fi, halkla birlikte ya\u015fad\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r. Tabl, nakk\u0101re, tu\u011f, alemin f\u00fct\u00fcvvet al\u00e2metleri ve Ankara\u2019n\u0131n o d\u00f6nemde bir ah\u00ee merkezi oldu\u011fu, f\u00fct\u00fcvvetin mel\u00e2metle yak\u0131n ili\u015fkisi bulundu\u011fu hat\u0131rlanacak olursa Hac\u0131 Bayram\u2019\u0131n ki\u015fili\u011fini tesbit etmek daha da kolayla\u015f\u0131r. Hac\u0131 Bayram, mel\u00e2met ne\u015fvesini Anadolu\u2019ya getiren m\u00fcr\u015fidi Somuncu Baba gibi tekke kurmam\u0131\u015f, vak\u0131f tesis etmemi\u015f ve vak\u0131f gelirleriyle ge\u00e7inmemi\u015ftir. Tarikatlarda \u00e7ok yayg\u0131n olan bu iki m\u00fcesseseye ra\u011fbet etmemesi onun mel\u00e2met ne\u015fvesine sahip olu\u015fuyla ilgilidir.<\/p>\n

Seyyid Nes\u00eem\u00ee\u2019nin Hac\u0131 Bayram\u2019\u0131 ziyarete gelmesi \u015fahsiyetini tesbit a\u00e7\u0131s\u0131ndan \u00f6nemli bir olayd\u0131r. Olanlar \u015eeyhi \u0130br\u00e2him Efendi, bir dervi\u015fin, \u201cSult\u00e2n\u0131m, Nes\u00eem\u00ee diye biri geldi, baz\u0131 kem\u00e2l\u00e2t\u0131 var, mesel\u00e2 \u2018ene\u2019l-hak\u2019 demek ister\u201d deyince Hac\u0131 Bayram\u2019\u0131n, \u201cY\u00e2 beyim, bu oturan kelle-i him\u00e2r m\u0131?\u201d diye cevap verdi\u011fini s\u00f6yler (bk. Gayb\u00ee,\u00a0Sohbetn\u00e2me<\/span>, vr. 18a<\/sup>). Hac\u0131 Bayram\u2019\u0131n bu cevab\u0131ndan, onun \u201cene\u2019l-hak\u201d konusunda Nes\u00eem\u00ee\u2019den \u00e7ok daha ileri noktalarda oldu\u011fu anla\u015f\u0131lmaktad\u0131r. \u0130br\u00e2him Efendi\u2019nin yukar\u0131daki ifadesinden Hac\u0131 Bayram\u2019\u0131n Nes\u00eem\u00ee ile g\u00f6r\u00fc\u015f\u00fcp g\u00f6r\u00fc\u015fmedi\u011fi pek anla\u015f\u0131lm\u0131yorsa da Abd\u00fclbaki G\u00f6lp\u0131narl\u0131 Nes\u00eem\u00ee\u2019nin Hac\u0131 Bayram taraf\u0131ndan kabul edilmedi\u011fini yazm\u0131\u015f (Nesimi, Usuli, Ruhi<\/span>, s. 27), bu bilgi ba\u015fka yazarlarca da tekrar edilmi\u015ftir (Nes\u00eem\u00ee D\u00eev\u00e2n\u0131<\/span>, haz\u0131rlayan\u0131n \u00f6ns\u00f6z\u00fc, s. 31).<\/p>\n

Vil\u00e2yetn\u00e2me<\/span>\u2019de Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin Sultan \u015e\u00fcc\u00e2\u00fcddin\u2019i ziyaret etmek istedi\u011fi, m\u00fcridlerinden baz\u0131lar\u0131n\u0131n \u015e\u00fcc\u00e2\u00fcddin gibi ka\u015f\u0131 kirpi\u011fi yoluk bir kimseyi ziyaret etmesinin do\u011fru olmayaca\u011f\u0131n\u0131 s\u00f6ylemelerine ra\u011fmen onlar\u0131 dinlemeyip yan\u0131nda m\u00fcridleri oldu\u011fu halde Ankara\u2019dan kalk\u0131p Eski\u015fehir tarikiyle \u015feyhin z\u00e2viyesine giderek \u015e\u00fcc\u00e2\u00fcddin\u2019in elini \u00f6pt\u00fc\u011f\u00fc, \u015feyhin Hac\u0131 Bayram\u2019\u0131 \u00e7ok iyi a\u011f\u0131rlad\u0131\u011f\u0131, Hac\u0131 Bayram\u2019\u0131n \u00fc\u00e7 g\u00fcn, \u00fc\u00e7 gece \u015eeyh \u015e\u00fcc\u00e2\u00fcddin ile sohbet ettikten sonra Ankara\u2019ya d\u00f6nd\u00fc\u011f\u00fc rivayet edilmektedir. Mecd\u00ee\u2019nin, \u015eeyh Ham\u00eed\u2019in sohbetinde bulundu\u011funu, II. Murad\u2019\u0131n hayat\u0131n\u0131 kurtard\u0131\u011f\u0131 i\u00e7in Edirne\u2019de ad\u0131na bir mescid ve z\u00e2viye in\u015fa edildi\u011fini s\u00f6yledi\u011fi (\u015eek\u0101ik Terc\u00fcmesi<\/span>, s. 94) \u015e\u00fcc\u00e2\u00fcddin Karam\u00e2n\u00ee ile Hac\u0131 Bayram\u2019\u0131 Ankara\u2019ya davet etmek i\u00e7in g\u00f6nderdi\u011fi \u015eeyh \u015e\u00fcc\u00e2\u00fcddin\u2019in ayn\u0131 ki\u015fi olmas\u0131 m\u00fcmk\u00fcnd\u00fcr. M\u00fcridlerinin bile ho\u015f g\u00f6rmedi\u011fi \u201cka\u015f\u0131 kirpi\u011fi yoluk\u201d (kalender\u00ee) \u015eeyh \u015e\u00fcc\u00e2\u00fcddin\u2019in Somuncu Baba\u2019n\u0131n Hac\u0131 Bayram\u2019a g\u00f6nderdi\u011fi ki\u015fi olmas\u0131 Hac\u0131 Bayram\u2019\u0131n me\u015frebini g\u00f6stermesi bak\u0131m\u0131ndan \u00f6nemlidir.\u00a0Vil\u00e2yetn\u00e2me<\/span>\u2019de ayr\u0131ca \u015eeyh \u015e\u00fcc\u00e2\u00fcddin\u2019in Kemal \u00dcmm\u00ee ve Seyyid Nes\u00eem\u00ee ile m\u00fcnasebetlerinden s\u00f6z edilmektedir. Hac\u0131 Bayram\u2019\u0131n \u015eeyh \u015e\u00fcc\u00e2\u00fcddin ve Kemal \u00dcmm\u00ee ile ayn\u0131 m\u00fcr\u015fide mensup bulunmas\u0131 yak\u0131n \u00e7evresini belirleme a\u00e7\u0131s\u0131ndan ehemmiyetli bir husustur.<\/p>\n

\u015eer\u00eef\u00eez\u00e2de Mehmed\u2019in 1005 (1596) y\u0131l\u0131nda kaleme ald\u0131\u011f\u0131\u00a0Men\u00e2k\u0131b-\u0131 Burh\u00e2neddin E\u011fridir\u00ee<\/span>\u2019de, \u015eeyh\u00fclisl\u00e2m Berde\u00ee adl\u0131 bir s\u00fbf\u00eenin Hoy\u2019dan Anadolu\u2019ya gelirken \u00f6nce Ankara\u2019ya u\u011fray\u0131p Hac\u0131 Bayram\u2019\u0131 ziyaret etti\u011fi, Hac\u0131 Bayram\u2019\u0131n onun gelece\u011fini \u00f6nceden haber verdi\u011fi anlat\u0131lmaktad\u0131r ki bu olay, onun Safeviyye tarikat\u0131n\u0131n merkeziyle yak\u0131n ili\u015fkisini s\u00fcrd\u00fcrd\u00fc\u011f\u00fcn\u00fc ve o b\u00f6lgelerde de tan\u0131nd\u0131\u011f\u0131n\u0131 ortaya koymaktad\u0131r.<\/p>\n

Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee ile ilgili ilk kaynaklarda sohbetinin \u00e7ok etkili oldu\u011fu s\u00f6ylenmekteyse de bu sohbetlerin muhtevas\u0131 hakk\u0131nda bilgi verilmemektedir. Vahdet ne\u015fvesinin en yetkin \u00f6rneklerinden olan Fahredd\u00een-i Ir\u00e2k\u012b\u2019nin\u00a0Lema\u02bf\u00e2t<\/span>\u00a0adl\u0131 eserini T\u00fcrk\u00e7e\u2019ye terc\u00fcme eden m\u00fcridlerinden \u0130nce Bedreddin eserin ba\u015f\u0131nda, Hac\u0131 Bayram\u2019\u0131n sohbetlerinde\u00a0Lema\u02bf\u00e2t<\/span>\u2019\u0131n rumuz ve esrar\u0131n\u0131 anlatt\u0131\u011f\u0131n\u0131, dervi\u015flerin bir\u00e7o\u011funun Fars\u00e7a ve Arap\u00e7a bilmediklerinden dolay\u0131 \u00fcz\u00fcl\u00fcp durumu kendisine bildirdiklerini ve eseri T\u00fcrk\u00e7e\u2019ye \u00e7evirmesi i\u00e7in kendisini zorlad\u0131klar\u0131n\u0131, bu durumu \u00f6\u011frenen Hac\u0131 Bayram\u2019\u0131n ona \u201ckudret vere, kudret vere\u201d diye hitap etti\u011fini, b\u00f6ylece terc\u00fcmeyi onun himmeti berek\u00e2t\u0131yla yapt\u0131\u011f\u0131n\u0131 anlat\u0131r (Terc\u00fcme-i Leme\u00e2t<\/span>, vr. 2a-b<\/sup>). Hac\u0131 Bayram\u2019\u0131n sohbetleriyle ilgili bu ilk elden ve tek kayna\u011f\u0131n verdi\u011fi bilgilerden onun Arap\u00e7a ve Fars\u00e7a bildi\u011fi, sohbetlerinin y\u00fcksek bir ilim ve irfan meclisi oldu\u011fu anla\u015f\u0131lmaktad\u0131r.<\/p>\n

S\u00fcleyman Kefev\u00ee, XVI. y\u00fczy\u0131l\u0131n sonlar\u0131nda kaleme ald\u0131\u011f\u0131\u00a0Ket\u00e2\u02beib\u00fc a\u02bfl\u00e2mi\u2019l-a\u1e2by\u00e2r<\/span>\u00a0adl\u0131 eserinde Hac\u0131 Bayram\u2019\u0131n vefat\u0131n\u0131n ard\u0131ndan \u00f6nde gelen iki m\u00fcridi Ak\u015femseddin ile Em\u00eer Sikk\u00een\u00ee aras\u0131nda me\u015frep farkl\u0131l\u0131\u011f\u0131ndan dolay\u0131 bir so\u011fukluk ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131, Ak\u015femseddin\u2019in Em\u00eer Sikk\u00een\u00ee\u2019ye, meclislerine kat\u0131lmad\u0131\u011f\u0131 takdirde Hac\u0131 Bayram\u2019\u0131n ta\u00e7 ve h\u0131rkas\u0131n\u0131 kendisinden alaca\u011f\u0131n\u0131 s\u00f6ylemesi \u00fczerine Em\u00eer Sikk\u00een\u00ee\u2019nin bir ate\u015f yakarak i\u00e7ine oturdu\u011funu, ta\u00e7 ve h\u0131rkan\u0131n yan\u0131p kendisine bir \u015fey olmad\u0131\u011f\u0131n\u0131 anlat\u0131r (vr. 524b<\/sup>-526b<\/sup>). Bu rivayet daha sonra Sar\u0131 Abdullah Efendi (Semer\u00e2t\u00fc\u2019l-fu\u00e2d<\/span>, s. 241 vd.) ve La\u2018l\u00eez\u00e2de Abd\u00fclb\u00e2ki (Serg\u00fcze\u015ft<\/span>, s. 18-19) taraf\u0131ndan da kaynak g\u00f6sterilmeden baz\u0131 de\u011fi\u015fikliklerle anlat\u0131lm\u0131\u015ft\u0131r. M\u00fcstakimz\u00e2de ise olay\u0131 S\u00fcleyman Kefev\u00ee\u2019nin eserinden iktibas ederek yeniden ele alm\u0131\u015f (Ris\u00e2le-i Mel\u00e2miyye-i \u015eett\u00e2riyye<\/span>, vr. 4a<\/sup>\u00a0vd.), S\u00e2d\u0131k Vicd\u00e2n\u00ee de bu kaynaklarda verilen bilgileri kendince yorumlam\u0131\u015ft\u0131r (

Ket\u00e2\u02beib<\/span>\u2019den daha \u00f6nce kaleme al\u0131nan\u00a0Mir\u2019\u00e2t\u00fc\u2019l-\u0131\u015fk<\/span>\u2019ta bu konuda farkl\u0131 bilgiler bulunmaktad\u0131r. Eserde olay\u0131n, Hac\u0131 Bayram\u2019\u0131n vefat etti\u011fi gece baz\u0131 dervi\u015flerin Em\u00eer Sikk\u00een\u00ee\u2019nin g\u00f6nl\u00fcn\u00fc k\u0131rmalar\u0131 \u00fczerine meydana geldi\u011fi, ta\u00e7 ve h\u0131rkan\u0131n k\u00fcl oldu\u011fu, ancak kendisine ve Hac\u0131 Bayram\u2019\u0131n ona verdi\u011fi \u201cak \u00e7uka\u201dya bir \u015fey olmad\u0131\u011f\u0131, bu olaydan sonra Em\u00eer Sikk\u00een\u00ee\u2019nin ta\u00e7 ve h\u0131rka giymedi\u011fi anlat\u0131lmakta ve en \u00f6nemli nokta olarak da hadisenin bir taraf\u0131 oldu\u011fu rivayet edilen Ak\u015femseddin\u2019den s\u00f6z edilmemektedir (vr. 80b<\/sup>-81a<\/sup>).<\/p>\n

Hac\u0131 Bayram\u2019\u0131n vefat\u0131ndan sonra dervi\u015flerinin bir k\u0131sm\u0131 il\u00e2h\u00ee a\u015fk, cezbe ve mel\u00e2meti temsil eden Em\u00eer Sikk\u00een\u00ee\u2019ye; z\u00fchd, takv\u00e2 ve riy\u00e2zete temay\u00fcl\u00fc olanlar da Ak\u015femseddin\u2019e t\u00e2bi olmu\u015ftur.<\/p>\n

Ta\u00e7, h\u0131rka, tekke, evrad, ezk\u00e2r ve vak\u0131f m\u00fcessesesini kabul etmeyip tam bir mel\u00e2met kisvesine b\u00fcr\u00fcnen, sohbeti esas alan, vahdet-i v\u00fcc\u00fbd ne\u015fvesini ve Ehl-i beyt muhabbetini \u00f6n plana \u00e7\u0131kararak Em\u00eer Sikk\u00een\u00ee yolunu takip eden s\u00fbf\u00eelere Bayram\u00ee Mel\u00e2m\u00eeleri ad\u0131 verilmi\u015ftir. Bayram\u00ee Mel\u00e2m\u00eeleri, Hac\u0131 Bayram\u2019\u0131n silsilesinin devletin \u00f6nemli bir problemi haline gelmi\u015f olan Safev\u00eeler\u2019e ula\u015fmas\u0131, esnaf te\u015fkil\u00e2t\u0131yla yak\u0131n ili\u015fkileri sebebiyle geni\u015f halk kitlelerini etkilemeleri tehlikesi, resm\u00ee-S\u00fcnn\u00ee d\u00fc\u015f\u00fcnceyle ba\u011fda\u015fmayan mehd\u00ee ve kutub inanc\u0131, vahdet-i v\u00fcc\u00fbd ve Ehl-i beyt konusundaki g\u00f6r\u00fc\u015fleri y\u00fcz\u00fcnden XVI ve XVII. y\u00fczy\u0131llarda devletin s\u0131k\u0131 takibat\u0131na u\u011fram\u0131\u015flard\u0131r.<\/p>\n

Ak\u015femseddin yolundan giden \u015eemsiyye tarikat\u0131 ise silsilelerinden Safeviyye\u2019yi \u00e7\u0131kararak (En\u00ees\u00ee, s. 140) devletle ittifak edip klasik S\u00fcnn\u00ee bir tarikat haline gelmi\u015ftir. Ankara\u2019daki p\u00eer makam\u0131n\u0131 temsil eden \u015feyhler \u015eemsiyye hil\u00e2fetine sahip olduklar\u0131 i\u00e7in devlet taraf\u0131ndan desteklenmi\u015f, Hac\u0131 Bayram ad\u0131na tesis edilen zengin vak\u0131flar tasarruflar\u0131na verilmi\u015ftir.<\/p>\n

\u0130sm\u00e2il Hakk\u0131 Bursev\u00ee, Celvetiyye\u2019yi Muk\u2018ad H\u0131z\u0131r Dede vas\u0131tas\u0131yla do\u011frudan Hac\u0131 Bayram\u2019a ba\u011flar (Silsile-i Celvetiyye<\/span>, s. 76). Celvet\u00ee \u015feyhlerinden Y\u00e2kub Afv\u00ee de bu g\u00f6r\u00fc\u015f\u00fc tekrar eder (Hediyyet\u00fc\u2019s-s\u00e2lik\u00een<\/span>, s. 4).<\/p>\n

Sade bir dille ve hece vezniyle yaz\u0131lm\u0131\u015f, vahdet ne\u015fvesini terenn\u00fcm eden d\u00f6rt \u015fiiri d\u0131\u015f\u0131nda Hac\u0131 Bayram\u2019\u0131n g\u00fcn\u00fcm\u00fcze intikal eden eseri yoktur (\u015fiirlerin kar\u015f\u0131la\u015ft\u0131rmal\u0131 metinleri i\u00e7in bk. Maz\u0131o\u011flu, s. 103-108). \u00d6mer b. Mez\u00eed taraf\u0131ndan 840\u2019ta (1437) derlenen\u00a0Mecm\u00fbat\u00fc\u2019n-nez\u00e2ir<\/span>\u2019deki Bayram mahlasl\u0131 d\u00f6rt naz\u00eere gazeli Fuat Bayramo\u011flu bir h\u00fck\u00fcm belirtmeden kitab\u0131na alm\u0131\u015ft\u0131r (Hac\u0131 Bayram-\u0131 Veli<\/span>, II, 234-237). Hasibe Maz\u0131o\u011flu, Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin bunlar\u0131 z\u00e2hir ilimleriyle u\u011fra\u015ft\u0131\u011f\u0131 s\u0131rada yazm\u0131\u015f olabilece\u011fi g\u00f6r\u00fc\u015f\u00fcndedir (I. Hac\u0131 Bayram-\u0131 Vel\u00ee Sempozyumu Bildirileri<\/span>, s. 109-113). Bu \u015fiirlerin ve yine Fuat Bayramo\u011flu\u2019nun \u00e7ok muahhar bir d\u00f6nemde tertiplenmi\u015f bir c\u00f6nkte bulup yay\u0131mlad\u0131\u011f\u0131 tasavvuf\u00ee muhteval\u0131 be\u015f gazelin ona ait olmas\u0131 pek m\u00fcmk\u00fcn g\u00f6r\u00fcnmemektedir (a.g.e.<\/i>, s. 39-49).<\/p>\n

Hac\u0131 Bayram\u2019a ait oldu\u011fu kayd\u0131yla baz\u0131 yazma mecmualarda rastlanan (mesel\u00e2 bk. S\u00fcleymaniye Ktp., Pertev Pa\u015fa, nr. 619, vr. 205a<\/sup>-206b<\/sup>; Hac\u0131 Mahmud Efendi, nr. 267, vr. 169b<\/sup>-172a<\/sup>), dil ve \u00fcsl\u00fbbundan XVII. y\u00fczy\u0131lda veya sonras\u0131nda yaz\u0131ld\u0131\u011f\u0131 anla\u015f\u0131lan iki mektup (\u00e7eviri yaz\u0131 metinleri i\u00e7in bk. Bayramo\u011flu, II, 238-241) kesinlikle ona ait de\u011fildir.<\/p>\n

En\u00ees\u00ee\u2019nin Ak\u015femseddin\u2019in eserleri aras\u0131nda zikretti\u011fi (Men\u00e2k\u0131b-\u0131 Ak\u015femseddin<\/span>, s. 131), ad\u0131 Hac\u0131 Bayram\u2019\u0131n baz\u0131 s\u00f6zlerinin \u015ferhi oldu\u011fu intiba\u0131n\u0131 veren\u00a0\u015eerh-i Akv\u00e2l-i Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee<\/span>\u00a0adl\u0131 eser, Ak\u015femseddin\u2019in\u00a0\u1e24all-i M\u00fc\u015fkil\u00e2t<\/span>\u00a0adl\u0131 eserinin baz\u0131 b\u00f6l\u00fcmlerinden ibarettir.<\/p>\n

B\u0130BL\u0130YOGRAFYA<\/span><\/p>\n

Nes\u00eem\u00ee D\u00eev\u00e2n\u0131<\/span>\u00a0(haz. H\u00fcseyin Ayan), Ankara 1990, haz\u0131rlayan\u0131n \u00f6ns\u00f6z\u00fc, s. 16, 31.<\/p>\n

\u00d6mer b. Mez\u00eed,\u00a0Mecm\u00fbat\u00fc\u2019n-nez\u00e2ir<\/span>\u00a0(n\u015fr. Mustafa Canpolat), Ankara 1982, s. 29, 275, 327, 362.<\/p>\n

\u0130nce Bedreddin,\u00a0Terc\u00fcme-i Leme\u00e2t<\/span>, Bursa Eski Yazma ve Basma Eserler Ktp., Ulucami, nr. 1715\/1, vr. 2a-b<\/sup>.<\/p>\n

Abdurrahman el-Asker\u00ee,\u00a0Mir\u2019\u00e2t\u00fc\u2019l-\u0131\u015fk<\/span>, \u0130smail Er\u00fcnsal \u00f6zel k\u00fct\u00fcphanesi, vr. 80a<\/sup>-82b<\/sup>.<\/p>\n

Mahm\u00fbd b. S\u00fcleyman Kefev\u00ee,\u00a0Ket\u00e2\u02beib\u00fc a\u02bfl\u00e2mi\u2019l-a\u1e2by\u00e2r<\/span>, S\u00fcleymaniye Ktp., \u00c2\u015fir Efendi, nr. 263, vr. 524b<\/sup>-526b<\/sup>.<\/p>\n

Mehmedz\u00e2de \u015eer\u00eef,\u00a0Men\u00e2k\u0131b-\u0131 Burh\u00e2neddin E\u011fridir\u00ee<\/span>, S\u00fcleymaniye Ktp., Hac\u0131 Mahmud Efendi, nr. 4552, vr. 5a<\/sup>\u00a0vd.<\/p>\n

Dervi\u015f Ahmed,\u00a0Men\u00e2k\u0131b-\u0131 Kem\u00e2l \u00dcmm\u00ee<\/span>, Millet Ktp., Ali Em\u00eer\u00ee, Manzum, nr. 1323, vr. 2a<\/sup>.<\/p>\n

Men\u00e2k\u0131b-\u0131 Hac\u0131 Bayram Sultan b\u00e2 Sultan Murad Gazi<\/span>, S\u00fcleymaniye Ktp., Mihri\u015fah Sultan, nr. 443, vr. 19b<\/sup>-20a<\/sup>.<\/p>\n

Olanlar \u015eeyhi \u0130br\u00e2him Efendi,\u00a0Divan<\/span>, \u0130\u00dc Ktp., TY, nr. 333, vr. 67, 98.<\/p>\n

a.mlf.,\u00a0M\u00fcf\u00eed \u00fc Muhtasar<\/span>, \u0130\u00dc Ktp., TY, nr. 698, vr. 16a<\/sup>.<\/p>\n

Sar\u0131 Abdullah Efendi,\u00a0Semer\u00e2t\u00fc\u2019l-fu\u00e2d<\/span>, \u0130stanbul 1288, s. 143-144, 234-240, 241 vd.<\/p>\n

a.mlf.,\u00a0Cevheret\u00fc\u2019l-bid\u00e2ye ve d\u00fcrret\u00fc\u2019n-nih\u00e2ye<\/span>, \u0130\u00dc Ktp., nr. 175, vr. 161b<\/sup>-164b<\/sup>.<\/p>\n

Halil b. \u0130sm\u00e2il b. \u015eeyh Bedreddin,\u00a0S\u0131mavna Kad\u0131s\u0131o\u011flu \u015eeyh Bedreddin Man\u00e2k\u0131b\u0131<\/span>\u00a0(n\u015fr. Abd\u00fclb\u00e2ki G\u00f6lp\u0131narl\u0131 \u2013 \u0130smet Sungurbey), \u0130stanbul 1967, s. 87.<\/p>\n

\u0130bn \u00ces\u00e2 Saruh\u00e2n\u00ee,\u00a0F\u00fcs\u00fbl-i A\u015fere<\/span>, Nihat Azamat \u00f6zel k\u00fct\u00fcphanesi, vr. 3b<\/sup>-4a<\/sup>.<\/p>\n

Abdullah b. Veliyy\u00fcddin,\u00a0Men\u00e2k\u0131b-\u0131 E\u015frefz\u00e2de<\/span>\u00a0(n\u015fr. Abdullah U\u00e7man \u2013 \u00d6nder Ak\u0131nc\u0131), \u0130stanbul 1976, s. 35.<\/p>\n

Sun\u2018ullah Gayb\u00ee,\u00a0Sohbetn\u00e2me<\/span>, S\u00fcleymaniye Ktp., Hac\u0131 Mahmud Efendi, nr. 3137, vr. 18a<\/sup>, 39a<\/sup>.<\/p>\n

a.mlf.,\u00a0B\u00eeatn\u00e2me<\/span>, \u0130stanbul Belediyesi Atat\u00fcrk Kitapl\u0131\u011f\u0131, Osman Ergin, nr. 3435, vr. 3a<\/sup>.<\/p>\n

Ris\u00e2le-i Be\u015f\u00eer \u00c7elebi<\/span>, TSMK, Hazine, nr. 1783, vr. 16a-b<\/sup>.<\/p>\n

En\u00ees\u00ee,\u00a0Men\u00e2k\u0131b-\u0131 Ak\u015femseddin<\/span>\u00a0(n\u015fr. Ali \u0130hsan Yurd,\u00a0Ak\u015femseddin [1390-1459]: Hayat\u0131-Eserleri<\/span>\u00a0i\u00e7inde, haz. Mustafa S. Ka\u00e7alin), \u0130stanbul 1994, s. 129-149.<\/p>\n

\u0130sm\u00e2il Hakk\u0131 Bursev\u00ee,\u00a0Silsile-i Celvetiyye<\/span>, \u0130stanbul 1291, s. 73-75.<\/p>\n

La\u2018l\u00eez\u00e2de Abd\u00fclb\u00e2ki,\u00a0Serg\u00fcze\u015ft<\/span>, \u0130stanbul, ts., s. 14-18.<\/p>\n

M\u00fcstakimz\u00e2de S\u00fcleyman S\u00e2deddin,\u00a0Ris\u00e2le-i Mel\u00e2miyye-i \u015eett\u00e2riyye<\/span>, \u0130\u00dc Ktp., \u0130bn\u00fclemin, nr. 3755, vr. 1a<\/sup>-10b<\/sup>.<\/p>\n

a.mlf.,\u00a0Ris\u00e2le-i T\u00e2ciyye<\/span>, \u0130\u00dc Ktp., TY, nr. 6700, vr. 26b<\/sup>.<\/p>\n

a.mlf.,\u00a0Mecellet\u00fc\u2019n-ni\u1e63\u00e2b<\/span>, S\u00fcleymaniye Ktp., H\u00e2let Efendi, nr. 628, vr. 177b<\/sup>.<\/p>\n

Ahmed Has\u00eeb Efendi,\u00a0Silk\u00fc\u2019l-le\u00e2l-i \u00c2l-i Osm\u00e2n<\/span>, \u0130\u00dc Ktp., TY, nr. 104, vr. 308a<\/sup>.<\/p>\n

Y\u00e2kub Afv\u00ee,\u00a0Hediyyet\u00fc\u2019s-s\u00e2lik\u00een<\/span>, \u0130stanbul 1329, s. 4.<\/p>\n

Bursal\u0131 Mehmed T\u00e2hir,\u00a0Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee<\/span>, \u0130stanbul 1329.<\/p>\n

M\u00fcb\u00e2rek Galib,\u00a0Ankara I: Umumi Bir Nazar – Kabristanlar, Mescidler, Camiler<\/span>, \u0130stanbul 1341, s. 35.<\/p>\n

Mehmed Ali Ayni,\u00a0Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee<\/span>, \u0130stanbul 1343.<\/p>\n

Abd\u00fclbaki [G\u00f6lp\u0131narl\u0131],\u00a0Mel\u00e2m\u00eelik ve Mel\u00e2m\u00eeler<\/span>, \u0130stanbul 1931, s. 33-39.<\/p>\n

a.mlf.,\u00a0Nesimi, Usuli, Ruhi<\/span>, \u0130stanbul 1953, s. 27.<\/p>\n

a.mlf., \u201cHac\u0131 Bayram-\u0131 Vel\u00ee\u201d,\u00a0

Halil \u0130nalc\u0131k,\u00a0Fatih Devri \u00dczerinde Tetkikler ve Vesikalar I<\/span>, Ankara 1954, s. 55-56.<\/p>\n

T\u00fcrkiye\u2019de Vak\u0131f Abideler ve Eski Eserler<\/span>, Ankara 1983, I.<\/p>\n

Fuat Bayramo\u011flu,\u00a0Hac\u0131 Bayram-\u0131 Veli: Ya\u015fam\u0131-Soyu-Vakf\u0131<\/span>, I-II, Ankara 1983.<\/p>\n

a.mlf., \u201cHac\u0131 Bayram-\u0131 Veli Hakk\u0131nda Yeni Bilgiler Bulunan \u0130ki El Yazmas\u0131 Eser\u201d,\u00a0I. Hac\u0131 Bayram-\u0131 Vel\u00ee Sempozyumu Bildirileri: 8-9 Mart 1990<\/span>, Ankara 1991, s. 37-54.<\/p>\n

\u0130brahim Ate\u015f, \u201cHac\u0131 Bayram-\u0131 Vel\u00ee Vakf\u0131 ile \u0130lgili \u00dc\u00e7 Yeni Belge\u201d,\u00a0a.e.<\/span>, s. 21.<\/p>\n

Hasibe Maz\u0131o\u011flu, \u201cHac\u0131 Bayram\u2019\u0131n \u015eiirleri ve Mektuplar\u0131\u201d,\u00a0a.e.<\/span>, s. 102-113.<\/p>\n

\u0130smail Er\u00fcnsal, \u201cYeni Bir Kayna\u011f\u0131n I\u015f\u0131\u011f\u0131nda Somuncu Baba\u201d,\u00a0Ekrem Hakk\u0131 Ayverdi H\u00e2t\u0131ra Kitab\u0131<\/span>, \u0130stanbul 1995, s. 298-314.<\/p>\n

a.mlf., \u201cAbdurrahman el-Asker\u012b\u2019s Mir\u2019\u0101t\u00fc\u2019l-\u2018\u0131\u015f\u1e33: A New Source for the Mel\u00e2m\u00ee Movement in the Ottoman Empire during the 15th<\/sup>\u00a0and 16th<\/sup>\u00a0Centuries\u201d,\u00a0

Orhan K\u00f6pr\u00fcl\u00fc, \u201cVel\u00e2yet-n\u00e2me-i Sultan \u015e\u00fcc\u00e2eddin\u201d,\u00a0

William C. Hickman, \u201cWho was \u00dcmmi Kemal?\u201d,\u00a0Bo\u011fazi\u00e7i \u00dcniversitesi Dergisi<\/span>, IV-V, \u0130stanbul 1976-77, s. 57-79.<\/p>\n

Orhan Bilgin, \u201c\u015eeyh\u00ee Hakk\u0131nda Yeni Bilgiler\u201d,\u00a0

Anadolu topraklar\u0131nda do\u011fup b\u00fcy\u00fcyen bir T\u00fcrk mutasavv\u0131f\u0131 taraf\u0131ndan kurulmu\u015f ilk tarikat olan Bayramiyye\u2019nin p\u00eeri Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee, XIV. y\u00fczy\u0131l\u0131n ilk<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-1190","page","type-page","status-publish","hentry"],"yoast_head":"\nHACI BAYRAM VEL\u0130 - Sinan A\u011fa Kursu<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/sinanagakurder.org\/index.php\/haci-bayram-veli\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"HACI BAYRAM VEL\u0130 - Sinan A\u011fa Kursu\" \/>\n<meta property=\"og:description\" content=\"Anadolu topraklar\u0131nda do\u011fup b\u00fcy\u00fcyen bir T\u00fcrk mutasavv\u0131f\u0131 taraf\u0131ndan kurulmu\u015f ilk tarikat olan Bayramiyye\u2019nin p\u00eeri Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee, XIV. y\u00fczy\u0131l\u0131n ilk\" \/>\n<meta property=\"og:url\" content=\"https:\/\/sinanagakurder.org\/index.php\/haci-bayram-veli\/\" \/>\n<meta property=\"og:site_name\" content=\"Sinan A\u011fa Kursu\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/Sinanagakurankursu\/\" \/>\n<meta property=\"og:image\" content=\"https:\/\/sinanagakurder.org\/wp-content\/uploads\/2023\/11\/haci-bayram-i-veli-kulliyesi-1-226x300.jpg\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Tahmini okuma s\u00fcresi\" \/>\n\t<meta name=\"twitter:data1\" content=\"28 dakika\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/sinanagakurder.org\/index.php\/haci-bayram-veli\/\",\"url\":\"https:\/\/sinanagakurder.org\/index.php\/haci-bayram-veli\/\",\"name\":\"HACI BAYRAM VEL\u0130 - 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