HACI BEKTA\u015e V\u0130L\u00c2YETN\u00c2MES\u0130<\/a>).<\/p>\nAyn\u0131 y\u00fczy\u0131lda ya\u015fayan L\u00e2mi\u00ee \u00c7elebi\u2019nin\u00a0Nefeh\u00e2t Terc\u00fcmesi<\/span>\u2019nde \u00fc\u00e7 d\u00f6rt c\u00fcmleyi ge\u00e7meyen ifadeleri Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019nin mistik \u015fahsiyeti hakk\u0131nda dikkate de\u011fer kay\u0131tlar ihtiva eder. XV. y\u00fczy\u0131l\u0131n sonlar\u0131na ait bir ba\u015fka \u00f6nemli kaynak ise yine Baba \u0130ly\u00e2s-\u0131 Horas\u00e2n\u00ee\u2019nin soyuna mensup bir s\u00fbf\u00ee tarih\u00e7i olan \u00c2\u015f\u0131kpa\u015faz\u00e2de\u2019nin\u00a0Tev\u00e2r\u00eeh-i \u00c2l-i Osm\u00e2n<\/span>\u00a0adl\u0131 eseridir. Burada m\u00fcellifin b\u00fcy\u00fck dedesinin halifesi olan Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019ye dair aile i\u00e7inden gelen \u015fifah\u00ee bilgiler kaydedilmi\u015ftir. Bunlar, b\u00fcy\u00fck bir ihtimalle tarih\u00ee Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019yi anlatan ger\u00e7e\u011fe en yak\u0131n bilgilerdir.<\/p>\nSon olarak XVI. y\u00fczy\u0131ldan Ta\u015fk\u00f6priz\u00e2de\u2019nin\u00a0e\u015f-\u015ee\u1e33\u0101\u02bei\u1e33u\u2019n-nu\u02bfm\u00e2niyye<\/span>\u00a0adl\u0131 eserini de kaydetmek gerekir. Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee bu kitapta di\u011fer kaynaklar\u0131n aksine tam anlam\u0131yla S\u00fcnn\u00ee bir vel\u00ee olarak tan\u0131t\u0131l\u0131r. Sonraki y\u00fczy\u0131llara ait baz\u0131 eserlerde de Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019ye dair bilgilere rastlan\u0131r. Ancak bunlar esas olarak ad\u0131 ge\u00e7en eserlere ve \u00f6zellikle\u00a0Vil\u00e2yetn\u00e2me<\/span>\u00a0ve\u00a0e\u015f-\u015ee\u1e33\u0101\u02bei\u1e33u\u2019n-nu\u02bfm\u00e2niyye<\/span>\u2019ye dayan\u0131r.<\/p>\nTarih\u00ee Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee.<\/b>\u00a0Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019nin tarih\u00ee \u015fahsiyeti ve Anadolu\u2019ya gelmeden \u00f6nceki hayat\u0131 hakk\u0131nda\u00a0Vil\u00e2yetn\u00e2me<\/span>\u2019de yer alan menk\u0131bev\u00ee bilgiler d\u0131\u015f\u0131nda kesin bir \u015fey s\u00f6ylemek m\u00fcmk\u00fcn de\u011fildir. Ancak onun \u201cHorasan erenleri\u201d diye bilinen Kalenderiyye ak\u0131m\u0131na mensup s\u00fbf\u00eelerden biri, dolay\u0131s\u0131yla Horasan Mel\u00e2metiyye mektebinden oldu\u011funa muhakkak nazar\u0131yla bak\u0131labilir. Bu sebeple XIII. y\u00fczy\u0131lda Cengiz istil\u00e2s\u0131 sebebiyle Anadolu\u2019ya vuku bulan dervi\u015f g\u00f6\u00e7leri aras\u0131nda, ayn\u0131 mektebe mensup Yesev\u00ee veya daha kuvvetli bir ihtimalle Haydar\u00ee dervi\u015flerinden biri olarak Anadolu\u2019ya gelmi\u015f olmal\u0131d\u0131r. Burada bug\u00fcne kadar g\u00f6zden ka\u00e7an \u00f6nemli bir nokta, benzeri b\u00fct\u00fcn T\u00fcrkmen \u015feyhleri gibi muhtemelen Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019nin de kendine ba\u011fl\u0131 bir T\u00fcrkmen a\u015firetiyle birlikte Anadolu\u2019ya gelmi\u015f oldu\u011fudur. \u00c7\u00fcnk\u00fc genellikle bu a\u015firetler (Dede Gark\u0131n\u2019a ba\u011fl\u0131 Gark\u0131n a\u015fireti \u00f6rne\u011finde oldu\u011fu gibi) ba\u015flar\u0131ndaki \u015feyhin ad\u0131yla an\u0131l\u0131yordu. Nitekim Osmanl\u0131 tahrir defterlerine dayal\u0131 yeni bir ara\u015ft\u0131rma, Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019ye ba\u011fl\u0131 geni\u015f bir Bekta\u015fl\u0131 oyma\u011f\u0131n\u0131n mevcut oldu\u011funu ortaya koymu\u015ftur (Beldiceanu-Steinherr, sy. 81 [1991], s. 21-79).<\/p>\nHac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee muhtemelen a\u015firetiyle birlikte Anadolu\u2019da yeni bir s\u00fbf\u00ee \u00e7evreye intisap etmi\u015f olmal\u0131d\u0131r. Bu \u00e7evre, onun i\u00e7inden geldi\u011fi Yesev\u00eelik ve Haydar\u00eeli\u011fe \u00e7ok benzeyen ve XIII. y\u00fczy\u0131lda Anadolu\u2019da \u00f6nce \u00fcnl\u00fc T\u00fcrkmen \u015feyhi Dede Gark\u0131n, sonra da onun halifesi Baba \u0130ly\u00e2s-\u0131 Horas\u00e2n\u00ee taraf\u0131ndan temsil edilen Vef\u00e2\u00eelik tarikat\u0131 \u00e7evresidir. Nitekim \u00c2\u015f\u0131kpa\u015faz\u00e2de\u2019nin kayd\u0131ndan, Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee ve karde\u015fi Mente\u015f\u2019in Baba \u0130ly\u00e2s-\u0131 Horas\u00e2n\u00ee\u2019ye intisap ettikleri, Elvan \u00c7elebi ve Efl\u00e2k\u00ee\u2019nin ifadelerinden de Hac\u0131 Bekta\u015f\u2019\u0131n halifelik makam\u0131na kadar y\u00fckseldi\u011fi anla\u015f\u0131lmaktad\u0131r. Hac\u0131 Bekta\u015f\u2019\u0131n karde\u015fi Mente\u015f\u2019in 1239\u2019da ba\u015flayan Baba\u00ee \u0130syan\u0131\u2019na i\u015ftirak etti\u011fi ve Sivas\u2019ta Sel\u00e7uklu kuvvetleriyle yap\u0131lan muharebede \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fc, Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019nin ise ya tasvip etmedi\u011finden veya ba\u015fka bir sebeple bu isyana kat\u0131lmad\u0131\u011f\u0131 hem Elvan \u00c7elebi\u2019den hem de \u00c2\u015f\u0131kpa\u015faz\u00e2de\u2019den \u00f6\u011frenilmektedir. Fiilen kat\u0131lmam\u0131\u015f olsa bile isyan liderinin bir halifesi oldu\u011fundan isyan\u0131 takiben ba\u015flat\u0131lan takibattan kurtulabilmek i\u00e7in bir s\u00fcre izini kaybettirmi\u015f olmal\u0131d\u0131r. \u00c2\u015f\u0131kpa\u015faz\u00e2de\u2019ye g\u00f6re Hac\u0131 Bekta\u015f daha sonra Karayol\u2019da (o zaman Sulucakarah\u00f6y\u00fck, bug\u00fcn Hac\u0131bekta\u015f) ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bu ortaya \u00e7\u0131k\u0131\u015f\u0131n Anadolu\u2019nun Mo\u011fol h\u00e2kimiyeti alt\u0131na girmesinden, yani yakla\u015f\u0131k 1250\u2019lerden sonra oldu\u011fu tahmin edilebilir.<\/p>\n
Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee,\u00a0Vil\u00e2yetn\u00e2me<\/span>\u2019den anla\u015f\u0131ld\u0131\u011f\u0131 kadar\u0131yla o zamanlar yar\u0131 g\u00f6\u00e7ebe \u00c7epni oyma\u011f\u0131na mensup bir kolun (muhtemelen kendine ba\u011fl\u0131 Bekta\u015fl\u0131 kolunun) ya\u015fad\u0131\u011f\u0131 bir yer oldu\u011fu i\u00e7in bu k\u00fc\u00e7\u00fck T\u00fcrkmen k\u00f6y\u00fcn\u00fc tercih etmi\u015f olmal\u0131d\u0131r. Muhtemel bir di\u011fer sebep de Baba\u00ee \u0130syan\u0131\u2019ndan sonra Sel\u00e7uklu merkez\u00ee y\u00f6netiminin gayri S\u00fcnn\u00ee (heterodoks) T\u00fcrkmenler\u2019e kar\u015f\u0131 takip etti\u011fi politika sonucu olabildi\u011fince g\u00f6zden uzak bir yerde bulunma arzusudur. Ayr\u0131ca b\u00fcy\u00fck \u015fehirlerdeki S\u00fcnn\u00ee meslekta\u015flar\u0131n\u0131n ele\u015ftirilerinden uzak kalmay\u0131 istemi\u015f olmas\u0131 da d\u00fc\u015f\u00fcn\u00fclebilir. Nitekim Mevl\u00e2n\u00e2\u2019n\u0131n bile g\u0131yaben tan\u0131d\u0131\u011f\u0131 bu T\u00fcrkmen \u015feyhine hi\u00e7 de iyi g\u00f6zle bakmad\u0131\u011f\u0131 bilinmektedir.<\/p>\nBu dar \u00e7evre i\u00e7inde cereyan eden hayat tarz\u0131 y\u00fcz\u00fcnden Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee, Sel\u00e7uklu ba\u015f\u015fehrinin veya \u00f6nemli k\u00fclt\u00fcr merkezlerinin ilgisini \u00e7ekecek ve dolay\u0131s\u0131yla bu b\u00fcy\u00fck \u015fehirlerdeki tekkelerde ya\u015fayan meslekta\u015flar\u0131 gibi zaman\u0131n belgelerinde iz b\u0131rakacak kadar \u015f\u00f6hret yapmam\u0131\u015ft\u0131r.<\/p>\n
Vil\u00e2yetn\u00e2me<\/span>\u2019ye g\u00f6re Sulucakarah\u00f6y\u00fck\u2019te t\u0131pk\u0131 \u015feyhi Baba \u0130lyas\u2019\u0131nkine benzer bir hayat tarz\u0131 s\u00fcren, zaman zaman bug\u00fcn bir ziyaret yeri olan yak\u0131ndaki bir ma\u011farada inzivaya \u00e7ekilen, zaman zaman da k\u00f6y\u00fcn hayvanlar\u0131n\u0131 otlatmak gibi oyma\u011f\u0131n\u0131n g\u00fcnl\u00fck i\u015fleriyle u\u011fra\u015fan Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019nin as\u0131l tarih\u00ee rol\u00fc de burada ba\u015flamaktad\u0131r. Onun buradaki hayat\u0131 art\u0131k sadece\u00a0Vil\u00e2yetn\u00e2me<\/span>\u2019den takip edilebilir.\u00a0Vil\u00e2yetn\u00e2me<\/span>\u00a0onu, Baba Resul diye me\u015fhur Baba \u0130ly\u00e2s-\u0131 Horas\u00e2n\u00ee\u2019ye de\u011fil Ahmed Yesev\u00ee\u2019ye ba\u011flar ve do\u011frudan onun halifesi olarak takdim eder. Halbuki Hac\u0131 Bekta\u015f\u2019\u0131n Ahmed Yesev\u00ee\u2019nin \u00f6l\u00fcm\u00fcnden en az bir yar\u0131m as\u0131r sonra d\u00fcnyaya geldi\u011fi muhakkakt\u0131r. Bununla birlikte\u00a0Vil\u00e2yetn\u00e2me<\/span>\u2019de Hac\u0131 Bekta\u015f\u2019\u0131n halifelerinden bahseden k\u0131s\u0131mda Baba Resul\u2019\u00fcn (veya Resul Baba) ad\u0131na rastlanmas\u0131, Hac\u0131 Bekta\u015f\u2019la Baba Resul aras\u0131ndaki halifelik ili\u015fkisinin b\u00fcsb\u00fct\u00fcn unutulmad\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Ancak Hac\u0131 Bekta\u015f Baba Resul\u2019\u00fcn halifesi iken\u00a0Vil\u00e2yetn\u00e2me<\/span>\u00a0bu ili\u015fkiyi tersine \u00e7evirmektedir. Bu durumu, 1240\u2019ta \u00f6ld\u00fcr\u00fclen Baba Resul\u2019den sonra Anadolu\u2019da Hac\u0131 Bekta\u015f\u2019\u0131n m\u00e2nev\u00ee n\u00fcfuzunun giderek \u00fcst\u00fcnl\u00fck kazanmaya ba\u015flamas\u0131na paralel olarak \u00f6tekinin n\u00fcfuzunun giderek zay\u0131flamas\u0131yla a\u00e7\u0131klamak m\u00fcmk\u00fcnd\u00fcr.\u00a0Vil\u00e2yetn\u00e2me<\/span>\u00a0b\u00f6ylece, XV. y\u00fczy\u0131lda Anadolu\u2019daki gayri S\u00fcnn\u00ee s\u00fbf\u00ee \u00e7evrelerde art\u0131k bir tek ismin, Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019nin h\u00e2kim oldu\u011funu da g\u00f6stermi\u015f olmaktad\u0131r.<\/p>\nHac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee, yine\u00a0Vil\u00e2yetn\u00e2me<\/span>\u2019ye g\u00f6re Sulucakarah\u00f6y\u00fck\u2019te bir T\u00fcrkmen \u015feyhi olarak bir yandan kendi cemaati i\u00e7inde m\u00fcr\u015fidlik g\u00f6revini s\u00fcrd\u00fcr\u00fcrken bir yandan da bug\u00fcnk\u00fc \u00dcrg\u00fcp y\u00f6resindeki h\u0131ristiyanlarla s\u0131k\u0131 ili\u015fkiler geli\u015ftirip onlar\u0131n ihtid\u00e2s\u0131na zemin haz\u0131rlam\u0131\u015ft\u0131r. Ayr\u0131ca \u015famanist Mo\u011follar\u2019\u0131n da M\u00fcsl\u00fcmanl\u0131\u011f\u0131 kabul etmeleri i\u00e7in yo\u011fun faaliyet g\u00f6stermi\u015f, halifelerini bu ama\u00e7la Anadolu\u2019nun d\u00f6rt bir k\u00f6\u015fesine yollam\u0131\u015ft\u0131r.<\/p>\nHac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019nin bu faaliyeti, gerek kendisinin ya\u015fad\u0131\u011f\u0131 d\u00f6nemin sosyal \u015fartlar\u0131n\u0131n gerek kaynaklar\u0131n verdi\u011fi bilgilerin tahlilinin, gerekse Bekta\u015f\u00eelik ve Alevil\u00ee\u011fin klasik tarihi ve akt\u00fcel \u00e7izgisinin tabii bir gere\u011fi olarak \u0130sl\u00e2m f\u0131kh\u0131n\u0131n s\u0131k\u0131 kurallar\u0131yla s\u0131n\u0131rland\u0131r\u0131lan S\u00fcnn\u00ee bir anlay\u0131\u015f\u0131 de\u011fil, Horasan Mel\u00e2metiyyesi\u2019nin kuru z\u00fchd kar\u015f\u0131t\u0131 cezbeci karakteriyle kar\u0131\u015f\u0131k gayri S\u00fcnn\u00ee bir yorumunu yans\u0131tmaktayd\u0131. Bu yorum, muhtemelen, T\u00fcrkmenler aras\u0131nda h\u00e2l\u00e2 kuvvetle ya\u015famakta olan eski \u0130sl\u00e2m \u00f6ncesi din\u00ee-mistik inan\u00e7larla kar\u0131\u015f\u0131k yar\u0131 hurafev\u00ee bir \u0130sl\u00e2m anlay\u0131\u015f\u0131n\u0131n telkin ve t\u00e2limini de ihtiva ediyordu. Bu anlay\u0131\u015f, tasavvufun yap\u0131s\u0131ndan kaynaklanan geni\u015f bir ho\u015fg\u00f6r\u00fcye dayanmakla beraber, ayn\u0131 zamanda m\u00fchtedileri birdenbire kendi k\u00fclt\u00fcr \u00e7evrelerinden kopar\u0131p \u00fcrkmelerine sebebiyet vermeden eski inan\u00e7lar\u0131n\u0131 da kendi i\u00e7erisinde de\u011ferlendiren ba\u011fda\u015ft\u0131rmac\u0131 (syncr\u00e9tique) bir \u0130sl\u00e2m anlay\u0131\u015f\u0131yd\u0131. Onun bu y\u00f6nteminin Anadolu\u2019nun m\u00fcsl\u00fcman ve gayri m\u00fcslim toplumlar\u0131 aras\u0131nda \u00f6nemli bir yak\u0131nla\u015fma ortam\u0131n\u0131n do\u011fmas\u0131na yol a\u00e7t\u0131\u011f\u0131 s\u00f6ylenebilir. Nitekim b\u00f6lge h\u0131ristiyanlar\u0131n\u0131n da ona b\u00fcy\u00fck bir yak\u0131nl\u0131k duydu\u011fu ve kendisini Aziz Charalambos ad\u0131yla takdis ettikleri bilinmektedir. \u00d6yle g\u00f6r\u00fcn\u00fcyor ki Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee, zaman zaman baz\u0131 Mo\u011fol idar\u00ee otoritelerine kar\u015f\u0131 \u00e7\u0131kmak durumunda kalm\u0131\u015f olsa da Sulucakarah\u00f6y\u00fck\u2019teki m\u00fctevazi z\u00e2viyesinde bu \u015fekilde \u00f6mr\u00fcn\u00fc tamamlam\u0131\u015ft\u0131r. 691 (1292) tarihli bir vakfiye kayd\u0131nda kendisinden \u201cmerhum\u201d diye bahsedildi\u011fine g\u00f6re (Birge, s. 41) bu tarihten \u00f6nce muhtemelen 669\u2019da (1271) vefat etmi\u015ftir.<\/p>\n
Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019nin nas\u0131l bir s\u00fbf\u00ee kimli\u011fi temsil etti\u011fi, hangi tarikat \u00e7evresine dahil oldu\u011fu, kendi ad\u0131n\u0131 verdi\u011fi yeni bir tarikat kurup kurmad\u0131\u011f\u0131, Bekta\u015f\u00eeli\u011fin onunla ilgisi gibi sorulara gelince, \u00f6nce\u00a0e\u015f-\u015ee\u1e33\u0101\u02bei\u1e33u\u2019n-nu\u02bfm\u00e2niyye<\/span>\u00a0hari\u00e7 yukar\u0131da say\u0131lan kaynaklar\u0131n hi\u00e7birinin onu klasik anlamda S\u00fcnn\u00ee bir s\u00fbf\u00ee olarak g\u00f6rmedi\u011fi \u00f6zellikle vurgulanmal\u0131d\u0131r. Kendini Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019ye ba\u011flayan Bekta\u015f\u00eeli\u011fin ve Alev\u00eeli\u011fin gayri S\u00fcnn\u00ee yap\u0131s\u0131 da bunun en kuvvetli delilidir. Bekta\u015f\u00eeli\u011fin \u00f6nceleri S\u00fcnn\u00ee bir tarikat oldu\u011funu, fakat Bal\u0131m Sultan taraf\u0131ndan bug\u00fcn bilinen h\u00fcviyetine sokuldu\u011funu ileri s\u00fcren tezin ilm\u00ee ve tarih\u00ee hi\u00e7bir temeli yoktur. Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019nin S\u00fcnn\u00ee bir mutasavv\u0131f oldu\u011funu ileri s\u00fcrenler onun nas\u0131l bir sosyal taban\u0131n mensubu bulundu\u011funu, bu taban\u0131n sosyok\u00fclt\u00fcrel ve din\u00ee yap\u0131s\u0131n\u0131n karakteristiklerini hi\u00e7 hesaba katmadan genellikle ona iz\u00e2fe edilen\u00a0Ma\u1e33\u0101l\u00e2t<\/span>\u00a0adl\u0131 esere dayan\u0131rlar. Bug\u00fcne kadar de\u011fi\u015fik ara\u015ft\u0131rmac\u0131lar taraf\u0131ndan birka\u00e7 defa yay\u0131mlanm\u0131\u015f olup tasavvufa yeni intisap eden m\u00fcridler i\u00e7in basit seviyede bir el kitab\u0131 niteli\u011fini ta\u015f\u0131yan bu eserin muhteva kriti\u011fi yap\u0131lmam\u0131\u015ft\u0131r.\u00a0Ma\u1e33\u0101l\u00e2t<\/span>\u00a0\u00fczerinde en kapsaml\u0131 \u00e7al\u0131\u015fmay\u0131 ger\u00e7ekle\u015ftiren Esat Co\u015fan bir tasavvuf edebiyat\u00e7\u0131s\u0131 g\u00f6z\u00fcyle eserin yaln\u0131z muhteva tasvirini yapm\u0131\u015f, tarih\u00ee tenkidine giri\u015fmemi\u015ftir. Halbuki klasik tasavvuf edebiyat\u0131nda\u00a0Ma\u1e33\u0101l\u00e2t<\/span>\u00a0ve\u00a0V\u00e2rid\u00e2t<\/span>\u00a0adlar\u0131n\u0131 ta\u015f\u0131yan benzeri eserlerin hemen hepsi daha sonralar\u0131 anonim derleyiciler taraf\u0131ndan kitap haline getirilmi\u015ftir. Nitekim\u00a0Ma\u1e33\u0101l\u00e2t<\/span>\u2019ta da, bu t\u00fcr bir eser oldu\u011funu a\u00e7\u0131k\u00e7a g\u00f6steren ibareler vard\u0131r (s. 14, 35). Dolay\u0131s\u0131yla bu eserlerin as\u0131llar\u0131ndan uzakla\u015fmalar\u0131 ihtimali \u00e7ok y\u00fcksektir. Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019ye iz\u00e2fe edilen di\u011fer eserler gibi\u00a0Ma\u1e33\u0101l\u00e2t<\/span>\u2019\u0131n da onun kaleminden \u00e7\u0131km\u0131\u015f oldu\u011fu tarihen ispat edilmemi\u015ftir. Ayr\u0131ca Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee konumundaki konar g\u00f6\u00e7er bir T\u00fcrkmen s\u00fbf\u00eesinin bu tarz eserler yaz\u0131p yazamayaca\u011f\u0131 tart\u0131\u015f\u0131labilir. \u00d6te yandan bu \u00e7evrelerdeki tasavvuf gelene\u011finin yaz\u0131l\u0131 eserlerden \u00e7ok s\u00f6zl\u00fc gelene\u011fe dayand\u0131\u011f\u0131 bilinmektedir.<\/p>\nHac\u0131 Bekta\u015f\u2019\u0131n tasavvuf\u00ee \u015fahsiyetine gelince, ba\u015fta \u00c2\u015f\u0131kpa\u015faz\u00e2de olmak \u00fczere daha sonraki birtak\u0131m kaynaklar da onu meczup bir dervi\u015f olarak tan\u0131t\u0131rlar. \u00c2\u015f\u0131kpa\u015faz\u00e2de, Hac\u0131 Bekta\u015f\u2019\u0131n bir \u015feyh olacak ve bir tarikat kuracak durumda olmay\u0131p kendini bilemeyecek kadar cezbe sahibi bulundu\u011funu kaydederken XV. y\u00fczy\u0131l m\u00fcelliflerinden Em\u00een\u00fcddin b. D\u00e2v\u00fbd Fak\u012bh onun hakk\u0131nda \u201cmecz\u00fbb-\u0131 mutlak\u201d tabirini kullan\u0131r. XVI. y\u00fczy\u0131lda ise V\u00e2hid\u00ee, hi\u00e7bir \u015feyin fark\u0131na varamayacak derecede meczup olan Hac\u0131 Bekta\u015f\u2019\u0131n \u201cbu hal ile \u00e2hirete irtihal etti\u011fini\u201d yazar. Bu kaynaklar\u0131n Hac\u0131 Bekta\u015f hakk\u0131ndaki m\u00fctalaalar\u0131 gibi,\u00a0Vil\u00e2yetn\u00e2me<\/span>\u2019ye dayanan M. Fuad K\u00f6pr\u00fcl\u00fc\u2019n\u00fcn Hac\u0131 Bekta\u015f\u2019\u0131n \u0130sl\u00e2m\u00ee ilimlerde otorite olacak derecede \u00e2lim bir mutasavv\u0131f oldu\u011funu ileri s\u00fcrmesi de kolay kabul edilecek bir fikir de\u011fildir. E\u011fer Hac\u0131 Bekta\u015f ger\u00e7ekten kendini bilemeyecek kadar meczup olsayd\u0131\u00a0Vil\u00e2yetn\u00e2me<\/span>\u2019de anlat\u0131lanlarla bir ilgisi bulunamazd\u0131. \u00d6te yandan, onun gibi g\u00f6\u00e7ebe bir T\u00fcrkmen \u015feyhinin ne b\u00f6yle bir ortamda \u0130sl\u00e2m\u00ee ilimlerde otorite olacak bir ilm\u00ee seviyeye y\u00fckselme imk\u00e2n\u0131n\u0131 bulmas\u0131, ne de b\u00f6yle bir imk\u00e2n bulduktan sonra bu \u00e7evrelere geri d\u00f6nmesi pek kolay kabul edilecek bir \u015feydir. Ayr\u0131ca bir T\u00fcrkmen \u015feyhinin \u00e2lim olmas\u0131 da gerekli de\u011fildir.\u00a0Vil\u00e2yetn\u00e2me<\/span>\u2019nin bu yoldaki ifadelerinin Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019yi y\u00fcceltmeye y\u00f6nelik bir tutumun eseri oldu\u011fu s\u00f6ylenebilir.<\/p>\nVil\u00e2yetn\u00e2me<\/span>\u2019nin ortaya koydu\u011fu bir ba\u015fka problem de Hac\u0131 Bekta\u015f\u2019\u0131n \u0130m\u00e2miyye mezhebine mensup olup olmad\u0131\u011f\u0131 meselesidir.\u00a0Vil\u00e2yetn\u00e2me<\/span>, Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019yi \u0130mam M\u00fbs\u00e2 el-K\u00e2z\u0131m soyuna nisbet etmek suretiyle hem onu bir seyyid yapar hem de b\u00f6ylece \u015ei\u00ee bir mutasavv\u0131f olarak takdim eder. Ancak Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019nin ya\u015fad\u0131\u011f\u0131 XIII. y\u00fczy\u0131l Anadolu\u2019sunda \u0130m\u00e2miyye veya \u0130sm\u00e2iliyye mezhebinin mevcudiyetine dair herhangi bir ipucuna bug\u00fcne kadar rastlanmad\u0131\u011f\u0131 g\u00f6z \u00f6n\u00fcne al\u0131narak bu telakki, XV. y\u00fczy\u0131l sonlar\u0131nda\u00a0Vil\u00e2yetn\u00e2me<\/span>\u2019nin kaleme al\u0131nd\u0131\u011f\u0131 y\u0131llarda bu \u00e7evrelere art\u0131k n\u00fcfuz etmi\u015f bulunan \u0130m\u00e2miyye inan\u00e7lar\u0131n\u0131n bir etkisi olarak de\u011ferlendirilmelidir. Bekta\u015f\u00eelik XVI. y\u00fczy\u0131lda bu etkileri alm\u0131\u015f olarak kuruldu\u011fundan bug\u00fcn Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019nin b\u00f6yle bir kimli\u011fe nisbeti Alev\u00ee-Bekta\u015f\u00ee \u00e7evrelerce teredd\u00fcts\u00fcz kabul g\u00f6rmektedir.<\/p>\nVil\u00e2yetn\u00e2me<\/span>\u2019nin dikkatli bir tahlili, Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019nin, hem Ahmed Yesev\u00ee hem de Yesev\u00eelik etkilerini geni\u015f \u00f6l\u00e7\u00fcde ta\u015f\u0131yan Kutb\u00fcddin Haydar geleneklerini s\u0131k\u0131 s\u0131k\u0131ya koruyan bir Haydar\u00ee \u015feyhi oldu\u011funu ortaya koymaktad\u0131r. \u00d6te yandan Elvan \u00c7elebi, Ahmed Efl\u00e2k\u00ee ve \u00c2\u015f\u0131kpa\u015faz\u00e2de\u2019nin eserleri de onun Vef\u00e2\u00ee \u015feyhi olan Baba \u0130ly\u00e2s-\u0131 Horas\u00e2n\u00ee\u2019nin halifesi bulundu\u011funu a\u00e7\u0131k\u00e7a g\u00f6stermektedir. Kaynaklardaki bu kay\u0131tlara g\u00fcvenmek gerekirse, Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019nin b\u00fcy\u00fck bir ihtimalle Yesev\u00eelik ile Kalender\u00eeli\u011fin kar\u0131\u015f\u0131m\u0131ndan olu\u015fan Haydar\u00eelik tarikat\u0131n\u0131n bir mensubu olarak Anadolu\u2019ya geldi\u011fi, daha sonra Baba \u0130ly\u00e2s-\u0131 Horas\u00e2n\u00ee \u00e7evresine girerek Vef\u00e2\u00eelik tarikat\u0131na intisap etti\u011fi ve hayat\u0131n\u0131n sonuna kadar da b\u00f6yle ya\u015fad\u0131\u011f\u0131 s\u00f6ylenebilir. Bu durumda ad\u0131n\u0131 ta\u015f\u0131mas\u0131na ra\u011fmen Bekta\u015f\u00eeli\u011fi kendisinin kurmad\u0131\u011f\u0131 muhakkakt\u0131r.<\/p>\nHac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019ye ba\u015fta\u00a0Ma\u1e33\u0101l\u00e2t<\/span>\u00a0olmak \u00fczere (bu eserin pek \u00e7ok n\u00fcshas\u0131 mevcuttur, mesel\u00e2 bk. S\u00fcleymaniye Ktp., L\u00e2leli, nr. 1500) birtak\u0131m eserler iz\u00e2fe edilir. Bunlar \u015f\u00f6yle s\u0131ralanabilir:\u00a01.<\/b>\u00a0Kit\u00e2b\u00fc\u2019l-Fev\u00e2id<\/span>\u00a0(\u0130\u00dc Ktp., TY, nr. 55).\u00a02.<\/b>\u00a0Nes\u00e2yih-i Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee<\/span>\u00a0(Hac\u0131bekta\u015f \u0130l\u00e7e Halk Ktp., nr. 29\u2019daki mecmua i\u00e7inde).\u00a03.<\/b>\u00a0Ris\u00e2le<\/span>\u00a0(Staatsbibliothek, Marburg, MS, Or. Oct., nr. 3049). Bunlar\u0131n d\u0131\u015f\u0131nda Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019ye\u00a0Tefs\u00eer-i F\u00e2tiha<\/span>,\u00a0\u015eathiyye<\/span>,\u00a0\u015eerh-i Besmele<\/span>\u00a0gibi birka\u00e7 eser daha mal edilirse de bunlar\u0131n onun taraf\u0131ndan yaz\u0131ld\u0131\u011f\u0131na dair hi\u00e7bir ilm\u00ee delil ortaya konulamam\u0131\u015ft\u0131r.<\/p>\nMenk\u0131bev\u00ee Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee.<\/b>\u00a0Bekta\u015f\u00eelik\u2019ten ba\u015fka hi\u00e7bir tarikat\u0131n p\u00eeri bu derece muazzam bir k\u00fclt\u00fcn, g\u00fc\u00e7l\u00fc bir iman\u0131n ve kutsall\u0131\u011f\u0131n konusu olmam\u0131\u015ft\u0131r. Hemen hi\u00e7bir tarikat\u0131n p\u00eeri Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019nin Bekta\u015f\u00eelik\u2019teki yeriyle kar\u015f\u0131la\u015ft\u0131r\u0131lamaz. Tarih\u00ee Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019nin menk\u0131bev\u00ee, hatta menk\u0131bev\u00eelikten de \u00f6te mitolojik Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019ye d\u00f6n\u00fc\u015ferek b\u00f6yle bir kutsall\u0131k kazanmas\u0131 ve bir iman konusu olmas\u0131 hadisesinin nas\u0131l meydana geldi\u011fi ve hangi s\u00fcrecin \u00fcr\u00fcn\u00fc oldu\u011fu ve bu s\u00fcrecin nas\u0131l ger\u00e7ekle\u015fti\u011fi gibi \u00f6nemli sorular\u0131n cevab\u0131, Antalya-Elmal\u0131 yak\u0131n\u0131ndaki Tekkek\u00f6y\u2019de bulunan t\u00fcrbesinde medfun Abdal M\u00fbs\u00e2\u2019da d\u00fc\u011f\u00fcmlenmektedir. M. Fuad K\u00f6pr\u00fcl\u00fc, XIV. y\u00fczy\u0131lda Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019nin Sulucakarah\u00f6y\u00fck\u2019teki tekkesinden yeti\u015fen bu m\u00fchim \u015fahsiyetin Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee k\u00fclt\u00fcn\u00fcn yay\u0131lmas\u0131nda nas\u0131l b\u00fcy\u00fck bir rol oynad\u0131\u011f\u0131n\u0131 ortaya koymu\u015ftur. K\u00f6pr\u00fcl\u00fc\u2019n\u00fcn incelemelerinden ve daha sonraki ara\u015ft\u0131rmalardan \u00e7\u0131kan sonuca g\u00f6re ya\u015fad\u0131\u011f\u0131 d\u00f6nemde pek tan\u0131nmayan bu m\u00fctevazi T\u00fcrkmen \u015feyhini, gerek hayatta iken gerekse \u00f6l\u00fcm\u00fcnden kendi zaman\u0131na kadar ge\u00e7en s\u00fcre i\u00e7inde \u00fcretilen menk\u0131beler arac\u0131l\u0131\u011f\u0131yla yeni kurulmakta olan Osmanl\u0131 Beyli\u011fi ba\u015fta olmak \u00fczere b\u00fct\u00fcn Orta ve Bat\u0131 Anadolu\u2019da tan\u0131tarak \u00e2deta tekrar hayata kavu\u015fturan Abdal M\u00fbs\u00e2 olmu\u015ftur. XIV. y\u00fczy\u0131l\u0131n ilk \u00e7eyre\u011finden sonra Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee Tekkesi\u2019nin \u015feyhi olan Abdal M\u00fbs\u00e2, beraberindeki bir k\u0131s\u0131m Haydar\u00ee dervi\u015fleriyle birlikte yeni kurulmakta olan Osmanl\u0131 Beyli\u011fi topraklar\u0131na gitmi\u015f, orada Orhan Gazi\u2019nin hizmetine girerek fetihlere kat\u0131lm\u0131\u015f ve ba\u015far\u0131l\u0131 olmu\u015ftur. Fakat onun ger\u00e7ekle\u015ftirdi\u011fi as\u0131l b\u00fcy\u00fck i\u015f, birlikte sava\u015ft\u0131\u011f\u0131 Osmanl\u0131 gazilerine Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019nin menk\u0131belerini anlatarak onu tan\u0131tmas\u0131 olmu\u015ftur. Abdal M\u00fbs\u00e2 bunu \u00f6nce Bursa havalisinde yapm\u0131\u015f, daha sonra buradan Bergama ve yak\u0131nlar\u0131na ge\u00e7mi\u015f, oradan da Antalya\u2019ya giderek yerle\u015fti\u011fi bug\u00fcn Tekkek\u00f6y ad\u0131n\u0131 ta\u015f\u0131yan yerdeki z\u00e2viyesinde s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr.<\/p>\n
Bu s\u00fcre\u00e7 i\u00e7inde menk\u0131bele\u015fen tarih\u00ee ve efsanev\u00ee geleneklerin XV. y\u00fczy\u0131l\u0131n son y\u0131llar\u0131nda yaz\u0131ya ge\u00e7irilmi\u015f \u015feklinden ibaret olan\u00a0Vil\u00e2yetn\u00e2me<\/span>\u00a0\u00e7o\u011funlu\u011fu itibariyle bu mitolojik Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019yi yans\u0131t\u0131r. Ancak bu husus eserin tarih\u00ee hi\u00e7bir temeli bulunmad\u0131\u011f\u0131 anlam\u0131na gelmez.\u00a0Vil\u00e2yetn\u00e2me<\/span>\u2019de Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019nin tarih\u00ee \u015fahsiyetini ayd\u0131nlatmaya yarayacak olduk\u00e7a de\u011ferli ipu\u00e7lar\u0131 da vard\u0131r. Alev\u00ee-Bekta\u015f\u00ee topluluklar\u0131 bug\u00fcn Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019yi\u00a0Vil\u00e2yetn\u00e2me<\/span>\u2019nin takdim etti\u011fi mitolojik \u00e7er\u00e7evede tan\u0131rlar.<\/p>\nVil\u00e2yetn\u00e2me<\/span>\u2019deki Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019nin en belirgin niteli\u011fi on iki imam soyuna nisbet edilmesi, yani Peygamber soyuna mensup bir seyyid olmas\u0131d\u0131r. Babas\u0131 \u0130br\u00e2h\u00eem-i S\u00e2n\u00ee, \u0130mam M\u00fbs\u00e2 el-K\u00e2z\u0131m neslindendir ve Horasan h\u00fck\u00fcmdar\u0131d\u0131r; dolay\u0131s\u0131yla Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee bir \u015fehzadedir. K\u00fc\u00e7\u00fckken \u00f6nce \u00fcnl\u00fc s\u00fbf\u00ee Lokm\u00e2n-\u0131 Perende\u2019nin, ard\u0131ndan onun tavsiyesiyle Ahmed Yesev\u00ee\u2019nin yan\u0131nda e\u011fitilir. Daha o zamanlar bir\u00e7ok keramet g\u00f6stererek herkesi hayretler i\u00e7inde b\u0131rak\u0131r. Ahmed Yesev\u00ee\u2019nin \u201cnefes evl\u00e2d\u0131\u201d olan Kutb\u00fcddin Haydar\u2019\u0131 esir d\u00fc\u015ft\u00fc\u011f\u00fc Bedah\u015fan ilindeki k\u00e2firlerin elinden kurtar\u0131r. Daha sonra onun art\u0131k olgunla\u015ft\u0131\u011f\u0131n\u0131 g\u00f6ren Ahmed Yesev\u00ee, kendisine halifelik sembolleri olan cih\u00e2z-\u0131 fakr\u0131 (ta\u00e7, \u015famdan, seccade, sofra ve alem) teslim eder, beline tahta k\u0131l\u0131c\u0131n\u0131 ku\u015fat\u0131r ve Diy\u00e2r\u0131r\u00fbm\u2019u ir\u015fad etmekle g\u00f6revlendirir. \u00d6nce Mekke\u2019ye giderek hac g\u00f6revini ifa eden Bekta\u015f \u201chac\u0131\u201d unvan\u0131n\u0131 al\u0131r. D\u00f6n\u00fc\u015fte Necef\u2019i ve Kerbel\u00e2\u2019y\u0131 ziyaret edip Anadolu\u2019ya ge\u00e7er. Buradaki Rum erenleri onun geli\u015finden haberdar olurlarsa da buna pek sevinmezler. Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee, \u00c7epni oyma\u011f\u0131na mensup konar g\u00f6\u00e7er birka\u00e7 evin k\u0131\u015fl\u0131\u011f\u0131 durumundaki Sulucakarah\u00f6y\u00fck\u2019e gelir ve Kad\u0131nc\u0131k Ana\u2019n\u0131n evine misafir olur. Bu arada kerametleriyle dikkat \u00e7eker. Ge\u00e7imini sa\u011flamak i\u00e7in k\u00f6y\u00fcn s\u0131\u011f\u0131rlar\u0131n\u0131 g\u00fcder. Bir m\u00fcddet sonra bug\u00fcnk\u00fc derg\u00e2h\u0131n yerinde ilk inziva mahalli olan K\u0131z\u0131lca Halvet\u2019i yapar. Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee art\u0131k kendini kabul ettirmi\u015f ve m\u00fcrid edinmeye ba\u015flam\u0131\u015ft\u0131r. \u00dcn\u00fc \u00e7abuk yay\u0131l\u0131r. \u00c7evredeki vel\u00eeler onu k\u0131skan\u0131r ve \u00e7e\u015fitli s\u0131navlardan ge\u00e7irirlerse de hepsini utand\u0131r\u0131r. Avucundaki ye\u015fil beni g\u00f6stererek Hz. Ali\u2019nin mazhar\u0131 oldu\u011funu, yani onun kendi bedeninde zuhur etti\u011fini ispat eder. B\u00f6ylece Rum\u2019un en b\u00fcy\u00fck evliyas\u0131 oldu\u011fu anla\u015f\u0131l\u0131r.<\/p>\nHac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee buradaki ikameti esnas\u0131nda Seyyid Mahm\u00fbd-\u0131 Hayr\u00e2n\u00ee, Ah\u00ee Evran gibi b\u00fcy\u00fck Rum vel\u00eeleriyle yak\u0131nl\u0131k kurar; \u00e7evredeki gayri m\u00fcslimlerle yak\u0131n ili\u015fkiler i\u00e7ine girer. Tan\u0131\u015ft\u0131\u011f\u0131 Mo\u011fol otoritelerinden bir k\u0131sm\u0131n\u0131n m\u00fcsl\u00fcman olmas\u0131n\u0131 sa\u011flar. Bir\u00e7ok halife yeti\u015ftirir; \u00f6l\u00fcm\u00fcnden az \u00f6nce her birine ic\u00e2zetn\u00e2mesini vererek Anadolu\u2019nun bir y\u00f6resine yollar ve kendisi de kerametine yak\u0131\u015f\u0131r bir \u015fekilde vefat eder.<\/p>\n
Buraya kadar anlat\u0131lanlardan \u00e7\u0131kan sonuca g\u00f6re Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019nin as\u0131l \u015f\u00f6hreti ve etraf\u0131nda te\u015fekk\u00fcl eden muazzam k\u00fclt onun vefat\u0131ndan sonra olu\u015fmu\u015ftur. Bu k\u00fclt\u00fcn esas kayna\u011f\u0131 da o zamanlar \u00e7ok muhtemel olarak bir Haydar\u00ee z\u00e2viyesi olan Sulucakarah\u00f6y\u00fck\u2019teki derg\u00e2h\u0131d\u0131r.<\/p>\n
Bu tarih\u00ee hadise Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee k\u00fclt\u00fcn\u00fcn \u00f6nce, hayatta iken bizzat Hac\u0131 Bekta\u015f\u2019\u0131n da mensubu bulundu\u011fu Haydar\u00ee tarikat\u0131 dervi\u015fleri aras\u0131nda ortaya \u00e7\u0131k\u0131p geli\u015fti\u011fini ve onlar vas\u0131tas\u0131yla her tarafa yay\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6sterir. Osmanl\u0131 gazileri arac\u0131l\u0131\u011f\u0131yla Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019yi tan\u0131yan Osmanl\u0131 sultanlar\u0131 Yeni\u00e7eri Oca\u011f\u0131\u2019n\u0131 kurarken gaziler aras\u0131nda yayg\u0131n olan g\u00fc\u00e7l\u00fc k\u00fclt sebebiyle oca\u011f\u0131 ona ba\u011flam\u0131\u015flar, b\u00f6ylece Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019nin h\u00e2t\u0131ras\u0131 Osmanl\u0131 topraklar\u0131nda giderek geli\u015fmek suretiyle b\u00fcy\u00fcy\u00fcp \u00fcnlenmi\u015ftir. XVI. y\u00fczy\u0131l\u0131n ba\u015flar\u0131na gelindi\u011finde ise Bal\u0131m Sultan, Haydar\u00eelik\u2019ten ayr\u0131l\u0131p Osmanl\u0131 h\u00fck\u00fcmet merkezinin deste\u011fini de alarak Bekta\u015f\u00eelik tarikat\u0131n\u0131 Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019nin ad\u0131na bug\u00fcn bilinen \u015fekliyle kurmu\u015ftur. B\u00f6ylece Anadolu T\u00fcrk gayri S\u00fcnn\u00eeli\u011fi, merkezine Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019yi yerle\u015ftirerek te\u015fekk\u00fcl s\u00fcrecini fiilen tamamlam\u0131\u015ft\u0131r.<\/p>\n
B\u0130BL\u0130YOGRAFYA<\/span><\/p>\nHac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee,\u00a0Ma\u1e33\u0101l\u00e2t<\/span>\u00a0(haz. M. Esad Co\u015fan), \u0130stanbul 1986, s. 17-61.<\/p>\nManak\u0131b-\u0131 Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee: Vil\u00e2yet-n\u00e2me<\/span>\u00a0(haz. Abd\u00fclbaki G\u00f6lp\u0131narl\u0131), \u0130stanbul 1958.<\/p>\nElvan \u00c7elebi,\u00a0Men\u00e2k\u0131b\u00fc\u2019l-kudsiyye<\/i><\/span>, s. 169-170.<\/p>\nEfl\u00e2k\u00ee,\u00a0Men\u00e2\u1e33\u0131b\u00fc\u2019l-\u02bf\u00e2rif\u00een<\/i><\/span>, I, 381.<\/p>\n\u00c2\u015f\u0131kpa\u015faz\u00e2de,\u00a0T\u00e2rih<\/i><\/span>, s. 204-205.<\/p>\nV\u00e2hid\u00ee,\u00a0Men\u00e2k\u0131b-\u0131 Hoca-i Cih\u00e2n<\/span>, Biblioth\u00e8que Nationale, suppl. turc, nr. 440, vr. 72a<\/sup>.<\/p>\nL\u00e2mi\u00ee,\u00a0Nefeh\u00e2t Terc\u00fcmesi<\/i><\/span>, s. 671-672.<\/p>\nMecd\u00ee,\u00a0\u015eek\u0101ik Terc\u00fcmesi<\/i><\/span>, s. 44.<\/p>\n\u00c2l\u00ee Mustafa,\u00a0K\u00fcnh\u00fc\u2019l-ahb\u00e2r<\/span>, \u0130stanbul 1286, V, 54 vd.<\/p>\nEvliya \u00c7elebi,\u00a0Seyahatn\u00e2me<\/i><\/span>, I-III; VI-VIII, t\u00fcr.yer.<\/p>\nDervi\u015f Burhan,\u00a0Vil\u00e2yetn\u00e2me-i H\u00e2c\u0131m Sult\u00e2n: Das Vil\u00e2jet-n\u00e2me des H\u00e2dschim Sultan<\/span>\u00a0(n\u015fr. R. Tschudi), Berlin 1914, s. 1-24.<\/p>\nM. Fuad K\u00f6pr\u00fcl\u00fc, \u201cLes origines du Bektachisme: Essai sur le d\u00e9veloppement historique de l\u2019h\u00e9t\u00e9reodoxie musulmane en Asie mineure\u201d,\u00a0Extrait des actes du congr\u00e8s international d\u2019histoire des religions<\/span>, Paris 1926, s. 20-25.<\/p>\na.mlf.,\u00a0\u0130lk Mutasavv\u0131flar<\/span>, Ankara 1966, s. 39-47.<\/p>\na.mlf.,\u00a0T\u00fcrk Edebiyat\u0131 Tarihi<\/span>, \u0130stanbul 1980, s. 249-250.<\/p>\na.mlf., \u201cAnadolu\u2019da \u0130sl\u00e2miyet\u201d,\u00a0DEFM<\/i><\/span>, II\/4-6 (1922), s. 405-406.<\/p>\na.mlf., \u201cBemerkungen zur Religionsgeschichte Kleinasiens\u201d,\u00a0MOG<\/i><\/span>, II (1922), s. 203-222.<\/p>\na.mlf., \u201cBekta\u015f\u00eeli\u011fin Men\u015fe\u2019leri\u201d,\u00a0TY<\/i><\/span>, II\/8 (1341), s. 136-140.<\/p>\na.mlf., \u201cBekta\u015f\u201d,\u00a0\u0130A<\/i><\/span>, II, 461-464.<\/p>\nHilmi Ziya [\u00dclken],\u00a0T\u00fcrk Tefekk\u00fcr Tarihi<\/span>, \u0130stanbul 1934, II, 255-262.<\/p>\na.mlf., \u201cHac\u0131 Bekta\u015f-\u0131 Vel\u00ee\u201d,\u00a0Mihrab<\/span>, II\/15-16, \u0130stanbul 1922, s. 515-530.<\/p>\nJ. K. Birge,\u00a0The Bektashi Order of Dervishes<\/span>, London 1937, s. 33-51.<\/p>\nAbd\u00fclb\u00e2ki G\u00f6lp\u0131narl\u0131,\u00a0Mevl\u00e2n\u00e2 Cel\u00e2leddin<\/span>, \u0130stanbul 1959, s. 238-239.<\/p>\na.mlf., \u201cBekta\u015f\u201d,\u00a0TA<\/i><\/span>, VI, 32-34.<\/p>\nE. Behnan \u015eapolyo,\u00a0Mezhepler ve Tarikatlar Tarihi<\/span>, \u0130stanbul 1964, s. 298-301.<\/p>\nCl. Cahen,\u00a0Pre Ottoman Turkey<\/span>, London 1968, s. 354.<\/p>\na.mlf., \u201cLe probl\u00e8me du Shiisme en Asie mineure pr\u00e9-ottomane\u201d,\u00a0Le Shiisme imamite<\/span>, Paris 1970, s. 122 vd.<\/p>\na.mlf.,\u00a0La Turquie pr\u00e9-ottomane<\/span>, \u0130stanbul 1988, s. 334.<\/p>\nS. Vryonis,\u00a0The Decline of Medieval Hellenism in Asia Minor<\/span>, London 1971, s. 369-381.<\/p>\nH. J. Kissling, \u201cBekta\u015f, Hac\u0131\u201d,\u00a0Biographisches Lexikon<\/span>, M\u00fcnchen 1974, I, 170-171.<\/p>\nIr\u00e8ne M\u00e9likoff, \u201cUn ordre de derviches colonisateurs: Les Bektashis\u201d,\u00a0M\u00e9morial \u00d6mer L\u00fbtfi Barkan<\/span>, Paris 1980, s. 149-157.<\/p>\na.mlf., \u201cL\u2019Ordre des Bekta\u015fis et les groupes relevant de Hac\u0131 Bekta\u015f: Survol du probl\u00e8me\u201d,\u00a0Sur les traces du soufisme turc: recherches sur l\u2019lslam populaire en Anatolie<\/span>, \u0130stanbul 1992, s. 5-10.<\/p>\na.mlf., \u201cYunus Emre ile Hac\u0131 Bekta\u015f\u201d,\u00a0TDED<\/i><\/span>, XX (1973), s. 29 vd.<\/p>\nAhmet Ya\u015far Ocak,\u00a0La R\u00e9volte de Baba Resul ou la formation de l\u2019h\u00e9t\u00e9rodoxie musulmane en Anatolie au XIIIe<\/sup>\u00a0si\u00e8cle<\/span>, Ankara 1989, s. 87-96.<\/p>\na.mlf., \u201cAnadolu Heterodoks T\u00fcrk S\u00fbf\u00eeli\u011finin Temel Ta\u015f\u0131: Hac\u0131 Bekta\u015f-\u0131 Vel\u00ee el-Horasan\u00ee (?-1271)\u201d,\u00a0Yunus Emre, Nasrettin Hoca ve Hac\u0131 Bekta\u015f Vel\u00ee D\u00fc\u015f\u00fcncesinde Ho\u015fg\u00f6r\u00fc<\/span>, Ankara 1995, s. 185-201.<\/p>\nAhmet T. Karamustafa, \u201cEarly Sufism in Eastern Anatolia\u201d,\u00a0Classical Persian Sufism: from its Origins to Rumi<\/span>\u00a0(ed. Leonard Lewisohn), London 1993, s. 186-190.<\/p>\nMartin van Bruinessen, \u201cWhen Haji Bektash still Bore the Name of Sultan Sahak\u201d,\u00a0Bektachiyya: \u00c9tudes sur l\u2019ordre mystique des Bektachis et les groupes relevant de Hadji Bektach<\/span>\u00a0(ed. A. Popovic \u2013 G. Veinstein), \u0130stanbul 1995, s. 117-138.<\/p>\nTevfik Sinc\u00e2n\u00ee \u2013 K\u0101s\u0131m Ens\u00e2r\u00ee, \u201c\u1e24\u00e2c\u00ee Bekt\u00e2\u015f-\u0131 Vel\u00ee ve \u1e6car\u00ee\u1e33at-\u0131 Bekt\u00e2\u015fiyye\u201d,\u00a0Ne\u015friyye-i D\u00e2ni\u015fgede-i Edebiyy\u00e2t ve \u02bfUl\u00fbm-i \u0130ns\u00e2n\u00ee<\/span>, XXVIII\/120, Tebriz 1977, s. 505-513.<\/p>\nM\u00fcrsel \u00d6zt\u00fcrk, \u201cHac\u0131 Bekta\u015f-\u0131 Veli\u201d,\u00a0TTK Belleten<\/i><\/span>, L\/198 (1986), s. 885-894.<\/p>\nI. Beldiceanu-Steinherr, \u201cLes Bekta\u0161\u012b la lumi\u00e8re des recensements ottomans (XVe<\/sup>-XVIe<\/sup>\u00a0si\u00e8cles)\u201d,\u00a0WZKM<\/i><\/span>, sy. 81 (1991), s. 21-79.<\/p>\nR. Tschudi, \u201cBekt\u0101s\u0332h\u0332iyya\u201d,\u00a0EI2<\/sup>\u00a0<\/i>(\u0130ng.)<\/span>, I, 1161-1163.<\/p>\nHamid Algar, \u201cBekt\u0101\u0161, \u1e24\u0101j\u012b\u201d,\u00a0EIr.<\/i><\/span>, IV, 116-122.<\/p>\n","protected":false},"excerpt":{"rendered":"As\u0131l ad\u0131 Bekta\u015f olup muhtemelen \u00f6l\u00fcm\u00fcnden sonra Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee diye \u015f\u00f6hret bulmu\u015ftur. XIII. y\u00fczy\u0131l Sel\u00e7uklu Anadolusu\u2019nda Baba\u00ee hareketinin lideri<\/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-1193","page","type-page","status-publish","hentry"],"yoast_head":"\n
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