{"id":189,"date":"2023-01-31T10:48:16","date_gmt":"2023-01-31T10:48:16","guid":{"rendered":"https:\/\/mehmetozgurersan.com\/?p=189"},"modified":"2023-01-31T10:48:16","modified_gmt":"2023-01-31T10:48:16","slug":"pir-i-sani-balim-sultan-i-veli-balim-sultan-gercegi","status":"publish","type":"post","link":"https:\/\/mehmetozgurersan.com\/?p=189","title":{"rendered":"P\u00ceR-\u0130 S\u00c2N\u0130 BALIM SULTAN-I VEL\u00ce \u2013 BALIM SULTAN GER\u00c7E\u011e\u0130"},"content":{"rendered":"
\n
<\/div>\n<\/div>\n
\n
Bekta\u015f\u00eeli\u011fe bir kurum, tarikat niteli\u011fi kazand\u0131ran Bal\u0131m Sultan, Hac\u0131 Bekta\u015f Veli\u2019nin torunu olan M\u00fcrsel Bal\u00ee\u2019nin b\u00fcy\u00fck o\u011fludur. As\u0131l ad\u0131 H\u0131z\u0131r Bal\u00ee olan Bal\u0131m Sultan, gerek kitaplarda, gerek nefeslerde Hac\u0131 Bekta\u015f Veli\u2019den sonra en \u00e7ok s\u00f6z\u00fc edilen ki\u015fidir. Bal\u0131m Sultan hakk\u0131nda say\u0131s\u0131z denecek kadar as\u0131ls\u0131z s\u00f6ylentiler \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r. Hi\u00e7 bir dayana\u011f\u0131 olmayan s\u00f6ylentiler Osmanl\u0131 Safevi \u00e7eki\u015fmesinin doruk a\u015famada oldu\u011fu y\u0131llarda politik ama\u00e7larla desteklenmi\u015f ve k\u00f6r\u00fcklenmi\u015ftir. Bal\u0131m Sultan \u00e7ocuklu\u011funda hep s\u00fct yerine bal verildi\u011fi i\u00e7in mahlas\u0131n\u0131 bu olgudan alm\u0131\u015ft\u0131r.<\/div>\n<\/div>\n
\n
Bekta\u015fi tarikat\u0131n\u0131n Pir-i Sanisi yani Ikinci Piri kabul edilir. B\u00fcy\u00fck sayg\u0131 ve sevgi g\u00f6ren Bal\u0131m Sultan ayn\u0131 zamanda hakk\u0131nda en \u00e7ok spek\u00fclasyon yap\u0131lan onun sadece Yunanistan Dimetoka Russo (Ru\u015fenler) K\u00f6y\u00fcnde bulunan Seyid Ali Sultan Dergah\u0131 Postni\u015fini iken 1501 tarihinde Osmanl\u0131 Sultan\u0131 II.Beyaz\u0131t taraf\u0131ndan \u015eah Ismail’in etkisini k\u0131rmak maksad\u0131 ile Hac\u0131 Bekta\u015fi Veli Dergah\u0131 yani Pir Evine postni\u015finli\u011fine oturtuldu\u011fu m\u00fccerretlik (bekarl\u0131k) erkan\u0131 getirmi\u015f gibi bilgi kirlili\u011fi \u00fcretilmi\u015ftir.<\/div>\n<\/div>\n
\n
Bu kirli bilgi Baha Sait ile ba\u015flay\u0131p Johny Kingsley Birge ile devam etmi\u015f Ahmet Ya\u015far Ocak’la ta\u00e7lanm\u0131\u015ft\u0131r.<\/div>\n<\/div>\n
\n
Yanl\u0131\u015f olan H\u00fcnkar Hac\u0131 Bekta\u015fi Veli ‘ye Anadoluya Tevellay\u0131 getiren diyen A\u015f\u0131kpa\u015fa zade gibi a\u00e7\u0131k H\u00fcnkar Hac\u0131 Bekta\u015fi Veli kar\u015f\u0131t\u0131 tarih\u00e7inin bile itiraf etti\u011fi bir ger\u00e7e\u011fi sanki 12 \u0130mamc\u0131l\u0131k Hak Muhammed Ali ve on iki post erkan\u0131 Bal\u0131m Sultan zaman\u0131nda ortaya \u00e7\u0131km\u0131\u015f yalan\u0131yla tarikat\u0131n ge\u00e7mi\u015fte uygulamad\u0131\u011f\u0131 bir\u015feyler sonradan eklenmi\u015f izlenimi verilmektedir.<\/div>\n<\/div>\n
\n
Oysa H\u00fcnkar Hac\u0131 Bekta\u015fi Veli ‘nin Vilayefname eserinde de Abdal Musa ve Kaygusuz nefesleri Sad\u0131k Abdal divan\u0131nda da Bal\u0131m Sultan \u00f6nceki eserlerde Ehlibeyt Sevgisi Tevella 12 Imam 12 Post 12 Erkan Hak Muhammed Ali k\u00fclt\u00fcn\u00fcn oldu\u011fu \u00e7ok a\u00e7\u0131kt\u0131r .<\/div>\n<\/div>\n
\n
Evrenos Bey gibi Bal\u0131m Sultan \u00f6ncesidir. Mezar\u0131nda Bekta\u015fi olarak mezar\u0131nda Kerbela topra\u011f\u0131ndan yap\u0131lan tesbih tanelerini avucunun i\u00e7inde bulunmu\u015ftur.<\/div>\n<\/div>\n
\n
B\u00f6ylece 12 \u0130mam ve Ehlibeyt Sevgisi Balim Sultan ile dergaha girmemi\u015f daha \u00f6nce vard\u0131r.<\/div>\n<\/div>\n
\n
Gelelim m\u00fccerret oldu\u011funa kay\u0131tlarda kendisinden sonra o\u011flu \u0130skender \u00c7elebi posta oturmu\u015ftur. B\u00f6ylece evli oldu\u011fu da nettir.(Pe\u00e7evi Tarihi cilt 1 s 125)<\/div>\n<\/div>\n
\n
Gelelim daha \u00f6nemli bir ger\u00e7e\u011fe H\u00fcnkar Hac\u0131 Bekta\u015f Veli Dergah\u0131 o tarihlerde Dulkadirli Beyli\u011fi topraklar\u0131na dahildi. Bal\u0131m Sultan ya\u015farken ve Hakka y\u00fcr\u00fcd\u00fc tarihte de Osmanl\u0131 Devletinin topra\u011f\u0131 de\u011fildi.<\/div>\n<\/div>\n
\n
Osmanl\u0131 Devleti nas\u0131l oluyorda kendisine ait olmayan bir toprakta h\u00fck\u00fcm sahibi olabilir ki ayr\u0131ca Dergah i\u00e7indeki Dervi\u015fler Talipler ve \u00c7elebiler buna nas\u0131l izin verir bunla da kalmay\u0131p buyuk sayg\u0131 ile ikinci Pir yani Piri Sani ilan ederler.<\/div>\n<\/div>\n
\n
Ayr\u0131ca Osmanl\u0131 Erdebile kadar s\u00f6z sahibi oldu\u011fu yerlere \u00c7era\u011f Ak\u00e7esi yani Dergahlara ir\u015fat i\u00e7in yard\u0131m ederken her hangi bir kay\u0131tta H\u00fcnkar Hac\u0131 Bekta\u015fi Veli Dergah\u0131na yardim edildi\u011fine ait bir kay\u0131t bulunmamaktad\u0131r.<\/div>\n<\/div>\n
\n
Oysa ger\u00e7ek Bal\u0131m Sultan H\u00fcnkar Hac\u0131 Bekta\u015fi Veli soyundan Resul Bali o\u011flu oldu\u011fu t\u00fcrbesinin kitabesinde yaz\u0131lmaktad\u0131r. T\u00fcrbesini de Dulkadirli beyli\u011fi beyi \u015eahsuvaro\u011flu Ali Bey yapt\u0131rm\u0131\u015ft\u0131r.<\/div>\n<\/div>\n
\n
Hicri 925 miladi 1519 y\u0131l\u0131nda Kitabe de \u015f\u00f6yle yazmaktad\u0131r; ” Bina hazihi kubbet\u00fc’\u015f \u015ferifet\u00fcl-emir\u00fcl Ali Ali Bey b.\u015eehsuvar Bey li kutbil evliya ve hulaset\u00fcl budala H\u0131z\u0131r Bali b.Resul Bali b.Hac\u0131 Bekta\u015f il Horasani Nurullah i mergadi fihim sene hamse ve \u0131\u015frin tis a mie” (Mehmet T\u00fct\u00fcnc\u00fc Hac\u0131 Bekta\u015f Veli K\u00fclliyesi Kitabeleri s.141 162)<\/div>\n<\/div>\n
\n
A\u00e7\u0131kca anla\u015f\u0131ld\u0131\u011f\u0131 gibi Bal\u0131m Sultan H\u00fcnkar Hac\u0131 Bekta\u015fi Veli Evlad\u0131 Resul Bali evlad\u0131d\u0131r.<\/div>\n<\/div>\n
\n
Resul Bali Evlad\u0131 a\u011fabeyi Mahmut \u00c7elebi posta oturmu\u015f. Mahmut \u00c7elebi nin 1501 tarihinde Hakka Y\u00fcr\u00fcmesi ile Balim Sultan posta oturmu\u015ftur. 1516 y\u0131l\u0131na kadar postni\u015finlige devam etmi\u015f o tarihte de Hakka y\u00fcr\u00fcm\u00fc\u015ft\u00fcr.<\/div>\n<\/div>\n
\n
Osmanl\u0131 Tarih\u00e7isi Gelibolulu Mustafa Ali de Balim Sultan dan bahsederken s\u00f6yle demektedir.;<\/div>\n<\/div>\n
\n
“Bu hakir yani nazim \u0131 d\u00fcrer i gurer-i bi-nazir sene i hams ve elif (1005\/1596) de ki ol asitane-i ziyaret i dil pezir k\u0131ld\u0131m evl\u00e2d nam\u0131ndaki \u015f\u00f6hre bendelerden \u0130skender \u00c7elebi bin Abdullah’t\u0131r. Ve Ibni Huda dad ibn Mahmut bin Carullah bin Resul bin H\u0131z\u0131r Bali bin Iskender ile m\u00fc\u015fahedet itdim. Hasbi hallerini takika ir g\u00f6rd\u00fcm. ( Gelibolulu Mustafa Ali K\u00fcnk\u00fcl ahbar Ali Tarihi 1541 -1599 Istanbul Takvimhane i Amire Matbaas\u0131 1861 s.58)<\/div>\n<\/div>\n
\n
1596 da Pir Evini ziyaret etmi\u015f \u00c7elebilerin ba\u015f\u0131nda bulunan \u0130skender \u00c7elebi bin Abdullah ile sohbet etmi\u015ftir.<\/div>\n<\/div>\n
\n
Buna g\u00f6re<\/div>\n<\/div>\n
\n
1)Hac\u0131 Bekta\u015fi Veli (1271)<\/div>\n
2) H\u0131z\u0131r Lale C\u00fcvan (Seyit Ali Sultan K\u0131z\u0131ldeli Sultan)(1319) 50 y\u0131l postta<\/div>\n
3) M\u00fcrsel Bali (1366)48 y\u0131l<\/div>\n
4) Yusuf Bali (1595) 30 y\u0131l<\/div>\n
5) H\u00fcdadad<\/div>\n
6) Habib Efendi ( Carullah)<\/div>\n
7) Resul \u00c7elebi (Resul Bali)<\/div>\n
\"😎\"<\/span> Mahmut \u00c7elebi (1479-1485 posta oturdu 1501 Hakka Y\u00fcr\u00fcmesi)<\/div>\n
9) Bal\u0131m Sultan ( 1501 de posta oturdu 1516 Hakka Y\u00fcr\u00fcd\u00fc.)<\/div>\n
10) Abdullah \u00c7elebi<\/div>\n
11) \u0130skender \u00c7elebi<\/div>\n
12) Kalender \u00c7elebi (1526 da postni\u015fin oldu Balim Sultan Hakka y\u00fcr\u00fcd\u00fckten 10 sonra Osmanl\u0131 Devletinin 6 pa\u015fas\u0131n\u0131 yenmesine ra\u011fmen ayaklanmas\u0131 Osmanl\u0131n\u0131n T\u00fcrkmen beylerini yurtluk vererek geri \u00e7ekmesi ile 500 yareni ile \u015fehit oldu.)<\/div>\n<\/div>\n
\n
Kalender \u00c7elebinin 1527 \u015eehit olmas\u0131ndan sonra H\u00fcnkar Hac\u0131 Bekta\u015fi Veli Dergah\u0131 1551 y\u0131l\u0131na kadar Postni\u015finsiz kald\u0131.<\/div>\n<\/div>\n
\n
Osmanl\u0131 boylece Mahidevran Kanuni nin e\u015finin karde\u015fi Selver Ali Pa\u015fay\u0131 Balkanlarda posta oturttular. B\u00f6ylece Bekta\u015filik ikiye b\u00f6l\u00fcnd\u00fc \u00c7elebilerin postuna Kalender \u00c7elebinin o\u011flu Iskender \u00c7elebi otururken Balkanlar da Babagan lar\u0131n ba\u015f\u0131na Sersem Ali Baba( Server Ali Pa\u015fa oturdu.<\/div>\n<\/div>\n
\n
Bal\u0131m Sultan, Hac\u0131 Bekta\u015f Veli\u2019nin ilkelerine g\u00f6re Bekta\u015fi yolunun temel kurallar\u0131n\u0131 d\u00fczenlemi\u015f ve bu yolada baz\u0131 erkan tanzim etmi\u015ftir. Hac\u0131 Bekta\u015f Veli Dergah\u0131\u2019nda hizmet eden dervi\u015flerin m\u00fccerredlik erkan\u0131n\u0131 Bal\u0131m Sultan\u2019\u0131n takdir etti\u011fi s\u00f6ylenmekte ise de ilk m\u00fccerred dervi\u015f Sersem Ali Baba\u2019n\u0131n Bal\u0131m Sultan\u2019\u0131n Hakk’a vuslat\u0131ndan 36 y\u0131l sonra, 1552 y\u0131l\u0131nda Hac\u0131bekta\u015f\u2019a gelmesi, bu d\u00fc\u015f\u00fcncenin do\u011frulu\u011fu hususunda ku\u015fku yaratmaktad\u0131r. Yaln\u0131z \u015fu yads\u0131namaz; Bal\u0131m Sultan hem Bekta\u015f\u00eeli\u011fin hemde Anadolu Alevili\u011finin \u015fekil\u00adlenmesini, yani ibadet kurallar\u0131n\u0131 erkan olarak belirleyip Hac\u0131 Bekta\u015fi Veli yolunun temeli \u00fczerine sa\u011flam bir kurgu ile oturtmu\u015ftur.<\/div>\n<\/div>\n
\n
Bilgin ve olgun bir ki\u015fili\u011fe sahip olan Bal\u0131m Sultan 1516 da Hakk’a y\u00fcr\u00fcm\u00fc\u015f ve Hac\u0131 Bekta\u015f\u2019da, Hazret avlusunda bulunan \u00f6zel t\u00fcrbesine defn olmu\u015ftur. (C. Ulusoy, Pir Dergah\u0131n\u00addan Nefesler, sh: 9). Erkannamesi; yolu, erkan\u0131, usul\u00fc belirleyip, disipline eder.<\/div>\n<\/div>\n
\n
Bekta\u015filik tarihinde \u00f6nem s\u0131ras\u0131na g\u00f6re Hac\u0131 Bekta\u015f Veli\u2019den sonra, Bal\u0131m Sultan yer al\u0131r. Bekta\u015f\u00eeli\u011fin ikinci kurucusu olarak bilinir. Bu nedenle Pir – i S\u00e2ni ad\u0131yla an\u0131l\u0131r. O g\u00fcnk\u00fc bekta\u015fili\u011fi d\u00fczenleyen odur. Yol ve y\u00f6nteme ili\u015fkin, Erk\u00e2nname veya Kanun – \u0131 Evliya adl\u0131 t\u00fcz\u00fck i\u00e7eri\u011finde bir ilmihal kitab\u0131 vard\u0131r. Bu t\u00fcz\u00fck, Bekta\u015f\u00eeli\u011fin deforme edilmesini \u00f6nlemi\u015f ve yeni ku\u015faklara aktar\u0131lmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r. Bekta\u015f\u00eelikte bir dervi\u015fe icazet veril\u00addi\u011fi zaman, eline de bir Erk\u00e2nname verilirdi. B\u00f6ylece cemlerdeki farkl\u0131la\u015fman\u0131n \u00f6n\u00fcne ge\u00e7ilmi\u015f, yanl\u0131\u015f uygulamalar \u00f6nlenmi\u015f olurdu.<\/div>\n<\/div>\n
\n
II. Bayez\u0131d\u2019\u0131n \u00e7a\u011fr\u0131s\u0131 \u00fczerine (905 H. – 1499 M.) y\u0131l\u0131nda \u0130stanbul\u2019a geldi. \u00c7inili k\u00f6\u015fk’te \u0130kinci Bayez\u0131d\u2019a nasib verdi\u011fi s\u00f6ylenir. Ondan sonra Dimetoka\u2019ya d\u00f6nmedi. \u0130kinci Bayez\u0131d\u2019\u0131n buyru\u011fu \u00fczere Hac\u0131 Bekta\u015f Veli dergah\u0131\u2019na gitti, Pir Evi\u2019ni ikinci defa \u015fenlendirdi. K\u0131rklar meydan\u0131\u2019n\u0131n d\u0131\u015f\u0131ndaki yap\u0131lar\u0131n \u00e7o\u011fu, Bal\u0131m Sultan d\u00f6neminde yapt\u0131r\u0131ld\u0131. (927 H. – 1520 M.) y\u0131l\u0131nda Pir Evi\u2019nde g\u00f6\u00e7t\u00fc. G\u00f6\u00e7\u00fcm\u00fcnden iki y\u0131l \u00f6nce, Hac\u0131 Bekta\u015f Veli tekkesinde, \u015eehsuvaro\u011flu Ali Bey taraf\u0131ndan yapt\u0131r\u0131lan \u00f6zel t\u00fcrbe\u00adsine g\u00f6m\u00fclm\u00fc\u015ft\u00fcr. Bal\u0131m Sultan\u2019\u0131n babas\u0131 M\u00fcrsel Gazi, Harmanc\u0131ktaki M\u00fcrsel Baba dergah\u0131\u2019nda, annesi K\u0131z Ana, Bulgaristan\u2019\u0131n Eski Cuma kentinde K\u0131z Ana tekkesinde yatar.<\/div>\n<\/div>\n
\n
Ara\u015ft\u0131rmac\u0131 A. Haydar Avc\u0131’ya g\u00f6re, Bal\u0131m Sultan 1499 y\u0131l\u0131na kadar Dimotka\u2019da K\u0131\u00adz\u0131l Deli dergah\u0131nda postni\u015fin olarak bulunmu\u015f, 1500\u2019l\u00fc y\u0131llarda 2. Beyaz\u0131t\u2019\u0131n \u00e7a\u011fr\u0131s\u0131 \u00fcze\u00adrine Hac\u0131 Bekta\u015f dergah\u0131na gelip posta oturmu\u015ftur. 1428-1516 y\u0131llar\u0131 aras\u0131nda ya\u015fam\u0131\u015ft\u0131r. M\u00fcrsel Bali\u2019nin o\u011fludur. Yusuf Bali ve Bal\u0131m Sultan ya karde\u015ftir, ya da Bal\u0131m Sultan, Yusuf Bali\u2019nin o\u011fludur. (Kalender \u00c7elebi Ayaklanmas\u0131, AAA yay\u0131nlar\u0131, 1998 s. 42-44)<\/div>\n<\/div>\n
\n
Bekta\u015filik\u2019tarikat\u0131na bir kurum niteli\u011fi kazand\u0131ran, onu d\u00fczenli bir oca\u011fa d\u00f6n\u00fc\u015ft\u00fcren bir ki\u015fi olarak bilinen Bal\u0131m Sultan (kimi yerde Balum Bal\u0131 Sultan) nefesleri var m\u0131 yoksa ba\u015fkas\u0131 yaz\u0131p onun ad\u0131na yaz\u0131ya m\u0131 ge\u00e7irmi\u015f, bu kesinlikle bilinemiyor. Kimi eski \u015fiir dergilerinde bir ka\u00e7 nefesi g\u00f6r\u00fcl\u00fcyor. Nefesleri, yarat\u0131\u015f y\u00f6n\u00fcnden, ba\u015far\u0131l\u0131 olup olma\u00add\u0131\u011f\u0131 de\u011fil de, Bekta\u015fi anlay\u0131\u015f\u0131n\u0131n yay\u0131lmas\u0131nda katk\u0131s\u0131 bak\u0131m\u0131ndan \u00fczerinde durulmal\u0131d\u0131r. Bal\u0131m Sultan ad\u0131n\u0131 ta\u015f\u0131yan bu \u015fiirlerde egemen konu Hz. Ali ile ehli beyt’e duyulan sevgi, onlara g\u00f6sterilen sayg\u0131d\u0131r.<\/div>\n<\/div>\n
\n
Bal\u0131m \u00e7oklar ile sohbet ed\u00fcbd\u00fcr Bu yola erk\u00e2ne emek venibd\u00fcr Gidin g\u00f6r\u00fcn pirim nerde durubdur Pir oldu\u011fu yerden haber ver imdi.<\/div>\n<\/div>\n
\n
Bu \u015fiirin dili, s\u00f6yleni\u015fi eski, salt bir Alevi – Bekta\u015fi duygusu i\u00e7erdi\u011fi a\u00e7\u0131k. Ayr\u0131ca “bu yola erk\u00e2na emek ver\u00fcbd\u00fcr” dizesiyle, Bal\u0131m Sultan\u2019\u0131n Bekta\u015filik\u2019e verdi\u011fi emek, onu kurumla\u015ft\u0131rmaya \u00e7al\u0131\u015fmas\u0131 da g\u00fcndeme getiriliyor. Bu d\u00f6rtl\u00fc\u011f\u00fcn bulundu\u011fu ko\u015fukta:<\/div>\n<\/div>\n
\n
\u015e\u00e2h – i merd\u00e2n gibi ere tapan\u0131n Kim idi bek\u00e7isi o d\u00f6rt kapunun<\/div>\n<\/div>\n
\n
Ev i\u00e7inden bize haber vir imdi. dizeleri ozan\u0131n Hz.Ali\u2019ye ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 a\u00e7\u0131kl\u0131yor. Bal\u0131m Sultan\u2019\u0131n ba\u015fka bir \u015fiirinde ge\u00e7en:<\/div>\n<\/div>\n
\n
Benim sevdice\u011fim Ali’dir Ali<\/div>\n
Ali’yi sevenler olmaz m\u0131 veli Pirimin elinden i\u00e7mi\u015fim dolu Ali’yi seversen de\u011fme yarama dizeleri Bekta\u015filer aras\u0131nda s\u0131k s\u0131k okunur, yinelenir. (\u0130. Z. Ey\u00fcbo\u011fh\u0131, a. g. e. sh: 122)<\/div>\n<\/div>\n
\n
G\u00d6R\u00dc\u015e VE D\u00dc\u015e\u00dcNCE YAPISI<\/div>\n<\/div>\n
\n
Bal\u0131m Sultan, Hac\u0131 Bekta\u015f Veli\u2019nin d\u00fc\u015f\u00fcncelerini g\u00f6r\u00fc\u015flerini bir inan\u00e7 yolu haline getirmi\u015ftir. Bunun i\u00e7in Bekta\u015filik \u00fczerine bilgi vermek, okuru bu konuda ayd\u0131nlatmak is\u00adtiyoruz.<\/div>\n<\/div>\n
\n
Bekta\u015filik, Hac\u0131 Bekta\u015f Veli\u2019nin d\u00fc\u015f\u00fcnceleri \u00e7evresinde olu\u015fan dinsel ak\u0131m ve Bal\u0131m Sultan\u2019\u0131n (\u00f6. 1516) kurdu\u011fu tarikat. 13. y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131nda Anadolu\u2019ya geldi\u011fi san\u0131lan Hac\u0131 Bekta\u015f, Babai Ayaklanmas\u0131\u2019ndan sonra geriye kalan Babailerle, Kalenderi, Haydari, Cam\u00ee, Ethemi gibi bir \u00e7ok \u015eii – Bat\u0131ni kesimi bir araya getirerek Bekta\u015f\u00eeli\u011fin temellerini att\u0131\u011f\u0131 sabittir.<\/div>\n<\/div>\n
\n
Bekta\u015filik Anadolu\u2019nun Mo\u011fol istilas\u0131na u\u011frad\u0131\u011f\u0131, merkezi otoritenin zay\u0131flad\u0131\u011f\u0131, halk\u0131n kendi \u00f6rg\u00fctlerini kurmaya giri\u015fti\u011fi bir ortamda Ahi \u00f6rg\u00fct\u00fcyle dayan\u0131\u015fma i\u00e7inde geli\u015fmeye ba\u015flad\u0131. \u00d6nceleri bir tarikat yap\u0131s\u0131 ta\u015f\u0131mayan Bekta\u015filik, Osmanl\u0131 Devleti\u2019nin kurulu\u015fuyla birlikte hem \u00f6rg\u00fctl\u00fc bir bi\u00e7im almaya, hem de sivil bir kurum olmaktan \u00e7\u0131k\u00admaya ba\u015flad\u0131. Nedenleri tam bilinmeyen bir s\u00fcre\u00e7 i\u00e7erisinde yeni\u00e7erilerle \u00f6zde\u015fle\u015fti ve onlarla birlikte giden dervi\u015fler arac\u0131l\u0131\u011f\u0131yla Rumeli\u2019de de yay\u0131ld\u0131. Yeni\u00e7eri Oca\u011f\u0131’na “Hac\u0131 Bekta\u015f Oca\u011f\u0131” denmeye ba\u015fland\u0131. 15. y\u00fczy\u0131l sonlar\u0131nda Bal\u0131m Sultan, Bekta\u015f\u00eeli\u011fi belirli bir d\u00fczeni, kurallar\u0131 ve \u00f6\u011f\u00fctlenme bi\u00e7imi olan bir tarikat durumuna getirdi. Kurulu\u015f d\u00f6\u00adneminde I. Osman, Orhan ve I. Murad\u2019\u0131n deste\u011fini g\u00f6ren Bekta\u015filik, Osmanl\u0131 Devleti\u2019nin ideolojik y\u00f6nden S\u00fcnni bir \u00e7izgiye iyice oturmas\u0131 \u00fczerine devlet deste\u011fini \u00f6nemli \u00f6l\u00e7\u00fcde yitirdi. Ama yeni\u00e7eriler aras\u0131nda tutuldu\u011fundan etkisini s\u00fcrd\u00fcrd\u00fc. Osmanl\u0131 Devleti\u2019nin gerileme ve \u00e7\u00f6k\u00fc\u015f d\u00f6neminde Yeni\u00e7erilerin giri\u015ftikleri ayaklanmalar ve zorbal\u0131klar Bek\u00adta\u015f\u00eeli\u011fin g\u00fcc\u00fcn\u00fc ve sayg\u0131nl\u0131\u011f\u0131n\u0131 sarst\u0131. II. Mahmud, 1826\u2019da Yeni\u00e7eri Oca\u011f\u0131’n\u0131 ortadan kald\u0131r\u0131rken Bekta\u015fi tarikat\u0131n\u0131 da yasaklad\u0131. Bekta\u015filer \u00fczerinde yo\u011fun bir bask\u0131 uyguland\u0131 Binlerce Yeni\u00e7eri ve Bekta\u015fi \u00f6ld\u00fcr\u00fcld\u00fc. Abd\u00fclmecid d\u00f6neminde yeniden kendi tekkelerini olu\u015fturan Bekta\u015filer, kendisinin de Bekta\u015fi oldu\u011fu d\u00fc\u015f\u00fcn\u00fclen Abd\u00fclaziz d\u00f6ne\u00adminde giderek g\u00fc\u00e7lendiler ve II. Abd\u00fclhamid d\u00f6neminde eski g\u00fc\u00e7lerini kazand\u0131lar. Cum\u00adhuriyetin kurulmas\u0131ndan sonra 30 Kas\u0131m 1925\u2019te \u00e7\u0131kar\u0131lan tekke, zaviye ve t\u00fcrbelerin ka\u00adpat\u0131lmas\u0131 ve tarikatlar\u0131n yasaklanmas\u0131na ili\u015fkin yasayla, Bekta\u015filik de resmi olarak yasakland\u0131.<\/div>\n<\/div>\n
\n
Bekta\u015filik’te Anadolu’nun yerle\u015fik inan\u00e7lar\u0131n\u0131n izleri de a\u00e7\u0131k bi\u00e7imde g\u00f6r\u00fcl\u00fcr. Bekta\u015filik Ahmed Yesevi, Bayezid Bistami ve Muhyiddin Arabi gibi \u0130slam mutasavv\u0131flar\u0131na da y\u00f6nelmi\u015f ve \u00e7e\u015fitli sistemlerden ald\u0131\u011f\u0131 \u00f6\u011feleri kendi d\u00fc\u015f\u00fcnce yap\u0131s\u0131 i\u00e7inde eritmi\u015f\u00bb kendi kimli\u011fini olu\u015fturmu\u015ftur.<\/div>\n<\/div>\n
\n
Hac\u0131 Bekta\u015f Veli\u2019nin yolu d\u00f6rt kap\u0131 k\u0131rk makam temeli \u00fczerine kurulmu\u015ftur. Bu d\u00f6rt kap\u0131 \u015eeriat, tarikat, marifet ve hakikat kap\u0131land\u0131r. Bekta\u015filer \u015feriat kap\u0131s\u0131na “bel o\u011flu”, tarikat kap\u0131s\u0131na “yol o\u011flu”, marifet kap\u0131s\u0131na “il o\u011flu”, hakikat kap\u0131s\u0131na da “Atam g\u00f6k, anam yer” derler.<\/div>\n<\/div>\n
\n
\u015eeriat kap\u0131s\u0131, islam\u0131n ve ehl – i beyt yolunun gereklerine uymakt\u0131r. Bu nedenle Bek\u00adta\u015fi, dinin yasaklar\u0131na uymak ve sayg\u0131 g\u00f6stermekle y\u00fck\u00fcml\u00fcd\u00fcr. \u015eeriat kap\u0131s\u0131na girenler bel o\u011fludurlar.<\/div>\n<\/div>\n
\n
Tarikat kap\u0131s\u0131, m\u00fcr\u015fide ba\u011flanmakt\u0131r. M\u00fcr\u015fit, tarikata giren yol o\u011fluna tarikat\u0131n temel\u00adlerini, t\u00f6relerini \u00f6\u011fretir. Tarikat kap\u0131s\u0131na girenler elinden, belinden, dilinden dolay\u0131 bir ha\u00adtaya d\u00fc\u015fmemelidir.<\/div>\n<\/div>\n
\n
Marifet kap\u0131s\u0131na giren Bekta\u015fi evrenin s\u0131rlar\u0131n\u0131 \u00f6\u011frenecektir. Bu kap\u0131ya giren il o\u011flu, hakikat \u00e2lemine dalacak, mutlak g\u00fczelli\u011fi g\u00f6recek, evrenin yarat\u0131c\u0131s\u0131 Tann\u2019y\u0131 tan\u0131\u00adyacakt\u0131r. Bu a\u015famadaki Bekta\u015fi bireysellikten kurtulacak, b\u00fct\u00fcn insanlar\u0131 sevecek ve elini insanl\u0131\u011fa uzatacakt\u0131r.<\/div>\n<\/div>\n
\n
Hakikat kap\u0131s\u0131na ula\u015fan ki\u015fi olgunla\u015fm\u0131\u015f ilim evrenine ayak basm\u0131\u015ft\u0131r. Bu kap\u0131da, \u00fc\u00e7 a\u015famadan ge\u00e7erek ayne’l – yakin (kesin ger\u00e7eklik), ilme\u2019l – yakin (kesin bilgi) ve hak- ke\u2019l – yakin (Tann\u2019da yok olma) s\u0131rlar\u0131n\u0131 \u00f6\u011frenecektir, B\u00f6ylece evreni tan\u0131yacak ve nefsini ar\u0131nd\u0131rarak Tanr\u0131\u2019ya kavu\u015facakt\u0131r.<\/div>\n<\/div>\n
\n
Bekta\u015f\u00eelikte d\u00f6rt kap\u0131 inanc\u0131na ba\u011fl\u0131 olarak d\u00f6rt inan\u00e7 geli\u015ftirilmi\u015ftir. \u0130badet, niyaz, adak ve vuslat. \u0130badet Tanr\u0131 birli\u011fine inanmay\u0131 dile getirir. Niyaz yalvarmakt\u0131r. Bekta\u015filer ba\u015fta Hz. Ali olmak \u00fczere ulular\u0131 s\u00fcrekli anarlar. Adak, dergaha g\u00f6nderilen koyun ve para gibi arma\u011fanlard\u0131r. Vuslat ise mutlak g\u00fczellik olan Tanr\u0131\u2019ya inan\u00e7la ula\u015fmakt\u0131r.<\/div>\n<\/div>\n
\n
Bekta\u015f\u00eeli\u011fin en \u00f6nemli temellerinden birisi de”tevella” ve “teberra\u201dd\u0131r. Tevella Hz. Muhammed\u2019in soyunu sevmek ve Oniki imam\u2019\u0131 veli, \u00f6nder kabul etmektir. Teberra ise ba\u015fta Yezid ve yanda\u015flan olmak \u00fczere b\u00fct\u00fcn ehl – i beyt d\u00fc\u015fmanlanna d\u00fc\u015fman olmak, on\u00adlardan uzak durmakt\u0131r. Tevella \u00f6nceleri Tanr\u0131\u2019y\u0131 sevmek, O’nda yok olmak, Teberra, Tanr\u0131\u2019dan ba\u015fka varl\u0131klardan, masivadan y\u00fcz \u00e7evirmek anlam\u0131n\u0131 ifade etmektedir.<\/div>\n<\/div>\n
\n
Bekta\u015filerin kendilerine \u00f6zg\u00fc, ay\u0131r\u0131c\u0131 kimi us\u00fcller vard\u0131r. Bunlardan birisi, b\u0131\u00ady\u0131klar\u0131n\u0131 dudaklar\u0131n\u0131n \u00fcst\u00fcne do\u011fru uzatmalar\u0131d\u0131r. Buna “m\u00fch\u00fcr\u201d derler. Birbirleriyle kar\u015f\u0131la\u015ft\u0131klar\u0131 zaman sa\u011f ellerini kalpleri \u00fczerine koyar ve ba\u015fparmaklar\u0131n\u0131 kald\u0131rarak bo\u00adyun keserler. Tokala\u015ft\u0131klar\u0131 zaman ba\u015fparmaklar\u0131n\u0131 birbirine de\u011fdirirler, ayn\u0131 anda e\u011file\u00adrek birbirlerinin ellerini \u00f6perler. Birisi “vakitler a\u015fk olsun\u201d derken, \u00f6b\u00fcr\u00fc “a\u015fk\u0131n cemal ol\u00adsun nazar\u0131m\u201d kar\u015f\u0131l\u0131\u011f\u0131n\u0131 verir.<\/div>\n<\/div>\n
\n
Bekta\u015fi babalar\u0131 ba\u015flar\u0131na on iki dilimli ta\u00e7 giyerler, g\u00f6\u011f\u00fcslerine de “teslim ta\u015f\u0131” ad\u0131n\u0131 verdikleri 12 k\u00f6\u015feli bir ta\u015f takarlar. \u00dcstlerine haydariyye ad\u0131nda bir h\u0131rka giyer, bellerine t\u0131gbend denilen bir ku\u015fak ku\u015fan\u0131rlard\u0131. Teber ve ke\u015fk\u00fcl ta\u015f\u0131yan Bekta\u015filerin kendilerine \u00f6zg\u00fc sancaklar\u0131 da vard\u0131.<\/div>\n<\/div>\n
\n
Bekta\u015f\u00eeli\u011fe girmek isteyen ki\u015fi \u00f6nce bir s\u00fcre denenir. Deneme s\u00fcresini ba\u015far\u0131 ile dolduran ki\u015fi, “ikrar ayini” denen t\u00f6renle tarikata girer, ba\u015fka bir deyi\u015fle inabe al\u0131r, ikrar verecek ki\u015fi i\u00e7in t\u00f6renden \u00f6nce bir rehber se\u00e7ilir. Rehber, adaya tarikat abdesti ald\u0131r\u0131r. Bu, simgesel olarak aday\u0131n \u00f6nceki g\u00fcnahlar\u0131ndan ar\u0131nmas\u0131n\u0131 ifade eder, \u0130ki rek\u00e2t namaz k\u0131ld\u0131rd\u0131ktan sonra \u00f6l\u00fc gibi kefene sar\u0131lan adaya telkin verilir; daha sonra meydana getirilir. Burada On iki imam\u2019\u0131 simgeleyen 12 post vard\u0131r ve her birisinin \u00fczerine bir can oturmu\u015ftur. \u0130\u00e7eriye gi\u00adren aday, rehberinin \u00f6nc\u00fcl\u00fc\u011f\u00fcnde d\u00f6rt kap\u0131ya (\u015feriat, tarikat, marifet, hakikat) selam vere\u00adrek ilerler; b\u00f6ylece d\u00f6rt kap\u0131dan ge\u00e7mi\u015f olan aday m\u00fcr\u015fidin \u00f6n\u00fcne getirilir. M\u00fcr\u015fid sa\u011f elini ikrar verecek aday\u0131n iki omuzu aras\u0131na koyarak “ku\u015fkusuz bana ba\u015f e\u011ferek ellerini verenler Allah\u2019a ba\u015f e\u011fip el vermi\u015f say\u0131l\u0131rlar” (48 \/ 10) ayetini okuyarak bu elin “pen\u00e7e-i \u00e2l-i \u00e2b\u00e2” oldu\u011funu s\u00f6yler. Boynundaki mendil \u00e7\u00f6z\u00fcl\u00fcr, kula\u011f\u0131na “girme girme, d\u00f6nme d\u00f6nme, eline, beline, diline sa\u011f ol, m\u00fcr\u015fidin Muhammed, rehberin Ali” denir. Kefeni \u00e7\u0131\u00adkar\u0131l\u0131r, b\u00f6ylece sembolik olarak yeni ya\u015fam\u0131na do\u011fdu\u011fu anlat\u0131lm\u0131\u015f olur.<\/div>\n<\/div>\n
\n
Bu t\u00f6ren s\u0131ras\u0131nda i\u00e7eride yaln\u0131z bir tek kandil yanar. T\u00f6ren biter bitmez b\u00fct\u00fcn kan\u00addiller yak\u0131larak ortal\u0131k ayd\u0131nlat\u0131l\u0131r. Aday m\u00fcr\u015fitten ba\u015flayarak postlar \u00fczerinde oturan b\u00fc\u00adt\u00fcn canlar\u0131n \u00f6n\u00fcne gelir, sayg\u0131 ile \u00f6nce postu, arkas\u0131ndan baban\u0131n elini \u00f6per. Giri\u015f t\u00f6reni Bekta\u015f\u00eeli\u011fin \u00f6zellikle Alevilikle i\u00e7 i\u00e7e girdi\u011fi Anadolu\u2019da de\u011fi\u015fik bi\u00e7imler kazanm\u0131\u015ft\u0131r.<\/div>\n<\/div>\n
\n
Bekta\u015f\u00eelikte be\u015f derece vard\u0131r. Birinci dereceyi tarikata girmek isteyen talipler olu\u015f\u00adturur; bunlara “a\u015f\u0131k” denir, ikinci derecede tarikata yeni giren ve kendilerine “muhib” de\u00adnilen ki\u015filer yer al\u0131r. Muhibler aras\u0131ndan dervi\u015flik ikrar\u0131 vererek dervi\u015f olanlar da \u00fc\u00e7\u00fcnc\u00fc dereceyi olu\u015ftururlar. D\u00f6rd\u00fcn\u00e7\u00fc derecede babalar yer al\u0131r. Belirli bir hizmetten sonra ge\u00adrekli yeterli\u011fe ula\u015fan dervi\u015fe hal\u00eefebaba taraf\u0131ndan babal\u0131k verilir. Be\u015fince ve en y\u00fcksek dere\u00adcede ise halifeler bulunur.<\/div>\n<\/div>\n
\n
Bekta\u015filik belli ba\u015fl\u0131 iki kola ayr\u0131lm\u0131\u015ft\u0131r. Hac\u0131 Bekta\u015f Veli\u2019nin evli ya da bek\u00e2r ol\u00addu\u011fu konusunda ortaya \u00e7\u0131kan bu iki koldan birincisi Hac\u0131 Bekta\u015f\u2019\u0131n bek\u00e2r (m\u00fccerred) ya\u00ad\u015fad\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcren Babag\u00e2n kolu; \u0130kincisi ise Pir’in evli oldu\u011funu kabul eden \u00c7elebiyan kolududur. \u0130ki kol bu basit ayr\u0131m y\u00fcz\u00fcnden adeta birbirine d\u00fc\u015fman olmu\u015ftur. “Belden gelenler” denen \u00c7elebiyan kolu Alevilikle kar\u0131\u015farak daha \u00e7ok Anadolu\u2019da “yoldan gelen\u00adler” denen Babag\u00e2n kolu ise \u00f6zellikle Rumeli\u2019de yayg\u0131nl\u0131k kazanm\u0131\u015ft\u0131r.<\/div>\n<\/div>\n
\n
Bal\u0131m Sultan\u0131n “Erkannamesinin” i\u00e7eri\u011fi de\u011fi\u015fmeden g\u00fcn\u00fcm\u00fcze de\u011fin gelmi\u015ftir.<\/div>\n<\/div>\n
\n
NEFESLER\u0130NDEN \u00d6RNEKLER<\/div>\n<\/div>\n
\n
\u2014 1 \u2014<\/div>\n<\/div>\n
\n
El ele tutu\u015fup gidelim karde\u015f X<\/div>\n<\/div>\n
\n
Muhammed Ali\u2019nin yoludur bu yol<\/div>\n<\/div>\n
\n
C\u00fcmlemiz bir v\u00fccud olal\u0131m karde\u015f<\/div>\n<\/div>\n
\n
Muhammed Ali\u2019nin yoludur bu yol<\/div>\n<\/div>\n
\n
Dertliler derdinin pazar\u0131d\u0131r bu<\/div>\n<\/div>\n
\n
Merdane mertlerin asar\u0131d\u0131r bu<\/div>\n<\/div>\n
\n
Ger\u00e7ek erenlerin esrar\u0131d\u0131r bu<\/div>\n<\/div>\n
\n
Muhammed Ali\u2019nin yoludur bu yol<\/div>\n<\/div>\n
\n
Erenler yoluna gitmek b\u00f6yledir,<\/div>\n<\/div>\n
\n
Balum\u2019da mihrab\u0131 kuldur, k\u00f6ledir,<\/div>\n<\/div>\n
\n
Derdi\u011fini cem et, erenlere ver,<\/div>\n<\/div>\n
\n
Muhammed Ali\u2019nin yoludur bu yol,<\/div>\n<\/div>\n
\n
(Ha\u015fan Giil\u015fah, a. g, e. sh: 116)<\/div>\n<\/div>\n
\n
Pend: S\u00f6z \u2014 Gu\u015fetmek: Dinlemek \u2014 H\u0131fz: Sakla, tut\u2014 Asar: Eserler.<\/div>\n<\/div>\n
\n
\u2014 2 \u2014<\/div>\n<\/div>\n
\n
M\u00fc\u2019min m\u00fcslim bir araya gelince<\/div>\n<\/div>\n
\n
Pirlerin elinden dolu ahuca<\/div>\n<\/div>\n
\n
G\u00fcnah sevab hep anda sorulunca<\/div>\n<\/div>\n
\n
\u015e\u00e2h\u2019\u0131 sever isen de\u011fme yarama<\/div>\n<\/div>\n
\n
Benim yaralar\u0131m ba\u011fl\u0131d\u0131r ba\u011fl\u0131<\/div>\n<\/div>\n
\n
A\u015f\u0131k -1 s\u00e2d\u0131km ci\u011feri da\u011fl\u0131 Bal\u0131m Sultan M\u00fcrsel Bal\u0131\u2019n\u0131n o\u011flu Ali\u2019yi seversen de\u011fme yarama<\/div>\n<\/div>\n
\n
\u2014 3 \u2014<\/div>\n<\/div>\n
\n
Evvel ba\u015ftan Muhammed’e salavat<\/div>\n<\/div>\n
\n
Arif isen bu manay\u0131 ver imdi<\/div>\n<\/div>\n
\n
\u015eeriatt\u0131r tarikatt\u0131r, marifet<\/div>\n<\/div>\n
\n
Hakikatten bize haber ver imdi<\/div>\n<\/div>\n
\n
Yah\u015filerle konu\u015f yaramazdan ka\u00e7<\/div>\n<\/div>\n
\n
Ma’rifetin varsa gel gevherin sa\u00e7<\/div>\n<\/div>\n
\n
Al bu d\u00f6rt kilidi d\u00f6rt kapuyu a\u00e7<\/div>\n<\/div>\n
\n
Ev i\u00e7inden bize haber ver imdi<\/div>\n<\/div>\n
\n
Bal\u0131m \u00e7oklar ile sohbet ed\u00fcbd\u00fcr \u2018<\/div>\n<\/div>\n
\n
Bu yola erk\u00e2na emek ver\u00fcbd\u00fcr<\/div>\n<\/div>\n
\n
Gidin g\u00f6r\u00fcn pirim nerde durubdur<\/div>\n<\/div>\n
\n
Pir oldu\u011fu yerden haber ver imdi<\/div>\n<\/div>\n
\n
Yah\u015fi: \u0130yi \u2014 Yaman: K\u00f6t\u00fc \u2014 Yol, Erk\u00e2n: E\u011fitim, d\u00fczen \u2014 Gevher: \u00d6z \u2014 Mari\u00adfet: Usta\u0131k, yetenek\u2014 \u0130mdi: \u015eimdi.<\/div>\n<\/div>\n
\n
Menim sevd\u00fcce\u011f\u00fcm Ali’dir Ali<\/div>\n<\/div>\n
\n
Ali\u2019yi sevenler olupdur veli<\/div>\n<\/div>\n
\n
Pirimin dest\u00fcnden n\u00fb\u015fettim dolu<\/div>\n<\/div>\n
\n
Ali’yi seversen urma zahm\u0131ma<\/div>\n<\/div>\n
\n
Hakk’\u0131 t\u0131nmaz ile itme pazar<\/div>\n<\/div>\n
\n
Ol minafuk ehl-i iman\u0131 bozar<\/div>\n<\/div>\n
\n
Niyaz k\u0131lmay\u0131sar yaralar azar<\/div>\n<\/div>\n
\n
Ali’yi seversen urma zahm\u0131ma<\/div>\n<\/div>\n
\n
Not: Bu nefesin daha de\u011fi\u015fik bir varyant\u0131 yukar\u0131ya al\u0131nm\u0131\u015ft\u0131r.<\/div>\n<\/div>\n
\n
Kimi kitaplarda nakarat dizesi: “Ali’yi seversen de\u011fme yarama” \u015feklindedir.<\/div>\n<\/div>\n
\n
Zahm: Yara \u2014 Dest: El \u2014 N\u00fb\u015f etmek: \u0130\u00e7mek. \u2014 Urma: \u2019\u00e2<\/div>\n<\/div>\n
\n
D\u00e2im k\u0131lar\u0131z biz z\u00e2n Harceyleriz elde v\u00e2r\u0131<\/div>\n<\/div>\n
\n
Dost yoluna verdik seri<\/div>\n<\/div>\n
\n
M\u00fcnkirimiz h\u00e2rd\u0131r bizim<\/div>\n<\/div>\n
\n
A\u015fk b\u00fclb\u00fcl\u00fcy\u00fcz \u00f6teriz \u0130stivay\u0131 g\u00f6zler g\u00f6z\u00fcm,<\/div>\n<\/div>\n
\n
R\u00e2h-\u0131 Hakka y\u00fcz tutar\u0131z<\/div>\n<\/div>\n
\n
Seb\u2019el mes\u00e2nidir y\u00fcz\u00fcm,<\/div>\n<\/div>\n
\n
M\u00e2n\u00e2 gevherin satar\u0131z<\/div>\n<\/div>\n
\n
Enel – Hakk\u2019\u0131 s\u00f6yler s\u00f6z\u00fcm,<\/div>\n<\/div>\n
\n
M\u00fc\u015fterimiz vard\u0131r bizim<\/div>\n<\/div>\n
\n
Mir\u00e2c\u0131m\u0131z d\u00e2rd\u0131r bizim<\/div>\n<\/div>\n
\n
Haber ald\u0131k Muhammet\u2019ten<\/div>\n<\/div>\n
\n
Ge\u00e7meyiz z\u00e2t u s\u0131fattan<\/div>\n<\/div>\n
\n
Bal\u0131m nih\u00e2n s\u00f6yler<\/div>\n<\/div>\n
\n
Zattan \u0130r\u015f\u00e2d\u0131m\u0131z s\u0131rd\u0131r bizim<\/div>\n<\/div>\n
\n
D\u00e2n G\u00f6rg\u00fcde talibin ald\u0131\u011f\u0131 durum \u2014 Maksud: Erek, \u0130stek \u2014 Kaba: Giysi \u2014 Gen\u00adcine: Hazine \u2014 Zar: \u0130nilti, A\u011f\u0131t \u2014 Har: Diken\u2014 Z\u00e2t: Tanr\u0131’n\u0131n \u00f6z\u00fc \u2014 S\u0131fat: Tanr\u0131 niteli\u011fi. Tanr\u0131 g\u00f6r\u00fcn\u00fcm\u00fc. \u2014 \u0130stiva: Hak ile Halk\u0131n ara kesiti \u2014 Nihan: Gizli \u2014 Seb-el mesaili: Yedi ayet. Fatiha suresi. Kuran -1 Kerimin ilk suresi. Kuran -1 Ke\u00adrim yorumcular\u0131n\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011fu bu sureyi Kuranln \u00f6zeti bilir. Besmeleyle ba\u015f\u00adlar,:<\/div>\n<\/div>\n
\n
Bismillahirrahmanirrahim<\/div>\n<\/div>\n
\n
Anlam\u0131: \u00ab (1 – 4) Hamd, alemlerin Rabbi, merhametli olan, merhamet eden ve din g\u00fcn\u00fcn\u00fcn sahibi olan Allah\u2019a mahsustur. (5 – 7) (Allah\u2019\u0131m) Ancak sana kulluk eder ve yal\u00adn\u0131z senden yard\u0131m dileriz. Bizi do\u011fru yola, nimete erdi\u011fin kimselerin, gazaba u\u011framayan\u00adlar\u0131n, sapmayanlar\u0131n yoluna eri\u015ftir.\u00bb (Amin).<\/div>\n<\/div>\n
\n
\u2014 Neciyyullah. N\u00fbh Peygamber\u2019in l\u00e2kab\u0131d\u0131r ve “Tanr\u0131 taraf\u0131ndan kurtar\u0131lm\u0131\u015f” anla\u00adm\u0131na gelir.<\/div>\n<\/div>\n
\n
\u2014 Nevruz. “Yeni g\u00fcn” demektir. G\u00fcne\u015fin koyun burcuna girdi\u011fi ve ilkbahar\u0131n ba\u015f\u00adlad\u0131\u011f\u0131 bu g\u00fcn, Zerd\u00fc\u015ft dinince en b\u00fcy\u00fck bayramd\u0131r. Alev\u00ee-bekt\u00e2\u015f\u00eeler Nevruz\u2019u, Hz. Ali\u2019nin do\u011fum g\u00fcn\u00fc sayarlar.<\/div>\n<\/div>\n
\n
Mehmet \u00d6zg\u00fcr Ersan<\/div>\n
Abdal Yesari<\/div>\n<\/div>\n
\n
H\u00fcnkar Hac\u0131 Bekta\u015f Veli Oca\u011f\u0131 Dedesi<\/div>\n<\/div>\n
\n
1)Ahmet Ya\u015far Ocak Bal\u0131m Sultan D\u0130A 5-18<\/div>\n
2)H.Dursun G\u00fcm\u00fc\u015fo\u011flu Sad\u0131k Abdal ve D\u0131van\u0131 s.120-122<\/div>\n
3) Pe\u00e7eci Ibrahim Efendi Pe\u00e7evi Tarihi I,s.125<\/div>\n
4) Abd\u00fclbaki G\u00f6lp\u0131narl\u0131 Vilayetname<\/div>\n
5) A.Celalettin Ulusoy H\u00fcnkar Hac\u0131 Bekta\u015fi Veli ve Alevi Bekta\u015fi Yolu s.748<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Bekta\u015f\u00eeli\u011fe bir kurum, tarikat niteli\u011fi kazand\u0131ran Bal\u0131m Sultan, Hac\u0131 Bekta\u015f Veli\u2019nin torunu olan M\u00fcrsel Bal\u00ee\u2019nin b\u00fcy\u00fck o\u011fludur. As\u0131l ad\u0131 H\u0131z\u0131r Bal\u00ee olan Bal\u0131m Sultan, gerek kitaplarda, gerek nefeslerde Hac\u0131 Bekta\u015f…<\/p>\n","protected":false},"author":1,"featured_media":190,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"class_list":["post-189","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\/189","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=189"}],"version-history":[{"count":1,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/189\/revisions"}],"predecessor-version":[{"id":191,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/189\/revisions\/191"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/media\/190"}],"wp:attachment":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=189"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=189"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=189"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}