{"id":4160,"date":"2019-01-18T14:35:46","date_gmt":"2019-01-18T12:35:46","guid":{"rendered":"http:\/\/www.libridergi.org\/2015-en\/trans-2015-en\/lbr-0179"},"modified":"2019-01-18T16:07:46","modified_gmt":"2019-01-18T14:07:46","slug":"lbr-0179","status":"publish","type":"post","link":"http:\/\/www.libridergi.org\/en\/2019-en\/lbr-0179","title":{"rendered":"Anadolu\u2019da Hz. Ali Tasavvurlar\u0131 (XIII. \u2013 XVI. Y\u00fczy\u0131llar)"},"content":{"rendered":"
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Anadolu\u2019da Hz. Ali Tasavvurlar\u0131 (XIII. \u2013 XVI. Y\u00fczy\u0131llar)<\/h2>\n

Kamile \u00dcNL\u00dcSOY<\/h3>\n
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ISBN:<\/strong> 9789751631572
\nPage:<\/strong>\u00a0354
\nPublication Date:<\/strong>\u00a02015
\nLocation:<\/strong>\u00a0Ankara
\nPublisher:\u00a0<\/strong>Tarih Kurumu Yay\u0131nlar\u0131<\/p><\/div>

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LIBRI<\/em>\u00a0V (2019) 15-27<\/strong>
\nReceived Date<\/strong>: 30.12.2018 | Acceptance Date<\/strong>: 09.01.2019
\nOnline Publication Date<\/strong>: 17.01.2019
\nCopyright \u00a9 Journal of Book Notices, Reviews and Translations, 2019<\/p>\n

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\"references\"\u00a0<\/strong>\u00a0View PDF<\/strong><\/a><\/p>\n

\"info\"\u00a0\u00a0<\/a>Citation<\/a>
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K. \u00dcNL\u00dcSOY, Anadolu\u2019da Hz. Ali Tasavvurlar\u0131 (XIII. \u2013 XVI. Y\u00fczy\u0131llar)<\/em>. Ankara 2015. T\u00fcrk Tarih Kurumu Yay\u0131nlar\u0131, 354 sayfa. ISBN: 9789751631572<\/strong><\/p>\n

\u0130sl\u00e2m \u0130mparatorlu\u011fu\u2019nun idaresini, Hz. Muhammed (571-632)\u2019in vefat et\u00admesi sonras\u0131nda devralm\u0131\u015f Hulef\u00e2-yi R\u00e2\u015fid\u00een nam\u0131yla maruf devlet ba\u015fkanla\u00adr\u0131n\u0131n d\u00f6r\u00add\u00fcnc\u00fcs\u00fc ve nihayetinde sonuncusu \u2013Hz. Hasan\u2019\u0131n k\u0131sa halifeli\u011fini ve akabinde Muaviye\u2019ye olan bey\u2019at\u0131n\u0131 bir kenara b\u0131rakt\u0131\u011f\u0131m\u0131zda\u2013 olan Hz. Ali (600-661)\u2019nin, \u0130sl\u00e2miyet Tarihi \u00e7er\u00e7evesindeki ehemmiyeti ziyadesiyle y\u00fck\u00adsektir. Bu nedenle, mezk\u00fbr ki\u00adtab\u0131m\u0131z\u0131n tan\u0131t\u0131m\u0131na ge\u00e7meden evvel onun \u015fah\u00ads\u0131na dair resm\u00ee verileri k\u0131saca sunmak, \u00e7al\u0131\u015fmam\u0131z\u0131 zen\u00adgin\u00adle\u015ftirip daha da an\u00adla\u015f\u0131labilir k\u0131lacakt\u0131r. Hz. Mu\u00adhammed\u2019in amcas\u0131 konumunda bulunan Ebu Ta\u00adlip\u2019in \u00e7ocu\u011fu Hz. Ali, haliyle Pey\u00adgamber ile akrabayd\u0131 ve babas\u0131n\u0131n iktisadi s\u0131\u00adk\u0131nt\u0131lar\u0131 hasebiyle de ufak ya\u015fla\u00adr\u0131n\u00addan itibaren Hz. Muhammed\u2019in yan\u0131nda, onun g\u00f6zetimiyle yeti\u015fti. Mekke\u2019den Medine\u2019ye ger\u00e7ek\u00adle\u015ftirilen g\u00f6\u00e7\u00fcn ard\u0131n\u00addan, ev sahipleri (Ensar) ile muhacirlerin (G\u00f6\u00e7er) s\u0131cak bir ili\u015fki ye\u015fertebilme\u00adleri a\u00e7\u0131s\u0131ndan Peygamber taraf\u0131ndan geli\u015ftiri\u00adlen karde\u015flik uygulamas\u0131n\u0131n ilk \u00f6rne\u011fi Hz. Muhammed ile Hz. Ali aras\u0131nda kar\u00adde\u015flik tesis edilerek verildi. Pey\u00adgamber g\u00f6\u00e7\u00fcn ikinci senesinde k\u0131z\u0131n\u0131, Hz. F\u00e2t\u0131ma\u2018y\u0131, ye\u00ad\u011fenine yani Hz. Ali\u2019ye verdi. Halife Ali ile Hz. F\u00e2t\u0131ma\u2019n\u0131n evlili\u011finden do\u011fan Hasan ile H\u00fcseyin, onun so\u00adyunun yeg\u00e2ne devam ettiricisi oldular. Hz. Ali pek \u00e7ok gazvede (Bedir, Uhud, Hendek, Hayber, Huneyn) ceng\u00e2verane kahra\u00admanl\u0131klar g\u00f6sterdi. Ken\u00addinden \u00f6nceki Hulef\u00e2-yi R\u00e2\u015fid\u00een\u2019in; Hz. Ebubekir, Hz. \u00d6mer ve Hz. Osman\u2019\u0131n saltanatlar\u0131nda namuhalif tavr\u0131yla ya\u015fam\u0131na devam etti. Halifeli\u011fi vaktinde (656-661) \u0130sl\u00e2m d\u00fcnyas\u0131, \u00e7e\u015fitli odaklar\u0131n (Mu\u00e2viye I., Amr b. \u00c2s, Hz. \u00c2i\u015fe, Talha-Z\u00fcbeyr, Haric\u00eeler) sosyo-politik ve ekonomik ama\u00e7lar\u0131 netice\u00adsinde bir\u00adtak\u0131m kar\u0131\u015f\u0131kl\u0131klara maruz kald\u0131. Hz. Ali, milad\u00ee 661 senesinde, Abdur\u00adrah\u00adman b. M\u00fclcem nam bir Haric\u00ee taraf\u0131ndan suikasta u\u011frayarak ya\u015fam\u0131n\u0131 kaybet\u00admi\u015f\u00adtir.<\/p>\n

Nitekim \u00f6yk\u00fcs\u00fc y\u00fczy\u0131llara uzanan bir hayat\u0131n, tarih patikas\u0131nda d\u00fcmd\u00fcz iler\u00adleyerek hi\u00e7bir de\u011fi\u015fikli\u011fe yahud deformasyona u\u011framamas\u0131 gibi bir duru\u00admun bizzat tabiat\u0131n kanunlar\u0131na ayk\u0131r\u0131 oldu\u011funu belirt\u00admek gerekir. Hz Ali; Arabistan co\u011frafyas\u0131nda do\u011fmu\u015f, a\u015firet\u00e7i anlay\u0131\u015f ile yeti\u015fmi\u015f, \u00e7\u00f6l paganizmi\u00adnin yayg\u0131nl\u0131\u011f\u0131na kar\u015f\u0131 \u00e7\u0131karak yeni bir din kurmu\u015f Hz. Muhammed\u2019e k\u00fc\u00e7\u00fckl\u00fc\u00ad\u011f\u00fcnden itibaren yol\u00adda\u015f\/des\u00adtek\u00e7i olmu\u015f ve onun kurdu\u011fu te\u015fkilat\u0131 t\u00fcm inan\u00adc\u0131yla savunarak bu u\u011furda da suikasta kurban gitmi\u015ftir. Mamafih tarihin r\u00fczg\u00e2r\u0131 Arap illerinden T\u00fcrk sahalar\u0131na esti\u011fi vakit ona dair resm\u00ee-Ortodoks bilgiler; \u0130ran-Hind mistisizminin, bilhassa MS XII ve MS XIII. y\u00fczy\u0131llarda yay\u00adg\u0131nla\u015fan tasavvufi tarikatlar\u0131n, iptidai menkabev\u00ee T\u00fcrkmen \u00f6yk\u00fcc\u00fcl\u00fc\u011f\u00fcn\u00fcn heterodoks s\u00fczgecinden ge\u00e7erek bam\u00adba\u015fka bi\u00e7imlere b\u00fcr\u00fcn\u00adm\u00fc\u015ft\u00fcr.<\/p>\n

Tan\u0131t\u0131m\u0131n\u0131 yapaca\u011f\u0131m\u0131z Anadolu\u2019da Hz. Ali Tasavvurlar\u0131 (XIII. \u2013 XVI. Y\u00fczy\u0131l\u00adlar) <\/em>ad\u0131ndaki yap\u0131t\u0131m\u0131zda bu ahval ve \u015fartlar\u0131 g\u00f6z \u00f6n\u00fcnde bulundurmu\u015f bir doktora tezi olup, Kamile \u00dcnl\u00fcsoy taraf\u0131ndan telif edil\u00admi\u015ftir. 2015 y\u0131l\u0131nda ki\u00adtap halinde bas\u0131lm\u0131\u015f eserimizin Akademi ser\u00fcvenine de de\u011finmek istiyoruz: 25.11.2011 tari\u00adhinde, S\u00fcleyman Demirel \u00dcniversitesi\u2019nde, Sosyal Bilimler Enstit\u00fcs\u00fc – Temel \u0130sl\u00e2m Bi\u00adlimleri Ana Bilim Dal\u0131\u2019nda: \u201cTarih\u00ee \u015eahsiyeti ve Ana\u00addolu \u0130nan\u00e7 K\u00fclt\u00fcr\u00fcn\u00addeki Tasavvuruyla Hz. Ali (XIII-XVI. Y\u00fczy\u0131llar)<\/em>\u201d ba\u015fl\u0131\u011f\u0131yla; Prof. Dr. S\u00f6nmez Kutlu, Prof. Dr. M. Saffet Sar\u0131kaya, Prof. Dr. Musa Ka\u00e7ar, Prof. Dr. M. Necmettin Bar\u00addak\u00e7\u0131, Do\u00e7. Dr. \u2013\u015fu an Prof. Dr.- Ramazan U\u00e7ar huzurunda savunulmu\u015f ve tez oybirli\u011fi ile kabul edilmi\u015ftir. Ad\u0131 ge\u00e7en kitab\u0131\u00adm\u0131z klasik mahiyette \u0130\u00e7indekiler <\/em>(V-VII), \u00d6ns\u00f6z <\/em>(IX-XI), K\u0131saltmalar <\/em>(XII-XIV), Gi\u00adri\u015f <\/em>(1-20) \u015feklinde ba\u015flang\u0131\u00e7 yap\u0131lar\u0131n\u0131 ihtiva etmektedir.<\/p>\n

Eserin \u00d6ns\u00f6z <\/em>(IX-XI) n\u0131sf\u0131nda; yazar ortaya \u00e7\u0131kan dinlerin ard\u0131ndan, gelecek y\u00fczy\u0131llarda tesis edilen o inan\u00e7lara mensup oldu\u011funu iddia eden \u00e7e\u015fitli tari\u00adkatla\u00adr\u0131n, gruplar\u0131n veya ki\u015filiklerin dini alg\u0131lama bi\u00e7imlerinde birtak\u0131m farkl\u0131\u00adla\u015fmalar vuku bulaca\u011f\u0131n\u0131 ve bunun da tarihi s\u00fcre\u00e7 i\u00e7erisinde kal\u0131pla\u015farak yeni alg\u0131lar yara\u00adtaca\u011f\u0131n\u0131 belirtmi\u015ftir. Ayn\u0131 zamanda, her ne kadar nam\u0131 ge\u00e7en top\u00adlum \u00f6gelerinin ba\u015fka ba\u015f\u00adka kar\u0131\u015f\u0131mlar\/farkl\u0131la\u015fmalar \u00fcretseler dahi yine de bu de\u011fi\u015fikliklerinin yaratt\u0131\u011f\u0131 birli\u011fin k\u00f6kenlerini, dinin ilk kayna\u011f\u0131na ba\u011fla\u00admaya \u00e7al\u0131\u015facaklar\u0131n\u0131 s\u00f6yle\u00admi\u015ftir. Bu sav\u0131n\u0131 \u00f6rneklendirmek i\u00e7inse Hz. Mu\u00adham\u00admed ile onun \u00e7evresindeki sahabeleri g\u00f6stermi\u015f ve Hz. Ali\u2019nin bahsini a\u00e7\u00adm\u0131\u015ft\u0131r. S\u00fcnn\u00ee \u0130sl\u00e2m atmosferi bir ke\u00adnara b\u0131rak\u0131ld\u0131\u011f\u0131nda; \u015ei\u00ee gelenekte (\u0130sm\u00e2iliyye, \u0130m\u00e2miyye, Zeydiyye v.d.) \u015fahs\u0131na verilen ola\u011fan\u00fcst\u00fc \u00f6zelliklerin, payelerin ihtivas\u0131ndan pencereyi aralayarak, Asya steplerinden \u0130ran\u2019a ve de\u00advam\u0131nda Anado\u00adlu\u2019ya boylar halinde ula\u015fan T\u00fcrk taifele\u00adrin bu destans\u0131 anlat\u0131\u00adlar\u0131 \u00e7e\u015fitli ko\u015fullarda benimsemelerini aktarm\u0131\u015ft\u0131r. Hz. Ali\u2019nin ki\u015fili\u011fine dair sorulmas\u0131 gereken birtak\u0131m ilmi meselelerden dem vurarak, XIII. ve XVI. y\u00fcz\u00ady\u0131llar boyunca Anadolu\u2019da faaliyetler y\u00fcr\u00fctm\u00fc\u015f \u00e7e\u015fitli tarikatlar\u0131n-tasavvufi ekollerin (K\u00e2dir\u00eeler, Halvet\u00eeler, K\u0131z\u0131lba\u015flar, Bayr\u00e2miler, Ekber\u00eeler v.d.), halk edebiyat\u0131n\u0131n ortaya koydu\u011fu kitab\u00ee verilerin de\u00ad\u011ferlendirilmesinin gerekti\u011fini ortaya s\u00fcrm\u00fc\u015ft\u00fcr. Tezin yaz\u0131lma s\u00fcrecinde \u015fahs\u0131na verilen destekler i\u00e7in bir\u00adtak\u0131m hocalara te\u015fekk\u00fcr edilerek n\u0131sf\u0131n i\u00e7eri\u011fi sonland\u0131r\u0131lm\u0131\u015ft\u0131r. K\u0131saltmalar <\/em>(XII-XIV) n\u0131sf\u0131nda, top\u00adlamda \u00e7o\u011funlu\u011fu dergi ve kurum ad\u0131 olan k\u0131rk alt\u0131 unsu\u00adrun k\u0131salt\u0131lma bi\u00e7imi verilmi\u015ftir.<\/p>\n

Giri\u015f <\/em>(1-20) n\u0131sf\u0131nda; ara\u015ft\u0131rman\u0131n amac\u0131n\u0131, y\u00f6ntemini ve ula\u015faca\u011f\u0131 hudut\u00adlar\u0131 sunabilmek i\u00e7in \u00fc\u00e7 alt ba\u015fl\u0131k olu\u015fturulmu\u015ftur. Bunlar; I. Ara\u015ft\u0131rman\u0131n \u00d6nemi ve S\u0131n\u0131rlar\u0131<\/em> (1-2), II. Ara\u015ft\u0131rman\u0131n Metodu<\/em> (3-4), III. Ara\u015ft\u0131rman\u0131n Kay\u00adnaklar\u0131<\/em> (4-20) halindedir.<\/p>\n

Ara\u015ft\u0131rman\u0131n \u00d6nemi ve S\u0131n\u0131rlar\u0131<\/em> (1-2) alt ba\u015fl\u0131\u011f\u0131nda yazar; Hz. Ali\u2019nin ha\u00adyat\u0131\u00adn\u0131n b\u00fct\u00fcn olarak her devirde \u00f6nemli konumda bulundu\u011funu ve \u00f6zellikle milad\u00ee VIII. y\u00fczy\u0131l ile birlikte ona atfedilen insan\u00fcst\u00fc \u015ei\u00ee temay\u00fcllerin, dahi ki\u00adtaplar\u0131n, Alev\u00ee k\u00fclt\u00fcrde aksederek S\u00fcnn\u00ee \u00e7evreyle aralar\u0131nda Hz. Ali ba\u011fla\u00adm\u0131nda farkl\u0131l\u0131k meydana getirdi\u011fini yazm\u0131\u015ft\u0131r. Bu tezine kar\u015f\u0131l\u0131kta Alev\u00ee-K\u0131z\u0131l\u00adba\u015f literat\u00fcr\u00fcn\u00fcn te\u00adrenn\u00fcm etti\u011fi Hz. Ali\u2019nin te\u015fkilini g\u00f6stermi\u015ftir. Ard\u0131ndan \u00e7al\u0131\u015fman\u0131n MS XIII. ile MS XVI. y\u00fczy\u0131llar (1200\u2019l\u00fc-1500\u2019l\u00fc sene\u00adler) aras\u0131nda i\u015flenece\u011fini ve bunun sebe\u00adbinin, konuyla ilgili toplanacak malzemelerin mik\u00adtar\u0131n\u0131n bir hay\u00adli fazla oldu\u011funu belirterek b\u00f6ylece de s\u0131n\u0131rland\u0131rmaya gitmi\u015f\u00adtir. Mezk\u00fbr devirlerin Osmanl\u0131\u2019n\u0131n mer\u00adkezi erk haline geldi\u011fi ve ayr\u0131ca T\u00fcrk\u00admen Alev\u00ee-K\u0131z\u0131lba\u015f z\u00fcmrelerin, S\u00fcnni ta\u00adrikat kurulu\u015flar\u0131n\u0131n k\u00fclli\u00adyatlar\u0131n\u0131 ka\u00adleme alarak Anadolu\u2019nun d\u00f6rt bir yan\u0131na yay\u00add\u0131\u011f\u0131 zamanlard\u0131r. Yani i\u015flenmesi son derece man\u00adt\u0131ki veriler b\u00fct\u00fcn\u00fcn\u00fcn v\u00fccuda getirildi\u011fi as\u0131rlard\u0131r.Ara\u015ft\u0131rman\u0131n Metodu<\/em> (3-4) alt ba\u015fl\u0131\u011f\u0131nda yazar; \u0130slam Mezhepleri Tarihi ba\u011flam\u0131nda bir eserin bi\u00adlimsel dille ortaya \u00e7\u0131kar\u0131labilmesi i\u00e7in baz\u0131 \u00f6zelliklere sa\u00adhip olmas\u0131 l\u00fczumuna de\u011finmi\u015ftir. S\u00f6z\u00fc ge\u00e7en norm\u00adlar\u0131n ilki bir d\u00fc\u015f\u00fcncenin, yay\u00adg\u0131nla\u015fm\u0131\u015f fikrin, tarikatla\u015fm\u0131\u015f inan\u00e7 te\u015fekk\u00fcllerinin ya\u015famlar\u0131n\u0131 s\u00fcr\u00add\u00fcr\u00add\u00fc\u011f\u00fc de\u00advirdeki ko\u015fullarla incelenmesini \u015fart ko\u015fmaktad\u0131r. Bu babda tetkik edilecek veri\u00adlerin gerek m\u00fcellifi ve gerek d\u00f6nem \u015feraiti neticesi itibar\u0131yla ele al\u0131nmas\u0131 m\u00fchim\u00addir. Yazar, \u201cki\u015filer \u00fczerinde yo\u011fun\u00adla\u015fma\u201d tarz\u0131nda a\u00e7\u0131klad\u0131\u011f\u0131 ikinci y\u00f6ntemiyle, yu\u00adkar\u0131da belirtti\u011fimiz devirdeki birtak\u0131m isimleri (\u015eah \u0130sm\u00e2\u00adil, Hac\u0131 Bekta\u015f Vel\u00ee, Fuz\u00fbl\u00ee, Nes\u00eem\u00ee v.d.) odak alarak mefhumlar\u0131 anlatma ga\u00adyesi g\u00fctm\u00fc\u015ft\u00fcr.<\/p>\n

III. Ara\u015ft\u0131rman\u0131n Kaynaklar\u0131<\/em> (4-20) alt ba\u015fl\u0131\u011f\u0131nda, tetkikat aral\u0131\u011f\u0131 k\u0131s\u0131tlan\u00adm\u0131\u015f halde bile hayli eser iz\u00adlen\u00admektedir ki, bu durum se\u00e7ilen olgusal mesele\u00adnin ne denli debdebeli vaziyette oldu\u011funu zihinlere aks\u00adet\u00adtir\u00admektedir. Yazar\u0131\u00adm\u0131z, Hz. Ali\u2019nin konumunun m\u00fcspet yans\u0131mas\u0131n\u0131 ke\u015ffedebilme arzusuyla ya\u00adrar\u00adlanaca\u011f\u0131 kitaplardan ilk ba\u015fta tarihi ki\u015fili\u011finin yer ald\u0131\u011f\u0131 ana \u2013S\u00fcnni\/\u015eia- kaynaklar\u0131n k\u00fcn\u00adyesini vermi\u015ftir (\u0130bn Hi\u015fam, Taberi, \u0130bn Kesir, Yakubi, Meclisi v.d.). Buna binaen mezhepsel \u015eii farkl\u0131la\u015fmalar yolunda \u0130m\u00e2miyye, Zeydiyye, \u0130sm\u00e2iliyye ile S\u00fcnni perspektife haiz Maturudi, Hanefi vs. gibi mecralar\u0131n Hz. Ali kabullerini de esas yaz\u0131l\u0131 kaynaklara dayand\u0131rd\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Ard\u0131n\u00addan, MS XIII. y\u00fczy\u0131ldan itiba\u00adren Anadolu mevkiinde yay\u0131larak m\u00fcrid celp eden tasavvufi kurulu\u015flar\u0131n; Yesevi, Ekberi (\u0130bn\u00fc\u2019l-Arabi v.d.), Ahi (F\u00fct\u00fcvvetname\u00adler), Bekta\u015fi (dervi\u015flerin menak\u0131p\u00adname<\/em>leri-velayetname<\/em>leri, Erkanname<\/em>ler), Safevi-K\u0131z\u0131lba\u015f (Buyruk<\/em>lar), Mevlevi (Celaleddin Rumi, Ulu Arif \u00c7elebi v.d.), Kadiri (Abdulkadir el-Geylani v.d.), Halveti (\u015eem\u015feddin Sivasi v.d.), Bayrami gibi b\u00fcy\u00fck gruplar\u0131n mensur\/manzum yap\u0131tla\u00adr\u0131n\u0131n kullan\u0131laca\u011f\u0131 belirtilmi\u015ftir. \u015ean\u0131 ge\u00e7en kapsamlar\u0131n yan\u0131nda Fuz\u00fbl\u00ee, Yem\u00een\u00ee, Seyyid H\u00fcseyin Gayb\u00ee, Erzu\u00adrumlu Mustafa Dar\u00eer (Siyer-i Neb\u00ee), E\u015frefo\u011flu R\u00fbm\u00ee (Tarikatname) gibi tekil hususta ehemmiyet arz eden \u015fah\u0131slar\u0131n eser\u00adlerinin de k\u00fcnyeleri okuyucuya sunulmaktad\u0131r. Hz. Ali\u2019nin tarihi ki\u015fili\u011finin, tasavvufi ekolle\u00adrin kay\u0131t\u00adlar\u0131nda ge\u00ad\u00e7en ahvalinin d\u0131\u015f\u0131nda ku\u015fkusuz daha farkl\u0131 bir yorumlama saliki bulunmakta\u00add\u0131r ki, bunun ad\u0131: Ana\u00addolu halk edebiyat\u0131d\u0131r. Biz ger\u00e7ekten de muaz\u00adzam ilgin\u00e7 ve d\u00fc\u015f\u00fcnd\u00fcr\u00fcc\u00fc s\u00f6ylenceleri do\u011frudan bu kaynakta -Anadolu halk edebiyat\u0131- bulabiliyoruz. Yazar\u0131m\u0131z kitab\u0131n gayesi \u00e7er\u00e7evesinde, Halife Ali\u2019nin t\u00fcrl\u00fc kah\u00adramanl\u0131klar\u0131n\u0131n, din ve \u015feriat u\u011fruna ger\u00e7ekle\u015ftirdi\u011fi maceralar\u0131n\u0131n des\u00adtans\u0131 bir \u00fcslupla anlat\u0131l\u00add\u0131\u011f\u0131 \u00e7ok say\u0131daki Cenknamelere<\/em> ba\u015fvurmaktad\u0131r. M\u00fcellifi\u00admiz ana mecralar\u0131n d\u0131\u015f\u0131nda faydaland\u0131\u011f\u0131 mo\u00addern tarih\u00e7ilerin ara\u015ft\u0131rmalar\u0131n\u0131n ve tezlerinin bilgilerini de vererek, alt ba\u015fl\u0131ktaki bahsi kapatm\u0131\u015ft\u0131r.<\/p>\n

\u0130\u00e7indekiler <\/em>(V-VII) n\u0131sf\u0131nda ayr\u0131nt\u0131l\u0131 \u015fekilde g\u00f6sterildi\u011fi \u00fczere kitab\u0131m\u0131z, Bi\u00adrinci B\u00f6l\u00fcm<\/em> (21-110), \u0130kinci B\u00f6l\u00fcm<\/em> (111-232), \u00dc\u00e7\u00fcnc\u00fc B\u00f6l\u00fcm<\/em> (233-304) ana par\u00e7ala\u00adr\u0131ndan m\u00fcrekkeptir.<\/p>\n

Giri\u015f<\/em> (1-20)\u2019den sonra kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131z Birinci B\u00f6l\u00fcm<\/em> (21-110), Tarih\u00ee Gele\u00adnekte Hz. Ali<\/em> (21) ana ba\u015f\u00adl\u0131\u011f\u0131na sahip olup Hz. Ali\u2019nin Tarihsel Ki\u015fili\u011fi<\/em> (21-46) ve Mezheb\u00ee Hz. Ali Tasavvurlar\u0131<\/em> (46-110) olarak iki ayr\u0131 alt ba\u015fl\u0131\u011fa sahiptir. Hz. Ali\u2019nin Tarihsel Ki\u015fili\u011fi<\/em> (21-46) alt ba\u015fl\u0131\u011f\u0131ysa iki par\u00e7aya ayr\u0131lm\u0131\u015ft\u0131r. Bunlardan ilki olan Hz. Pey\u00adgamber D\u00f6neminde Hz. Ali<\/em> (21-31) n\u0131sf\u0131nda \u00dcnl\u00fcsoy; Hz. Ali\u2019nin soyunu, do\u011fu\u00admunu, k\u00fcnye ile lakaplar\u0131n\u0131, M\u00fcsl\u00fcmanl\u0131\u011f\u0131 se\u00e7mesini, Hz. Muhammed ile dini ili\u015f\u00adkilerini, Hz. Fat\u0131ma ile evlili\u00ad\u011fini, sava\u015flardaki g\u00f6z\u00fc pek\u00adli\u011fini, siyasi\/sosyal faaliyet\u00adlerini d\u00f6nemin ana kaynaklar\u0131na sad\u0131k kalarak ak\u00adtarm\u0131\u015ft\u0131r. \u0130kinci par\u00e7a olan Hz. Peygamber\u2019in Vefat\u0131ndan Sonra Hz. Ali<\/em> (31-46) n\u0131sf\u0131ndaysa; Hz. Ali\u2019nin Pey\u00adgam\u00adberin cenazesiyle me\u015fguliyetini, Halife se\u00e7im\u00adlerindeki tavr\u0131n\u0131, Hz. Ebubekir ve Hz. \u00d6mer h\u00fck\u00fcm\u00addarl\u0131\u011f\u0131 vaktindeki davran\u0131\u015f\u00adlar\u0131n\u0131, Hz. Osman devrinin bilhassa son alt\u0131 y\u0131ll\u0131k y\u00f6netiminde vuku bulan t\u00fcrl\u00fc s\u0131k\u0131nt\u0131lara kar\u015f\u0131 tutumunu, kendi y\u00f6netimi devrinde Muaviye, Hz. \u00c2i\u015fe, Talha ve Z\u00fcbeyr, Harici vs. ki\u015fi ve gruplarla i\u00e7 \u00e7eki\u015f\u00admelerini, suikasta u\u011framas\u0131n\u0131, fiziki-ruhi \u00f6zelliklerini ve kaleme ald\u0131\u011f\u0131 evrak\u0131 ayn\u0131 \u015fekilde sunmu\u015ftur. Mez\u00adheb\u00ee Hz. Ali Tasavvurlar\u0131<\/em> (46-110) alt ba\u015fl\u0131\u011f\u0131, \u00fc\u00e7 par\u00e7aya b\u00f6l\u00fcnm\u00fc\u015ft\u00fcr ki bun\u00adlar: \u015eia<\/em> (49-95), Nusayrilik<\/em> (95-98), Ehli S\u00fcnnet<\/em> (99-109) te\u00ad\u015fekk\u00fcl\u00fcndedir. \u00dcn\u00adl\u00fcsoy, par\u00e7alar\u0131n beyan\u0131na d\u00e2\u00adhil olmadan evvel mevcut alt ba\u015fl\u0131\u011f\u0131 ayd\u0131nlat\u00adm\u0131\u015ft\u0131r. Buna g\u00f6re Peygamberin vefat\u0131 sonras\u0131nda tevell\u00fcd bulan mezheple\u00adrin; sosyolojik, siyasi ve psikolojik farkl\u0131 sebepler, yakla\u015f\u0131mlar, yorumlar hase\u00adbiyle do\u011f\u00addu\u00ad\u011fu anlat\u0131lm\u0131\u015f ve ilk \u015eia farkl\u0131la\u015fmalar\u0131 Ezarika, M\u00fcrcie, \u0130badiyye a\u00e7\u0131klanm\u0131\u015ft\u0131r. Kitab\u0131n konusunun Ana\u00addolu i\u00e7inde ge\u00e7ece\u011fi i\u00e7in sadece oray\u0131 etki\u00adleyen \u015eii, Nusayri, S\u00fcnni y\u00f6nelimlerin aktar\u0131laca\u011f\u0131n\u0131 belirt\u00admi\u015ftir.<\/p>\n

Par\u00e7alar\u0131m\u0131zdan ilki olan \u015eia<\/em> (49-95) be\u015f n\u0131sfa b\u00f6l\u00fcnm\u00fc\u015ft\u00fcr: Zeydiyye<\/em> (49-55), \u015ei\u00ee Nitelikli Gulat F\u0131r\u00adkalar<\/em> (55-62), \u0130sm\u00e2iliyye\/Bat\u0131niyye<\/em> (62-67), \u0130m\u00e2miyye\/\u0130snaa\u00ad\u015feriyye<\/em> (68-87), \u015ei\u00ee F\u0131rkalar\u0131n Hz. Ali Hakk\u0131n\u00addaki Akli ve Nassi Temellendirmeleri<\/em> (87-95). \u015eia<\/em> (49-95) alt par\u00e7as\u0131n\u0131n be\u015f temel noktas\u0131na ge\u00adlinmeden evvel k\u0131saca \u015eia tan\u0131m\u0131n\u0131n beyan\u0131 sunulmu\u015ftur. Buna g\u00f6re; Hz. Ali, Hz. Muhammed\u2019den sonra kesinlik ve tayin ile halifeli\u011fe ge\u00e7mi\u015ftir. \u0130maml\u0131ksa k\u0131yamet an\u0131na de\u011fin onun Fa\u00adt\u0131ma\u2019dan gelen soyu ile devam edecektir. Zey\u00addiyye<\/em> (49-55) n\u0131sf\u0131nda; MS VIII. y\u00fcz\u00ady\u0131lda Zeyd b. Ali b. H\u00fcseyin ile o\u011flu Yahya b. Zeyd \u015fah\u0131slar\u0131nca geli\u015ftirilen bir \u015eii ekol oldu\u011fu ve MS IX. y\u00fczy\u0131lda Kas\u0131m b. \u0130brahim er-Ressi, MS X. y\u00fczy\u0131l\u00addaysa Yahya b. H\u00fcseyin gibi din \u00e2limleri taraf\u0131n\u00addan geli\u015ftirildi\u011fi anlat\u0131lm\u0131\u015ft\u0131r. Bu vecihle, Zey\u00addiyye eko\u00adl\u00fcn\u00fcn Hz. Ali\u2019nin \u00fcs\u00adt\u00fcnde bulundurdu\u011fu \u00f6zelliklerle Hz. Muham\u00admed\u2019den sonra imamet maka\u00adm\u0131na ge\u00e7\u00adme\u00adsi gerekti\u011fini \u00f6ne s\u00fcrd\u00fckleri aktar\u0131l\u00adm\u0131\u015ft\u0131r. \u015eii Nitelikli Gulat F\u0131rka\u00adlar<\/em> (55-62) n\u0131sf\u0131nda; Halife Ali\u2019nin Muhammed \u0130bn\u00fc\u2019l-Hanefiyye adl\u0131 o\u011flu ile onun o\u011flu Ebu Ha\u015fim\u2019in \u00f6l\u00fcm\u00fcnden sonra, MS VIII. y\u00fczy\u0131lda geli\u015ftirilen Key\u00adsaniyye\/Muhtariye ak\u0131mlar\u0131ndan bahsedilmi\u015ftir. Dinde \u201c\u00e7ok a\u015f\u0131r\u0131ya \u00e7\u0131kma\u201d anlam\u0131ndaki gulat ad\u0131, Keysaniyye\/Muhtariye \u00f6nc\u00fcl\u00fc\u011f\u00fcnde zuhur eden Be\u00adyaniyye, Harbiyye, Cehahiyye, Mu\u011firiyye, Albaiyye ve \u015euraiyye gibi mezhep\u00adlerdeki Hz. Ali\u2019nin nam\u0131ndaki imaml\u0131k davas\u0131n\u0131 kendi fertlerine aktar\u00adma (hu\u00adlul) amac\u0131n\u0131n da ihtivalar\u0131 beyan edilmi\u015ftir. Hz. Ali\u2019nin \u015fahs\u0131na getirilen birta\u00adk\u0131m ola\u011fan\u00fcst\u00fc ekle\u00admelerin vaziyetini tektik etmenin fazlas\u0131yla \u00f6nemli oldu\u00ad\u011funu d\u00fc\u015f\u00fcnmekteyiz. \u0130sm\u00e2iliyye\/Bat\u0131niyye<\/em> (62-67) n\u0131sf\u0131nda; Hz. Ali ile o\u011fulla\u00adr\u0131n\u0131n imaml\u0131\u011f\u0131n\u0131n Ca\u2019fer es Sad\u0131k\u2019a kadar ula\u015ft\u0131\u011f\u0131n\u0131 ve ard\u0131ndan ad\u0131 ge\u00e7eni\u00adnin b\u00fcy\u00fck \u00e7ocu\u011fu \u0130smail b. Ca\u2019fer\u2019e gelerek onun da soyundan evlad\u0131n devralma\u00ads\u0131yla ima\u00admetin devam etti\u011fi a\u00e7\u0131klanm\u0131\u015ft\u0131r. Yazar\u0131m\u0131z kaynaklarda Karmatiyye, Zenadika, Babekiyye gibi nitelendirilmelerle yer alan bu mezhebin ilk \u00fc\u00e7 ha\u00adlifenin Hz. Ali\u2019nin halifelik hakk\u0131n\u0131 \u00e7ald\u0131klar\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fcklerini belirtmi\u015f ve Hz. Ali\u2019nin ilahi ile maddi yap\u0131s\u0131 hasebiyle Hz. Muhammed\u2019den sonra ba\u015fa gele\u00adcek ki\u015finin o olmas\u0131 gerek\u00adti\u00ad\u011fine inand\u0131klar\u0131n\u0131 sunmu\u015ftur. Bununla beraber; \u0130sm\u00e2iliyye\/Bat\u0131niyye anlay\u0131\u015f\u0131n\u0131n Hz. Ali bab\u0131nda efk\u00e2r\u0131, zahir\/bat\u0131n (a\u00e7\u0131k\/gizli) \u00e7e\u015fitli tasavvurlar\u0131 \u00dcnl\u00fcsoy taraf\u0131n\u00addan incelenmi\u015ftir.<\/p>\n

\u0130m\u00e2miyye\/\u0130snaa\u015feriyye<\/em> (68-87) n\u0131sf\u0131nda; imamet dizininin Peygamber Mu\u00adhammed\u2019den sonra Hz. Ali\u2019ye ve devam\u0131nda da onun soyundan gelen on bir ki\u00ad\u015fiye aktar\u0131ld\u0131\u011f\u0131n\u0131n kabul edildi\u011fi yaz\u0131lm\u0131\u015f, mezk\u00fbr inan\u00e7 salikinin imamet mahiye\u00adtine ait g\u00f6r\u00fc\u015fleri, Hz. Ali alg\u0131s\u0131 (bilgeli\u011fi, kahramanl\u0131\u011f\u0131, mucizeleri), te\u00ado\u00adrisyen \u00e2lim\u00adleri, evvel \u00fc\u00e7 halifeye yakla\u015f\u0131mlar\u0131 noktas\u0131nda tafsilatl\u0131\/yetkin malumatlar veril\u00admi\u015ftir. Ayr\u0131ca \u015eii yarg\u0131lar\u0131n, kabullerin ve t\u00fcrl\u00fc uygulama ile geleneklerin pratik tavra yans\u0131mas\u0131 i\u00e7in bilhassa MS X \u2013 MS XI. y\u00fczy\u0131llarda \u015eii \u00f6nde gelenlerin, B\u00fc\u00adveyhi Devleti\u2019nin \u00e7abalar\u0131 bahsedilmi\u015f ve halk\u0131n rit\u00fcelle\u00adrinden \u00f6rnekler nakledil\u00admi\u015ftir. \u015eia<\/em> (49-95) par\u00e7am\u0131z\u0131n \u015eii F\u0131rkalar\u0131n Hz. Ali Hakk\u0131ndaki Akli ve Nassi Temel\u00adlen\u00addirmeleri<\/em> (87-95) adl\u0131 son n\u0131sf\u0131nda m\u00fcellifi\u00admiz; \u015eia taifesinin Hz. Muham\u00admed\u2019in vefat\u0131ndan sonra Hz. Ali\u2019nin en \u00f6nde olan ki\u015fi kimli\u011fiyle hulefan\u0131n ba\u015f\u0131na gelmesinin d\u00fc\u015f\u00fcnce birli\u011fiyle savunuldu\u00ad\u011funu ve bu\u00adnun i\u00e7in \u00e7e\u015fitli temellendir\u00admelere, delillere ba\u015fvurduklar\u0131n\u0131 esasl\u0131 mecralara mesnet ederek betim\u00adlemi\u015ftir.<\/p>\n

Mezheb\u00ee Hz. Ali Tasavvurlar\u0131<\/em> (46-110) alt ba\u015fl\u0131\u011f\u0131n\u0131n ikinci par\u00e7as\u0131 Nu\u00adsayr\u00eelik<\/em> (95-98)\u2019te; MS IX. y\u00fcz\u00ady\u0131l\u0131n sonlar\u0131na do\u011fru Muhammed b. Nusayr en-Nemiri \u00f6n\u00adderli\u011finde temerk\u00fcz bulan Nusayrili\u011fin, \u0130sm\u00e2i\u00adliyye\/Bat\u0131niyye f\u0131rka\u00ads\u0131ndan koptu\u011fu a\u00e7\u0131klanm\u0131\u015f, hulul kapsam\u0131n\u0131 yorumlamalar\u0131, Hz. Ali ve i\u00e7inde kabul edildi\u011fi \u00fc\u00e7\u00adleme, Hz. Ali\u2019nin Nusayri alt dallar\u0131 Kilazi-\u015eimali taraftarla\u00adr\u0131nca efsanevi \u00f6zellik\u00adlere sokulmas\u0131, nur-\u0131\u015f\u0131k anlay\u0131\u015f\u0131 problemleri tasvir edil\u00admi\u015ftir. \u00dc\u00e7\u00fcnc\u00fc par\u00e7am\u0131z olan Ehli S\u00fcnnet<\/em> (99-109)\u2019te; \u015eii gelene\u00ad\u011fin d\u0131\u015f\u0131nda MS VIII. y\u00fczy\u0131l d\u00e2hilinde geli\u015fim g\u00f6stermi\u015f gerek f\u0131khi gerekse de kelami ekol\u00adlerin Hz. Ali\u2019nin ki\u015fili\u011fi \u00fczerindeki yarg\u0131lar\u0131n\u0131n boyutu, halife s\u0131ralamas\u0131ndaki kararlar\u0131, MS X \u2013 MS XI. y\u00fczy\u0131llarla bir\u00adlikte vaki olan sistemle\u015fmeleri, in\u015fa et\u00adtikleri inan\u00e7 metinleri, \u0130sl\u00e2m historiyografi\u00adsine getirdikleri \u015femalar: \u0130bn Sa\u2019d, \u0130bn Hacer, Ebu Hanife, e\u015f-\u015eafii, Ahmed b. Han\u00adbel, el-Buhari, el-M\u00fcslim, en-Nesai, el-E\u015f\u2019ari, el-Maturudi, en-Nesefi ve es-Sa\u00adbuni nam \u00e7e\u015fitli bilginlerin asar\u0131na ba\u015fvurularak irdelenmi\u015ftir.<\/p>\n

Birinci B\u00f6l\u00fcm<\/em> (21-110)\u2019\u00fcn devam\u0131nda kaim \u0130kinci B\u00f6l\u00fcm<\/em> (111-232), Tasav\u00advuf\u00ee K\u00fclt\u00fcrde Hz. Ali Tasavvurlar\u0131 (VII\/XIII.-X\/XVI. y\u00fczy\u0131l)<\/em> (111) ana ba\u015fl\u0131\u011f\u0131na musahip vaziyetle, VII.\/XIII. y\u00fczy\u0131la Kadar \u0130lk D\u00f6nem Tasavvuf Kaynaklar\u0131nda Hz. Ali <\/em>(111-136) ile VII.\/XIII.-X.\/XVI. y\u00fczy\u0131lda Anadolu\u2019da G\u00f6r\u00fclen Tasavvuf\u00ee Z\u00fcmrelerde Hz. Ali <\/em>(136-232) \u015feklinde iki alt ba\u015fl\u0131\u011fa ayr\u0131lm\u0131\u015ft\u0131r. M\u00fcdekkikimiz alt ba\u015fl\u0131klar\u0131n su\u00adnumuna ba\u015flamadan \u00f6nce k\u0131saca tasavvuf olgusuna dokuna\u00adrak, T\u00fcrkler kapsa\u00adm\u0131nda yay\u0131lan dini ak\u0131mlar\u0131n tasav\u00advur etti\u011fi Hz. Ali\u2019nin ko\u00adnumunun tetkik edile\u00adce\u011fini belirtmi\u015ftir. VII.\/XIII. y\u00fczy\u0131la Kadar \u0130lk D\u00f6nem Ta\u00adsavvuf Kaynaklar\u0131nda Hz. Ali <\/em>(111-136) n\u0131sf\u0131nda \u00dcnl\u00fcsoy; Hz. Ali\u2019nin nuru (N\u00fbr-\u0131 Muhammed\u00ee), velayeti, ke\u00adrameti, tasavvuf ekollerindeki pirli\u011fi ve silsi\u00adlelerdeki yeri, ona yak\u0131\u015ft\u0131r\u0131lan unvan\u00adlar\u0131, fazileti (melamet-f\u00fct\u00fcvvet), ba\u00adt\u0131n\/sakl\u0131-zahiri ilmi derinli\u011fi, zahidane hayat\u0131 bi\u00e7imindeki mefhumlar\u0131: et-T\u00fcs\u00adteri, Hallac-\u0131 Mansur, et-Tirmizi, es-S\u00fclemi, Feri\u00add\u00fcddin Attar, es-Serrac, el-Kelabazi, el-Hucviri, \u0130bn\u00fc\u2019n-Nedim, Os\u00adman\u00adzade H\u00fc\u00adseyin Vassaf, Sad\u0131k Vic\u00addani, Ahmed b. Mahmud Hazini, Ebu Nu\u2019aym ve el-Gazzali gibi b\u00fc\u00ady\u00fck \u00e7o\u011fun\u00adlu\u011fu tasavvuf bab\u0131nda klasikle\u015fmi\u015f eserlerin yazarlar\u0131ndan faide sa\u011flayarak S\u00fcnni\/\u015eii plat\u00adformlarda a\u015fik\u00e2r etmeye \u00e7abalam\u0131\u015ft\u0131r. VII.\/XIII.-X.\/XVI. y\u00fczy\u0131lda Anadolu\u2019da G\u00f6r\u00fclen Tasavvuf\u00ee Z\u00fcmrelerde Hz. Ali <\/em>(136-232) alt ba\u015fl\u0131\u011f\u0131, dokuz par\u00e7aya taksim olunmu\u015ftur: Ekber\u00eelik<\/em> (137-144), Ah\u00eelik<\/em> (144-157), Bekt\u00e2\u015f\u00eelik<\/em> (158-175), Safev\u00eelik-K\u0131z\u0131lba\u015fl\u0131k<\/em> (175-195), K\u00e2dir\u00eelik<\/em> (195-202), Mev\u00adlev\u00eelik<\/em> (202-211), Halvet\u00eelik<\/em> (211-217), Bayram\u00eelik<\/em> (218-225), Di\u011fer Tarikatlar<\/em> (226-232).<\/p>\n

Dokuz n\u0131sf\u0131n a\u00e7\u0131klanmas\u0131 \u00f6ncesinde; yazar\u0131m\u0131z T\u00fcrkmen kabilelerinin \u0130sl\u00e2m\u00ee ya\u015fay\u0131\u015f dairesine hangi ko\u00ad\u015fullarda, nerede ve nas\u0131l girdiklerine dair k\u0131sa bir mu\u00adkaddime ile ba\u015flamaktad\u0131r. Say\u0131n \u00dcnl\u00fcsoy bura\u00adda bizzat kendisi ile Prof. Dr. M. Saffet Sar\u0131kaya taraf\u0131ndan yaz\u0131lan makaleden at\u0131f yapm\u0131\u015ft\u0131r. T\u00fcrk grup\u00adlar\u0131n\u0131n Hz. Ali ve \u00e7evresine olan sayg\u0131-sevgi ba\u011f\u0131n\u0131n iki kayna\u011f\u0131n\u0131n bulun\u00addu\u011funu s\u00f6ylemi\u015f\u00adlerdir. On\u00adla\u00adr\u0131nda birincisinin Hz. H\u00fcseyin soyundan Zeyd b. Ali\u2019nin o\u011flu Yahya\u2019n\u0131n Emev\u00eelerce \u00f6ld\u00fcr\u00fclmesi, ikin\u00adcisi\u00adnin de Muhammed \u0130bn\u00fc\u2019l-Hanefiyye \u00f6nderli\u00ad\u011finde ilk defa vuku bulan ve Emev\u00eeleri ink\u0131raza s\u00fc\u00adr\u00fck\u00adleyen Ab\u00adbasi \u0130nk\u0131l\u00e2b\u0131’n\u0131n mu\u00adzaffer komutan\u0131 Ebu M\u00fcslim el-Horasani ile y\u00fckselen \u015eii-Keysani hareke\u00adtidir. S\u00f6z\u00fc ge\u00e7en malumat\u0131m\u0131z\u0131n devam\u0131nda \u0130sl\u00e2m\u00ee vaktin ilk T\u00fcrk-M\u00fcsl\u00fcman edebi \u00fcr\u00fcnlerinden Kutad\u00adgu Bi\u00adlig\u2019deki Hz. Ali vurgusundan ve Anadolu\u2019yu a\u015famal\u0131 \u015fe\u00adkilde yurt haline getiren Malazgirt ile Miryo\u00adkefalon harplerinden s\u00f6z edilerek bahsi kapat\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Ekber\u00eelik<\/em> (137-144) n\u0131sf\u0131; mevcut tarikat\u0131n-tasavvuf\u00ee okulun kurucu lideri \u0130bn\u00fc\u2019l Arabi (\u00f6. 1240)\u2019nin Ana\u00ad\u00addolu topraklar\u0131na g\u00f6\u00e7 ederek fikirlerini yaymas\u0131 hu\u00adsusu ile ba\u015flam\u0131\u015ft\u0131r. Hz. Ali\u2019nin vahdet-i v\u00fccut g\u00f6r\u00fc\u015f\u00fcndeki anlam\u0131-yeri, ri\u00adca\u00fc\u2019l-gayb zikrindeki hali ve bu babda Sadreddin Konevi (\u00f6. 1273) ile Davud el-Kayseri (\u00f6. 1350)\u2019nin fikirleri, hilafet s\u0131ralamas\u0131n\u0131n durumu, Halife Ali\u2019nin bat\u0131ni ilimler\u00addeki dere\u00adcesinin ahvali ile ona binaen ad\u0131 ge\u00e7en sufilerin (Ab\u00add\u00fcrrazzak el-Ka\u00ad\u015fani\u2019yi de zikredelim) konu huzu\u00adrundaki g\u00f6r\u00fc\u015fleri, Hz. Ali\u2019nin dervi\u015fane-z\u00fchdi tarz\u0131 bi\u00e7imindeki meselelerin tetkikat\u0131yla son bulmu\u015ftur. Ah\u00eelik<\/em> (144-157) n\u0131s\u00adf\u0131nda; kadim T\u00fcrk, Arap ve \u0130ran kahramanl\u0131\u011f\u0131n\u0131n-ceng\u00e2verli\u011finin \u0130sl\u00e2m evreni ile di\u00adya\u00adlektik bir ba\u011f tesis ederek ayn\u0131 potada erimesinden te\u015fekk\u00fcl bulan Ah\u00eeli\u011fin tarik i\u00e7i inan\u00e7 evrak\u0131 olan F\u00fct\u00fc\u00advvetname\u00adler<\/em> e\u015fli\u011fiyle Hz. Ali\u2019nin f\u00fct\u00fcvvet naklin\u00addeki-silsilesindeki durumu (Burgazi, \u00f6. MS XIII. y\u00fczy\u0131l \u2013 Nas\u0131ri, \u00f6. MS XIV. y\u00fczy\u0131l\u0131n ba\u015f\u0131 \u2013 Seyyid H\u00fcseyin, \u00f6. 1481; m\u00fcelliflerine istinaden.), halifelerin s\u0131ra\u00adlamas\u0131, libas ve ayinlerde Hz. Ali tesiri, tuzlu su i\u00e7me gelene\u011fi, al\u0131ndaki sa\u00e7\u0131n kesilmesi \u00e2deti, ku\u015fak ba\u011f\u00adlama rit\u00fceli, tevelli-teberri uygulamas\u0131, Hz. Ali\u2019nin fetal\u0131\u011f\u0131 (yi\u011fit\u00adlik-delikanl\u0131l\u0131k) ve ilmi ulu\u00adlu\u011fu zikri yukar\u0131da yer alan ki\u015filer taraf\u0131ndan \u201cS\u00fbf\u00eelik ka\u00adbullerince\u201d anlat\u0131lm\u0131\u015f\u00adt\u0131r. \u00dcnl\u00fcsoy, Ah\u00eelik yolunun MS XVI. y\u00fcz\u00ady\u0131ldaki evrimini (S\u00fcnni bask\u0131n alg\u0131dan \u015eiili\u011fe do\u011fru kayma) \u00f6zellikle de er-Razavi\u2019yi (Safev\u00ee ve Bekt\u00e2\u015f\u00ee dominantl\u0131\u00ad\u011f\u0131yla) konu ederek neticelendirme giri\u015fiminde bulunmu\u015ftur.<\/p>\n

Bekt\u00e2\u015f\u00eelik<\/em> (158-175) n\u0131sf\u0131nda; Yesev\u00ee ekol\u00fcnden (Bu malumat\u0131n do\u011frulu\u011fu kri\u00adtiktir. Fakat kitapta de\u00ad\u011fi\u00adnil\u00admemi\u015ftir) kopup farkl\u0131 bir yap\u0131n\u0131n temellerini atan Hac\u0131 Bekt\u00e2\u015f Vel\u00ee (\u00f6. 1271) ile onun te\u015fkil etti\u011fi S\u00fbf\u00ee derg\u00e2h\u0131n\u0131 (Bekt\u00e2\u015f\u00eeli\u011fi) kurumsalla\u015f\u00adt\u0131ran Bal\u0131m Sultan (\u00f6. 1516?)\u2019dan s\u00f6z a\u00e7\u0131lm\u0131\u015f, MS XV. y\u00fczy\u0131lda r\u00fbf\u00ee hareketinden ve MS XVI. y\u00fczy\u0131lda Safev\u00ee \u0130mparatorlu\u011fu\u2019nun K\u0131z\u0131lba\u015f-Alev\u00ee propagandas\u0131ndan etkile\u00adnildi\u011finden bahsedilmi\u015ftir. Ara\u015ft\u0131rmac\u0131m\u0131z, tarihya\u00adz\u0131m\u0131 klasman\u0131nda halen \u00e7e\u015fitli terminolojik anla\u015fmaz\u00adl\u0131klar, farkl\u0131 yakla\u015f\u0131mlar var oldu\u011funu belirtmi\u015f ve Hac\u0131 Bekt\u00e2\u015f Vel\u00ee haleflerinden Abdal Musa, Seyyid Ali Sultan, Otman Baba, Kay\u00adgusuz Abdal (Kimliklerine ve hangi gelenekte yer ald\u0131klar\u0131n\u0131 mahiyetinin a\u00e7\u0131k bu\u00adlunmamas\u0131na ra\u011fmen.) gibi mezk\u00fbr baba<\/em> ile abdal<\/em>lar\u0131n Menak\u0131pname<\/em>lerinden ve bu k\u00fclt\u00fcrde incele\u00adnebilecek edebi in\u00adsanlardan faydan\u0131laca\u011f\u0131n\u0131 s\u00f6ylemi\u015ftir. Bu hususta; Hz Ali ile Ehl-i Beyt\u2019e his\u00adsedilen mu\u00adhabbet, yarat\u0131l\u0131\u015f nazariyat\u0131, Bekt\u00e2\u015f\u00eelerin nur-\u0131\u015f\u0131k ve vahdet-i v\u00fccut g\u00f6rg\u00fcleri, Hz. Ali\u2019nin vel\u00eelik ma\u00adkam\u0131, vela\u00adyeti, Kur\u2019an\u00ee ilmi, p\u00eerli\u011fi, rehberli\u011fi irdelenmi\u015ftir. Tarikat\u0131n sembol ve k\u0131yafetleri\u00adnin Hz. Ali ile ilgisi \u00e7\u00f6z\u00fcmlenmi\u015f\u00adtir.<\/p>\n

Safev\u00eelik-K\u0131z\u0131lba\u015fl\u0131k<\/em> (175-195) n\u0131sf\u0131nda, ilkin \u201cK\u0131z\u0131lba\u015fl\u0131k\u201d teriminin tan\u0131m\u0131 su\u00adnularak, Safev\u00ee \u0130mpara\u00adtorlu\u011fu\u2019nun ba\u015flang\u0131\u00e7ta sade bir S\u00fcnni tasavvuf tek\u00adkesi halindeyken \u015ei\u00ee temay\u00fcllere ge\u00e7i\u015fi i\u015flenmi\u015ftir. K\u0131z\u0131lba\u015fl\u0131\u011f\u0131 v\u00fccuda getiren birtak\u0131m unsurun beyan\u0131ndan sonra Seyyid H\u00fcseyin (\u00f6. MS XV. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131), Nes\u00eemi (\u00f6. 1432), \u015eah \u0130sm\u00e2il (\u00f6. 1524), Pir Sultan Abdal (\u00f6. MS XVI. y\u00fczy\u0131l), Kul Himmet (\u00f6. MS XVII. y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131?), Fuz\u00fbl\u00ee (\u00f6. 1556) ve Yem\u00een\u00ee gibi Alev\u00ee ya\u00adz\u0131n\u0131n\u0131n \u00f6nde gelen edebiyat\u00e7\u0131lar\u0131na nispetle; Hz. Ali\u2019nin N\u00fbr-\u0131 Mu\u00adhammed\u00ee mef\u00adhumundaki arz\u0131, Muhammed-Ali birlikteli\u011fi, Hak-Muhammed-Ali \u00fc\u00e7le\u00admesi, Hz. Ali\u2019nin sonsuz vas\u0131fl\u0131 sakl\u0131 bilgisi lafz edilmi\u015ftir. Nitekim Hz. Ali\u2019nin fazileti Buyruk<\/em> metin\u00adlerinde ge\u00e7mektedir ki yazar\u0131m\u0131z buraya da at\u0131fta bulunmu\u015ftur. Tevell\u00ee-te\u00adberr\u00ee d\u0131\u015favurumlar\u0131, Hz. \u00c2dem\u2019e kadar geri \u00e7ekilip Hz. Ali\u2019ye dayand\u0131r\u0131lan silsileyle tarikat\u0131n k\u00f6ken-bi\u00e7imini in\u015fa etme, K\u0131rklar K\u00fclt\u00fc, Hz. Ali\u2019nin hilafet-imamet hak\u00adk\u0131ndaki kesin \u00f6nceli\u011fi, Buyruk<\/em>lar\u0131n temellendir\u00addi\u011fi ayin, k\u0131yafet ve sembollerde Hz. Ali\u2019nin varl\u0131\u011f\u0131, mus\u00e2hiplik, tarik \u00e7alma gelene\u011fi tasvir edilerek aktar\u0131lm\u0131\u015ft\u0131r. K\u00e2dir\u00eelik<\/em> (195-202) n\u0131sf\u0131nda, okulun ku\u00adrucusu Abd\u00fclk\u00e2dir el-Geyl\u00e2n\u00ee (\u00f6. 1166-67)\u2019den s\u00f6z a\u00e7\u0131lm\u0131\u015ft\u0131r. Daha sonra ta\u00adrikat\u0131 Anadolu\u2019ya ula\u015ft\u0131ran E\u015frefo\u011flu R\u00fbm\u00ee (\u00f6. 1469)\u2019nin s\u0131n\u0131rl\u0131 alana kapan\u00adm\u0131\u015f faaliyetlerinden dem vurul\u00admu\u015f ve ekol\u00fcn inan\u00e7 metinleri a\u00e7\u0131s\u0131ndan zen\u00adgin olmad\u0131\u011f\u0131 vurgulanm\u0131\u015ft\u0131r. Efk\u00e2r tetkiki bab\u0131nda Abd\u00fclk\u00e2dir el-Geyl\u00e2n\u00ee\u2019nin n\u00fbr-\u0131\u015f\u0131k, yarat\u0131l\u0131\u015f verileri aktar\u0131lm\u0131\u015ft\u0131r. Hemen ard\u0131n\u00addan, E\u015frefo\u011flu R\u00fbm\u00ee esas al\u0131narak t\u00fcrl\u00fc menkabe niteli\u011fi ta\u015f\u0131yan rivayetler, lah\u00admuke lahm\u00ee hadisesi, Hz. Ali\u2019nin fazileti, halifelere al\u0131nacak tav\u0131r, tevell\u00ee-teberr\u00ee, Hz. Ali\u2019nin kutbu\u2019l-aktap (\u201ckutuplar\u0131n kutbu\u201d manas\u0131nda) derecesi, zikrin k\u00f6\u00adkeni sunulmu\u015ftur.<\/p>\n

Mevlev\u00eelik<\/em> (202-211) n\u0131sf\u0131na, Mevl\u00e2n\u00e2 Cel\u00e2leddin R\u00fbm\u00ee (\u00f6. 1273)\u2019nin Ana\u00addolu\u2019ya intikali ve din\u00ee man\u00adzumesini kitlelere aktarmas\u0131 verisiyle ba\u015flanm\u0131\u015ft\u0131r. Sonras\u0131nda, Mevl\u00e2n\u00e2\u2019ya nispet edilen Na\u2019t-\u0131 Al\u00ee\u2019ye mesnet bi\u00e7imde, onun Hz. Ali\u2019yi y\u00fccelten pasaj\u0131 sunulmu\u015ftur. \u00dcnl\u00fcsoy bu ahvale dair ilm\u00ee d\u00fc\u015f\u00fcncesini belir\u00adtip ard\u0131ndan \u00e7e\u015fitli nur telakkilerini g\u00f6stermi\u015ftir. Yazar\u0131m\u0131z; halifeli\u011fin s\u0131\u00adralamas\u0131, velayet mevzusu, Hz. Ali\u2019nin; kahramanl\u0131\u011f\u0131, ahl\u00e2k\u00ee b\u00fcnyesiyle ilmi, Mevlev\u00eelerin tevell\u00ee-teberr\u00ee faaliyetine olan vaziyetleri hususlar\u0131na a\u00e7\u0131kl\u0131k ge\u00adtirmi\u015ftir. Mevlev\u00ee dervi\u015flerinden Sultan Veled (\u00f6. 1312) ile Ulu Arif \u00c7elebi (\u00f6. 1320)\u2019nin g\u00f6r\u00fc\u015fleri muhtasaran verilmi\u015f ve MS XVI. y\u00fczy\u0131lda (\u00dcnl\u00fcsoy\u2019un bu c\u00fcmlesinde \u201cmuhteme\u00adlen\u201d ibaresi bulunmaktad\u0131r ki, biz de b\u00f6yle kullanma\u00adn\u0131n do\u011frulu\u011funun daha y\u00fck\u00adsek oldu\u011funu d\u00fc\u015f\u00fcnmek\u00adteyiz) Safev\u00ee etkisiyle On \u0130ki \u0130mam nam\u0131na manzumlar\u0131n da yaz\u0131ld\u0131\u011f\u0131 (\u00d6rne\u011fin Div\u00e2ne Mehmed \u00c7elebi [\u00f6. 1546]) belirtilmi\u015ftir. Halvet\u00eelik<\/em> (211-217)\u2019te; derg\u00e2h\u0131n\/tarikat\u0131n \u00d6mer el-Halvet\u00ee (\u00f6. 1397-98) \u015fah\u00ads\u0131nca Azerbay\u00adcan\u2019da tesis edildi\u011fini s\u00f6yleyen ara\u015ft\u0131r\u00admac\u0131, bu ekol\u00fcn Anadolu\u2019da \u015fube a\u00e7mas\u0131n\u0131 sa\u011fla\u00adyan ki\u015finin Amasyal\u0131 Pir \u0130lyas oldu\u011funu aktarm\u0131\u015ft\u0131r. Tarikat hakk\u0131nda \u00e7e\u015fitli bilgiler sunum edildikten son\u00ad\u00adra; Erzinc\u00e2n\u00ee (\u00f6. 1464), D\u00e2vud el-Halvet\u00ee (\u00f6. 1507), Nev\u2019\u00ee (\u00f6. 1599) ve \u015eem\u00adseddin Siv\u00e2s\u00ee nam ve\u00adsairenin eserlerine ba\u015fvurarak hali\u00adfelerin dizili\u015fi, fazilet kapsam\u0131ndaki durumlar\u0131, Hz. Ali\u2019nin Halvet\u00eeler nez\u00ad\u00addindeki elkab\u0131, ilmi, pirli\u011fi, Muhammed-Ali ortakl\u0131\u011f\u0131 tetkike tabi tutulmu\u015ftur.<\/p>\n

Bayram\u00eelik<\/em> (218-225) n\u0131sf\u0131nda; Hac\u0131 Bayram Vel\u00ee\u2019nin te\u015fkilatland\u0131rd\u0131\u011f\u0131 eko\u00adl\u00fcn, Halvet\u00ee ve Nak\u015fibend\u00ee diya\u00adlekti\u011fiyle meydana getirildi\u011fi anlat\u0131lm\u0131\u015ft\u0131r. Ya\u00adz\u0131c\u0131o\u011flu Ahmed Bic\u00e2n (\u00f6. 1454)\u2019\u0131n aktard\u0131\u011f\u0131 men\u00adka\u00adbeyle N\u00fbr-\u0131 Muham\u00admed\u00ee\u2019ye \u0131\u015f\u0131k tutul\u00admu\u015ftur. Ak\u015femseddin (\u00f6. 1459) vas\u0131tas\u0131yla Bayram\u00ee<\/em> \u201cyarat\u0131\u00adl\u0131\u015f naza\u00adriyesi\u201d hik\u00e2ye edilmi\u015ftir. Bununla beraber ara\u015ft\u0131rmac\u0131, ilk iki adla be\u00adraber \u015eeyh\u00ee (\u00f6. 1431) ve Abdurrah\u00adman el-Asker\u00ee (\u00f6. 1550)\u2019deki s\u00f6ylemlerin b\u00fct\u00fcnc\u00fcl okumas\u0131n\u0131 yaparak, d\u00f6rt halifenin de s\u0131rayla tarik \u00e7ap\u0131nda onurlan\u00add\u0131r\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Hz. Ali\u2019nin yukar\u0131da bahsedilen birtak\u0131m ortak \u00f6ge\u00adleri, bura\u00adda da incelenmi\u015ftir. Di\u011fer Tarikatlar<\/em> (226-232) isimli son ba\u015fl\u0131\u011f\u0131m\u0131z; \u00fcstte zikredilen ekollere nazaran daha dar bir yap\u0131 ve \u00e7er\u00e7eveye sahip olan: Rif\u00e2\u00eelik<\/em>, K\u00fcbrev\u00eelik<\/em> ve Zeyn\u00eelik<\/em> okullar\u0131n\u0131n Hz. Ali ile ilgili ka\u00adbullerini ihtiva et\u00admektedir. N\u0131sf\u0131n son a\u015famas\u0131ndaysa umum\u00ee tari\u00adkatlar\u0131n ilerleyen s\u00fcre\u00e7le bir\u00adlikte de\u011fer\u00adlendirilmesi yap\u0131larak bir sonuca var\u0131lm\u0131\u015f\u00adt\u0131r.<\/p>\n

\u0130kinci B\u00f6l\u00fcm<\/em> (111-232)\u2019\u00fcn sona ermesine takiben kar\u015f\u0131m\u0131za \u00e7\u0131kan \u00dc\u00e7\u00fcnc\u00fc B\u00f6\u00adl\u00fcm<\/em> (233-304), VII.\/XIII.-X.\/XVI. yy. Anadolu Halk Edebiyat\u0131nda Menk\u0131bev\u00ee Hz. Ali Tasavvurlar\u0131<\/em> (233-236) ana ba\u015fl\u0131\u011f\u0131na sahiptir. B\u00f6l\u00fcm\u00fcm\u00fcz Alpe\u00adren\/Gazi Hz. Ali Tasavvuru<\/em> (236-260) ve Vel\u00ee Hz. Ali Tasavvuru<\/em> (260-304) bi\u00ad\u00e7iminde iki farkl\u0131 alt ba\u015fl\u0131\u011fa ayr\u0131lm\u0131\u015ft\u0131r. Alt ba\u015fl\u0131klar\u0131n sunumu yap\u0131lmadan ev\u00advel \u00dcnl\u00fcsoy, ana ba\u015fl\u0131\u011f\u0131n beyan\u0131n\u0131 ver\u00admi\u015ftir. Buna g\u00f6re; yazar\u0131m\u0131z dinlerin ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131n sonras\u0131nda \u00e7e\u00ad\u015fitli sosyo-politik, ekonomik vecibe\u00adlere sahip halklar\u0131n birtak\u0131m farkl\u0131 y\u00f6nlerle, ger\u00e7ekd\u0131\u015f\u0131 \u015feylere inanma durumunda ol\u00adduklar\u0131n\u0131 belirt\u00admektedir. \u0130sl\u00e2m kavram ve tefekk\u00fcr deryas\u0131nda mezk\u00fbr ahva\u00adlin izlerine milad\u00ee IX. y\u00fczy\u0131lda, vel\u00ee maka\u00adm\u0131na lay\u0131k g\u00f6r\u00fclm\u00fc\u015f-\u00e7\u0131kart\u0131lm\u0131\u015f Allah ile Hz. Muhammed takip\u00e7ilerinin; kerametle\u00adrinde, hikmete nail c\u00fcmlele\u00adrinde, faziletlerinde rastland\u0131\u011f\u0131 aktar\u0131lm\u0131\u015ft\u0131r. Hz. Os\u00adman devrinde zuhur bu\u00adlan menkabelerin \u00f6zellikle M\u00fcsl\u00fcman olan farkl\u0131 halk \u00e7ev\u00adrelerince yay\u0131lmas\u0131 ve onlar\u0131nda kendi akl\u00ee \u00f6yk\u00fcsel geleneklerine \u0130sl\u00e2m\u00ee bir cila vermeleriyle mi\u00adtos de\u011ferine haiz anlat\u0131 verileri yarat\u0131lm\u0131\u015ft\u0131r. M\u00fcdekkikimiz ta\u00adn\u0131m\u0131 ge\u00e7en hal vesilesiyle, T\u00fcrklerin \u0130sl\u00e2m\u2019a a\u015famal\u0131 ge\u00e7i\u015flerine de\u011finmi\u015ftir. T\u00fcrk\u00admen z\u00fcm\u00adrelerinin \u015eamanizm ve Asya-\u0130ran dinleriyle beraberinde getirdikleri mi\u00adtolojik anlat\u0131lar\u0131n MS XIII. y\u00fczy\u0131l Anadolusu\u2019nda yok ol\u00admad\u0131\u011f\u0131ndan bahsetmi\u015ftir.<\/p>\n

Menkabev\u00ee gelene\u011fin etik-do\u011frucu veya yararc\u0131 temeline (Do\u011fru veya yanl\u0131\u015f olsun, tarihi ger\u00e7ekli\u011fe z\u0131t hale gelsin veya gelmesin; herhangi bir \u0130sl\u00e2m\u00ee \u00f6yk\u00fcn\u00fcn amac\u0131 dinleyicisine \u201cdo\u011fru yolu\u201d g\u00f6stermek, ders vermekti.) dair yaz\u0131lan sat\u0131rlar\u00addan sonra, \u0130sl\u00e2m Anadolusu\u2019nda (MS XIII. y\u00fczy\u0131lla ba\u015flayan T\u00fcrk dev\u00adletleri devri) ku\u015fkusuz en fazla \u00f6yk\u00fcye-masala yahut bir ba\u015fka de\u00adyi\u015fle efsanelere konu olan din\u00ee oda\u011f\u0131, Hz. Ali\u2019yi i\u015faret etmi\u015ftir. Ard\u0131ndan Hz. Ali\u2019nin efsanevi-ola\u011fan\u00fcst\u00fc ya\u00ad\u015fam\u0131n\u0131n, tarih\u00ee hayat\u0131n\u0131n aleyhine y\u00fckselmesi\u00adnin ge\u00e7i\u015finin izlenebilece\u011fi kaynak\u00adlar\u0131 saym\u0131\u015ft\u0131r: Hz. Ali Cenkn\u00e2meleri<\/em>, Gaza\u00advatn\u00e2meleri<\/em>, Erzurumlu Mustafa Dar\u00eer (\u00f6. MS XV. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda)\u2019in Siyer-i Neb\u00ee<\/em> ile Vil\u00e2yet-n\u00e2me Man\u00e2k\u0131b-\u0131 H\u00fcn\u00adk\u00e2r Hac\u0131 Bekt\u00e2\u015f Vel\u00ee <\/em>isimli eserleri, Yem\u00een\u00ee (\u00f6. MS XVI. y\u00fczy\u0131l)\u2019nin Faziletn\u00e2me<\/em> man\u00adzumu, Fuz\u00fbl\u00ee (\u00f6. 1556)\u2019nin Had\u00eekat\u00fc\u2019s-S\u00fc\u2019ed\u00e2<\/em> nam kitab\u0131, Seyyid H\u00fcseyin Gayb\u00ee (\u00f6. MS XVI. y\u00fczy\u0131l)\u2019nin \u015eerhu Hutbeti\u2019l-Bey\u00e2n<\/em>\u2019\u0131, Yaz\u0131c\u0131o\u011flu Ahmed Bic\u00e2n (\u00f6. 1454)\u2019\u0131n Muhammediye<\/em> adl\u0131 manzum eseri, E\u015frefo\u011flu R\u00fbm\u00ee (\u00f6. 1469)\u2019nin Tari\u00adkatname<\/em> \u00e7al\u0131\u015fmas\u0131, \u015eem\u00adseddin Siv\u00e2s\u00ee (\u00f6. 1597)\u2019nin Men\u00e2k\u0131b-\u0131 \u00c7eh\u00e2r Y\u00e2r-i G\u00fcz\u00een<\/em> k\u00fclliyat\u0131. Ek olarak; Yunus Emre, B\u00e2k\u00ee, Nev\u2019\u00ee, \u015e\u00e2hid\u00ee \u0130brahim Dede, Hay\u00e2l\u00ee, Hayret\u00ee, Ahmed-i Da\u2019i ve Nec\u00e2ti Bey gibi Anadolu\u2019nun \u00f6nemli \u015fairlerinin divan<\/em>lar\u0131 kullan\u0131l\u00adm\u0131\u015ft\u0131r.<\/p>\n

Alperen\/Gazi Hz. Ali Tasavvuru<\/em> (236-260) alt ba\u015fl\u0131\u011f\u0131nda; T\u00fcrklerin \u0130sl\u00e2m di\u00adnine girmelerinden evvelki alpl\u0131k<\/em> anlay\u0131\u015flar\u0131n\u0131n ve alpl\u0131k gelene\u011finin \u0130sl\u00e2m pos\u00adtunu ku\u015fanm\u0131\u015f boy ile gruplar nezdindeki hali olan ga\u00adzili\u011fin Hz. Ali kapsa\u00adm\u0131ndaki durumlar\u0131 sunulmaktad\u0131r. Hz. Ali\u2019nin MS XIII ve MS XVI. y\u00fczy\u0131llardaki Ana\u00addolu\u2019nun yi\u011fitlik ve cihada g\u00f6n\u00fcl vermi\u015f sava\u015f\u00e7\u0131l\u0131k imgeleminin en \u00f6nemli teza\u00adh\u00fcr\u00fc kabul\u00fc-ger\u00e7e\u011fi veri\u00adsinden yola \u00e7\u0131kan \u00dcnl\u00fcsoy, Hz. Ali\u2019nin yukar\u0131da ad\u0131 ge\u00e7en kaynaklardaki Tanr\u0131 aslan\u0131<\/em>, Haydar<\/em>, Allah\u2019\u0131n arslan\u0131<\/em>, \u015fah-\u0131 merd\u00e2n<\/em> gibi s\u0131fatlar\u0131n\u0131 ke\u015ffetmi\u015ftir. F\u00fct\u00fcvvetnameler<\/em>, Dede Korkut Kitab\u0131<\/em>, Battal Gazi Destan\u0131<\/em>, Saltuk-N\u00e2me<\/em> ve D\u00e2ni\u015fmend-N\u00e2me<\/em> eserlerinde Hz. Ali\u2019ye yap\u0131lan at\u0131flar irdelenmi\u015ftir. Hz. Ali hak\u00adk\u0131nda ne\u015fredilmi\u015f Cenkn\u00e2me<\/em>ler pek \u00e7oktur. Hazreti Ali\u2019nin putperest krallarla, ejderha, cin, y\u0131lan ve dev \u015feklindeki \u00fctopik-mitolojik canavarlarla d\u00f6v\u00fc\u00ad\u015f\u00fcp onlar\u0131 saf d\u0131\u015f\u0131 b\u0131rakarak, \u201cdin ad\u0131na\u201d cenk et\u00admesi bab\u0131nda yarat\u0131lan Hz. Ali Cenkn\u00e2meleri<\/em>: MS XIII \u2013 MS XVI. y\u00fczy\u0131l T\u00fcrk\u00admenlerinin halet-i ruhiyesin ilgin\u00e7 ve ziyadesiyle ara\u015ft\u0131r\u0131lmaya de\u011fer bir se\u00adrencam\u0131d\u0131r. Ara\u015ft\u0131rmac\u0131m\u0131z, bu ama\u00e7 do\u011f\u00adrultusunda Hz. Ali\u2019nin ola\u011fan\u00fcst\u00fc g\u00fcc\u00fcn\u00fc, k\u0131l\u0131c\u0131yla ve bedeninin t\u00fcrl\u00fc uzuvlar\u0131yla ger\u00e7ekle\u015ftirdi\u011fi ak\u0131l almaz ha\u00adreketleri, kulak\u00adlar\u0131 delen naras\u0131, g\u00f6z al\u0131c\u0131 heybeti, ona her zaman yolda\u015fl\u0131k eden D\u00fcld\u00fcl naml\u0131 at\u0131 ve Z\u00fclfik\u00e2r adl\u0131 k\u0131l\u0131c\u0131 ile gece g\u00fcn\u00add\u00fcz s\u00fcren maceralar\u0131n\u0131 ilm\u00ee hudutlar i\u00e7erisinde \u00e7\u00f6z\u00fcmlemeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r.<\/p>\n

Vel\u00ee Hz. Ali Tasavvuru<\/em> (260-304) alt ba\u015fl\u0131\u011f\u0131nda; T\u00fcrklerin kadim ya\u015famla\u00adr\u0131n\u00addan getirdikleri din\u00ee ata-ulu ki\u015fi k\u00fclt\u00fc ile \u0130sl\u00e2m dairesinde yer alan vel\u00ee mo\u00adtifinin kesi\u015fti\u011fi yolda kar\u015f\u0131m\u0131za \u00e7\u0131kan en m\u00fcessir in\u00adsanlardan biri de Hz. Ali\u2019dir. M\u00fcdek\u00adkik \u00dcnl\u00fcsoy, Hz. Ali\u2019nin bu y\u00f6n\u00fcn\u00fc yetkince ortaya koyabilmek i\u00e7in alt ba\u015fl\u0131\u011f\u0131 \u00fc\u00e7 n\u0131sfa taksim eylemi\u015ftir: Genel Vel\u00ee Tipleriyle Benzerlik Arze\u00adden Menk\u0131beler<\/em> (260-265), \u015ei\u00ee Kaynaklardan Aktar\u0131lan Menk\u0131beler<\/em> (266-299), Kayna\u011f\u0131 Belli Olmayan Menk\u0131beler<\/em> (299-304). Genel Vel\u00ee Tipleriyle Benzerlik Arzeden Menk\u0131beler<\/em> (260-265) n\u0131sf\u0131nda; genel anlamda \u0130sl\u00e2m b\u00fcy\u00fcklerinin, uluhiyet atfe\u00addilmi\u015f zatlar\u0131n ki\u00ad\u015fili\u011fine y\u00fcklenen tayy-i mek\u00e2n (az bir vakitte \u00e7ok uzun ve zorlu bir yolun bitiril\u00admesi) \u2013 bast-\u0131 zaman (az zamanda \u00e7ok i\u015fin ger\u00ad\u00e7ekle\u015ftirilmesi), can\u0131 olmayan nes\u00adneler ve hayvanat cinsiyle ile\u00adti\u015fim kurma, r\u00fcyayla m\u00e2l\u00fbm olma vs. te\u015fekk\u00fcl\u00fcn\u00addeki hususlar konu olmu\u015ftur. Par\u00e7a kendi i\u00e7inde alt\u0131 par\u00e7aya ayr\u0131lm\u0131\u015ft\u0131r: Tayy-i Mek\u00e2n & Bast-\u0131 Zaman<\/em> (261-262), Suyun \u00dczerinden Ge\u00e7mesi<\/em> (262), R\u00fcyayla Bilgi Sahibi Olmas\u0131<\/em> (262-263), Cans\u0131zlarla ve A\u011fa\u00e7larla Konu\u015fmas<\/em>\u0131 (263-264), Kuyu\u00addaki Kovay\u0131 Eliyle \u00c7\u0131\u00adkarmas\u0131<\/em> (264), Hastal\u0131klar\u0131 \u0130yile\u015ftirmesi<\/em> (264-265).<\/p>\n

\u015ei\u00ee Kaynaklardan Aktar\u0131lan Menk\u0131beler<\/em> (266-299) n\u0131sf\u0131nda; \u015eia \u0130sl\u00e2m\u2019\u0131n yayg\u0131n kollar\u0131ndan biri olan \u0130m\u00e2miyye\u2019nin \u00f6nde gelen din insanlar\u0131n\u0131n eserle\u00adrinden fay\u00addalan\u0131lm\u0131\u015ft\u0131r. Bunlar; es-Saff\u00e2r adl\u0131 m\u00fcellifin Bes\u00e2iru\u2019d-Derec\u00e2t<\/em> is\u00admindeki eseri, el-Mes\u2019\u00fbd\u00ee isimli yazar\u0131n \u0130sb\u00e2tu\u2019l-Vasiyye<\/em> telifi, e\u015f-\u015eeyh el-M\u00fcf\u00eed\u2019in el-\u0130r\u015f\u00e2d<\/em>\u2019\u0131, es-Seyyid er-R\u00e2z\u00ee naml\u0131 d\u00fc\u015f\u00fcn\u00fcr\u00fcn Has\u00e2isu\u2019l-Eimme<\/em> ad\u0131n\u00addaki ara\u015ft\u0131rmas\u0131, el-Fett\u00e2l\u2019\u0131n Ravza\u00adtu\u2019l-V\u00e2iz\u00een<\/em> tetkiki, \u00c2lim el-Hill\u00ee\u2019nin Ke\u015ffu\u2019l-Yak\u00een<\/em> adl\u0131 \u00e7al\u0131\u015fmas\u0131, All\u00e2me el-Meclis\u00ee\u2019nin Bih\u00e2ru\u2019l-Env\u00e2r<\/em> teli\u00adf\u00e2t\u0131d\u0131r. \u00dcstte yer i\u015fgal eden zikre \u015fayan asar\u0131n, Anadolu\u2019nun T\u00fcrk\u00e7e yaz\u0131n k\u00fct\u00fcphanesine ne \u015fekilde bir tesiri oldu\u011fu bu\u00adlunmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. N\u0131sf\u0131m\u0131z on alt\u0131 par\u00e7aya ay\u00adr\u0131lm\u0131\u015f olup, dizili\u015fi: Harikul\u00e2de Do\u011fumu<\/em> (266-273), \u00c7ocukluk D\u00f6nemi<\/em> (273-275), Evlili\u011fi<\/em> (275-277), \u00d6l\u00fcleri Dirilt\u00admesi<\/em> (277-279), Ate\u015fte Yanmamas\u0131<\/em> (279-281), Demiri Eritmesi<\/em> (281), Bel Sap\u0131n\u0131 Ejderhaya D\u00f6n\u00fc\u015ft\u00fcrmesi<\/em> (281-282), G\u00fcne\u015fin Geri \u00c7evrilmesi<\/em> (282-284), F\u0131rat Nehri\u2019nin Suyunun Azalt\u0131lmas\u0131<\/em> (284-285), Su Kayna\u011f\u0131n\u0131 Bulmas\u0131<\/em> (285-286), Gayb\u00ee Bilgisi<\/em> (286-288), Bedenini Hz. Peygamber\u2019in Bedeniyle Birle\u015ftirmesi<\/em> (288-289), Mira\u00e7<\/em> (289-293), Yalanc\u0131 Bir Kimseyi K\u00f6r Etmesi<\/em> (293-294), Muhaliflerinin Musi\u00adbete U\u011framas\u0131<\/em> (294), Ha\u00adyat\u0131n Son Anlar\u0131<\/em> (295-299)\u2019ndan meydana gelmektedir.<\/p>\n

Bunlarla birlikte ara\u015ft\u0131rmac\u0131n\u0131n kayna\u011f\u0131n\u0131 m\u00fcspet nazarda bulamad\u0131\u011f\u0131 Hz. Ali\u2019ye ait birtak\u0131m ola\u011fan\u00ad\u00fcst\u00fc \u00f6geler de mevcuttur. Kayna\u011f\u0131 Belli Olmayan Men\u00adk\u0131beler<\/em> (299-304) ad\u0131ndaki son n\u0131sf\u0131m\u0131zda yer alan menkabelerin t\u00fcr\u00fc bu halde\u00addir: Bal\u0131\u011f\u0131n \u00dczerinden Denizi Ge\u00e7mesi<\/em> (299), Namaz\u0131n Bekletilmesi<\/em> (299- 300), Cans\u0131z Bir Nesneyi Canl\u0131ya D\u00f6n\u00fc\u015ft\u00fcrmesi<\/em> (300), Kurumu\u015f A\u011fac\u0131 Canlan\u00add\u0131rmas\u0131<\/em> (301), Cennetten Yiyecek Gelmesi<\/em> (301-302), Bedeninin B\u00fct\u00fcn Evi Kaplamas\u0131<\/em> (302-304). Bedeninin B\u00fct\u00fcn Evi Kaplamas\u0131<\/em> (302-304) par\u00e7as\u0131n\u0131n sonunda Hz. Ali\u2019nin vel\u00eelik mefhumu sonu\u00e7 bab\u0131nda yorumlanarak \u00dc\u00e7\u00fcnc\u00fc B\u00f6l\u00fcm<\/em> (233-304) bitirilmi\u015ftir. Genel hatlarla yukar\u0131daki sunumumuzda g\u00f6s\u00adterdi\u011fimiz \u015fekle haiz ki\u00adtap: Sonu\u00e7<\/em> (305-310), Kaynak\u00e7a<\/em> (311-347), Dizin<\/em> (349-354) b\u00f6l\u00fcmleriyle sonlan\u00add\u0131r\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Velhas\u0131l; Anadolu\u2019da Hz. Ali Tasavvurlar\u0131 (XIII. \u2013 XVI. Y\u00fczy\u0131llar)<\/em> ad\u0131ndaki ki\u00adtab\u0131\u00adm\u0131z\u0131n yazar\u0131 Say\u0131n Ka\u00admile \u00dcnl\u00fcsoy, T\u00fcrkiye\u2019de 20. y\u00fczy\u0131l\u0131n son \u00e7eyre\u011fine do\u011fru daha da ilgi celp etmi\u015f olan Alev\u00eelik-Bekt\u00e2\u015f\u00eelik tarih\u00ee sahas\u0131na yapt\u0131\u011f\u0131 yetkin-inter\u00addisipliner ve alan\u0131nda ilk en geni\u015f \u2013\u015fu anki halde son<\/em>\u2013 literat\u00fcr tara\u00admas\u0131n\u0131 ihtiva eden bu \u00e7al\u0131\u015fmas\u0131yla muazzam bir katk\u0131 sunmu\u015ftur. Akade\u00admisyen ara\u015ft\u0131rmac\u0131\u00adm\u0131z, Hz. Ali\u2019nin XIII ve XVI. y\u00fczy\u0131llar d\u00e2hilindeki T\u00fcrk-\u0130sl\u00e2m Anadolusu\u2019na yans\u0131\u00admas\u0131n\u0131n t\u00fcrlerini ula\u015f\u0131labilecek en eski \u0130sl\u00e2m\u00ee ana kaynak\u00adlardan ba\u015flayarak Ana\u00addolu\u2019nun T\u00fcrk\u00e7e ne\u015fredilmi\u015f edeb\u00ee \u00fcr\u00fcnleriyle kar\u015f\u0131la\u015f\u00adt\u0131r\u0131p ke\u015f\u00adfetti\u011fi sonu\u00e7lar\u0131 modern tetkiklerin bulgular\u0131yla kuvvetlendirmi\u015ftir. Eser, g\u00fcn\u00fcm\u00fczde gerek S\u00fcnn\u00ee gerek Alev\u00ee inan\u00e7 kesimlerince (ya da \u015f\u00f6yle de\u00admeliyiz; kendisini hangi ekole, din\u00ee rit\u00fceller yoluna ba\u011f\u00adlad\u0131\u011f\u0131 fark etmeksizin<\/em>) olduk\u00e7a dar bir kutba ko\u00adnumland\u0131r\u0131lan Hz. Ali\u2019nin, realite taban\u0131n\u0131 g\u00f6z \u00f6n\u00fcnde tutarak tarih\u00ee s\u00fcre\u00e7te nas\u0131l ve ne \u015fekilde bir evrim ile geli\u015fim izledi\u011fini metodolojik tav\u0131rla g\u00f6stermi\u015ftir. Bun\u00addan m\u00fctevellit tan\u0131tt\u0131\u011f\u0131m\u0131z ara\u015ft\u0131rma ki\u00adtab\u0131, Alev\u00eelik-Bekt\u00e2\u015f\u00eelik ve sair tarikatlar nezdinde sosyal ara\u015ft\u0131rmalar y\u00fcr\u00fcten ki\u015filer, talebeler ve ilgili kimseler i\u00e7in ba\u015f\u00advurulmas\u0131 kesinlik arz eden kaynak\u00adlardan biridir.<\/p>\n

Akdeniz \u00dcniversitesi
\nTarih B\u00f6l\u00fcm\u00fc
\n<\/strong><\/p><\/div>\n

Ufuk Ali KAFTANLI (Lisans \u00d6\u011frencisi)<\/strong>
\nufukalikaftanli@outlook.com.tr<\/strong><\/p>\n

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