{"id":1020,"date":"2025-12-16T08:13:49","date_gmt":"2025-12-16T08:13:49","guid":{"rendered":"https:\/\/mehmetozgurersan.com\/?p=1020"},"modified":"2025-12-16T08:13:49","modified_gmt":"2025-12-16T08:13:49","slug":"nadi-ali-duasi-ve-hikmetleri-mehmet-ozgur-ersan-yesari-abdal","status":"publish","type":"post","link":"https:\/\/mehmetozgurersan.com\/?p=1020","title":{"rendered":"N\u00e2d\u0131 Ali Duas\u0131 ve Hikmetleri – Mehmet \u00d6zg\u00fcr Ersan (Yesari Abdal)"},"content":{"rendered":"
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N\u00e2d\u0131 Ali Duas\u0131 ve Hikmetleri<\/strong><\/div>\n<\/div>\n
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Alev\u00ee-Bekta\u015f\u00ee rit\u00fcel repertuvar\u0131nda metin, anlam, dola\u015f\u0131m ve \u201chassalar\u201d literat\u00fcr\u00fc<\/strong><\/div>\n<\/div>\n
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\u00d6z<\/strong><\/div>\n<\/div>\n
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N\u00e2d\u0131 Ali (N\u0101d\u012b \u02bfAl\u012b) duas\u0131, Alev\u00ee-Bekta\u015f\u00ee z\u00fcmrelerde a\u011f\u0131rl\u0131kla \u015fifah\u00ee dola\u015f\u0131m i\u00e7inde ya\u015fayan; ancak f\u00fct\u00fcvvetn\u00e2me gelene\u011fi gibi yaz\u0131l\u0131 kaynaklarda da kay\u0131t alt\u0131na al\u0131nm\u0131\u015f \u201cvird\u201d niteli\u011finde bir metindir. Dr. M. Saffet Sar\u0131kaya\u2019n\u0131n incelemesi, duan\u0131n Bekta\u015f\u00ee-Alev\u00ee \u00e7evrelerde okunan tek Arap\u00e7a dua olarak an\u0131lmas\u0131n\u0131, F\u00fct\u00fcvvetn\u00e2me-i Ca\u02bffer-i S\u00e2d\u0131k\u2019ta duaya geni\u015f yer verilmesini ve metnin farkl\u0131 versiyonlar\u0131n\u0131n bulunmas\u0131n\u0131 g\u00f6r\u00fcn\u00fcr k\u0131lar.<\/div>\n
M.Saffet<\/div>\n
+1<\/div>\n
Bu makale, N\u00e2d\u0131 Ali\u2019yi (i) dua kavram\u0131n\u0131n din\u00ee-psikolojik \u00e7er\u00e7evesi, (ii) metnin anlam mimarisi ve tart\u0131\u015fmal\u0131 okuma alanlar\u0131, (iii) \u015fifah\u00ee-yaz\u0131l\u0131 dola\u015f\u0131m ekosistemi ve (iv) \u201chassalar\/hikmetler\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda derlenen fayda at\u0131flar\u0131n\u0131n i\u015flevsel ve etik analizi \u00fczerinden ele al\u0131r. Sonu\u00e7 olarak N\u00e2d\u0131 Ali, yaln\u0131z \u201cyard\u0131m talebi\u201d de\u011fil; topluluk haf\u0131zas\u0131nda g\u00fcven, dayan\u0131kl\u0131l\u0131k ve vel\u00e2yet dilini konsolide eden bir rit\u00fcel \u00e7ekirdek metin olarak konumlan\u0131r.<\/div>\n<\/div>\n
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Anahtar kelimeler: N\u00e2d\u0131 Ali, Alev\u00ee-Bekta\u015f\u00eelik, dua, vird, f\u00fct\u00fcvvetn\u00e2me, vel\u00e2yet, hassalar<\/div>\n<\/div>\n
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1. Giri\u015f: Dua ve rit\u00fcel dilin stratejik de\u011feri<\/strong><\/div>\n<\/div>\n
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Dua, \u0130sl\u00e2m\u00ee literat\u00fcrde kulun Allah\u2019a y\u00f6nelerek talepte bulunmas\u0131, O\u2019nu anmas\u0131 ve yard\u0131m dilemesi olarak tarif edilir; kavram\u0131n semanti\u011finde \u201c\u00e7a\u011f\u0131rma\/yard\u0131ma davet\u201d boyutu belirgindir.<\/div>\n
TDV \u0130sl\u00e2m Ansiklopedisi<\/div>\n
Hz. Peygamber\u2019e nispet edilen rivayetlerde \u201cdua ibadetin \u00f6z\u00fc\u201d ve \u201cdua ibadetin ta kendisi\u201d vurgusu, duay\u0131 yaln\u0131z bir s\u00f6z dizisi de\u011fil, ibadetin kalbinde bir ili\u015fki bi\u00e7imi olarak konumland\u0131r\u0131r.<\/div>\n
Hadislerle \u0130slam<\/div>\n<\/div>\n
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Bu \u00e7er\u00e7evede N\u00e2d\u0131 Ali, Alev\u00ee-Bekta\u015f\u00ee pratikte bir \u201cmetin\u201d olmaktan ziyade bir rit\u00fcel varl\u0131k gibi \u00e7al\u0131\u015f\u0131r: toplulu\u011fun da\u011f\u0131n\u0131k endi\u015felerini tek bir \u00e7a\u011fr\u0131 c\u00fcmlesinde toplayan; \u201cazamet\u2013n\u00fcb\u00fcvvet\u2013vel\u00e2yet\u201d eksenlerini ayn\u0131 nefeste hizalayan bir manev\u00ee operasyon modeli.<\/div>\n<\/div>\n
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2. Y\u00f6ntem ve kapsam<\/strong><\/div>\n<\/div>\n
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\u00c7al\u0131\u015fma; (i) ansiklopedik ve kurumsal din\u00ee kaynaklar (TDV, Diyanet), (ii) akademik inceleme (Sar\u0131kaya) ve (iii) f\u00fct\u00fcvvetn\u00e2me \u00e7evresine dair tart\u0131\u015fmalar\u0131 esas alan literat\u00fcr taramas\u0131na ve metin-i\u00e7i kavram analizine dayan\u0131r. Dua metninin farkl\u0131 okunu\u015f ihtimalleri (\u00f6zellikle ma\u1e93har\/mu\u1e93hir) ve \u201chassalar\u201d listesinin k\u0131rka tamamlanma e\u011filimi, Sar\u0131kaya\u2019n\u0131n metin \u00e7\u00f6z\u00fcmlemeleri \u00fczerinden de\u011ferlendirilmi\u015ftir.<\/div>\n
Isam Veri<\/div>\n
+1<\/div>\n<\/div>\n
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3. Metin: N\u00e2d\u0131 Ali\u2019nin anlam mimarisi<\/strong><\/div>\n
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3.1. \u00c7ekirdek c\u00fcmle ve \u00e7a\u011fr\u0131 mant\u0131\u011f\u0131<\/strong><\/div>\n<\/div>\n
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Metnin omurgas\u0131, klasik formda \u015fu \u00e7ekirdek \u00e7a\u011fr\u0131 etraf\u0131nda kurulur (transliterasyonla):<\/div>\n
\u201cN\u0101d\u012b \u02bfAliyyen ma\u1e93hara\u2019l-\u02bfac\u0101\u02beib, tajidhu \u02bfawnan laka f\u012b\u2019n-naw\u0101\u02beib.\u201d<\/div>\n<\/div>\n
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Sar\u0131kaya\u2019n\u0131n tart\u0131\u015ft\u0131\u011f\u0131 \u00fczere burada \u201cma\u1e93har\u201d kelimesi baz\u0131 \u015ferhlerde ism-i mek\u00e2n (tecell\u00ee yeri), baz\u0131 okumalarda mu\u1e93hir (zuh\u00fbr ettiren) \u015feklinde d\u00fc\u015f\u00fcn\u00fclebilir; bu \u00e7ift okuma, hem Ali\u2019nin keramet \u201csahibi\u201d olu\u015funa hem de kerametlerin hakikatte Allah taraf\u0131ndan yarat\u0131ld\u0131\u011f\u0131na i\u015faret eden iki katmanl\u0131 bir anlam alan\u0131 \u00fcretir.<\/div>\n
Isam Veri<\/div>\n
+1<\/div>\n<\/div>\n
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3.2. \u00dc\u00e7 \u201cn\u00fbr\u201d ekseni: Azamet, n\u00fcb\u00fcvvet, vel\u00e2yet<\/strong><\/div>\n
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Metnin ilerleyen k\u0131sm\u0131, tekrarlarla \u00fc\u00e7 ekseni i\u015fletir:<\/div>\n<\/div>\n
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bi n\u00fbri \u02bfa\u1e93ametike \u2013 y\u00e2 Allah<\/div>\n<\/div>\n
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bi n\u00fbri n\u00fcb\u00fcvvetike \u2013 y\u00e2 Muhammed<\/div>\n<\/div>\n
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bi-s\u0131rr\u0131 vel\u00e2yetike \u2013 y\u00e2 \u02bfAl\u00ee<\/div>\n<\/div>\n
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Bu, organizasyonel bir ifadeyle s\u00f6yleyelim: dua, manev\u00ee talebi \u00fc\u00e7 \u201cyetki alan\u0131\u201d \u00fczerinden konsolide eder\u2014mutlak kudret (Allah), rehberlik ve rahmet (n\u00fcb\u00fcvvet), himmet ve \u00f6rneklik (vel\u00e2yet). Sar\u0131kaya, bu yap\u0131n\u0131n duadan hareketle \u201cAli\u2019ye ul\u00fbhiyet atfetme\u201d iddialar\u0131n\u0131 zorunlu k\u0131lmad\u0131\u011f\u0131n\u0131; metnin anlam\u0131n\u0131n b\u00f6yle bir okumay\u0131 ta\u015f\u0131mad\u0131\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a tart\u0131\u015f\u0131r.<\/div>\n
Isam Veri<\/div>\n
+1<\/div>\n<\/div>\n
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3.3. \u201cL\u00e2 fet\u00e2 ill\u00e2 \u02bfAl\u00ee, l\u00e2 seyfe ill\u00e2 Z\u00fclfik\u00e2r\u201d<\/strong><\/div>\n
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Final c\u00fcmlesi, vel\u00e2yet dilini bir motto gibi m\u00fch\u00fcrler. Buradaki k\u0131l\u0131\u00e7 imgesi, \u00e7\u0131plak g\u00fc\u00e7ten \u00e7ok \u201cadalet terazisinin keskinli\u011fi\u201dni temsil eder: haks\u0131zl\u0131\u011f\u0131 kesen \u00f6l\u00e7\u00fc, nefsi terbiye eden irade, mazlumun yan\u0131nda duran vakar.<\/div>\n
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4. Dola\u015f\u0131m ekosistemi: \u015eifah\u00ee gelenekten yaz\u0131l\u0131 kayda<\/strong><\/div>\n<\/div>\n
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N\u00e2d\u0131 Ali\u2019nin Alev\u00ee-Bekta\u015f\u00ee \u00e7evrelerde \u015fifah\u00ee olarak s\u00f6ylendi\u011fi; fakat yaz\u0131l\u0131 literat\u00fcrde de yer ald\u0131\u011f\u0131, ayr\u0131ca \u201cBekta\u015f\u00ee-Alev\u00eelerde okunan tek Arap\u00e7a dua\u201d olarak an\u0131ld\u0131\u011f\u0131 Sar\u0131kaya\u2019n\u0131n \u00e7al\u0131\u015fmas\u0131nda \u00f6zellikle vurgulan\u0131r.<\/div>\n
M.Saffet<\/div>\n
+1<\/div>\n<\/div>\n
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Ayn\u0131 \u00e7al\u0131\u015fma, F\u00fct\u00fcvvetn\u00e2me-i Ca\u02bffer-i S\u00e2d\u0131k\u2019ta duaya geni\u015f yer ayr\u0131ld\u0131\u011f\u0131n\u0131 ve metnin \u00fc\u00e7 farkl\u0131 versiyonunun kaydedildi\u011fini aktar\u0131r.<\/div>\n
M.Saffet<\/div>\n
+1<\/div>\n
Bu kay\u0131t, N\u00e2d\u0131 Ali\u2019nin yaln\u0131z bir \u201cokuma metni\u201d de\u011fil; farkl\u0131 topluluklarda farkl\u0131 rit\u00fcel ba\u011flamlara uyarlanabilen ya\u015fayan bir form oldu\u011funu g\u00f6sterir.<\/div>\n<\/div>\n
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Dikkate de\u011fer bir di\u011fer bulgu: Dua sadece Bekta\u015f\u00ee \u00e7evrelerle s\u0131n\u0131rl\u0131 de\u011fildir. Sar\u0131kaya, K\u00e2diriyye evr\u00e2d\u0131nda da N\u00e2d\u0131 Ali\u2019ye rastland\u0131\u011f\u0131n\u0131 ve baz\u0131 K\u00e2dir\u00ee dervi\u015flerinin bunu virdlerinde okuduklar\u0131n\u0131 belirtti\u011fini kaydeder.<\/div>\n
Isam Veri<\/div>\n
+1<\/div>\n
Bu, metnin Anadolu tasavvuf ekosisteminde yatay ge\u00e7i\u015fkenli\u011fe sahip bir \u201cortak de\u011fer\u201d dili kurdu\u011funu d\u00fc\u015f\u00fcnd\u00fcr\u00fcr.<\/div>\n<\/div>\n
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5. \u201cHassalar \/ hikmetler\u201d literat\u00fcr\u00fc: \u0130\u015flev, s\u0131n\u0131flama ve k\u0131rk say\u0131s\u0131<\/strong><\/div>\n
5.1. Hassalar\u0131n k\u0131rka tamamlanma e\u011filimi<\/strong><\/div>\n<\/div>\n
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N\u00e2d\u0131 Ali etraf\u0131nda \u201cfaydalar\u201d\u0131n (hassalar) listelendi\u011fi metinler, \u00e7o\u011fu zaman say\u0131y\u0131 k\u0131rka tamamlama e\u011filimi g\u00f6sterir. Sar\u0131kaya, Seyyid H\u00fcseyin b. Seyyid Gayb\u00ee\u2019ye nispet edilen risalede k\u0131rk faydan\u0131n zikredildi\u011fini; baz\u0131 n\u00fcshalarda birka\u00e7 maddenin bulunmad\u0131\u011f\u0131n\u0131; yine de \u201ck\u0131rka ula\u015fma gayreti\u201dnin a\u00e7\u0131k oldu\u011funu ve bunun halk k\u00fclt\u00fcr\u00fcnde k\u0131rk say\u0131s\u0131na atfedilen de\u011ferle ili\u015fkili olabilece\u011fini belirtir.<\/div>\n
Isam Veri<\/div>\n
+1<\/div>\n<\/div>\n
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5.2. Tematik s\u0131n\u0131flama<\/strong><\/div>\n
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Sizin payla\u015ft\u0131\u011f\u0131n\u0131z 1\u201323 maddelik \u201chikmetler\u201d k\u00fcmesi, literat\u00fcrde g\u00f6r\u00fclen hassalar mant\u0131\u011f\u0131yla uyumludur ve d\u00f6rt ana k\u00fcmeye ayr\u0131labilir:<\/div>\n<\/div>\n
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Korunma ve emniyet: d\u00fc\u015fman korkusu, iftira, toplumsal bask\u0131<\/div>\n<\/div>\n
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\u015eifa ve ferahlama: uykusuzluk, hastal\u0131k, zehir\/\u0131s\u0131r\u0131k anlat\u0131lar\u0131<\/div>\n<\/div>\n
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R\u0131z\u0131k ve itibar: bereket, kabul g\u00f6rme, \u201cdevlet ve ha\u015fmet\u201d vurgular\u0131<\/div>\n<\/div>\n
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Manev\u00ee tecr\u00fcbe: r\u00fcyada Res\u00fblullah\u2019\u0131 veya Hz. Ali\u2019yi g\u00f6rme at\u0131flar\u0131<\/div>\n<\/div>\n
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Burada kritik metodolojik not \u015fudur: Hassalar listeleri, modern anlamda \u201cnedensel\u201d bir t\u0131bbi\/teknik protokol de\u011fil; gelene\u011fin umut y\u00f6netimi, korku reg\u00fclasyonu ve dayan\u0131kl\u0131l\u0131k \u00fcretimi mekanizmalar\u0131n\u0131 anlatan k\u00fclt\u00fcrel metinlerdir.<\/div>\n<\/div>\n
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5.3. Etik ve g\u00fcvenlik \u00e7er\u00e7evesi<\/strong><\/div>\n<\/div>\n
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Hassalar i\u00e7inde ge\u00e7en baz\u0131 maddeler (\u00f6rne\u011fin \u015fifa, zehirlenme\/\u0131s\u0131r\u0131k anlat\u0131lar\u0131) pratik hayatta t\u0131bbi acillerin yerine ikame edilmemeli; dua, modern sa\u011fl\u0131k hizmetiyle \u00e7at\u0131\u015fan de\u011fil, onun yan\u0131nda insan\u0131n kalbini toparlayan bir destek dili olarak konumland\u0131r\u0131lmal\u0131d\u0131r. Dinin ana kaynaklar\u0131nda dua te\u015fvik edilirken, dua \u201csebepler\u201d d\u00fcnyas\u0131n\u0131 ortadan kald\u0131ran bir sihir de\u011fil; kulun y\u00f6neli\u015fini derinle\u015ftiren bir ibadet olarak ele al\u0131n\u0131r.<\/div>\n
TDV \u0130sl\u00e2m Ansiklopedisi<\/div>\n
+1<\/div>\n<\/div>\n
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Ayr\u0131ca \u201cba\u015fkas\u0131 \u00fczerinde tasarruf\u201d izlenimi veren baz\u0131 ifadeler (dili ba\u011flamak, itaat ettirmek vb.) g\u00fcn\u00fcm\u00fcz etik-hukuk duyarl\u0131l\u0131klar\u0131yla gerilim \u00fcretmeye a\u00e7\u0131kt\u0131r. Bu nedenle akademik sunumda, bu maddeler inan\u00e7 tarihi verisi olarak kay\u0131t alt\u0131na al\u0131n\u0131r; normatif \u00f6neri gibi paketlenmez.<\/div>\n<\/div>\n
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6. Tart\u0131\u015fma: \u201cUl\u00fbhiyet atf\u0131\u201d iddias\u0131 ve metnin s\u0131n\u0131rlar\u0131<\/div>\n<\/div>\n
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Baz\u0131 ara\u015ft\u0131rmac\u0131lar, N\u00e2d\u0131 Ali \u00fczerinden Hz. Ali\u2019ye ul\u00fbhiyet atfedildi\u011fi iddias\u0131n\u0131 g\u00fcndeme getirmi\u015ftir. Sar\u0131kaya\u2019n\u0131n de\u011ferlendirmesi, bu iddian\u0131n metinden zorunlu olarak \u00e7\u0131kmad\u0131\u011f\u0131; \u00e7ekirdek anlam\u0131n \u201cyard\u0131m\u0131n Allah\u2019tan istenmesi, vel\u00e2yetin ise manev\u00ee \u00f6rneklik ve himmet dili olmas\u0131\u201d \u015feklinde okunmas\u0131n\u0131n daha tutarl\u0131 oldu\u011funa i\u015faret eder.<\/div>\n
Isam Veri<\/div>\n
+1<\/div>\n<\/div>\n
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Bu tart\u0131\u015fma, kurumsal d\u00fczlemde \u015funu s\u00f6yler: N\u00e2d\u0131 Ali, inan\u00e7 toplulu\u011funda bir \u201ckimlik \u00e7at\u0131\u015fmas\u0131\u201d malzemesi de\u011fil; do\u011fru okundu\u011funda Allah\u2019a y\u00f6neli\u015fi g\u00fc\u00e7lendiren, Ehl-i Beyt sevgisini rit\u00fcel disiplinle bulu\u015fturan bir metindir.<\/div>\n<\/div>\n
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7. Sonu\u00e7<\/strong><\/div>\n<\/div>\n
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N\u00e2d\u0131 Ali duas\u0131, Alev\u00ee-Bekta\u015f\u00ee gelenekte stratejik bir \u201crit\u00fcel \u00e7ekirdek metin\u201ddir: \u015fifah\u00ee haf\u0131zada ya\u015far, yaz\u0131l\u0131 kaynaklarda kay\u0131t bulur, farkl\u0131 tarikat \u00e7evreleriyle temas eder.<\/div>\n
M.Saffet<\/div>\n
+1<\/div>\n
\u201cHikmetler\/hassalar\u201d literat\u00fcr\u00fc ise, bu duan\u0131n toplumsal hayatta \u00fcstlendi\u011fi i\u015flevleri g\u00f6r\u00fcn\u00fcr k\u0131lar: korkuyu yat\u0131\u015ft\u0131rmak, \u00fcmidi diri tutmak, y\u00f6neli\u015fi stabilize etmek. Dua, \u0130sl\u00e2m\u00ee \u00e7er\u00e7evede ibadetin \u00f6z\u00fc ve kulun Allah\u2019la ili\u015fkisini diri tutan bir hat oldu\u011fundan, N\u00e2d\u0131 Ali\u2019nin de en sa\u011fl\u0131kl\u0131 okumas\u0131; hacetin Allah\u2019a arz\u0131, n\u00fcb\u00fcvvetin rehberli\u011fi ve vel\u00e2yetin irfan\u00ee s\u00fcreklili\u011fi eksenlerinde yap\u0131lmal\u0131d\u0131r.<\/div>\n
TDV \u0130sl\u00e2m Ansiklopedisi<\/div>\n
+2<\/div>\n
Hadislerle \u0130slam<\/div>\n
+2<\/div>\n<\/div>\n
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Dipnotlar:<\/strong><\/div>\n<\/div>\n
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Dua kavram\u0131n\u0131n tan\u0131m\u0131 ve kapsam\u0131 i\u00e7in bk. TDV, \u201cDua\u201d.<\/div>\n
TDV \u0130sl\u00e2m Ansiklopedisi<\/div>\n<\/div>\n
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\u201cDua ibadetin \u00f6z\u00fcd\u00fcr \/ ta kendisidir\u201d rivayetleri ve ilgili \u00e2yet irtibat\u0131 i\u00e7in bk. Diyanet, Hadislerle \u0130sl\u00e2m, Cilt 2, s. 49.<\/div>\n
Hadislerle \u0130slam<\/div>\n<\/div>\n
\n
N\u00e2d\u0131 Ali\u2019nin Bekta\u015f\u00ee-Alev\u00ee \u00e7evrelerde \u015fifah\u00ee dola\u015f\u0131m\u0131, tek Arap\u00e7a dua olarak an\u0131lmas\u0131 ve F\u00fct\u00fcvvetn\u00e2me-i Ca\u02bffer-i S\u00e2d\u0131k\u2019ta \u00fc\u00e7 versiyonla yer almas\u0131 i\u00e7in bk. Sar\u0131kaya.<\/div>\n
M.Saffet<\/div>\n
+1<\/div>\n<\/div>\n
\n
\u201cHassalar\u201d\u0131n k\u0131rka tamamlanma e\u011filimi ve k\u0131rk say\u0131s\u0131 vurgusu i\u00e7in bk. Sar\u0131kaya.<\/div>\n
Isam Veri<\/div>\n
+1<\/div>\n<\/div>\n
\n
K\u00e2diriyye evr\u00e2d\u0131 ve ba\u015fka \u00e7evrelerde vird olarak okunmas\u0131; ayr\u0131ca \u201cul\u00fbhiyet atf\u0131\u201d tart\u0131\u015fmas\u0131 ve metnin buna zorunlu imk\u00e2n vermedi\u011fi de\u011ferlendirmesi i\u00e7in bk. Sar\u0131kaya.<\/div>\n
Isam Veri<\/div>\n
+1<\/div>\n
<\/div>\n<\/div>\n
\n
Kaynak\u00e7a<\/strong><\/div>\n<\/div>\n
\n
<\/div>\n
Cilac\u0131, Osman. \u201cDua\u201d, TDV \u0130sl\u00e2m Ansiklopedisi.<\/div>\n
TDV \u0130sl\u00e2m Ansiklopedisi<\/div>\n<\/div>\n
\n
Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131. Hadislerle \u0130sl\u00e2m, Cilt 2, s. 49 (\u201cDua ibadetin \u00f6z\u00fcd\u00fcr\/ta kendisidir\u201d).<\/div>\n
Hadislerle \u0130slam<\/div>\n<\/div>\n
\n
Sar\u0131kaya, M. Saffet. \u201cBekta\u015f\u00ee-Alev\u00eelerde Bir Dua: N\u00e2d\u0131 Ali\u201d, S\u00fcleyman Demirel \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi Dergisi, 1998.<\/div>\n
Isam Veri<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

N\u00e2d\u0131 Ali Duas\u0131 ve Hikmetleri Alev\u00ee-Bekta\u015f\u00ee rit\u00fcel repertuvar\u0131nda metin, anlam, dola\u015f\u0131m ve \u201chassalar\u201d literat\u00fcr\u00fc \u00d6z N\u00e2d\u0131 Ali (N\u0101d\u012b \u02bfAl\u012b) duas\u0131, Alev\u00ee-Bekta\u015f\u00ee z\u00fcmrelerde a\u011f\u0131rl\u0131kla \u015fifah\u00ee dola\u015f\u0131m i\u00e7inde ya\u015fayan; ancak f\u00fct\u00fcvvetn\u00e2me gelene\u011fi…<\/p>\n","protected":false},"author":1,"featured_media":1021,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"class_list":["post-1020","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-makale"],"_links":{"self":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/1020","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1020"}],"version-history":[{"count":1,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/1020\/revisions"}],"predecessor-version":[{"id":1022,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/1020\/revisions\/1022"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/media\/1021"}],"wp:attachment":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1020"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1020"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1020"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}