H\u00fcsam \u015eah ( Otman Baba) 780 (1378-79) y\u0131l\u0131nda do\u011fdu.
\nOtman Baba XV. y\u00fczy\u0131lda Horasan\u2019dan Anadolu\u2019ya gelmi\u015f, Anadolu ve Balkanlar\u0131n fethine kat\u0131lm\u0131\u015f bir gazi-dervi\u015f, bir alperendir.
\nOnun hayat\u0131 hakk\u0131ndaki bilgiler daha \u00e7ok menk\u0131belere dayan\u0131r. Anlat\u0131lanlardan hareketle onun di\u011fer men\u00e2k\u0131bn\u00e2me kahramanlar\u0131 aras\u0131nda renkli simaya sahip oldu\u011fu ara\u015ft\u0131r\u0131c\u0131larca ifade edilir (Ocak, 1983: 16).
\nHayat\u0131 hakk\u0131ndaki bilgiler, halifelerinden K\u00fc\u00e7\u00fck Abdal\u2019\u0131n onun \u00f6l\u00fcm\u00fcnden be\u015f y\u0131l sonra kaleme ald\u0131\u011f\u0131 Vil\u00e2yetn\u00e2me-i Otman Baba adl\u0131 esere dayanmaktad\u0131r.
\nAnlat\u0131, velilik makam\u0131n\u0131n d\u00fcnyev\u00ee makamlardan ve iktidardan \u00fcst\u00fcn oldu\u011fu,
\nd\u00fcnyan\u0131n evliyan\u0131n elinde oldu\u011fu, b\u00fct\u00fcn olu\u015f, k\u0131l\u0131\u015f ve g\u00f6r\u00fcn\u00fc\u015flerin ard\u0131nda
\nbat\u0131n\u00ee bir y\u00f6nlendirici g\u00fcc\u00fcn oldu\u011fu temalar\u0131 \u00fczerine kurulmu\u015ftur. Anlat\u0131lan
\nolaylar 76 y\u0131ll\u0131k bir zaman dilimi i\u00e7erisinde ger\u00e7ekle\u015fmi\u015ftir. Vak\u2019a 1402
\ny\u0131l\u0131nda Otman Baba\u2019n\u0131n Timur\u2019la birlikte Anadolu\u2019ya giri\u015fi ile ba\u015flar, 1478
\ny\u0131l\u0131nda \u00f6l\u00fcm\u00fc ile son bulur. Bu dilim i\u00e7erisinde ya\u015fanan olaylar be\u015f y\u0131ll\u0131k bir
\ns\u00fcreden sonra G\u00fc\u00e7\u00e7\u00fck Abdal taraf\u0131ndan kaleme al\u0131n\u0131r.
\nOtman Baba\u2019n\u0131n bir gazi-veli, alperen
\nolarak sava\u015flara kat\u0131lmas\u0131, hastalar\u0131 iyile\u015ftirmesi, tabiat kuvvetlerine h\u00e2kim
\nolmas\u0131, ejderha ile m\u00fccadele etmesi gibi pek \u00e7ok motif bir arada kullan\u0131lm\u0131\u015ft\u0131r.
\nAyr\u0131ca Otman Baba\u2019n\u0131n m\u00fcritlerinin ba\u015f\u0131na bir felaket geldi\u011finde nerede olursa olsun hemen bildi\u011fi ve yard\u0131ma ko\u015farak onlar\u0131 kurtard\u0131\u011f\u0131, m\u00fcritlerin niyaz\u0131n\u0131n vas\u0131tas\u0131z kendine ula\u015ft\u0131\u011f\u0131; tekbir getirip namaza ba\u015flad\u0131\u011f\u0131 an cisminden \u00e7\u0131k\u0131p gitti\u011fi, sonra geri d\u00f6n\u00fcp r\u00fck\u00fb ve secde etti\u011fi gibi keramet motiflerinin de yer
\nald\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr.
\nVilayetnamede keramet hik\u00e2yelerini ve d\u00f6nemin din\u00ee-sosyal hayat\u0131na \u0131\u015f\u0131k tutan \u00f6nemli bir kaynak eserdir. (\u0130nalc\u0131k, s. 129) Otman Baba\u2019n\u0131n vilayetnameyi yazma g\u00f6revini K\u00fc\u00e7\u00fck Abdal vermi\u015ftir.
\nK\u00fc\u00e7\u00fck Abdal (G\u00fc\u00e7\u00fck Abdal)Anadolu\u2019ya Timur ile birlikte geldi\u011fini, halk aras\u0131nda Otman Baba diye tan\u0131nd\u0131\u011f\u0131n\u0131, erenlerin ise ona H\u00fcsam \u015eah dediklerini, O\u011fuz dili konu\u015ftu\u011funu, c\u00fcssesinin heybetli, nazar\u0131n\u0131n himmetli oldu\u011funu, s\u0131rr\u0131na kimsenin v\u00e2k\u0131f olamayaca\u011f\u0131n\u0131 s\u00f6yledi\u011fini belirtir.
\nOtman Baba\u2019n\u0131n fizik\u00ee \u00f6zellikleri \u00e7ok ayr\u0131nt\u0131l\u0131 bir bi\u00e7imde tasvir edilir. \u201cAla g\u00f6zl\u00fc,k\u0131z\u0131l benizli, m\u00fccessem heybetli, nazarda ibretl\u00fc ve zahirde kuvvetl\u00fc ve bat\u0131nda bi-nih\u00e2yet kimse s\u0131rr\u0131na irmez idi ve kendinin nutk\u0131 dahi abdallar\u0131na
\neyle idi kim ben\u00fcm s\u0131rr\u0131uma sultanlar dahi irmez, siz ka\u00e7an iresiz der idi ve ben yerden g\u00f6ge demir direg\u00fcm benden key pehlev\u00e2n gerekd\u00fcr kim bir yonga kopara dir idi\u201d.
\nMen\u00e2k\u0131bn\u00e2mede bildirilen rivayetlere g\u00f6re Otman Baba, H. 780\/1378-79\u2019da do\u011fmu\u015f, H.833 M.1402 y\u0131l\u0131nda Timur\u2019la beraber Anadolu\u2019ya gelmi\u015f, \u201cO\u011fuz dilinde s\u00f6ylenen\u201d esas ismi, H\u00fcsam \u015eah olan bir velidir. K\u0131l\u0131k ve k\u0131yafeti harap bir vaziyettedir. \u201cB\u00ee-mek\u00e2n ve b\u00ee-ni\u015f\u00e2n\u201dd\u0131r. \u201cG\u00e2h da\u011fda ve g\u00e2h ta\u015fda,g\u00e2h k\u00fclh\u00e2nda, g\u00e2h vir\u00e2nda ve g\u00e2h imarette, g\u00e2h harabatta, g\u00e2h mescitte kimse onun halinden haberdar de\u011fil\u201ddir.
\nA\u011fr\u0131 da\u011f\u0131 eteklerinde, Bursa, \u0130znik, Germiyan ve Saruhan y\u00f6resinde dola\u015ft\u0131\u011f\u0131n\u0131, F\u00e2tih Sultan Mehmed ile \u015fehzadeli\u011fi s\u0131ras\u0131nda Manisa\u2019da g\u00f6r\u00fc\u015ft\u00fc\u011f\u00fc ve daha sonra Rumeli\u2019ye ge\u00e7mi\u015ftir.
\nA. Ya\u015far Ocak men\u00e2k\u0131bn\u00e2medeki ifadelere ve di\u011fer kaynaklara dayanarak, Otman Baba\u2019n\u0131n \u015fiddetli bir cezbeye sahip bulundu\u011funu, en y\u00fcksek r\u00fctbedeki devlet adamlar\u0131yla bile onlar\u0131 azarlayarak konu\u015facak kadar kimseden pervas\u0131 olmayan bir \u015fahsiyete sahip oldu\u011funu ifade etmektedir.
\nAra\u015ft\u0131r\u0131c\u0131ya g\u00f6re Otman Baba da, Abdal Musa, Kaygusuz Abdal ve Sultan \u015e\u00fcc\u00e2addin gibi bir Kalender\u00ee \u015feyhidir.
\nO, Mel\u00e2m\u00ee, Huruf\u00ee ve \u015ei\u00ee d\u00fc\u015f\u00fcncelere de yabanc\u0131 de\u011fildir.Hem kendinin hem de m\u00fcridlerinin ba\u015flar\u0131, ka\u015flar\u0131, sakal ve b\u0131y\u0131klar\u0131 ustura ile t\u0131ra\u015f edilmi\u015ftir. Yar\u0131 \u00e7\u0131plak bir halde diyar diyar dola\u015f\u0131rlar. Otman Baba Rumeli\u2019deki fetihlere gazilerle birlikte kat\u0131lm\u0131\u015f, bundan dolay\u0131 onlardan \u00e7o\u011fu kendisine m\u00fcrid olmu\u015ftur (Ocak, 1983: 16).
\nOtman Baba, daha sonra K\u00fc\u00e7\u00fck Abdal\u2019\u0131n \u201cabdal\u00e2n-\u0131 R\u00fbm\u201d diye tan\u0131mlad\u0131\u011f\u0131 y\u00fczlerce dervi\u015fiyle birlikte \u0130stanbul\u2019a gelmi\u015f, G\u00f6ztepe\u2019de ve Terkos civar\u0131nda bir s\u00fcre ikamet ettikten sonra uzun y\u0131llar faaliyet g\u00f6sterece\u011fi Balkanlar\u2019a ge\u00e7mi\u015f, burada muhtelif \u015fehir, k\u00f6y ve kasabalar\u0131 dola\u015fm\u0131\u015f, s\u0131k\u0131nt\u0131lar\u0131n\u0131 gidermede halka yard\u0131m etmi\u015f, zorda olan \u00e7ift\u00e7ilere destek olmu\u015f, abdallar\u0131 i\u00e7in kurban toplam\u0131\u015ft\u0131r.
\nBabaeski, Aydos, Dobruca, T\u0131rnova, Za\u011fra, Filibe, Edirne, Vize, Siroz, Belgrad, Semendire, A\u011fa\u00e7 denizi, Balkan da\u011f\u0131 gezdi\u011fi yerler aras\u0131nda zikredilebilir.
\nYaz aylar\u0131nda Ahmed Baba (Vize), M\u00fc\u2019min Dervi\u015f (Za\u011fra), Bayezid Baba (Vardar), Mecnun Dervi\u015f (Serez) ve Nasuh Baba (Karasu Yenicesi) gibi d\u00f6nemin \u00fcnl\u00fc Kalender\u00ee z\u00e2viyelerini dola\u015fm\u0131\u015f, k\u0131\u015flar\u0131 Varna ve Edirne\u2019deki z\u00e2viyesinde ge\u00e7irmi\u015ftir.
\nOtman Baba Vel\u00e2yetn\u00e2mesi\u2019ndeki mek\u00e2nlar\u0131n tamam\u0131na yak\u0131n\u0131 reel mek\u00e2nlard\u0131r. \u0130stanbul, R\u00fbm, Terkoz, Karaman, A\u011fa\u00e7k\u0131zanl\u0131k, Yanbolu,
\nGelibolu, Germiyan, Saruhan, Bursa, \u0130znik, Manisa, Belgrad, Silivrikap\u0131s\u0131, Eskisaray, Vize, \u00dcng\u00fcr\u00fcs, Za\u011fara, Vardar, Serez, Selanik, Karasuyenicesi, Semendire, Akp\u0131nar, \u00c7eltikci, Filibe, H\u0131d\u0131rl\u0131k, K\u0131z\u0131la\u011fa\u00e7 Yenicesi, Madara,
\nKap\u0131c\u0131k\u00f6y\u00fc, Varna, D\u0131rnava, Balkanda\u011f\u0131 A\u011fa\u00e7denizi, Ulusukesriyye, Babaeskisi bunlar\u0131n en \u00f6nemlileridir.
\n\u201cZ\u00e2t \u00e2lemi\u201d \u201cElest bezmi\u201d \u201cLevh\u201d gibi
\nirreel mek\u00e2nlar ise fazla kullan\u0131lmaz. Ayr\u0131ca olaylar\u0131n sunumunda tekke, zaviye, hamam, ev gibi genel mahiyetteki mek\u00e2nlar da kullan\u0131lm\u0131\u015ft\u0131r.
\nOrman, dere, k\u00f6y ve kasabalar\u0131 \u00e7evreleyen unsurlar, e\u011fer kahraman onlar\u0131n i\u00e7inden
\nge\u00e7erse veya oralar\u0131 a\u015farsa s\u00f6z konusu edilmektedir (\u00dc\u00e7\u00fcnc\u00fc, 2004).
\nEserde, onun b\u00f6lgenin efsanev\u00ee kahraman\u0131 Sar\u0131 Saltuk\u2019a at\u0131fta bulundu\u011fu ve Balkanlar\u2019da iman \u00e7era\u011f\u0131n\u0131 yakan Sar\u0131 Saltuk\u2019un asl\u0131nda kendisi oldu\u011funu vurgulad\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr.
\nOtman Baba, Balkanlar\u2019da y\u00f6r\u00fckler ve bilhassa Tanr\u0131da\u011f\u0131 y\u00f6r\u00fckleri aras\u0131nda faaliyet g\u00f6stermi\u015ftir. Kendisinin de y\u00f6r\u00fck olmas\u0131n\u0131n faaliyet sahas\u0131n\u0131 belirlemede etkili oldu\u011fu s\u00f6ylenebilir.
\nHalil \u0130nalc\u0131k\u2019a g\u00f6re bunun temelinde merkez\u00ee y\u00f6netim taraf\u0131ndan d\u0131\u015flanm\u0131\u015f olan bu z\u00fcmrelere mensup olu\u015fu yatmaktad\u0131r. Esasen onun abdallar\u0131n\u0131n \u00e7o\u011fu Do\u011fu Balkan da\u011flar\u0131 veya Dobruca y\u00f6r\u00fcklerinden fakir \u00e7obanlard\u0131r. Otman Baba\u2019n\u0131n \u015fehirde ya\u015fayanlar\u0131 \u201ckoca kar\u0131nl\u0131\u201d diye ele\u015ftirmesi, s\u00fcrekli da\u011flarda dola\u015fmas\u0131 kendisini ve mensup oldu\u011fu \u00e7evreyi a\u00e7\u0131k bi\u00e7imde ortaya koymaktad\u0131r.
\nAbdallar\u0131yla birlikte Balkanlar\u2019daki fetih hareketlerine kat\u0131l\u0131p gazilerle birlikte sava\u015fan Otman Baba onlarla yak\u0131n dostluk kurmu\u015f, devlet adamlar\u0131n\u0131n ihsanlar\u0131n\u0131 kesinlikle kabul etmemi\u015ftir.
\nOnun yak\u0131nl\u0131k kurdu\u011fu ak\u0131nc\u0131 gazilerin ba\u015f\u0131nda Mihalo\u011flu Ali Bey gelir. Vil\u00e2yetn\u00e2me\u2019de Ali Bey\u2019in Otman Baba\u2019ya kar\u015f\u0131 \u00e7ok h\u00fcrmetk\u00e2r oldu\u011fundan bahsedilir.
\nVil\u00e2yetn\u00e2me\u2019de en \u00e7ok vurgu yap\u0131lan hususlardan biri Otman Baba\u2019n\u0131n F\u00e2tih Sultan Mehmed\u2019le ili\u015fkisidir.
\n\u015eehzadeli\u011fi d\u00f6neminden itibaren F\u00e2tih \u00fczerinde n\u00fcfuz sahibi olmaya \u00e7al\u0131\u015fan Otman Baba rivayete g\u00f6re daha \u015fehzade iken r\u00fcyas\u0131na girerek kendini tan\u0131tm\u0131\u015f ve ona Rum diyar\u0131na kendisini padi\u015fah yapmak i\u00e7in geldi\u011fini s\u00f6ylemi\u015ftir.
\nK\u00fc\u00e7\u00fck Abdal\u2019\u0131n ifadelerinden, Otman Baba\u2019n\u0131n, F\u00e2tih\u2019i sultan olarak tan\u0131makla birlikte kendisinin k\u00e2inat\u0131 y\u00f6neten kutup oldu\u011funu ve tasarrufu olmaks\u0131z\u0131n hi\u00e7bir \u015feyin ger\u00e7ekle\u015fmeyece\u011fini vurgulamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 hissedilir. Nitekim kendini F\u00e2tih\u2019in yapt\u0131\u011f\u0131 i\u015flerden sorumlu g\u00f6rm\u00fc\u015f, aralar\u0131ndaki ili\u015fkiye daha \u00e7ok bu anlay\u0131\u015f damgas\u0131n\u0131 vurmu\u015ftur.
\nMesel\u00e2 Vil\u00e2yetn\u00e2me\u2019ye g\u00f6re F\u00e2tih, Belgrad seferine \u00e7\u0131kmay\u0131 planlad\u0131\u011f\u0131nda ona sefere \u00e7\u0131kmamas\u0131n\u0131 tavsiye etmi\u015f, \u00e7\u0131kt\u0131\u011f\u0131 takdirde ba\u015far\u0131s\u0131z olaca\u011f\u0131n\u0131 s\u00f6ylemi\u015f, F\u00e2tih bu tavsiyeyi sert bir tepkiyle kar\u015f\u0131lam\u0131\u015fsa da sefer ba\u015far\u0131s\u0131zl\u0131kla sonu\u00e7lan\u0131nca onun \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc tan\u0131mak zorunda kalm\u0131\u015f, bu d\u00f6nemden itibaren Otman Baba\u2019ya kar\u015f\u0131 son derece h\u00fcrmetk\u00e2r, lutufk\u00e2r ve itaatk\u00e2r davranmaya ba\u015flam\u0131\u015ft\u0131r.
\nEserde, ba\u015fta Mahmud Pa\u015fa olmak \u00fczere F\u00e2tih\u2019in yan\u0131ndaki devlet adamlar\u0131n\u0131n da Otman Baba\u2019n\u0131n \u201cs\u0131rr-\u0131 vel\u00e2yet\u201d oldu\u011funu bildikleri vurgulan\u0131r.
\nOtman Baba\u2019n\u0131n F\u00e2tih Sultan Mehmed\u2019e ve devrin di\u011fer adamlar\u0131na kar\u015f\u0131 tutumunda sahip oldu\u011fu kutbiyyet telakkisinin b\u00fcy\u00fck pay\u0131 vard\u0131r. Vil\u00e2yetn\u00e2me\u2019de Y\u0131ld\u0131r\u0131m Bayezid devrinde \u015e\u00fcc\u00e2\u00fcddin Dede\u2019nin kutbiyyet makam\u0131nda bulundu\u011fu, daha sonra kutbiyyetin Otman Baba\u2019ya ge\u00e7ti\u011fi ifade edilmektedir.
\nK\u00fc\u00e7\u00fck Abdal tam anlam\u0131yla vahdet-i v\u00fcc\u00fbd ne\u015fvesi i\u00e7inde olan Otman Baba\u2019y\u0131 \u201ckutb\u00fc\u2019l-akt\u00e2b, kutb\u00fc\u2019l-\u00e2lem, kutb\u00fc\u2019z-zam\u00e2n, k\u00e2n-\u0131 vel\u00e2yet, server-i \u015f\u00e2h-\u0131 cih\u00e2n, kutb-\u0131 vel\u00e2yet-i s\u0131rr-\u0131 e\u015fy\u00e2, \u00e2lim-i n\u00fbr-\u0131 hikmet, s\u00e2hib-i kudret, nokta-i hak\u00eekat, \u015f\u00e2h-\u0131 merd\u00e2n, \u015f\u00e2h-\u0131 Kerbel\u00e2\u201d gibi unvanlarla anar. Bu unvanlarda Ehl-i beyt vurgusu a\u00e7\u0131k\u00e7a g\u00f6r\u00fclmektedir.
\nVil\u00e2yetn\u00e2me\u2019den, Hz. Peygamber\u2019le birlikte n\u00fcb\u00fcvvet devrinin sona erip Hz. Ali ile vel\u00e2yet devrinin ba\u015flad\u0131\u011f\u0131n\u0131 s\u00f6yleyen, vel\u00eeleri divane ve me\u015fr\u00fb (\u015feriata riayetk\u00e2r) diye ikiye ay\u0131ran, divaneleri di\u011ferlerinden \u00fcst\u00fcn sayan Otman Baba\u2019n\u0131n bu t\u00fcr gayr-i S\u00fcnn\u00ee g\u00f6r\u00fc\u015fleri sebebiyle medrese \u00e7evrelerince F\u00e2tih Sultan Mehmed\u2019e \u015fik\u00e2yet edildi\u011fi, hatta mahkemede sorguland\u0131\u011f\u0131, fakat onun \u00f6l\u00fcnceye kadar fikirlerini savunmaya devam etti\u011fi anla\u015f\u0131lmaktad\u0131r.
\nOtman Baba, medrese mensuplar\u0131n\u0131n yan\u0131 s\u0131ra d\u00f6nemindeki baz\u0131 tarikat \u015feyhleriyle de anla\u015famam\u0131\u015ft\u0131r. Bunda onlar\u0131 d\u00fcnya mal\u0131 biriktirmek, \u015fan ve \u015f\u00f6hret pe\u015finde ko\u015fmak, iktidara yak\u0131n \u00e7evrelerle i\u015f birli\u011fi yapmak, halka yalan yanl\u0131\u015f m\u00e2rifet satmak, kurduklar\u0131 vak\u0131flar\u0131 evl\u00e2diyelik hale d\u00f6n\u00fc\u015ft\u00fcrmekle su\u00e7lamas\u0131n\u0131n b\u00fcy\u00fck pay\u0131 olmal\u0131d\u0131r.
\nOtman Baba\u2019n\u0131n Bekta\u015f\u00ee ileri gelenleriyle ili\u015fkilerinin de pek iyi olmad\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Mesel\u00e2 Vardar Yenicesi\u2019nde bir sohbet s\u0131ras\u0131nda Bayezid Baba\u2019y\u0131 azarlam\u0131\u015f, onun Rumeli\u2019deki b\u00fct\u00fcn Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee dervi\u015flerini davet etti\u011fi bir toplant\u0131ya kat\u0131lmam\u0131\u015f ve koyun postuna b\u00fcr\u00fcn\u00fcp \u201cinsil\u00e2h\u201d halini tercih etmi\u015ftir.
\nAyn\u0131 \u015fekilde ziyaretine gelen Bekta\u015f\u00ee \u015feyhi Mahmud \u00c7elebi\u2019yi de azarlam\u0131\u015f, bu zat yak\u0131nlardaki bir Edhem\u00ee tekkesine saklanarak kendisini kurtarabilmi\u015ftir.
\nK\u00fc\u00e7\u00fck Abdal onun \u015e\u00fcc\u00e2\u00fcddin Baba, Ar\u0131k \u00c7oban (Koyun Baba) ve Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee d\u0131\u015f\u0131nda ge\u00e7mi\u015fte ve kendi d\u00f6neminde ya\u015fayan hi\u00e7bir vel\u00eeyi kabul etmedi\u011fini, abdallar\u0131na \u00e7ok d\u00fc\u015fk\u00fcn oldu\u011funu, b\u00fct\u00fcn hevesleri terkedip Hak a\u015fk\u0131 ile dolan ve \u00e2lemdeki her \u015feyi Hak\u2019tan bilenleri ger\u00e7ek abdal kabul etti\u011fini s\u00f6yler.
\nOtman Baba\u2019n\u0131n k\u00f6pr\u00fc yapt\u0131rd\u0131\u011f\u0131, abdallar\u0131ndan \u0131ss\u0131z alanlara \u00e7e\u015fmeler kurup sular ak\u0131tmalar\u0131n\u0131 istedi\u011fi ve Balkanlar\u2019\u0131 yerle\u015fim yeri haline getirmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 kaydedilmektedir.
\nEserde ayr\u0131ca Otman Baba\u2019n\u0131n pek \u00e7ok kerametinden bahsedilmektedir. Mesel\u00e2 Azerbaycan taraflar\u0131ndan \u0130stanbul\u2019a bir buluta binip geldi\u011fi, y\u0131ld\u0131r\u0131m\u0131 kendisine kam\u00e7\u0131 yapt\u0131\u011f\u0131, tabiata h\u00fckmetme g\u00fcc\u00fcne sahip oldu\u011fu, f\u0131rt\u0131na \u00e7\u0131kar\u0131p ya\u011fmur ya\u011fd\u0131rd\u0131\u011f\u0131 anlat\u0131lmaktad\u0131r.
\nVil\u00e2yetn\u00e2me\u2019de anlat\u0131lan baz\u0131 olaylar\u0131n \u015famanist motifler i\u00e7erdi\u011fi g\u00f6r\u00fclmektedir. Onun ve abdallar\u0131n\u0131n gittikleri her yerde bulduklar\u0131 kuru a\u011fa\u00e7lar\u0131 ortaya y\u0131\u011f\u0131p \u00e7ok b\u00fcy\u00fck ate\u015fler yakarak etraf\u0131nda sem\u00e2 etmeleri, kendisinin F\u00e2tih Sultan Mehmed\u2019in hastal\u0131\u011f\u0131n\u0131 iyile\u015ftirmek i\u00e7in b\u00fcy\u00fck bir ate\u015f yak\u0131p ba\u015f\u0131nda dua etmesi, Rumeli k\u00f6ylerinde halk\u0131 ejderhadan kurtarmas\u0131 gibi olaylar bunlar aras\u0131nda zikredilebilir.
\nK\u00fc\u00e7\u00fck Abdal, Otman Baba\u2019n\u0131n 8 Receb 883\u2019te (5 Ekim 1478) vefat etti\u011fini, \u00f6lmeden \u00f6nce abdallar\u0131n\u0131 yan\u0131na toplay\u0131p kendilerine yetmi\u015f iki bu\u00e7uk milleti yekdi\u011ferinden ay\u0131rt etmemeleri gerekti\u011fini hat\u0131rlatt\u0131\u011f\u0131n\u0131, \u00f6l\u00fcmden korkmad\u0131\u011f\u0131n\u0131, kendisinin bir at\u0131 oldu\u011funu ve bu ata binerek g\u00f6\u011fe \u00e7\u0131kaca\u011f\u0131n\u0131, arkas\u0131ndan a\u011flamamalar\u0131n\u0131, zira art\u0131k \u00fc\u015f\u00fcmeyece\u011fini, yorulmayaca\u011f\u0131n\u0131, ac\u0131kmayaca\u011f\u0131n\u0131, yerden g\u00f6\u011fe gidece\u011fini, zaten asl\u0131n\u0131n da orada oldu\u011funu s\u00f6yledi\u011fini kaydeder. K\u00fc\u00e7\u00fck Abdal, Otman Baba\u2019n\u0131n cenazesine i\u00e7lerinde d\u00e2ni\u015fmendlerin de bulundu\u011fu 2000 ki\u015finin kat\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6yler. Varna\u2019daki z\u00e2viyesinde bulunan t\u00fcrbesi 1506 y\u0131l\u0131nda yap\u0131lm\u0131\u015ft\u0131r.
\nOsmanl\u0131 Kalender\u00eelik tarihinde \u00f6nemli bir yere sahip olan Otman Baba, Balkanlar\u2019da XV. y\u00fczy\u0131l Kalender\u00eeli\u011fine damgas\u0131n\u0131 vurmu\u015f (Ocak, Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nda Marjinal S\u00fbf\u00eelik: Kalender\u00eeler, s. 101), etkisi sonraki d\u00f6nemlerde devam etmi\u015ftir.
\nXVI. y\u00fczy\u0131lda Kalender\u00ee-Bekta\u015f\u00ee-Hur\u00fbf\u00ee ba\u011flam\u0131nda \u015fiirler s\u00f6yleyen Muhyiddin Abdal onu \u201cululardan ulu, yedi iklim d\u00f6rt k\u00f6\u015feye, ar\u015fa k\u00fcrse tolu\u201d bir \u015fahsiyet olarak tan\u0131t\u0131r. Otman Baba\u2019n\u0131n halifesi Akyaz\u0131l\u0131 Sultan\u2019dan sonra kutbiyyet makam\u0131na ge\u00e7ti\u011fine inan\u0131lan Demir Baba\u2019n\u0131n abdallar\u0131 Otman Baba\u2019ya sayg\u0131 duymu\u015flar, s\u0131k s\u0131k t\u00fcrbesini ziyaret etmi\u015fler ve bu ziyaretin en b\u00fcy\u00fck kerem oldu\u011funu ifade etmi\u015flerdir (Demir Baba Vil\u00e2yetnamesi, s. 110).
\nII. Bayezid\u2019e Arnavutluk\u2019ta yap\u0131lan suikast giri\u015fiminden (1492) Otman Baba dervi\u015fleri sorumlu tutulmu\u015ftur (Ocak, Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nda Marjinal S\u00fbf\u00eelik: Kalender\u00eeler, s. 101-102). Anadolu ve Balkanlar\u2019da pek \u00e7ok k\u00f6ye onun ad\u0131na nisbetle H\u00fcsam Dede ismi verilmi\u015ftir.
\nOTMAN BABA VE VEL\u00c2YETN\u00c2MES\u0130
\nElde edilen bilgilere g\u00f6re Otman Baba XV. y\u00fczy\u0131lda Horasan\u2019dan Anadolu\u2019ya
\ngelmi\u015f, Anadolu ve Balkanlar\u0131n fethine kat\u0131lm\u0131\u015f bir gazi-dervi\u015f, bir
\nalperendir. Onun hayat\u0131 hakk\u0131ndaki bilgiler daha \u00e7ok menk\u0131belere dayan\u0131r.
\nAnlat\u0131lanlardan hareketle onun di\u011fer men\u00e2k\u0131bn\u00e2me kahramanlar\u0131 aras\u0131nda
\nen renkli simaya sahip oldu\u011fu ara\u015ft\u0131r\u0131c\u0131larca ifade edilir (Ocak, 1983: 16).
\nMen\u00e2k\u0131bn\u00e2mede bildirilen rivayetlere g\u00f6re Otman Baba, H. 780\/1378-79\u2019da
\ndo\u011fmu\u015f, H.833 M.1402 y\u0131l\u0131nda Timur\u2019la beraber Anadolu\u2019ya gelmi\u015f, \u201cO\u011fuz
\ndilinde s\u00f6ylenen\u201d esas ismi, H\u00fcsam \u015eah olan bir velidir. K\u0131l\u0131k ve k\u0131yafeti
\nharap bir vaziyettedir. \u201cB\u00ee-mek\u00e2n ve b\u00ee-ni\u015f\u00e2n\u201dd\u0131r. \u201cG\u00e2h da\u011fda ve g\u00e2h ta\u015fda,
\ng\u00e2h k\u00fclh\u00e2nda, g\u00e2h vir\u00e2nda ve g\u00e2h imarette, g\u00e2h harabatta, g\u00e2h mescitte kimse
\nonun halinden haberdar de\u011fil\u201ddir. Germiyan, Saruhan ve \u00e7evresinde uzun s\u00fcre
\ndola\u015fm\u0131\u015f, \u015fehzade II. Mehmed\u2019in Manisa valili\u011fi s\u0131ras\u0131nda burada bulunmu\u015f,
\ndaha sonra Rumeli\u2019ye ge\u00e7mi\u015ftir.
\nA. Ya\u015far Ocak men\u00e2k\u0131bn\u00e2medeki ifadelere ve di\u011fer kaynaklara dayanarak,
\nOtman Baba\u2019n\u0131n \u015fiddetli bir cezbeye sahip bulundu\u011funu, en y\u00fcksek r\u00fctbedeki
\ndevlet adamlar\u0131yla bile onlar\u0131 azarlayarak konu\u015facak kadar kimseden pervas\u0131
\nolmayan bir \u015fahsiyete sahip oldu\u011funu ifade etmektedir. Ara\u015ft\u0131r\u0131c\u0131ya g\u00f6re
\nOtman Baba da, Abdal Musa, Kaygusuz Abdal ve Sultan \u015e\u00fcc\u00e2addin gibi bir
\nKalender\u00ee \u015feyhidir. O, Mel\u00e2m\u00ee, Huruf\u00ee ve \u015ei\u00ee d\u00fc\u015f\u00fcncelere de yabanc\u0131 de\u011fildir.
\nHem kendinin hem de m\u00fcridlerinin ba\u015flar\u0131, ka\u015flar\u0131, sakal ve b\u0131y\u0131klar\u0131 ustura
\nile t\u0131ra\u015f edilmi\u015ftir. Yar\u0131 \u00e7\u0131plak bir halde diyar diyar dola\u015f\u0131rlar. Otman Baba
\nRumeli\u2019deki fetihlere gazilerle birlikte kat\u0131lm\u0131\u015f, bundan dolay\u0131 onlardan \u00e7o\u011fu
\nkendisine m\u00fcrid olmu\u015ftur (Ocak, 1983: 16).
\nVel\u00e2yetn\u00e2mede bildirildi\u011fine g\u00f6re, Otman Baba H. 883\/1478\u2019de Recep
\nay\u0131n\u0131n sekizinci g\u00fcn\u00fc seher vaktinde \u00f6lm\u00fc\u015ft\u00fcr. Bulgaristan\u2019daki tekkesi,
\ndevrinde ve daha sonra en \u00f6nemli Bekta\u015f\u00ee tekkelerinden biri haline gelmi\u015ftir.
\nBekta\u015f\u00ee z\u00fcmreleri onu kendilerinden saym\u0131\u015flar ve b\u00fcy\u00fck bir veli olarak
\nnefeslerinde terenn\u00fcm etmi\u015flerdir. Pek \u00e7ok m\u00fcridi oldu\u011fu ba\u015fka kaynaklardan
\nanla\u015f\u0131lmaktad\u0131r.
\n\u00d6nemli bir Bekta\u015f\u00ee velisi olan Akyaz\u0131l\u0131 Sultan\u2019\u0131n da \u015feyhi say\u0131lmaktad\u0131r (Ocak, 1983: 17). Ayr\u0131ca Muhyiddin Abdal, Meczub Abdal
\ngibi pek \u00e7ok Tekke k\u00fclt\u00fcr ortam\u0131 \u015fairinin Otman Baba\u2019ya ba\u011fl\u0131 olduklar\u0131,
\n\u015fiirlerinde ondan h\u00fcrmetle bahsettikleri g\u00f6r\u00fcl\u00fcr.
\nVel\u00e2yetn\u00e2me-i Otman Baba adl\u0131 eser, \u015feyhin yak\u0131n halifelerinden oldu\u011fu
\nanla\u015f\u0131lan ve daima kendisiyle birlikte dola\u015fan G\u00fc\u00e7\u00e7\u00fck Abdal2 taraf\u0131ndan, onun \u00f6l\u00fcm\u00fcnden be\u015f y\u0131l sonra H. 888\/1483\u2019te yaz\u0131lm\u0131\u015ft\u0131r.
\nEser, Vel\u00e2yetn\u00e2me-i \u015e\u00e2h\u00ee olarak da bilinir. Bekta\u015f\u00ee men\u00e2k\u0131bn\u00e2meleri i\u00e7inde Hac\u0131 Bekta\u015f Veli\u2019ninki ile birlikte en hacimli olan\u0131d\u0131r. G\u00f6lp\u0131narl\u0131, bu eseri Kitab-\u0131 Dede Korkut ile
\nba\u015flayan, Battaln\u00e2me, Dani\u015fmendn\u00e2me ve Saltukn\u00e2me ile devam eden bir zincirin par\u00e7as\u0131 olarak g\u00f6rmektedir (Ocak, 1983: 17).
\nHer motif halkas\u0131n\u0131n Otman
\nBaba\u2019n\u0131n ortaya \u00e7\u0131kmas\u0131 keramet g\u00f6sterip m\u00fc\u015fk\u00fcl\u00fc halletmesi ve tekrar
\nortadan kaybolmas\u0131 plan\u0131nda olu\u015ftu\u011fu g\u00f6r\u00fcl\u00fcr (\u00dc\u00e7\u00fcnc\u00fc, 2004).
\nEserdeki menk\u0131beler Otman Baba\u2019n\u0131n hayat\u0131 etraf\u0131nda te\u015fekk\u00fcl etmi\u015ftir. Menk\u0131beler tamamen birbirinden ba\u011f\u0131ms\u0131z bir derlemeden ibaretmi\u015f gibi g\u00f6r\u00fcnse de eserde yer alan anlat\u0131lar\u0131n, ba\u015ftan sona neden-sonu\u00e7 ili\u015fkisi i\u00e7inde bir birini takip etti\u011fi g\u00f6r\u00fcl\u00fcr.
\nM\u00fcellif, vel\u00e2yetn\u00e2meye ba\u015flamadan \u00f6nce insan\u0131n yarat\u0131l\u0131\u015f\u0131, nebili\u011fin Hz. Muhammed\u2019e gelinceye kadar kimlere verildi\u011fi, velilik makam\u0131n\u0131n Otman Baba\u2019ya gelinceye kadarki seyri gibi konular\u0131 felsef\u00ee bir metin niteli\u011fi g\u00f6steren bir dib\u00e2ceyle ifade etmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r.
\nBu b\u00f6l\u00fcm i\u00e7erisinde naat, m\u00fcnacat, sahabeye ve Ehl-i Beyte \u00f6vg\u00fcler bulunmaktad\u0131r.
\nAyr\u0131ca m\u00fcellif, eserin sonunda \u201ckendi kusuru \u00fczerine bir m\u00fcnacat\u201da yer vermi\u015ftir. M\u00fcellif, as\u0131l anlatmak istediklerini b\u00e2b ad\u0131 verdi\u011fi altm\u0131\u015f sekiz b\u00f6l\u00fcm i\u00e7inde hik\u00e2ye etmi\u015ftir. Eserde anlat\u0131lan olaylar k\u0131smen Anadolu\u2019da,
\nb\u00fcy\u00fck bir k\u0131sm\u0131 da Balkan \u015fehirlerinde ge\u00e7er.
\nEserdeki olay \u00f6rg\u00fcs\u00fc \u015f\u00f6yle s\u0131ralanabilir:
\nOtman Baba Vel\u00e2yetn\u00e2mesi m\u00fcellifinin ad\u0131 kaynaklarda \u201cK\u00f6\u00e7ek\/G\u00f6\u00e7ek Abdal, G\u00f6\u2019\u00e7ek Abdal, K\u00fb\u00e7ek Abdal, K\u00fc\u00e7\u00fck Abdal\u201d gibi farkl\u0131 \u015fekillerde zikredilmektedir (G\u00f6lp\u0131narl\u0131, 1995;
\nKoca, 2002; \u00dc\u00e7\u00fcnc\u00fc, 2004).
\nBiz m\u00fcellifin ad\u0131n\u0131 metinden hareketle \u201cG\u00fc\u00e7\u00e7\u00fck Abdal\u201d \u015feklinde okumay\u0131 tercih ettik. \u00c7\u00fcnk\u00fc metinde m\u00fcellifin ad\u0131, hemen hemen b\u00fct\u00fcn ge\u00e7ti\u011fi yerlerde harekelenmi\u015f, \u201c\u00e7im\u201d harfinin \u00fczerine de a\u00e7\u0131k bir \u015fekilde \u015fedde konmu\u015ftur. Di\u011fer taraftan
\nm\u00fcellifin ad\u0131n\u0131n ge\u00e7ti\u011fi manzum b\u00f6l\u00fcmlerde de vezin bu kelimeyi \u201cG\u00fc\u00e7\u00e7\u00fck\u201d \u015feklinde \u015feddeli okumay\u0131 gerektirmektedir. Ayr\u0131ca tarama s\u00f6zl\u00fc\u011f\u00fcnde \u201ck\u00fc\u00e7\u00fck\u201d anlam\u0131nda \u201cg\u00fc\u00e7\u00e7\u00fck\u201d s\u00f6zc\u00fc\u011f\u00fc kullan\u0131lmaktad\u0131r (Dil\u00e7in, 1983)
\n1. Hicr\u00ee 833 y\u0131l\u0131nda Otman Baba Timur\u2019la Anadolu\u2019ya gelir.
\n2. II. Murad tahtta bulundu\u011fu s\u0131rada o\u011flu Mehmed Manisa\u2019da \u015fehzadedir.
\nOtman Baba r\u00fcyas\u0131na girer ve onun R\u00fbm\u2019a padi\u015fah olaca\u011f\u0131 m\u00fcjdesini verir.
\n3. Otman Baba Kutbu\u2019l-Aktab burcunda oldu\u011funu beyan eder.
\n4. Ortadan kaybolur.
\n5. Karadeniz kenar\u0131nda tekrar ortaya \u00e7\u0131kar.
\n6. Evliyal\u0131\u011f\u0131 izhar eden kerametler g\u00f6sterir. Y\u0131ld\u0131r\u0131m\u0131 kam\u00e7\u0131 olarak kullan\u0131r.
\n7. \u0130stanbul kar\u015f\u0131s\u0131nda bir tepeye \u00e7\u0131karak \u015fehri almaya geldi\u011fini s\u00f6yler.
\n8. Ar\u0131k \u00c7oban\u2019\u0131n s\u0131rt\u0131nda Bo\u011faz\u2019dan \u0130stanbul\u2019un kar\u015f\u0131 yakas\u0131na ge\u00e7er.
\n9. Kaybolur ve Babaeski\u2019de tekrar ortaya \u00e7\u0131kar.
\n10. Za\u011fra, Balkanda\u011f\u0131, Yanbolu, D\u0131rnava, Za\u011frayenicesi gibi Balkan
\n\u015fehirlerinde \u00e7e\u015fitli kerametler g\u00f6stererek halk\u0131n yard\u0131m\u0131na ko\u015far.
\n11. \u0130stanbul\u2019un fethedildi\u011fi g\u00fcn D\u0131rnava\u2019da k\u00f6pr\u00fcn\u00fcn \u00fcst\u00fcne \u00e7\u0131karak
\n\u0130stanbul\u2019un al\u0131nd\u0131\u011f\u0131n\u0131 m\u00fcjdeler.
\n12. Tekrar ortadan kaybolur.
\n13- \u0130stanbul\u2019da ortaya \u00e7\u0131kar.
\n14. Fatih Sultan Mehmed ile kar\u015f\u0131la\u015f\u0131r, ona \u00e7e\u015fitli uyar\u0131larda bulunur. Padi\u015fah
\nonu dinlemez, Belgrad\u2019a sefer d\u00fczenler ba\u015far\u0131s\u0131z olur.
\n15. S\u0131rr-\u0131 Muhammed oldu\u011funu ve bu d\u00fcnyaya insanlara yard\u0131m etmeye
\ngeldi\u011fini s\u00f6yler.
\n16. Baz\u0131 tasavvuf\u00ee sembolleri a\u00e7\u0131klar.
\n17. M\u00fcritlerine nasihat eder ve \u00f6l\u00fcr.
\nA\u015fk ile
\nAra\u015ft\u0131ran: Mehmet \u00d6zg\u00fcr Ersan
\nAbdal Yesari
\nKaynaklar :
\nK\u00fc\u00e7\u00fck Abdal, Vil\u00e2yetn\u00e2me-i Otman Baba, Ankara Cebeci Halk Ktp., nr. 495; Mill\u00ee Ktp., Mikrofilm Ar\u015fivi, nr. A. 4985.
\nDemir Baba Vil\u00e2yetnamesi (haz. Bedri Noyan), \u0130stanbul 1976, s. 81, 110, 119, 147, 162.
\nYem\u00een\u00ee, Faz\u00eeletn\u00e2me (haz. Yusuf Tepeli), Ankara 2002, I.
\nAbd\u00fclb\u00e2ki G\u00f6lp\u0131narl\u0131, Mevl\u00e2n\u00e2\u2019dan Sonra Mevlev\u00eelik (\u0130stanbul 1953), \u0130stanbul 1983, s. 207.
\nAhmet Ya\u015far Ocak, Bekta\u015f\u00ee Men\u00e2k\u0131bn\u00e2melerinde \u0130sl\u00e2m \u00d6ncesi \u0130nan\u00e7 Motifleri, \u0130stanbul 1983, t\u00fcr.yer.
\na.mlf., Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nda Marjinal S\u00fbf\u00eelik: Kalender\u00eeler (XIV-XVII. Y\u00fczy\u0131llar), Ankara 1992, s. 99-102.
\nHalil \u0130nalc\u0131k, The Middle East and the Balkans under the Ottoman Empire, Essays on Economy and Society, Bloomington 1993, s. 19-36 (ayn\u0131 yaz\u0131 i\u00e7in bk. a.mlf., Do\u011fu Bat\u0131 Makaleleri I, Ankara 2005, s. 129-150).
\nAhmet T. Karamustafa, God\u2019s Unruly Friends: Dervish Groups in the Islamic Later Middle Period, 1200-1500, Salt Lake City 1994, s. 239-248.
\nHalime Do\u011fru, XIII.-XIX. Y\u00fczy\u0131llar Aras\u0131nda Rumeli\u2019de Sa\u011f Kolun Siyas\u00ee, Sosyal, Ekonomik G\u00f6r\u00fcnt\u00fcs\u00fc ve Kozluca Kazas\u0131, Eski\u015fehir 2000, s. 79-80.
\nYusuf Ziya Y\u00f6r\u00fck\u00e2n, M\u00fcsl\u00fcmanl\u0131ktan Evvel T\u00fcrk Dinleri: \u015eamanizm (haz. T\u00fcrkan Y\u00f6r\u00fck\u00e2n), Ankara 2005, s. 107.
\nHasan Fehmi [Turgal], \u201cOtman Baba Vel\u00e2yetn\u00e2mesi\u201d, TY, V\/27 (1927), s. 239-244.
\nNejat Birdo\u011fan, \u201cOtman Baba ve Vel\u00e2yetn\u00e2mesi\u201d, Folklor \/ Edebiyat, sy. 16, Ankara 1998, s. 22-32.
\nBayram Durbilmez, \u201cMuhyiddin Abdal\u2019a G\u00f6re Hac\u0131 Bekta\u015f ve Otman Baba\u201d, a.e., sy. 18 (1999), s. 133-140.
\n\u015eevki Koca, \u201cOd\u2019man Baba Vel\u00e2yetn\u00e2mesi (Vil\u00e2yetn\u00e2me-i \u015e\u00e2h\u00ee) ve G\u00f6k\u00e7ek Abdal Hakk\u0131nda Bir Didaktik Kodeks\u201d, a.e., sy. 29 (2001), s. 263-272.
\nN. Gramatikova, \u201cOtman Baba: One of the Spiritual Patrons of Islamic Heterodoxy in Bulgarian Lands\u201d, EB, sy. 3 (2002), s. 71-102.
\nKemal \u00dc\u00e7\u00fcnc\u00fc, \u201cS\u00f6zl\u00fc K\u00fclt\u00fcr \/ Tarih Ba\u011flam\u0131nda Edeb\u00ee Bir Metin Olarak Otman Baba Vil\u00e2yetn\u00e2mesi\u201d, Bilig, sy. 28, Ankara 2004, s. 1-29.<\/p>\n","protected":false},"excerpt":{"rendered":"
H\u00fcsam \u015eah ( Otman Baba) 780 (1378-79) y\u0131l\u0131nda do\u011fdu. Otman Baba XV. y\u00fczy\u0131lda Horasan\u2019dan Anadolu\u2019ya gelmi\u015f, Anadolu ve Balkanlar\u0131n fethine kat\u0131lm\u0131\u015f bir gazi-dervi\u015f, bir alperendir. Onun hayat\u0131 hakk\u0131ndaki bilgiler daha…<\/p>\n","protected":false},"author":1,"featured_media":253,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"class_list":["post-252","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\/252","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=252"}],"version-history":[{"count":1,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/252\/revisions"}],"predecessor-version":[{"id":254,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/252\/revisions\/254"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/media\/253"}],"wp:attachment":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=252"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=252"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=252"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}