{"id":519,"date":"2023-09-25T13:21:27","date_gmt":"2023-09-25T13:21:27","guid":{"rendered":"https:\/\/mehmetozgurersan.com\/?p=519"},"modified":"2023-09-25T13:21:27","modified_gmt":"2023-09-25T13:21:27","slug":"uskudarli-hasim-baba","status":"publish","type":"post","link":"https:\/\/mehmetozgurersan.com\/?p=519","title":{"rendered":"\u00dcSK\u00dcDARLI HA\u015e\u0130M BABA"},"content":{"rendered":"
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\u00dcsk\u00fcdarli Ha\u015fim Baba 1718-1782<\/div>\n
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1130 (1718) y\u0131l\u0131nda \u0130stanbul \u00dcsk\u00fcdar\u2019da do\u011fdu. \u00dcsk\u00fcdar \u0130nadiye\u2019de Tav\u00e2\u015f\u00ee Hasana\u011fa mahallesinde bulunan Band\u0131rmal\u0131z\u00e2de Tekkesi\u2019nin \u015feyhi Y\u00fbsuf Niz\u00e2meddin Efendi\u2019nin o\u011fludur. Ad\u0131 Sicill-i Osm\u00e2n\u00ee (IV, 624) ve H\u00e2timet\u00fc\u2019l-e\u015f\u2018\u00e2r\u2019da (s. 51) Mehmed H\u00e2\u015fim olarak ge\u00e7mekteyse de eserlerinde kendisinin verdi\u011fi bilgilerden anla\u015f\u0131ld\u0131\u011f\u0131na g\u00f6re do\u011frusu Mustafa H\u00e2\u015fim\u2019dir (V\u00e2rid\u00e2t-\u0131 Mens\u00fbre ve Divan, vr. 1b).<\/div>\n<\/div>\n
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\u201cH\u00e2\u015fim\u201d, \u201cH\u00e2\u015fim\u00ee\u201d, \u201c\u00dcsk\u00fcdarl\u0131 H\u00e2\u015fim Baba\u201d, \u201c\u00dcsk\u00fcd\u00e2r\u00ee\u201d, \u201cBand\u0131rmal\u0131-z\u00e2de\u201d mahlaslar\u0131n\u0131 kullanan H\u00e2\u015fim Baba\u2019n\u0131n ismi Sicill-i Osm\u00e2n\u00ee\u2019de H\u00e2\u015fim Mehmed Efendi (Mehmed S\u00fcreyya, 1996), Osmanl\u0131 M\u00fcellifleri\u2019nde ise H\u00e2\u015fim Mustafa Baba olarak ge\u00e7mektedir (Mehmed Tahir, 1333). H\u00e2\u015fim Baba, \u0130n\u00e2diye Derg\u00e2h\u0131\u2019n\u0131n \u015feyhi Celvet\u00ee me\u015f\u00e2yihinden \u015eeyh Yusuf Niz\u00e2meddin Efendi\u2019nin (\u00f6. 1138\/1726) ortanca o\u011fludur (Mehmet S\u00fcreyya, 1996). 1130\/1718\u2018de \u00dcsk\u00fcdar\u2019da do\u011fmu\u015ftur (Y\u0131lmaz, 1997).<\/div>\n<\/div>\n
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\u00c7ocuklu\u011fundan itibaren Mustafa H\u00e2\u015fim Celvet\u00ee \u00e2d\u00e2b ve erk\u00e2n\u0131n\u0131 \u00f6\u011frenerek b\u00fcy\u00fcd\u00fc, ancak daha sonra Bekta\u015f\u00eeli\u011fe meyledip M\u0131s\u0131r Kasr\u00fclayn\u2019daki Kaygusuz Abdal Bekta\u015f\u00ee Tekkesi \u015feyhi Hasan Baba\u2019ya (\u00f6. 1170\/1756) intisap ettikten sonra Hac\u0131bekta\u015f\u2019ta bulunan Bekta\u015f\u00ee \u00c2sit\u00e2nesi\u2019ne gidip d\u00f6rt y\u0131l kadar orada ikamet etmi\u015ftir. Hasan Baba\u2019n\u0131n kabrinin Band\u0131rmal\u0131z\u00e2de Tekkesi\u2019nin avlusunda bulunmas\u0131na bak\u0131l\u0131rsa bu yak\u0131nl\u0131\u011f\u0131n ileri derecede oldu\u011fu anla\u015f\u0131l\u0131r.<\/div>\n<\/div>\n
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H\u00e2\u015fim Baba, Bekta\u015f\u00eelik muhabbetiyle Hac\u0131bekta\u015f\u2019ta bulunan Bekta\u015f\u00ee \u00c2sit\u00e2nesi\u2019ne gidip d\u00f6rt y\u0131l kadar orada ikamet etmi\u015f ve Dimetokal\u0131 Seyyid Kara Ali Baba\u2019n\u0131n postni\u015finli\u011fi zaman\u0131nda bir ara dedebabal\u0131k yapm\u0131\u015fsa da Bekta\u015f\u00eeler\u2019in bir k\u0131sm\u0131 onun \u015feyhli\u011fine kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r.<\/div>\n<\/div>\n
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Soyunun M\u00fbs\u00e2 el-K\u00e2z\u0131m neslinden geldi\u011fi rivayetinin (\u0130smet, s. 484) Bekta\u015f\u00eelik tavr\u0131yla ilgisi incelenmeye de\u011fer bir konudur. V\u00e2rid\u00e2t\u2019\u0131nda Merv\u00e2n\u2019\u0131 mel\u2018un sayan (vr. 7a-b), on iki imam anlay\u0131\u015f\u0131n\u0131 benimsedi\u011fini hissettiren (vr. 12a) ve Hz. Ali\u2019den \u201cceddim\u201d diye bahseden (vr. 30a) H\u00e2\u015fim Baba, divan\u0131n\u0131n sonunda Safiyy\u00fcdd\u00een-i Erdeb\u00eel\u00ee vas\u0131tas\u0131yla Hz. Ali soyundan geldi\u011fini belirtir. Etraf\u0131nda bir k\u0131s\u0131m Bekta\u015f\u00eeler\u2019in bulunmas\u0131 ve \u0130stanbul\u2019da Bekta\u015f\u00eeler\u2019in dedebabal\u0131k makam\u0131na vek\u00e2let etmesi bu tarikatla ilgisinin derinli\u011fini ortaya koymaktad\u0131r.<\/div>\n<\/div>\n
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El-\u015eeyh el-Seyyid Ha\u015fim Mustafa el-\u00dcsk\u00fcdari el-Jalwati (daha yayg\u0131n olarak \u00dcsk\u00fcdarl\u0131 Ha\u015fim Baba olarak bilinir) 1718 y\u0131l\u0131nda \u0130stanbul’un \u00dcsk\u00fcdar banliy\u00f6s\u00fcnde do\u011fdu. Manevi makam\u0131n\u0131 babas\u0131 Yusuf-i Band\u0131rmavi’den miras alm\u0131\u015ft\u0131. Ha\u015fim Baba, hem fiziksel olarak hem de Sufi soyundan \u015eeyh Safiuddin Erdebili ve yedinci \u015eii imam Musa el-Kaz\u0131m’\u0131n soyundan geliyordu. Onun aile soyu (Divan\u0131n\u0131n giri\u015finde yaz\u0131l\u0131 oldu\u011fu kadar\u0131yla) \u015f\u00f6yledir:<\/div>\n<\/div>\n
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\u00dcsk\u00fcdarl\u0131 Mahmud Efendi<\/div>\n<\/div>\n
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Mehmed Fena’i Efendi<\/div>\n<\/div>\n
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\u015eeyh Veliyuddin el-M\u00fccahid el-Tophanevi<\/div>\n<\/div>\n
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\u015eeyh Hamid el-Moravi el-Band\u0131rmavi<\/div>\n<\/div>\n
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\u015eeyh El-Seyyid Yusuf-i Pir-i Sani el-Band\u0131rmavi<\/div>\n<\/div>\n
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\u015eeyh Es-Seyyid Ha\u015fim Mustafa el-\u00dcsk\u00fcdar\u00ee el-Celvet\u00ee<\/div>\n<\/div>\n
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Ha\u015fim Baba yaln\u0131zca Celvet\u00ee Tarikat\u0131 \u015feyhi de\u011fil, ayn\u0131 zamanda Melami ve Bekta\u015fi Tarikatlar\u0131nda da ic\u00e2zet sahibiydi. Bu, (yerle\u015fik Melam\u00ee tarzda yaz\u0131lm\u0131\u015f) Divan’\u0131n\u0131n ilk ve son sayfalar\u0131nda a\u00e7\u0131k\u00e7a yaz\u0131l\u0131 olup, hadarat-i hams (Allah’\u0131n insana be\u015f tecelli) a\u00e7\u0131klamas\u0131 yoluyla manevi yolculu\u011fun (sul\u00fbk) mahiyetini a\u00e7\u0131klamaktad\u0131r. Bedri Noyan Dedebaba, Bekta\u015fi Tarikat\u0131’nda Ha\u015fim Baba’n\u0131n babal\u0131k ic\u00e2zetinin kendisine teberruken olarak verildi\u011fini belirtti.<\/div>\n<\/div>\n
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Neyse ki Ha\u015fim Baba’n\u0131n t\u00fcm halifeleri (vekilleri\/halefleri) bir Bekta\u015fi erkan-n\u00e2me’sinde (rit\u00fcel el kitab\u0131) ismen an\u0131lmaktad\u0131r ve burada tam olarak al\u0131nt\u0131lanmaya de\u011fer:<\/div>\n<\/div>\n
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\u201c\u015eeyh Hamid Efendi el-Morav\u00ee\u2019nin \u00f6l\u00fcm tarihi: 1139 Hicret [1726Miladi]. Yusuf Efendi el-Band\u0131rmav\u00ee\u2019nin vefat tarihi: 18 Rebi\u2019ul-Evvel 1165 Hicri, Cuma g\u00fcn\u00fc saat 9 [2 \u015eubat 1752]. Ha\u015fim Efendi el-\u00dcsk\u00fcdar\u00ee’nin vefat tarihi: 19 \u015eevval 1197 Hicret, Sal\u0131 [9 Eyl\u00fcl 1783Miladi]. Ha\u015fim Efendi o\u011flu Mehmed Efendi’nin vefat tarihi 20 Rebi’\u00fcl-Ahir 1188 Hicret, Sal\u0131 [6 Haziran 1774Miladi]’dir. Pir Yusuf Efendi’nin t\u00fcrbesine defnedildi. Mehmed Efendi o\u011flu Safiuddin: Do\u011fum tarihi Cem\u00e2det\u00fc’l-Ahir 1173 Hicretinin 17’si, Sal\u0131 g\u00fcn\u00fc saat 7’de [12 Kas\u0131m 1759] idi; Vefat tarihi Hicri 1233 [1817] idi. Manisa’da g\u00f6m\u00fcl\u00fcd\u00fcr. Ha\u015fim Efendi’ye biat etti. Mehmed Efendi o\u011flu El-Hac Galib Efendi, 1175 Hicretinde [1817] do\u011fdu. Vefat tarihi Hicri 1247 [Miladi 1831] y\u0131l\u0131d\u0131r. O da Ha\u015fim Efendi ile bey’at etmi\u015ftir.) Mehmed Efendi o\u011flu Mehmed Muhsin Efendi’nin do\u011fum ve \u00f6l\u00fcm tarihleri \u200b\u200bbilinmemektedir. Mehmed Efendi o\u011flu H\u00fcseyin Cevad Efendi, 19 Ramazan 1197 Hicri [8 A\u011fustos 1783] Pazartesi g\u00fcn\u00fc saat 9’da vefat etti. Safi\u00fcddin Efendi’nin o\u011flu \u015eeyh Abdurrahim Selamet Efendi, Hicri 1196 [Miladi 1781] y\u0131l\u0131nda do\u011fmu\u015ftur. 1247 Hicretinde [1831] \u015feyhli\u011fe y\u00fckseldi. Vefat tarihi ise Hicri 1266 [7 Temmuz 1858] y\u0131l\u0131n\u0131n 21 Ramazan Sal\u0131 g\u00fcn\u00fc saat 8’idir. Ha\u015fim Efendiye biat etti.\u201d<\/div>\n<\/div>\n
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Ha\u015fim Baba’n\u0131n vefat\u0131ndan sonra Celvet\u00ee-Melami Tarikat\u0131 bir s\u00fcre daha faaliyetlerini s\u00fcrd\u00fcrd\u00fc. Bekta\u015filik ba\u011f\u0131 o\u011flu Mehmed As\u0131m Efendi vas\u0131tas\u0131yla devam etti. \u00dcsk\u00fcdarl\u0131 Ha\u015fim Baba, \u0130stanbul’daki Babagan Bekta\u015filer taraf\u0131ndan bir kutub (manevi eksenin evliyas\u0131) olarak kabul edilir. Onun soyundan gelen Fahir Baba Ataer de Bekta\u015fi babad\u0131r.<\/div>\n<\/div>\n
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Bursal\u0131 Mehmed Tahir\u2019in kaydetti\u011fine g\u00f6re, \u201cil\u00e2 Rabbihi\u2019l-Ker\u00eem\u201d terkibinin del\u00e2let etti\u011fi 1197\/1783\u2019te vefat etmi\u015ftir (Mehmed S\u00fcreyya, 1996). H\u00e2\u015fim Baba, ya\u015fam\u0131 boyunca bir yerde karar k\u0131lmad\u0131\u011f\u0131 i\u00e7in ne Celvet\u00eelere ne de Bekta\u015f\u00eelere kendisini tam olarak kabul ettirebilmi\u015ftir. G\u00f6lp\u0131narl\u0131, onun Celvet\u00ee oldu\u011funu s\u00f6ylerken (G\u00f6lp\u0131narl\u0131, 1992), Y\u0131lmaz Soyyer, bir Celvet\u00ee olmas\u0131n\u0131n yan\u0131nda Mel\u00e2m\u00ee ve Bekt\u00e2\u015fi de oldu\u011funu s\u00f6yleyerek toplumun bu \u00fc\u00e7 k\u0131sm\u0131 a\u00e7\u0131s\u0131ndan birle\u015ftirici bir unsur oldu\u011funu ifade eder (Soyyer, 2005). Mehmet Temizkan, Ha\u015fim Baba\u2019n\u0131n S\u00fcnn\u00ee bir ortamda yeti\u015fti\u011fini, daha sonradan Bekta\u015f\u00eeli\u011fe intisap ederek samimi bir Bekta\u015f\u00ee oldu\u011funu s\u00f6yler. Ha\u015fim Baba, pek \u00e7ok konuda Bekta\u015f\u00eeler gibi d\u00fc\u015f\u00fcnmesine ra\u011fmen, \u201cHak-Muhammed-Al\u00ee\u201d, \u201cMuhammed-Al\u00ee\u201d birli\u011fi inanc\u0131na, Hz. Al\u00ee\u2019nin Hz. Muhammed\u2019den de \u00fcst\u00fcn bir mevkide g\u00f6r\u00fclmesine ve ilk \u00fc\u00e7 halifeye kar\u015f\u0131 tak\u0131n\u0131lan olumsuz tavra taraftar olamam\u0131\u015ft\u0131r (Temizkan, 2005). Ya\u015far Aydemir ise H\u00e2\u015fim Baba\u2019n\u0131n Mel\u00e2m\u00ee me\u015frep bir \u015fair oldu\u011funu ifade eder (Aydemir, 2005).<\/div>\n<\/div>\n
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1197\/1783\u2019te vefat eden Ha\u015fim Baba\u2019n\u0131n cenazesi Celvetiyyenin merkezi H\u00fcd\u00e2y\u00ee Derg\u00e2h\u0131\u2019na getirilmi\u015f fakat cenaze, o s\u0131rada postni\u015fin olan Mehmed Ru\u015fen Tevf\u0131k\u00ee (\u00f6. 1308\/1891) taraf\u0131ndan i\u00e7eri al\u0131nmam\u0131\u015ft\u0131r. Bunun \u00fczerine Ha\u015fim Baba\u2019n\u0131n cenazesi, derg\u00e2h\u0131n alt kap\u0131s\u0131nda Cennet Efendi haziresi \u00f6n\u00fcnde k\u0131l\u0131nan namaz\u0131n ard\u0131ndan, \u00dcsk\u00fcdar\u2019da \u0130n\u00e2diye mahallesinde pederi ve m\u00fcr\u015fidi Yusuf Niz\u00e2meddin Efendi\u2019nin yapt\u0131rd\u0131\u011f\u0131 Band\u0131rmal\u0131-z\u00e2de derg\u00e2h\u0131n\u0131n bah\u00e7esine defnedilmi\u015ftir (Y\u0131lmaz, 1997).<\/div>\n<\/div>\n
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H\u00e2\u015fim Baba\u2019n\u0131n Celvet\u00ee \u00e2sit\u00e2nesi \u015feyhlerince d\u0131\u015flanmas\u0131 \u00fczerine vefat\u0131ndan sonra muhipleri ona H\u00e2\u015fimiyye adl\u0131 bir tarikat nispet etmi\u015fler ve Band\u0131rmal\u0131-z\u00e2de Tekkesi bu tarikat\u0131n \u00e2sit\u00e2nesi olarak faaliyet g\u00f6stermi\u015flerdir.<\/div>\n<\/div>\n
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Eserleri<\/div>\n<\/div>\n
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\u00dcsk\u00fcdarl\u0131 Ha\u015fim Baba’n\u0131n en bilinen yaz\u0131lar\u0131ndan biri de Anqa-i Ma\u015frik’tir (Do\u011fu’nun Anka Ku\u015fu). Ba\u015fl\u0131klardaki benzerliklerden dolay\u0131 bu metnin Muhyiddin \u0130bn Arabi’nin Anka-i Mu\u011frib’inden derinden etkilendi\u011fi s\u00f6ylenmektedir. Ha\u015fim Baba’n\u0131n \u0130bn Arabi’nin kitab\u0131n\u0131n ba\u015fl\u0131\u011f\u0131n\u0131 Anqa-i Mugrib (Yabanc\u0131lar\u0131n Anka Ku\u015fu) yerine Anqa-i Maghrib (Bat\u0131’n\u0131n Anka Ku\u015fu) olarak okudu\u011fu iddia ediliyor. Elbette bu, Arap diline a\u015fina olmayan biri i\u00e7in anla\u015f\u0131labilir bir yanl\u0131\u015f okuma olabilir. Ancak Ha\u015fim Baba Arap\u00e7ay\u0131 \u00e7ok iyi biliyordu ve \u0130bn Arabi’nin eserlerini orijinalinden incelemi\u015fti.<\/div>\n<\/div>\n
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Ha\u015fim Baba’n\u0131n Bekta\u015fi e\u011filimleri Anka-i Ma\u015frik’te olduk\u00e7a belirgindir. Celaleddin Rumi’yi ele\u015ftirirken Hac\u0131 Bekta\u015f’\u0131 \u00f6vd\u00fc. Mevlana’y\u0131 meczub (kendinden ge\u00e7mi\u015f bir Sufi) olarak tan\u0131mlad\u0131. Ha\u015fim Baba da hidayet (hakiki hidayet) tabirini a\u00e7\u0131klam\u0131\u015ft\u0131r. Hidayet ancak Ehl-i Beyt (Peygamber’in ailesi ve onlar\u0131n soyundan gelenler) zinciri yoluyla aktar\u0131labilir. Hidayet bilgisi mistik bir s\u0131rd\u0131r. Ha\u015fim Baba’ya g\u00f6re bu mistik s\u0131r, sembolik harfler kullan\u0131larak ustadan (\u015feyh veya baba) m\u00fcride (m\u00fcrid) ustaca aktar\u0131l\u0131r. Burada Ha\u015fim Baba’n\u0131n Hurufi mezhebinin kurucusu Fadlullah Astarabadi’nin \u00f6\u011fretilerini a\u00e7\u0131klamad\u0131\u011f\u0131n\u0131 belirtmek gerekir. \u0130mam Ali, Kur’an’\u0131n s\u0131rlar\u0131n\u0131 harf ilmi yoluyla a\u00e7\u0131klam\u0131\u015ft\u0131r. Ha\u015fim Baba’ya g\u00f6re insan, bu bilgileri Muhammed ve Ali’nin haleflerinden \u00f6\u011frenmedik\u00e7e bu Kur’an s\u0131rlar\u0131n\u0131 kavrayamaz.<\/div>\n
Ha\u015fim Baba se\u00e7kin bir tasavvuf \u015fairidir. 18. y\u00fczy\u0131lda devriye tarz\u0131nda \u015fiirler yazan iki Bekta\u015fi \u015fairi vard\u0131r: Giritli Ali Baba ve \u00dcsk\u00fcdarl\u0131 Ha\u015fim Baba. Devir (ar.dawr), “\u0130lahi Ger\u00e7eklik’ten ini\u015f yay\u0131ndan ge\u00e7erek m\u00fckemmel insan formunda tanr\u0131l\u0131\u011fa geri d\u00f6nen varolu\u015f d\u00f6ng\u00fcs\u00fcne” bir g\u00f6ndermedir. Sonu\u00e7 olarak bu t\u00fcr g\u00f6ndermeleri i\u00e7eren her \u015fiire devriye (d\u00f6ng\u00fcsel) ad\u0131 verilir. Kamil insan (yani \u0130nsan-\u0131 K\u00e2mil) seviyesine ula\u015fmak t\u00fcm Sufilerin nihai amac\u0131d\u0131r ve bunu yapmak i\u00e7in pek \u00e7ok ki\u015fi bir rehber veya m\u00fcr\u015fid aram\u0131\u015ft\u0131r. Ha\u015fim Baba da bir zamanlar b\u00f6yle bir m\u00fcr\u015fiddi. Hatta divan\u0131nda kendisinin bir K\u00fct\u00fcb oldu\u011fu kadar, Devrin Efendisi Sahib-i Zaman oldu\u011funu da yazm\u0131\u015ft\u0131r.<\/div>\n<\/div>\n
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Mel\u00e2m\u00eeme\u015frep bir s\u00fbf\u00ee olarak bilinen H\u00e2\u015fim Baba\u2019n\u0131n baz\u0131 Mel\u00e2m\u00eeler\u2019ce kutup diye tan\u0131nd\u0131\u011f\u0131 rivayet edilirse de bu do\u011fru de\u011fildir. V\u00e2rid\u00e2t\u2019\u0131nda cefr ilmi ve ebced hesab\u0131yla gelece\u011fe ait baz\u0131 bilgiler veren H\u00e2\u015fim Baba \u00e7ok y\u00f6nl\u00fc \u015fahsiyeti sebebiyle bir yerde karar k\u0131lmam\u0131\u015f ve her grup taraf\u0131ndan genellikle d\u0131\u015flanm\u0131\u015ft\u0131r. Bu y\u00fczden ne Bekta\u015f\u00eeler\u2019e Bekta\u015f\u00eeli\u011fi\u2019ni ne de Celvet\u00eeler\u2019e Celvet\u00eeli\u011fi\u2019ni kabul ettirebilmi\u015ftir. Nitekim hayat\u0131n\u0131n yar\u0131s\u0131na yak\u0131n k\u0131sm\u0131n\u0131 ir\u015fad ve tarikat hizmetiyle ge\u00e7irmesine ra\u011fmen Celvetiyye\u2019nin merkezi H\u00fcd\u00e2y\u00ee Derg\u00e2h\u0131\u2019na getirilen cenazesi o s\u0131rada postni\u015fin olan B\u00fcy\u00fck R\u00fb\u015fen Efendi taraf\u0131ndan i\u00e7eri al\u0131nmam\u0131\u015f, cenaze namaz\u0131 derg\u00e2h\u0131n alt kap\u0131s\u0131nda Cennet Efendi haz\u00eeresi \u00f6n\u00fcnde k\u0131l\u0131nabilmi\u015ftir. H\u00e2\u015fim Baba\u2019ya ve ba\u011fl\u0131lar\u0131na kar\u015f\u0131 di\u011fer tekke mensuplar\u0131n\u0131n da mesafeli bir tav\u0131r i\u00e7inde oldu\u011fu, hatta Nas\u00fbh\u00ee Derg\u00e2h\u0131 m\u00fcntesiplerinin onun tekkesinin civar\u0131ndan ge\u00e7meyi bile pek ho\u015f kar\u015f\u0131lamad\u0131klar\u0131 rivayet edilmektedir (H\u00fcseyin Vass\u00e2f, III, 65).<\/div>\n<\/div>\n
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H\u00e2\u015fim Baba\u2019n\u0131n Celvet\u00ee \u00e2sit\u00e2nesi \u015feyhlerince d\u0131\u015flanmas\u0131 \u00fczerine vefat\u0131ndan sonra mensuplar\u0131 kendisine H\u00e2\u015fimiyye adl\u0131 bir tarikat nisbet etmi\u015flerdir. Me\u015fihat\u0131nda bulundu\u011fu Band\u0131rmal\u0131z\u00e2de Tekkesi bu tarikat\u0131n \u00e2sit\u00e2nesi olarak faaliyet g\u00f6stermi\u015ftir. Tekkesinin avlusunda bulunan kabri yol geni\u015fletilmesi s\u0131ras\u0131nda kald\u0131r\u0131larak yerine parmakl\u0131kl\u0131 bir kabir yap\u0131lm\u0131\u015f, \u00fczerine de yeni harflerle \u201c\u00dcsk\u00fcdarl\u0131 H\u00e2\u015fim Baba\u201d levhas\u0131 as\u0131lm\u0131\u015ft\u0131r.<\/div>\n<\/div>\n
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Ha\u015fim Baba, Bekta\u015filer taraf\u0131ndan \u00e7ok sevildi ve takdir edildi, ancak tarikata olan ba\u011fl\u0131l\u0131\u011f\u0131, onun S\u00fcnni \u0130slam’a s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131l\u0131\u011f\u0131yla bilinen Celvet\u00eelerden uzakla\u015fmas\u0131na neden oldu. \u00dcsk\u00fcdar’daki ana Celvet\u00ee merkezinin (Aziz Mahmud H\u00fcdayi Tekkesi), 1782\/1197 Hicret’te vefat etti\u011finde cenaze namaz\u0131n\u0131 k\u0131lmay\u0131 reddetti\u011fi kaydedildi. Ha\u015fim Baba’n\u0131n mezar ta\u015f\u0131 modern zamanlarda yeniden in\u015fa edilmi\u015ftir ve \u00fczerinde k\u0131smen \u015f\u00f6yle yazan bir kaside kaz\u0131nm\u0131\u015ft\u0131r:<\/div>\n<\/div>\n
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\u201cEy Dost! \u0130\u015fte, derman arayanlar\u0131n kurtulu\u015fu, K\u00e2inat\u0131n Mihveri, Fakirlerin Hizmetkar\u0131, Saray Ashab\u0131, El\u00e7inin soyundan ve Ehl-i Beyt’in k\u0131ymetli \u015feyhi Latif (Bekta\u015fi Tarikat\u0131’n\u0131n bir lakap\u0131). , Hazret-i Seyyid Ha\u015fim Baba.\u201d<\/div>\n<\/div>\n
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Ruh-u revan-i \u015fad-i handan olsun! Allah onun ruhuna huzur ve mutluluk versin!<\/div>\n
Eserleri. 1. Divan. 1252 (1836) y\u0131l\u0131nda yanl\u0131\u015flarla dolu olarak bas\u0131lan divan\u0131n \u00e7e\u015fitli k\u00fct\u00fcphanelerde yazma n\u00fcshalar\u0131 vard\u0131r (S\u00fcleymaniye Ktp., Hac\u0131 Mahmud Efendi, nr. 3517, H\u00fcsrev Pa\u015fa, nr. 568; \u0130\u00dc Ktp., TY, nr. 333, 3518; \u0130stanbul Belediyesi Atat\u00fcrk Kitapl\u0131\u011f\u0131, nr. 393). \u0130sl\u00e2m Ara\u015ft\u0131rmalar\u0131 Merkezi K\u00fct\u00fcphanesi\u2019nde kay\u0131tl\u0131 (nr. 24.351) fotokopi n\u00fcshan\u0131n ba\u015f\u0131nda V\u00e2rid\u00e2t da bulunmaktad\u0131r. \u015eiirlerin m\u00fcrettep divanlardan farkl\u0131 bi\u00e7imde s\u0131raland\u0131\u011f\u0131 bu n\u00fcshada \u00fc\u00e7 na\u2018t, d\u00f6rt mersiye, yirmi kaside, bir tevhid, bir methiye, \u00fc\u00e7 muhammes, bir m\u00fcseddes, bir m\u00fcseddes m\u00fcn\u00e2c\u00e2t, bir tahm\u00ees, 126 gazel, bir tarih, on k\u0131ta, otuz m\u00fcfred yer almaktad\u0131r (divan\u0131n di\u011fer n\u00fcshalar\u0131 i\u00e7in bk. TYDK, III, 843-849).<\/div>\n<\/div>\n
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2. V\u00e2rid\u00e2t. Mel\u00e2mete dair baz\u0131 ris\u00e2leleriyle \u00e7e\u015fitli zamanlarda kendisine v\u00e2ki olan tecell\u00eeleri anlatt\u0131\u011f\u0131, cefr ilmi ve ebced hesab\u0131yla gelece\u011fe ait birtak\u0131m bilgiler verdi\u011fi mensur bir eserdir (\u0130\u00dc Ktp., TY, nr. 3518; S\u00fcleymaniye Ktp., Hac\u0131 Mahmud Efendi, nr. 3299, 3345, 3910\/1). Eserin \u00e7o\u011fu n\u00fcshalar\u0131 divan ile birlikte V\u00e2rid\u00e2t-\u0131 Mens\u00fbre ve Divan ad\u0131 alt\u0131nda istinsah edilmi\u015ftir (mesel\u00e2 bk. S\u00fcleymaniye Ktp., Mihri\u015fah Sultan, nr. 363).<\/div>\n<\/div>\n
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3. Ank\u0101-y\u0131 Me\u015frik. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye ilgi duyan H\u00e2\u015fim Baba, onun \u02bfAn\u1e33\u0101\u02be\u00fc mu\u0121rib (\u015fa\u015f\u0131rtan anka) adl\u0131 eserini \u201cAnk\u0101-y\u0131 Ma\u011frib\u201d (bat\u0131n\u0131n ankas\u0131) \u015feklinde de\u011ferlendirip ona naz\u00eere olarak bu eseri yazm\u0131\u015ft\u0131r. H\u00e2\u015fim Baba, kitab\u0131nda Mevl\u00e2n\u00e2 Cel\u00e2ledd\u00een-i R\u00fbm\u00ee\u2019nin meczup oldu\u011funu ileri s\u00fcrerek Mevlev\u00eeler\u2019i k\u0131zd\u0131rm\u0131\u015ft\u0131r. Ayr\u0131ca Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee\u2019den \u00e7ok s\u0131k bahsetmesi de dikkat \u00e7ekicidir. Eserin \u00e7e\u015fitli k\u00fct\u00fcphanelerde yazma n\u00fcshalar\u0131 vard\u0131r (S\u00fcleymaniye Ktp., Hac\u0131 Mahmud Efendi, nr. 3094, H\u00e2\u015fim Pa\u015fa, nr. 60; \u0130\u00dc Ktp., TY, nr. 816, 3833; Yap\u0131 Kredi Bankas\u0131 Ktp., nr. 230).<\/div>\n<\/div>\n
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4. Devriyye-i Fer\u015fiyye. Niy\u00e2z\u00ee-i M\u0131sr\u00ee\u2019nin \u201cDevriyye-i Ar\u015fiyye\u201dsine zeyil olarak yaz\u0131lm\u0131\u015f olup doksan d\u00f6rt beyittir. \u201cLis\u00e2n\u00fc\u2019l-gayb\u201d diye de an\u0131lan manzumenin S\u00fcleymaniye K\u00fct\u00fcphanesi\u2019nde n\u00fcshalar\u0131 bulunmaktad\u0131r (Hac\u0131 Mahmud Efendi, nr. 3910\/31; Ba\u011fdatl\u0131 Vehbi Efendi, nr. 2089\/7).<\/div>\n<\/div>\n
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H\u00e2\u015fim Baba\u2019n\u0131n bunlardan ba\u015fka \u00e7e\u015fitli mecmualarda de\u011fi\u015fik isimlerle kay\u0131tl\u0131 manzumelerine de rastlanmaktad\u0131r.<\/div>\n<\/div>\n
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Ara\u015ft\u0131ran :<\/div>\n<\/div>\n
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Mehmet \u00d6zg\u00fcr Ersan<\/div>\n
Abdal Yesari<\/div>\n<\/div>\n
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B\u0130BL\u0130YOGRAFYA<\/div>\n<\/div>\n
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H\u00e2\u015fim Baba, V\u00e2rid\u00e2t-\u0131 Mens\u00fbre ve Divan, \u0130SAM Ktp., nr. 24.351 (fotokopi n\u00fcsha).<\/div>\n<\/div>\n
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Fat\u00een, Tezkire, s. 50-53.<\/div>\n<\/div>\n
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\u0130smet, Tekmilet\u00fc\u2019\u015f-\u015eek\u0101ik, s. 477, 483, 484, 485, 486, 516.<\/div>\n<\/div>\n
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Har\u00eer\u00eez\u00e2de, Tiby\u00e2n, I, 244.<\/div>\n<\/div>\n
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Band\u0131rmal\u0131z\u00e2de Ahmed M\u00fcnib Efendi, Mir\u2019\u00e2t\u00fc\u2019t-turuk, \u0130stanbul 1306, s. 45-47.<\/div>\n<\/div>\n
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Sicill-i Osm\u00e2n\u00ee, IV, 624.<\/div>\n<\/div>\n
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Osmanl\u0131 M\u00fcellifleri, I, 62-63, 189-191.<\/div>\n<\/div>\n
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H\u00fcseyin Vass\u00e2f, Sef\u00eene, III, 65-68.<\/div>\n<\/div>\n
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Abd\u00fclbaki [G\u00f6lp\u0131narl\u0131], Mel\u00e2m\u00eelik ve Mel\u00e2m\u00eeler, \u0130stanbul 1931, s. 97.<\/div>\n<\/div>\n
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a.mlf., Mevl\u00e2n\u00e2\u2019dan Sonra Mevlev\u00eelik, \u0130stanbul 1983, s. 300-301.<\/div>\n<\/div>\n
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Ergun, Antoloji, s. 409.<\/div>\n<\/div>\n
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Vasfi M\u00e2hir Kocat\u00fcrk, Tekke \u015eiiri Antolojisi, Ankara 1968, s. 440-442.<\/div>\n<\/div>\n
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TYDK, III, 843-849.<\/div>\n<\/div>\n
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Levend, T\u00fcrk Edebiyat\u0131 Tarihi, s. 344.<\/div>\n<\/div>\n
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H. K\u00e2mil Y\u0131lmaz, Az\u00eez Mahm\u00fbd H\u00fcd\u00e2y\u00ee ve Celvetiyye Tar\u00eekat\u0131, \u0130stanbul 1982, s. 242-243, 277.<\/div>\n<\/div>\n
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Cemaleddin Server Revnako\u011flu, \u201cMi\u2019r\u00e2ciye\u201d, Yeni Tarih D\u00fcnyas\u0131, II\/19-20, \u0130stanbul 1954, s. 167.<\/div>\n<\/div>\n
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A. Bilgin Turnal\u0131 \u2013 Esin Y\u00fccel Turnal\u0131, \u201cCelvet\u00eelik ile Bekt\u00e2\u015f\u00eeli\u011fi Birle\u015ftiren \u0130lgi \u00c7ekici Bir Dal: H\u00e2\u015fimiyye Kolu ve \u00dcsk\u00fcdar\u2019da Band\u0131rmal\u0131 Tekkesi\u201d, TDA, sy. 66 (1990), s. 111-120.<\/div>\n<\/div>\n
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Abdullah U\u00e7man, \u201cDevriyyeler \u00dczerine R\u0131za Tevfik\u2019in Yay\u0131mlanmam\u0131\u015f Bir Makalesi\u201d, M\u00dcTAD, sy. 7 (1993), s. 537-564.<\/div>\n<\/div>\n
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\u201cH\u00e2\u015fim Baba\u201d, TDEA, IV, 139.<\/div>\n<\/div>\n
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Ekrem I\u015f\u0131n, \u201cH\u00e2\u015fim Efendi Tekkesi\u201d, DB\u0130st.A, IV, 15-16.<\/div>\n<\/div>\n
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M. Baha Tanman \u2013 H. K\u00e2mil Y\u0131lmaz, \u201cBand\u0131rmal\u0131z\u00e2de Tekkesi\u201d, D\u0130A, V, 54-55.<\/div>\n<\/div>\n
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Mustafa Uzun, \u201cDevriyye\u201d, a.e., IX, 252.<\/div>\n<\/div>\n
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KAYNAK\u00c7A<\/div>\n<\/div>\n
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Aydemir,Y. (2005). \u00dcsk\u00fcdarl\u0131 H\u00e2\u015fim Baba\u2019n\u0131n Mel\u00e2m\u00eelik G\u00f6r\u00fc\u015f\u00fc. II. \u00dcsk\u00fcdar Sempozyumu Bildiriler. \u0130stanbul: \u00dcsk\u00fcdar Belediyesi. s. 114-130. H\u00e2\u015fim Baba (1166\/1752). V\u00e2rid\u00e2t-\u0131 Mens\u00fbre ve D\u00eev\u00e2n-\u0131 Manz\u00fbme, Milli K\u00fct\u00fcphane, 06 Mil Yz. FB 170.Cebecio\u011flu, E. (2004). Tasavvuf terimleri ve deyimleri s\u00f6zl\u00fc\u011f\u00fc. \u0130stanbul: Anka Yay. Devellio\u011flu, F. (2007). Osmanl\u0131ca-T\u00fcrk\u00e7e ansiklopedik l\u00fcgat. Ankara: Ayd\u0131n Kit Yay. Erg\u00fcn, A. (2000). H\u00e2\u015fim Baba D\u00eev\u00e2n\u0131 \u00fczerine bir inceleme. Yay\u0131mlanmam\u0131\u015f Y\u00fcksek Lisans Tezi, Afyonkarahisar: Afyon Kocatepe \u00dcniversitesi. G\u00f6lp\u0131narl\u0131, A. (1992). Mel\u00e2m\u00eelik ve Mel\u00e2m\u00eeler. \u0130stanbul: Gri Yay. Kayacan, M. (2002). H\u00e2\u015fim Baba ve Divan\u0131. Yay\u0131mlanmam\u0131\u015f Y\u00fcksek Lisans Tezi, Isparta: S\u00fcleyman Demirel \u00dcniversitesi. Mehmed S\u00fcreyya (1996). Sicill-i Osm\u00e2n\u00ee, C. II, Haz. Nuri Akbayar. \u0130stanbul: Tarih Vakf\u0131 Yurt Yay\u0131nlar\u0131. Mehmed Tahir (1333). Osmanl\u0131 M\u00fcellifleri C. I. \u0130stanbul: Matbaa-i Amire. \u00d6z, B. (1997). Bekta\u015filik Nedir? \u0130stanbul: Der Yay. Soyyer, A. Y. (2005). \u00dcsk\u00fcdarl\u0131 H\u00e2\u015fim Baba\u2019n\u0131n Anka-i Ma\u015fr\u0131k\u2019\u0131. II. \u00dcsk\u00fcdar Sempozyumu Bildiriler. \u0130stanbul: \u00dcsk\u00fcdar Belediyesi. II, 108-113. Temizkan, M. (2005). \u00dcsk\u00fcdarl\u0131 H\u00e2\u015fim Baba\u2019n\u0131n Fikr\u00ee Kimli\u011fi \u00dczerine Bir \u0130nceleme. II. \u00dcsk\u00fcdar Sempozyumu Bildiriler. \u0130stanbul: \u00dcsk\u00fcdar Belediyesi. II, 100-107. Uluda\u011f, S. (2002). Tasavvuf terimleri s\u00f6zl\u00fc\u011f\u00fc. \u0130stanbul: Kabalc\u0131 Yay\u0131nlar\u0131. Yal\u00e7\u0131nkaya, M. A. (2008). Band\u0131rmal\u0131z\u00e2de H\u00e2\u015fim Baba D\u00eev\u00e2n\u0131. Yay\u0131mlanmam\u0131\u015f Y\u00fcksek Lisans Tezi, Bursa: Uluda\u011f \u00dcniversitesi. Y\u0131lmaz, H. K. (1997) \u201cH\u00e2\u015fim Baba\u201d. \u0130slam Ansiklopedisi XVI, \u0130stanbul: TDV Yay. 406407.<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n
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\u00dcsk\u00fcdarli Ha\u015fim Baba 1718-1782 1130 (1718) y\u0131l\u0131nda \u0130stanbul \u00dcsk\u00fcdar\u2019da do\u011fdu. \u00dcsk\u00fcdar \u0130nadiye\u2019de Tav\u00e2\u015f\u00ee Hasana\u011fa mahallesinde bulunan Band\u0131rmal\u0131z\u00e2de Tekkesi\u2019nin \u015feyhi Y\u00fbsuf Niz\u00e2meddin Efendi\u2019nin o\u011fludur. Ad\u0131 Sicill-i Osm\u00e2n\u00ee (IV, 624) ve H\u00e2timet\u00fc\u2019l-e\u015f\u2018\u00e2r\u2019da…<\/p>\n","protected":false},"author":1,"featured_media":520,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"class_list":["post-519","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\/519","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=519"}],"version-history":[{"count":1,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/519\/revisions"}],"predecessor-version":[{"id":521,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/519\/revisions\/521"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/media\/520"}],"wp:attachment":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=519"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=519"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=519"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}