15.As\u0131rda Anadolu\u2019nun en bat\u0131 ucunda ba\u015f g\u00f6steren bir kom\u00fcn \u00f6rg\u00fctlenmesinin k\u0131sa \u00f6mr\u00fcne s\u0131\u011fd\u0131rd\u0131\u011f\u0131 varl\u0131k nedenleri, askeri merkezi feodal devlet otoritesine kar\u015f\u0131 duru\u015fu ile estirdi\u011fi siyasal atmosfer, sosyolojik olarak ba\u015fl\u0131 ba\u015f\u0131na irdelenmesi gereken bir konudur. Bu konu sadece tarih\u00e7ilerin meselesi de\u011fildir. Ne var ki T\u00fcrkiye solundan \u00e7ok, sa\u011f cenah\u0131n daha fazla ilgi g\u00f6sterdi\u011fi ve hatta Bedrettin\u2019e ait eserlerin yeni dilde yay\u0131nlanmas\u0131nda muhtevas\u0131n\u0131 de\u011fi\u015ftirerek \u00e7o\u011faltt\u0131klar\u0131 bir ger\u00e7ekliktir. Muhtevas\u0131 de\u011fi\u015ftirilen eserlerin ba\u015f\u0131nda \u201cvaridat\u201d gelmektedir. S\u0131n\u0131rl\u0131 say\u0131daki kaynaklar\u0131n muhtevas\u0131 de\u011fi\u015ftirilerek yay\u0131nlanmas\u0131nda farkl\u0131 bir ama\u00e7 g\u00fctt\u00fckleri a\u015fikard\u0131r. Hal bu iken s\u0131n\u0131rl\u0131 say\u0131da eldeki kaynaklar\u0131n birazda harmanlanarak ya\u015fanan hadiseler hakk\u0131nda bilgi aktar\u0131m\u0131 ister istemez ara\u015ft\u0131rmac\u0131lar\u0131n bak\u0131\u015f a\u00e7\u0131s\u0131yla de\u011ferlendirilmelerine b\u0131rak\u0131lmaktad\u0131r. B\u00f6ylesi durumlarda kimi sol \u00e7evrelerce olay fazlas\u0131yla \u00f6z\u00fcnden kopar\u0131l\u0131p abart\u0131larak, anlat\u0131m\u0131 kafalarda soru i\u015fareti b\u0131rak\u0131lmaktad\u0131r. D\u00f6nemin \u201cEntel\u201d yazarlar\u0131ndan Erol Toy \u201cazap ortaklar\u0131 \u201c isimli roman\u0131nda egede o tarihte patates ekiminden bahseder. Oysa Amerika daha ke\u015ffedilmemi\u015fken ve de eski d\u00fcnya hen\u00fcz patatesle tan\u0131\u015fmam\u0131\u015fken Erol Toy un b\u00f6yle bir gaf yapmas\u0131 inand\u0131r\u0131c\u0131l\u0131\u011f\u0131n\u0131 yitirmi\u015ftir. Yine \u00e7ok okunan yazarlar\u0131m\u0131zdan Kemal Tahir \u201cToprak ana\u201d \u0130simli eserinin 3 \u00e7\u00fc bas\u0131m\u0131n\u0131n \u00f6n s\u00f6z\u00fcnde Bedrettin i\u00e7in \u201cdevlete ba\u015fkald\u0131ran bir \u015faki\u201d gibi aktar\u0131mda bulunmas\u0131 tamamen kafa bulan\u0131kl\u0131\u011f\u0131na neden olmu\u015ftur. O d\u00f6nem 12Mart cuntas\u0131n\u0131n oldu\u011fu g\u00fcnlerdir. Kemal Tahir \u00f6l\u00fcm\u00fcne yak\u0131n birazda sistemle bar\u0131\u015f\u0131k ya\u015famak \u00e7abas\u0131ndad\u0131r. Oysa bu gaf sol cenah da Kemal Tahir sempatisini bitirmi\u015ftir.(Toprak Ana 3 bas\u0131m 1972) Konuyla ilgili Osmanl\u0131 Tahrir defterlerinin d\u0131\u015f\u0131nda gerek Manisa, gerekse Ayd\u0131n Salnameleri k\u0131smen de olsa olaylar\u0131 g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kartmaktad\u0131r. Bu konuda \u00e7al\u0131\u015fma yapan Osmanl\u0131 tarih\u00e7isi \u015e\u00fckrullah bin \u015eahabettin olaylar\u0131 sade bir dille aktarmaktad\u0131r. Naz\u0131m Hikmet Bursa Hapishanesin de \u015eahabettin\u2019in tarihini okuduktan sonra \u201c\u015eeyh Bedrettin destan\u0131n\u0131 yazm\u0131\u015ft\u0131r.\u201d T\u00fcrkiye kamuoyu Naz\u0131m\u2019\u0131n \u015fiiri sayesinde \u015eeyh Bedrettin ve yolda\u015flar\u0131n\u0131 duymu\u015f, konuya vak\u0131f olmu\u015ftur. Ancak Tarih derslerinde halen kitaplar\u0131 okutulan ve de devlet\u00e7e kaynak olarak g\u00f6sterilen bir\u00e7ok tarih\u00e7i resmi tarih anlay\u0131\u015f\u0131yla olaylar\u0131 ve \u015fah\u0131slar\u0131 de\u011ferlendirmi\u015f, sonu\u00e7ta T\u00fcrk\u00e7\u00fc yada \u0130slamc\u0131 bak\u0131\u015f a\u00e7\u0131s\u0131yla ayn\u0131 saflarda bulu\u015fmu\u015flard\u0131r. T\u00fcrk\u00e7\u00fcler \u201cSpontane\u201d bir kalk\u0131\u015fma ve Bizans entrikalar\u0131 (!)olarak de\u011ferlendirirken, \u0130slamc\u0131lar ise \u201cTasavvuf k\u00fclt\u00fcr\u00fcnden sapma ve Melami anlay\u0131\u015fa fazlas\u0131yla kayman\u0131n getirdi\u011fi bir sapk\u0131nl\u0131\u011f\u0131n \u201cTezah\u00fcr\u00fc\u201d sonucuna ba\u011flam\u0131\u015flard\u0131r. Bahattin \u00d6ger-Enver Ziya Karal-\u0130brahim Kafeso\u011flu-\u0130smail Hakk\u0131 Uzun\u00e7ar\u015f\u0131l\u0131-Ergun Aybars-Abd\u00fclbaki G\u00f6lp\u0131narl\u0131-Halit Mente\u015fe-Ayvaz G\u00f6kdemir-Adnan Ad\u0131var-Afet \u0130nan-Altan Deliorman-\u0130smail Hami Dan\u0131\u015fment-Mahmut Golo\u011flu-Ahmet Bedevi Kuran v.b gibi tarih\u00e7i ve yazarlar\u0131n b\u00fct\u00fcn \u00e7abalar\u0131na ra\u011fmen halen ilahiyat fak\u00fcltelerinde Bedrettinin \u201c \u00a0cami\u00fclfus\u00fcleyn\u201d isimli eseri f\u0131k\u0131h hukuku olarak okutulmaktad\u0131r. Keza Ahmet Cevdet Pa\u015fa n\u0131n \u00fcnl\u00fc hukuk \u00e7al\u0131\u015fmas\u0131 olan \u201cmecelle\u201d nin bir\u00e7ok yerinde \u201ccami\u00fc\u2019lfus\u00fcleyn\u201d den yararlanm\u0131\u015ft\u0131r. \u015eeyh Bedrettin\u2019i referans olarak kabul etmi\u015ftir. Ba\u015fta M\u0131s\u0131r olmak \u00fczere bir \u00e7ok \u00fclkede Bedrettin\u2019in eserleri de\u011ferli eserler aras\u0131nda yer almaktad\u0131r.1430 y\u0131l\u0131nda R\u00f6nesans ressam\u0131 ve sanat tarih\u00e7isi FilipoLippinin Deli ormanda buldu\u011fu orijinal \u201cvaridat\u201d halen Venedik k\u00fct\u00fcphanesinde korunmaktad\u0131r. D\u00f6nemin olaylar\u0131yla ilgili yaz\u0131lm\u0131\u015f halen 280 kaynaktan s\u00f6z edilmektedir \u00e7o\u011funlukla birbirine tezat olan bu kaynaklardan \u201cobjektif \u201dbir de\u011ferlendirme \u00e7\u0131kmayaca\u011f\u0131 a\u015fikar bir durumdur. Bu \u201cvehamet\u201d kar\u015f\u0131s\u0131nda birincil kaynaklara ba\u015fvurmak hem tarihsel bir sorumluluk, hem de mevcut duruma bak\u0131ld\u0131\u011f\u0131nda bir zorunluluktur. Bu nedenle birincil kaynaklar\u0131n sadele\u015ftirilmesinde \u00e7abas\u0131 olan Franz Babinger\u2019in bu yaz\u0131m\u0131zda g\u00fcvenilir bir referans oldu\u011funu belirtmek isterim. Bedrettin\u2019in torunu \u0130smail Halil efendinin( M\u0131s\u0131r fasik\u00fcl\u00fcnde Mustafa bin Bedrettin olarak ge\u00e7iyor) \u201cmenak\u0131b name\u201d isimli eserinde anlatt\u0131\u011f\u0131 hayat hikayesi \u015f\u00f6yledir; Rumeli de Dimetoka b\u00f6lgesi i\u00e7erisinde bulunan Samona (Semavna) kalesi Bedrettin\u2019in baba oca\u011f\u0131d\u0131r. As\u0131l ad\u0131 Mahmut tur. Bedrettin Semavna kalesinde do\u011fmu\u015f, soyu 1.ci Murat\u2019\u0131n ak\u0131nc\u0131 ba\u015f\u0131 Abdulaziz\u2019e anne taraf\u0131 Sel\u00e7uklu Sultan\u0131 2\u2019ci \u0130zzettin Keykavut\u2019 a dayanan soylu bir aileden gelmektedir. 2\u2019ci \u0130zzettin Keykavus 1261 y\u0131l\u0131nda Deli ormana gelmi\u015f, burada do\u011fan torununun torunu Bedrettin\u2019in b\u00fcy\u00fck annesidir. Babas\u0131 \u0130srail efendi b\u00f6lgenin ba\u015f kad\u0131s\u0131d\u0131r. \u00d6\u011frenimine Edirne-Bursa-Konya ve \u015eam da y\u00fcksek medresede tamamlam\u0131\u015ft\u0131r. Y\u00fcksek ihtisas i\u00e7in gitti\u011fi M\u0131s\u0131rda \u015feyh H\u00fcseyin Ahlati ile tan\u0131\u015f\u0131r. O g\u00fcne kadar kaleme ald\u0131\u011f\u0131 bir \u00e7ok \u00e7al\u0131\u015fmas\u0131n\u0131, Ahlati ile payla\u015f\u0131r ancak be\u011feni almaz.Ahlati\u2019den etkilenir ve ondan tasavvuf \u00fczerine dersler al\u0131r. Daha \u00f6nce yazd\u0131klar\u0131n\u0131 Nil Nehrine atar. Ahlati\u2019nin tavsiyesi \u00fczerine Acem eline ge\u00e7er. Tebriz de Timur un etraf\u0131ndaki ulema ile tan\u0131\u015f\u0131r. Y\u00fcksek bilgi birikiminden etkilenen Timur kendisini ulemas\u0131na dahil etmek ister. Bedrettin kabul etmez ve hukuk ihtisas\u0131 i\u00e7in Kazvin\u2019e ge\u00e7er. \u00d6\u011frenimini burada tamamlar mezuniyetinde kendisine ye\u015fil s\u0131rmal\u0131 kavuk tak\u0131l\u0131r. \u00d6l\u00fcnceye kadar ba\u015f\u0131ndan \u00e7\u0131karmad\u0131\u011f\u0131 kavuk ayn\u0131 zamanda \u015feyhli\u011fin simgesidir. M\u0131s\u0131rda kabul etmedi\u011fi \u015feyhli\u011fi Kazvin de kabul eder. Menak\u0131bnameye g\u00f6re M\u0131s\u0131r Meml\u00fck sultan\u0131 Fecer\u2019in o\u011fluna verdi\u011fi dersler kar\u015f\u0131l\u0131\u011f\u0131nda verilen \u015feyhli\u011fi r\u00fc\u015fvet saym\u0131\u015ft\u0131r. \u0130kincisinde kendi eme\u011fi ile hak etmi\u015ftir. Simavna yak\u0131\u015ft\u0131rmas\u0131na gelince; Evliya Celebi seyahatnamesinde Simavna olarak ge\u00e7er. Tarih\u00e7iler de Simavna diye yazm\u0131\u015ft\u0131r. Ancak o tarih deki Edirne salnamelerinde, b\u00f6lge Semavna olarak kay\u0131tl\u0131d\u0131r.(\u015eehabettin)<\/p>\n
Bedrettin Kazvin\u2019den tekrar Kahireye ge\u00e7er. H\u00fcseyin Ahlati\u2019den ald\u0131\u011f\u0131 yar\u0131m kalan tasavvuf \u00e7al\u0131\u015fmalar\u0131n\u0131 tamamlar. Ahlati\u2019nin tavsiyesiyle burada evlenir. M\u0131s\u0131rda kalmaz ve d\u00f6n\u00fc\u015f yolculu\u011funa ba\u015flar. Bir gen\u00e7 olarak \u00e7\u0131kt\u0131\u011f\u0131 baba oca\u011f\u0131ndan, orta ya\u015fl\u0131 biri olarak d\u00f6ner. Zira \u00f6\u011frenimi y\u0131llar alm\u0131\u015ft\u0131r. D\u00f6n\u00fc\u015f yolunda Germiyanl\u0131, Karamano\u011flu ve Menderes vadisini takiben Ayd\u0131n eline gelir. Nizar k\u00f6y\u00fcnde konaklar. B\u00f6rek\u00e7i Mustafa ile tan\u0131\u015f\u0131r.(Merak\u0131bname) Mustafa Bedrettin\u2019in fikirlerinden etkilenir. Y\u00f6rede s\u00f6z\u00fc ge\u00e7en Mustafa civar k\u00f6ylerdeki ahaliyide zaman zaman toplar ve Bedrettin\u2019in huzuruna getirir. Bedrettin fikirleriyle ahaliyi etkiler. G\u00fczergah\u0131n\u0131n ikinci dura\u011f\u0131 olan Saruhan\u2019a u\u011frar. Burada Torlak(dazlak) Kemal ile tan\u0131\u015f\u0131r. Sa\u011fc\u0131 tarih\u00e7ilerin anlatt\u0131\u011f\u0131 gibi Torlak \u0130slam dinine ge\u00e7ti Torlak denmesi ( toy-acemi) bundand\u0131r gibi sa\u00e7mal\u0131klar\u0131n asl\u0131 astar\u0131 yoktur. Franz Babinger; o y\u00f6rede o d\u00f6nemler Torlaklardan(dazlak) bahseder. Ka\u015flar\u0131 dahil v\u00fccudunu k\u0131l b\u0131rakmayacak bi\u00e7imde t\u0131ra\u015f olurlar. \u00c7o\u011funlukla gayri M\u00fcslimdirler.\u201dkeyif \u201d ehli ki\u015filerdir. D\u00fc\u011f\u00fcnlerde ve \u015fenliklerde oyunlar oynayan, keyif sofralar\u0131nda e\u011flence tertipleyen bir t\u00fcr oyuncu ekipmanlard\u0131r. Torlaklar e\u011flencelerde bade (\u015farap )i\u00e7en, s\u00f6z\u00fc-sohbeti dinlenen m\u00fcnevver bilge ki\u015filerdir. D\u00fc\u011f\u00fcn, \u015fenlik ve e\u011flencelerde ald\u0131klar\u0131 bah\u015fi\u015flerle ge\u00e7inirler\u2026der .F. Babinger\u2019e g\u00f6re as\u0131l ad\u0131 Samueldir. \u0130slam co\u011frafyas\u0131nda gayri-M\u00fcslimlerin iki ismi olur. Biri kendi ismi, di\u011feri toplumla kayna\u015fmak i\u00e7in kulland\u0131\u011f\u0131 isim. Torlak Kemal t\u0131pk\u0131 Mustafa gibi Bedrettin\u2019den etkilenir. Fikirlerini benimser. Hatta e\u011flenceler tertipler ve bitiminde kalabal\u0131\u011fa Bedrettin\u2019 i tan\u0131t\u0131r. Bedrettin fikirlerini toplanan kalabal\u0131\u011fa a\u00e7ar ve etkili bir hitabetle kalabal\u0131\u011f\u0131 adeta \u201cmest\u201d eder.<\/p>\n
Bedrettin, Karesi, Bursa, Gelibolu \u00fczerinden Edirne ye u\u011frar. Gitti\u011fi her yerde kalabal\u0131\u011fa hitap eder. Edirne saray\u0131nda sultan \u00c7elebi Musa ya u\u011frar. Musa \u00c7elebi\u2019nin teklifi ile kazasker olmay\u0131 kabullenir. Kendisi \u00fczerinde olumlu etki b\u0131rakan B\u00f6rek\u00e7i Mustafa ya keth\u00fcda (katip) olmas\u0131 i\u00e7in haber salar. Mustafa kabul eder ve Edine\u2019ye gelir. Bedrettin\u2019e keth\u00fcda olur(1411) Edirne saray\u0131nda yakla\u015f\u0131k iki y\u0131l s\u00fcren kazaskerli\u011fi, Musa \u00c7elebi\u2019nin karde\u015fi Mehmet \u00c7elebi\u2019ye yenilmesiyle son bulur(1413). Menak\u0131bname de anlat\u0131ld\u0131\u011f\u0131na g\u00f6re Mehmet \u00c7elebi (1ci Mehmet) kendisine maa\u015f ba\u011flayarak \u0130znikde g\u00f6zetim alt\u0131nda tutar. Kendisine sarayda her an yeni g\u00f6rev verilece\u011fi bilgisi \u0130znik sanca\u011f\u0131na yaz\u0131l\u0131 olarak bildirilir. Tarih\u00e7i \u015eahabettin Osmanl\u0131 Tahrir defterlerinde bu konudaki yaz\u0131l\u0131 ilamat\u0131n kay\u0131t numaras\u0131n\u0131 dahi vermektedir. Ancak Bedrettin kendisine tahsis edilen \u00f6dene\u011fi kabul etmemi\u015ftir.(Merak\u0131bname) Bedrettin \u0130znik\u2019te yeni eseri olan Varidat\u2019\u0131n yaz\u0131m\u0131na ba\u015flar. Mustafa ise memleketi Ayd\u0131n\u2019a d\u00f6ner. D\u00f6nd\u00fc\u011f\u00fcnde kafas\u0131ndaki \u201cb\u00f6rk\u201d dikkat \u00e7ekmi\u015ftir. O g\u00fcnden sonra y\u00f6re halk\u0131 kendisine b\u00f6rkl\u00fc Mustafa lakab\u0131n\u0131 takm\u0131\u015ft\u0131r. \u0130maj\u0131 bu \u015fekilde de\u011fi\u015fmi\u015ftir. B\u00f6rkl\u00fc Mustafa daha \u00f6nce zengin t\u00fcccarlar\u0131n konaklar\u0131na, Sak\u0131zl\u0131 \u015f\u00f6valyelerin \u015fatolar\u0131na b\u00f6rek yapmaya de\u011fil, bu defa fakir bal\u0131k\u00e7\u0131 k\u00f6ylerine, s\u0131radan esnafa ve manast\u0131ra fikirlerini yaymak i\u00e7in adaya ge\u00e7er. Bu ge\u00e7i\u015fler s\u0131k s\u0131k olur. Zamanla Sak\u0131z adas\u0131 ba\u015fta olmak \u00fczere Karaburun ve Ayd\u0131n y\u00f6resinin sahil \u00e7evresi Mustafa\u2019n\u0131n fikirlerini kabullenir. Giderek y\u00f6redeki M\u00fcsl\u00fcman ve gayri-M\u00fcslim ahali aras\u0131nda kayna\u015fma ve dayan\u0131\u015fma ba\u015flar. Mustafa y\u00f6renin ileri gelenlerine yazd\u0131\u011f\u0131 namelerle (mektuplar) kendi d\u00fc\u015f\u00fcncelerine davette bulunur. Nameleri alt\u0131na B\u00f6rkl\u00fcce Mustafa ismini kullan\u0131r. Ke\u015fi\u015f Yorgi\u2019nin tavsiyesi \u00fczerine fikirlerini \u201cTasfir-i kl\u00fcb\u201d isimli bir kitapta toplar. Kitab\u0131 \u00e7o\u011faltt\u0131ktan sonra y\u00f6re halk\u0131 kendisine Dede Sultan ismini vermi\u015ftir. Sa\u011fc\u0131 tarih\u00e7ilerin anlatt\u0131\u011f\u0131 gibi Mustafa adi (s\u0131radan) bir T\u00fcrkmen k\u00f6yl\u00fcs\u00fc de\u011fildir. B\u00fcy\u00fck dedeleri Caka beyin donanmas\u0131nda leventlik yapm\u0131\u015f, B\u00fcy\u00fck dedesi Burhanettin Ayd\u0131n\u2019\u0131n Bizans\u2019dan al\u0131nmas\u0131 s\u0131ras\u0131nda Suba\u015f\u0131(general) yaverli\u011fi yapm\u0131\u015f bu vesileyle Sel\u00e7uklu sultan\u0131 taraf\u0131ndan y\u00f6rede kendilerine geni\u015f araziler tahsis edilmi\u015ftir. Babas\u0131 Ayd\u0131n sancak beyinin saray\u0131nda hizmetlerde bulunmu\u015f, kendisi gen\u00e7li\u011finde bir m\u00fcddet saray mutfa\u011f\u0131nda ah\u00e7\u0131l\u0131k yapm\u0131\u015ft\u0131r. Franz Babiger\u2019e g\u00f6re Latince yazacak kadar Rumca ve \u0130talyanca bilmektedir. Mustafa Edirne saray\u0131nda keth\u00fcdal\u0131k yapt\u0131\u011f\u0131 d\u00f6nem, Bedrettin\u2019in s\u0131k s\u0131k bahsetti\u011fi Torlak Kemal ile tan\u0131\u015fmak i\u00e7in Saruhan\u2019\u0131n S\u00fcrme k\u00f6y\u00fcne gider.Uzun bir fikir teatisinden sonra Bedrettin\u2019e ziyarete gitmeye karar verirler. Beraberce yola \u00e7\u0131kt\u0131klar\u0131 tarih muhteliftir. Baz\u0131 kaynaklar defalarca ayr\u0131 ayr\u0131 ziyaretde bulunduklar\u0131n\u0131 yazar. Franz Babinger Mustafa ve Torla\u011f\u0131n bir tasar\u0131yla gittiklerin den bahseder. Ancak \u015fu ger\u00e7ek de\u011fi\u015fmeyecek kadar a\u00e7\u0131kt\u0131r. Yakla\u015f\u0131k yedi y\u0131l s\u00fcrecek olan komin d\u00fczeni, sava\u015flar, kanl\u0131 k\u0131y\u0131mlar, s\u00fcrg\u00fcn ve sefaletler tarihi b\u00f6ylece ba\u015flam\u0131\u015f olur. Mustafa ve Torlak Kemal \u0130znik\u2019e vard\u0131klar\u0131nda Bedrettin \u201cvaridat\u201d isimli \u00fcnl\u00fc eserini bitirmi\u015f ve \u00e7o\u011falt\u0131lmas\u0131 i\u00e7inel yaz\u0131l\u0131 \u00e7al\u0131\u015fmas\u0131n\u0131 \u00f6\u011frencileriyle yapmaktad\u0131r\u2026(Menak\u0131bname) Varidat;(i\u00e7ten do\u011fu\u015f) ya da yeniden do\u011fu\u015f anlam\u0131nda Arap\u00e7a yaz\u0131lm\u0131\u015f bir eserdir. Bedrettin bir n\u00fcshas\u0131n\u0131 da fars\u00e7a yazm\u0131\u015ft\u0131r. (Bu eser halen \u0130slam eserleri m\u00fczesindedir.) Vahdet-i V\u00fccut felsefesinin tamamen reforme edildi\u011fi 15ci as\u0131rda d\u00f6nemine g\u00f6re en \u201cradikal\u201d eserdir. \u0130slam inanc\u0131nda meleklerin insanlar\u0131 korkutmak amac\u0131yla uyduruldu\u011funu ve en iyi terbiye arac\u0131 oldu\u011funu ger\u00e7ekte b\u00f6ylesi varl\u0131klar\u0131n olmad\u0131\u011f\u0131n\u0131, cennet ve cehennemin ise insanlar\u0131n inan\u00e7lar\u0131 i\u00e7in tercih arac\u0131 olarak kullan\u0131ld\u0131\u011f\u0131n\u0131, sair kitaplardan kopya edildi\u011fini, halifelik d\u00f6neminde Kuran\u2019\u0131n ikinci yaz\u0131m\u0131nda ekleme yap\u0131ld\u0131\u011f\u0131n\u0131, oysa tanr\u0131 kat\u0131nda insanlar\u0131n e\u015fit oldu\u011funu, hatta \u00f6zg\u00fcr oldu\u011funu, Halifelerin insanlar\u0131 tanr\u0131ya de\u011fil kendilerine kul yapt\u0131klar\u0131n\u0131, \u015feri-hukukun \u00e7o\u011fu yerde \u0130slama uymad\u0131\u011f\u0131n\u0131, sefaletin ancak insanlar\u0131n e\u015fit olmas\u0131yla yok olaca\u011f\u0131n\u0131 bunun i\u00e7in insanlar\u0131 Vahdet-i V\u00fccuda \u00e7a\u011f\u0131r\u0131p ancak huzur bulacaklar\u0131n\u0131, yery\u00fcz\u00fcnde kavgalar\u0131 ancak Vahdet-i V\u00fccut un kald\u0131raca\u011f\u0131n\u0131, dinlerin hepsinin varaca\u011f\u0131 bir tek yol oldu\u011funu ve onunda bar\u0131\u015f ve karde\u015flik oldu\u011funu ve ancak tanr\u0131ya i\u00e7ten bir sevgi ile var\u0131laca\u011f\u0131n\u0131 sat\u0131r sat\u0131r anlatmaktad\u0131r. Kitab\u0131n sonu bir soruyla bitmektedir. G\u00fcne\u015f herkesin G\u00fcne\u015fi, Ay herkesin ay\u0131, Ekmek neden herkesin de\u011fil? (Varidat: Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 yay\u0131n evi 1952)<\/p>\n
Ne var ki bug\u00fcn eldeki Varidatlar\u0131n \u00e7o\u011fu birbirinden farkl\u0131d\u0131r ve genellikle klasik tasavvuf d\u00fc\u015f\u00fcncelerine g\u00f6re yorumlanm\u0131\u015ft\u0131r. Orijinalinden tamamen kopar\u0131lm\u0131\u015ft\u0131r. Varidattaki orijinal anlat\u0131mla Muhiyettin-i Arabinin ya da \u015eeyh Karamani\u2019nin anlatt\u0131\u011f\u0131 Vahdet-i V\u00fccut felsefesi birbirine z\u0131t kutuptad\u0131r. Birinde tasavvufun mistik anlay\u0131\u015f\u0131 yani ruhun \u00f6ne \u00e7\u0131kar\u0131lmas\u0131 hakimken, Varidatta insan \u00f6n plandad\u0131r ve tamamen olgular \u00fczerinden daha maddi bir \u00e7er\u00e7eve \u00e7izilmektedir. Bu nedenle reformcu ve radikaldir. Varidata gelen ele\u015ftirilerden \u201cfazlaca (sufi) \u00f6\u011fretidir\u201d gibi yakla\u015f\u0131mlarda hakl\u0131l\u0131k pay\u0131 vard\u0131r. Sufizm \u0130slam\u2019\u0131n Arapla\u015ft\u0131r\u0131lmas\u0131n\u0131 ba\u015ftan reddetti\u011fi i\u00e7in yeniden \u201ci\u00e7ten\u201d do\u011fu\u015fa y\u00f6nelmi\u015f ve tanr\u0131ya yakarmakla (farz haline gelmi\u015f rit\u00fcelerle)de\u011fil sonsuz sevgi ve temiz kalple var\u0131laca\u011f\u0131n\u0131 savunmu\u015ftur. Bu yan\u0131yla \u015eeyh Bali\u2019nin, Molla Kab\u0131z\u2019\u0131n s\u00f6ylemlerinden farkl\u0131d\u0131r. Biri Bedrettin\u2019in savundu\u011fu sufi gelene\u011fi dinsizlik olarak de\u011ferlendirirken. As\u0131l sufili\u011finEhl-i s\u00fcn-et le b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc benimsemi\u015f ve saraya yaranmak i\u00e7in \u201cbizim sufili\u011fimiz namazla ba\u015flar ,semahla s\u00fcrer, namazla biter\u201d demi\u015f ve padi\u015fahtan \u00f6d\u00fcl alm\u0131\u015ft\u0131r. Di\u011feri (Molla Kab\u0131z) sufizmle ba\u015flam\u0131\u015f \u0130sa\u2019n\u0131n son havarisi oldu\u011funu iddia etmi\u015f sonunda kellesinden olmu\u015ftur. \u0130dris-i Bitlisi \u201cHe\u015ft-i Be\u015ft\u201d isimli eserinde B\u00f6rkl\u00fcce Mustafa ile Torlak Kemalin \u0130znik te Bedrettin ile bulu\u015fmalar\u0131n\u0131 ve ondan fetva almalar\u0131n\u0131 1415 y\u0131l\u0131n\u0131n ortalar\u0131 olarak yazmaktad\u0131r. Tarih\u00e7i VonHammer bu tarihi yazar ve kaynak olarak \u0130drisi Bitlisi\u2019yi g\u00f6sterir. Bedrettin, bulu\u015fmalar\u0131ndan aylar sonra B\u00f6rkl\u00fcce Mustafa ya g\u00f6nderdi\u011fi namesinde -imdi \u015folacal memnu saltanat ola -imdi \u015folacal Reaya pay ola (toprak taht\u0131n de\u011fil halk\u0131n mal\u0131d\u0131r)der veson s\u00f6z\u00fcyle fetvas\u0131n\u0131 tamamlar \u2013 ol hakikat bu zamand\u0131r. (\u015eahabettin\u2026 Ayd\u0131n Salnameleri 1416).<\/p>\n
-Dediler Mustafa Huru\u00e7 eylemi\u015f -Ayd\u0131n Ellerinde Karaburun\u2019da -Bedrettin\u2019in kelam\u0131n\u0131 getirmi\u015f -Fukara Zevata yolda\u015f olana (N.Hikmet) Bizans Tarih\u00e7isi Dukas\u2019a g\u00f6re Karaburun ve \u00e7evresinde tesis edilen yeni d\u00fczen \u015f\u00f6yle geli\u015fiyor: -\u015eahsi emlak yoktur. -Herkes toprak \u00fczerinde e\u015fit d\u00fczeyde tasarruf edecektir. -Sultana ve onu temsil eden T\u0131mara vergi verilmeyecek. -Y\u00f6rede para ile al\u0131\u015f- veri\u015f olmayacak, \u00fcr\u00fcn takas\u0131 yap\u0131lacak -Eli silah tutan herkes istendi\u011finde asker olacak -Herkes kendi inan\u00e7 esaslar\u0131na g\u00f6re ibadet edecek -Kimse kimseyi ay\u0131rmayacak -Ba\u015fkas\u0131na biat edilmeyecek -Erkekler ba\u015f\u0131 tra\u015fl\u0131 kad\u0131lar ba\u015f\u0131 a\u00e7\u0131k olacak. G\u00fcnl\u00fck ya\u015famda \u00fcretim \u0130MC usul\u00fc yap\u0131lmaya ba\u015fland\u0131. Takas sistemi devreye girdi. Gelir e\u015fit seviyede pay edildi. Erkek, kad\u0131n, \u00e7ocuk beyaz( libas )elbise giydi. Aya\u011fa \u00e7ar\u0131k yerine ke\u00e7e giyildi.(Dukas ) \u015eahabettin, yar\u0131m adadaki ya\u015fam bi\u00e7imine Sak\u0131z ve Sisam adas\u0131ndaki bal\u0131k\u00e7\u0131 k\u00f6ylerinin de uydu\u011funu yazar. Naz\u0131m \u015fiirinde bununla ilgili \u201cbetimleme\u201d yapar. \u0130lk y\u0131llarda ya\u015fanan kurakl\u0131ktan kaynakl\u0131 \u00fcr\u00fcn azl\u0131\u011f\u0131 sebebiyle Osmanl\u0131 il ve kaza defterdarlar\u0131 yeterli tahsilat yapamam\u0131\u015flard\u0131. Bu sebepten olacak ki yeni ya\u015fam bi\u00e7imine fazlaca bir tepki gelmemi\u015ftir.(1416) Ne var ki Adalarda ve a\u00e7\u0131k sahillerde irili ufakl\u0131 iskelelerden a\u00e7\u0131k denizlerdeki demirlemi\u015f y\u00fck gemilerine yeterli \u00fcr\u00fcn\u00fcn gelmemesi, sandallar\u0131n iskelelerde ba\u011fl\u0131 tutulmas\u0131, Venedik ve Cenevizli t\u00fcccarlar\u0131 rahats\u0131z etmi\u015f ve bu rahats\u0131zl\u0131k Venedik in s\u0131r k\u00e2tip\u2019 i (el\u00e7isi) Santoro\u2019nun raporlar\u0131na yans\u0131m\u0131\u015ft\u0131r. Y\u00f6redeki adalardan ve yar\u0131m adada g\u00fcnl\u00fck nakledilen nar, ya\u015f ve kuru \u00fcz\u00fcm, incir, m\u0131s\u0131r, bal\u0131k, zeytin ve zeytin ya\u011f\u0131 gibi temel \u00fcr\u00fcnlerin rekolte d\u00fc\u015f\u00fckl\u00fc\u011f\u00fcnden de\u011fil y\u00f6redeki yeni kurulu d\u00fczenden kaynakland\u0131\u011f\u0131 Venedik, Ceneviz ve Bizans\u2019a bildirilir. Dukas; B\u00f6rkl\u00fcce Mustafa\u2019n\u0131n yazd\u0131\u011f\u0131 (Tasvir\u00fcl-kl\u00fcb) eserinin Ortodoks kiliselerinde dahi okutuldu\u011funu ke\u015fi\u015flerin elinden d\u00fc\u015fmedi\u011fini dolay\u0131s\u0131yla ke\u015fi\u015fler etkilenmi\u015fse halk hayli hayli etkilenmi\u015ftir gibi bir at\u0131fta bulunur. Tasvir\u00fcl-kl\u00fcb (kalplerin fethi) Ke\u015fi\u015fler taraf\u0131ndan Rumca ya dahi \u00e7evrilmi\u015ftir. (Dukas ) Mevsiminde ya\u011fmurlu ge\u00e7en yeni bir y\u0131l\u0131n hasat zaman\u0131 geleneksel olarak tahsilat ba\u015flatan \u0130l Sancaktar\u0131 , defterdar\u0131n kendisine sundu\u011fu raporu g\u00f6rd\u00fc\u011f\u00fcnde \u00e7\u0131lg\u0131na d\u00f6ner. Merkezi idareye yak\u0131n bir \u201cderbent \u201cde olup bitenler saray\u0131 \u00e7ok rahats\u0131z edece\u011fi \u00e7ok a\u015fik\u00e2rd\u0131. Aceleyle pay-i tahta rapor sunuldu. 1ci Mehmet raporu okudu\u011funda a\u011fz\u0131ndan \u00e7\u0131kan ilk s\u00f6zc\u00fck \u201cbune c\u00fcret\u201d oldu.(Ne\u015fri) Osmanl\u0131da \u201c\u00fcr\u00fcn\u201d vergisi Sel\u00e7ukluya g\u00f6re bir misli daha a\u011f\u0131rd\u0131. Sel\u00e7uklu \u201cikta\u201d toprak sistemine g\u00f6re \u00fc\u00e7te bir oran\u0131nda vergi al\u0131rken, Osmanl\u0131da t\u0131mar\u201d yar\u0131ya\u201d denilen sistem \u00fczerinden vergi al\u0131rd\u0131. Bu da reayay\u0131 (topra\u011fa ba\u011fl\u0131 k\u00f6yl\u00fc) fevkalade s\u00f6m\u00fcr\u00fcyordu . Bu durum sisteme ba\u015fkald\u0131r\u0131n\u0131n merkezini olu\u015fturuyordu. Zira al\u0131nan vergi toplanan \u00fcr\u00fcn\u00fcn yar\u0131s\u0131na tekab\u00fcl ediyordu. Payitahtdan gelen ferman \u00fczerine il sancaktar\u0131 (vali) \u0130skender Pa\u015fa (sisman) \u00fc\u00e7 bin ki\u015filik bir kuvvetle operasyona ba\u015flar.(Stilarius) T\u00fcrkmen da\u011f\u0131 eteklerine s\u0131k\u0131\u015ft\u0131r\u0131l\u0131r. Ordusu tamamen imha olur. Vali \u00f6ld\u00fcr\u00fcl\u00fcr. Bu operasyonun \u00fczerinden \u00e7ok zaman ge\u00e7meden bu defa g\u00f6rev beylerbeyi,(T\u0131marl\u0131 Sipahisi) Timurta\u015f pa\u015fazade Ali beye verilir. Ali bey be\u015f bin ki\u015filik bir kuvvetle gelir. Ayn\u0131 y\u00f6ntemle operasyon d\u00fczenler. Ordusunun b\u00fcy\u00fck b\u00f6l\u00fcm\u00fc imha edilir. Ali Bey can\u0131n\u0131 zor kurtar\u0131r geri \u00e7ekilir. Osmanl\u0131 ordusunun ikinci defa yenilmesi Karaburun ve Saruhan \u00e7evrelerin de kom\u00fcn yolda\u015flar\u0131na m\u00fcthi\u015f \u00f6zg\u00fcven ve moral sa\u011flam\u0131\u015ft\u0131r. Ayd\u0131n, Karaburun ve Saruhan \u00e7evresin de \u201ckom\u00fcn\u201d d\u00fczenine \u201cyek\u00fbn\u201d bir kat\u0131l\u0131m olur. Bu g\u00fcnk\u00fc isimleriyle \u00c7aml\u0131k, G\u00fcm\u00fc\u015fk\u00f6y, Ortaklar, H\u0131d\u0131rbeyli, Germencik ve etraf\u0131 kom\u00fcn d\u00fczenine dahilolur. Y\u00f6rede g\u00f6\u00e7er ya\u015fayan \u201cY\u00f6r\u00fck Taifesinin\u201d sonradan kurdu\u011fu bir\u00e7ok k\u00f6y co\u011frafi olarak kom\u00fcn d\u00fczeninin s\u0131n\u0131rlar\u0131 i\u00e7erisindedir. Karaburun; co\u011frafi yap\u0131s\u0131yla kayal\u0131k, sarp ge\u00e7itleri olan jilet gibi go\u00e7ur ta\u015flardan olu\u015fmu\u015f \u00e7etin bir araziye sahiptir. Orta k\u0131s\u0131mda tar\u0131ma \u00e7ok az elveri\u015fli arazi vard\u0131r. \u00c7o\u011funlukla Karaburun \u00e7evresi eteklerinde (d\u00fczl\u00fck yerler) ekim ve ba\u011f, bah\u00e7eye m\u00fcsaittir. Karaburun savunma a\u00e7\u0131s\u0131ndan ideal bir konuma sahiptir. B\u00f6rkl\u00fcce Mustafa ve yolda\u015flar\u0131n\u0131n elinde donan\u0131ml\u0131 silahlar yoktur. Ekseri el yap\u0131m\u0131 ilkel karg\u0131lar, ok ve yay, tahta k\u0131l\u0131\u00e7lar, orak ve tarla \u00e7apalar\u0131 gibi d\u00fczensiz malzemeyle galip gelmi\u015flerdir. Ma\u011flup olan Osmanl\u0131 ordusunun te\u00e7hizatlar\u0131na el koymu\u015flard\u0131r. \u00c7elebi Mehme ; o\u011flu \u015fehzade Murat (Fatihin babas\u0131 2ci Murat) ile veziri Beyaz\u0131t pa\u015faya yeniden g\u00f6rev verir. Saray\u0131n hassa ordusu (merkez kuvvetleri) ile kap\u0131 kuluna ba\u011fl\u0131 \u201cT\u0131mar birliklerine\u201d Gelibolu yeni\u00e7eri k\u0131\u015flas\u0131ndan kemanke\u015f (ok\u00e7u) ve yayalardan yirmi bin ki\u015filik bir kuvvet yola \u00e7\u0131kar. (\u0130dris-i Bitlisi. He\u015ft-i Be\u015ft) Gelibolu a\u00e7\u0131klar\u0131nda demirli 14 adet kad\u0131rga ile 18 adet kalyondan olu\u015fan Osmanl\u0131 donanmas\u0131na ba\u011fl\u0131 gemiler buradaki personel ve m\u00fchimmat\u0131 ta\u015f\u0131r. O d\u00f6nem donanma merkezi olan Karam\u00fcrsel de 15 adet \u201c\u00e7ektiri\u201d (k\u00fcrekli hafif gemiler )geride bekleyen personeli alarak di\u011fer gemilere e\u015flik eder.(Gelibolu donanma tefti\u015f raporu kolbeyi M\u00fclaz\u0131m Sait imzal\u0131 aktaran \u0130.Hakk\u0131 Uzun\u00e7ar\u015f\u0131l\u0131) Bu bilgi muhtemelen Genel Kurmay Harp dairesi Erzak ve Filo komutanl\u0131\u011f\u0131 tarih b\u00fclteninden al\u0131nm\u0131\u015ft\u0131r. Tarih\u00e7i \u015eahabettin; Karamano\u011flu beyli\u011fi s\u0131n\u0131rlar\u0131 i\u00e7erisinde ya\u015fayan ve yakla\u015f\u0131k n\u00fcfusun yar\u0131s\u0131n\u0131 te\u015fkil eden Rum ahalisinin varl\u0131\u011f\u0131ndan endi\u015fe duymaktad\u0131r. Zira Ayd\u0131n elindeki Rum k\u00f6kenli halk\u0131n B\u00f6rkl\u00fcce Mustafa\u2019n\u0131n fikirlerine alaka duymas\u0131ndan rahats\u0131z olmu\u015ftur. Osmanl\u0131 ile s\u0131k s\u0131k sorun ya\u015famas\u0131na ra\u011fmen bu operasyonda Osmanl\u0131 ordusuna mutfak ve erzak deste\u011fi sundu\u011funu yazar. Tarih\u00e7i Dukas; Bizans devletinin dolayl\u0131 olarak Osmanl\u0131ya arka \u00e7\u0131kt\u0131\u011f\u0131n\u0131, Bu seferde adalarda huzuru sa\u011flamak amac\u0131yla Ceneviz koloni idaresiyle g\u00f6r\u00fc\u015fmesinden sonra 8 gemi ile b\u00f6lgeye asker g\u00f6nderdi\u011fini yazar. Ceneviz koloni idaresinin Askeri konseyi Sisam ve Sak\u0131z adalar\u0131nda operasyon yapmak amac\u0131yla Rodos ve Girit den \u00fc\u00e7 bine yak\u0131n paral\u0131 asker getirir. Tamam\u0131 Katolik olan ve Ortodoks Rumlardan nefret eden bu askerler adeta sald\u0131rmak i\u00e7in f\u0131rsat kollamaktalar. Baron VonHammer; Beylerbeyi Ali Bey\u2019in bu operasyonda iki bin \u201cba\u015f\u0131bozuk\u201d toplayarak kat\u0131l\u0131m sa\u011flad\u0131\u011f\u0131n\u0131 yazar. Toplam mevcuda bak\u0131ld\u0131\u011f\u0131nda Osmanl\u0131n\u0131n t\u00fcm den, Bizans ve Ceneviz ile Karamano\u011flu beyli\u011finin dolayl\u0131 destekleriyle \u00e7ok g\u00fc\u00e7l\u00fc bir operasyonel kuvvetle haz\u0131rl\u0131k yap\u0131ld\u0131\u011f\u0131 ortaya \u00e7\u0131kmaktad\u0131r. \u015eehzade Murat\u2019a ba\u011fl\u0131 birlikler deniz taraf\u0131n\u0131 tutarken, yar\u0131m adan\u0131n kuzey taraf\u0131n\u0131 Beyaz\u0131t Pa\u015fan\u0131n komutas\u0131ndaki birlikler saf tutar. \u0130ki taraftan ablukaya al\u0131nan yar\u0131m adada bu defa daha \u00f6nceki operasyonlarda oldu\u011fu gibi direk h\u00fccuma ge\u00e7ilmez. Ordu bir \u015femsiye gibi a\u00e7\u0131l\u0131r. K\u00f6ylere ve obalara sald\u0131r\u0131 yap\u0131l\u0131r. Kad\u0131n \u00e7ocuk ya\u015fl\u0131 demeden \u00f6nlerine \u00e7\u0131kan kim varsa k\u0131l\u0131\u00e7tan ge\u00e7irilir. K\u00f6yler, obalar, tarlalar, fundal\u0131klar, ba\u011f-bah\u00e7e yani ne varsa ate\u015fe verilir. Bozdo\u011fan ge\u00e7itlerinde defalarca yenilmi\u015f olan Osmanl\u0131 Ordusu bu defa sarp ge\u00e7itlere girmez. Daha \u00e7ok a\u00e7\u0131k alanlara yay\u0131larak ilerler. Karada yirmi bine a\u015fk\u0131n bir kuvvete kar\u015f\u0131, yedi bin ki\u015filik bir kuvvetle savunma yapan B\u00f6rkl\u00fcce Mustafa ve yolda\u015flar\u0131 yar\u0131m aday\u0131 g\u00fcnlerce savunurlar. Son bir gayretle Sak\u0131z adas\u0131na ge\u00e7mek i\u00e7in k\u0131y\u0131ya hamle yaparlar. Ancak b\u00fct\u00fcn k\u0131y\u0131 abluka alt\u0131na al\u0131nm\u0131\u015ft\u0131r. Sonunda bitap d\u00fc\u015ferler. Yakla\u015f\u0131k be\u015f bin civar\u0131nda kay\u0131p vermi\u015flerdir. Ancak Osmanl\u0131 Ordusu bu sava\u015fta fazlas\u0131yla kay\u0131p vermi\u015ftir. Dede Sultan iki bin yolda\u015f\u0131yla esir al\u0131n\u0131r. Ayaslu\u011f (Sel\u00e7uk) \u015fehrine getirirler. Dede Sultan ibret-i alem i\u00e7in \u00e7arm\u0131ha gerdirilir ve bir deve \u00fczerinde civar k\u00f6ylerde gezdirilir . Daha sonra \u015fehrin meydan\u0131na getirilir. Nedamet isterler. Asla boyun e\u011fmez k\u00fct\u00fckler dizilir ve yolda\u015flar\u0131n\u0131n bir bir kafalar\u0131na \u201ciri\u015f dede sultan iri\u015f \u201c naralar\u0131 aras\u0131nda baltalar iner. Bu zulme ra\u011fmen pi\u015fmanl\u0131k duymamalar\u0131 \u015eehzadeyi ve Beyaz\u0131t Pa\u015fay\u0131 \u00e7\u0131lg\u0131na \u00e7evirmi\u015ftir. Y\u00f6redeki sa\u011flam kalan k\u00f6yler ve obalar bo\u015falt\u0131l\u0131r. Varl\u0131klar\u0131na el konulur. Uzun s\u00fcre yerle\u015fime kapal\u0131 kal\u0131r. Yar\u0131m adada yakla\u015f\u0131k yirmi g\u00fcn s\u00fcren operasyondan sonra bu defa Torlak Kemal\u2019e ve Saruhan\u2019a operasyon yapmak i\u00e7in sa\u011f kalan askeri dinlendirirler. Adalarda ise buna benzer bir hareket yap\u0131lm\u0131\u015ft\u0131r. Katolik askerler Ortodoks halka sald\u0131rm\u0131\u015f, k\u0131y\u0131lardaki bal\u0131k\u00e7\u0131 k\u00f6yleri da\u011f\u0131t\u0131lm\u0131\u015f. Tan\u0131nan ki\u015filer k\u0131l\u0131\u00e7tan ge\u00e7irilmi\u015f, kiliseler yak\u0131lm\u0131\u015f, Ortodoks manast\u0131r\u0131 ya\u011fmalanm\u0131\u015f sa\u011f kalanlar can havliyle Ayd\u0131n ve \u0130zmir k\u0131y\u0131lar\u0131na ka\u00e7arak kurtulmu\u015ftur. Eski Roma kons\u00fclleri olan Sicilya-Sardunya-Girit ve Rodos o d\u00f6nemler Ceneviz koloni idaresine ba\u011fl\u0131 merkezi karargahlard\u0131. Sicilya Askeri Konseyin komuta merkeziydi. Sak\u0131z ve Sisam adalar\u0131 siyasi olarak Bizans\u2019a ba\u011fl\u0131 olmas\u0131na ra\u011fmen Ceneviz Koloni sisteminin dominyonlar\u0131yd\u0131 yani s\u00f6m\u00fcrgeleriydi. Buradaki k\u0131y\u0131m Bizans\u2019\u0131 ve Karamano\u011flu\u2019nu rahats\u0131z etmemi\u015ftir. Zira bir s\u0131n\u0131f hareketi bast\u0131r\u0131lm\u0131\u015ft\u0131r. Yar\u0131m adada kom\u00fcn d\u00fczeni halleden (!) \u015eehzade Murat ve Beyaz\u0131t Pa\u015fa emirlerinde sa\u011f kalan yakla\u015f\u0131k on bin askerle Saruhan\u2019a y\u00f6nelirler. Buradaki harekat Karaburun-Bozdo\u011fan \u00e7evresindeki operasyondan farkl\u0131 olmaz. Kom\u00fcn d\u00fczenini kabullenmi\u015f olan k\u00f6yler ve obalar\u0131n tamam\u0131 ate\u015fe verilir. Ormanlar, zeytinliker, ba\u011f-bah\u00e7e, tarlalar ayn\u0131 \u015fekilde ate\u015fe verilir. Yakla\u015f\u0131k \u00fc\u00e7 bin ki\u015filik bir kuvvetle direnen Torlak Kemal ve yolda\u015flar\u0131 \u00fc\u00e7\u00fcnc\u00fc g\u00fcn\u00fcn sonunda yenilirler. Teslim olmazlar. D\u00f6\u011f\u00fc\u015ferek \u00f6l\u00fcrler. 20 bin ki\u015filik bir kuvvetle yola \u00e7\u0131kan \u015eehzade Murat ve Beyaz\u0131t Pa\u015fa 7 bin ki\u015fiyle galip olarak d\u00f6n\u00fc\u015f yoluna \u00e7\u0131karlar. Yanlar\u0131nda ise \u00e7apul ve talanda elde ettikleri s\u00fcr\u00fcler(ev hayvanlar\u0131) binek atlar\u0131, para edecek e\u015fya ve k\u00f6le pazarlar\u0131nda para edecek binlerce esirle d\u00f6nerler. Saray beslemesi vaka-in\u00fcstler ve sistemden nemalanan tarih\u00e7iler bu ve benzeri olaylar\u0131 \u201cMuktedir Saltanata ba\u015fkald\u0131r\u0131 \u201colarak de\u011ferlendirmi\u015f ve sonunda \u201cTepelendiler\u201d diyerek noktalam\u0131\u015flard\u0131r. Oysaki son noktay\u0131 her zaman halk koymu\u015ftur. Devlet kerim ve zorba ikilemi aras\u0131nda kald\u0131k\u00e7a, her daim zorba yan\u0131n\u0131 tercih etmi\u015f ve zorbal\u0131kta s\u0131n\u0131r tan\u0131mam\u0131\u015ft\u0131r. Bu Mezalimi savunan kiral\u0131k kalemler yar\u0131madada k\u0131l\u0131\u00e7tan ge\u00e7irilen kad\u0131n ve \u00e7ocuklar\u0131n katlini elleri titremeden yazm\u0131\u015flard\u0131r. \u0130kballeri u\u011fruna hi\u00e7bir zaman vicdan muhasebesi yapmam\u0131\u015flard\u0131r. Bir\u201d hanedan\u201dtarihini savunmak u\u011fruna tarihi ger\u00e7ekler sapt\u0131r\u0131lm\u0131\u015ft\u0131r. Oysa hakikat \u015fudur; halk\u0131n \u00f6zg\u00fcr oldu\u011fu \u201cAdalet ve E\u015fitlik\u201d \u00fczerine kurdu\u011fu d\u00fczene sald\u0131r\u0131 yap\u0131lm\u0131\u015ft\u0131r. M\u00fctecaviz olan Osmanl\u0131d\u0131r. Halk\u0131 haraca kesen, k\u0131y\u0131m yapan, talan eden has\u2019\u0131nt\u0131mar\u2019\u0131n, \u00a0zeamet\u2019in egemenli\u011fine dayanan devletin geldi\u011fi gelene\u011fin dayanak noktas\u0131 \u201dF\u00fctt\u00fchat\u201d k\u00fclt\u00fcr\u00fcd\u00fcr. Bu k\u00fclt\u00fcr\u00fcn temeli Fethetmekten gelir. \u00c7apulcu \u00e7\u00f6l haramilerinin ilkel \u00e7ad\u0131r ya\u015fam\u0131ndan, yerle\u015fik d\u00fczene ge\u00e7i\u015fte, b\u00fcy\u00fcy\u00fcp \u00e7o\u011fald\u0131k\u00e7a, kurduklar\u0131 imparatorluklar\u0131n temelinde bu k\u00fclt\u00fcr\u00fcn izleri vard\u0131r. Asla kopamad\u0131lar. Zafer yar\u0131mada da kom\u00fcn yolda\u015flar\u0131n\u0131n olsayd\u0131 (!) tarih\u00e7i Bertold Fabricius\u2019un dedi\u011fi gibi \u201c Belki de R\u00f6nesans\u2019\u0131n merkezi \u0130talya de\u011fil Anadolu olurdu.\u201d Franz Babinger; \u00a0FilippoLippi\u2019nin 1430 da yazd\u0131\u011f\u0131 k\u0131sa Seyahatnamesinden esinlenerek ald\u0131\u011f\u0131 bilgileri, Menak\u0131bname de anlat\u0131lan bilgilerle harmanlayarak s\u00fcreci aktar\u0131r. F.Babinger\u2019in anlat\u0131m\u0131na g\u00f6re, Yar\u0131mada da ve Saruhan da ya\u015fananlar sat\u0131r\u0131 sat\u0131r\u0131na bir name ile y\u00f6reden gelen kervanba\u015f\u0131n\u0131n gizli ulakl\u0131\u011f\u0131 sayesinde Bedrettin\u2019e ula\u015ft\u0131r\u0131l\u0131r. Bedrettin aceleyle yola koyulur. \u00d6ncelikle Sinop\u2019u g\u00fcvenli bulur ve buraya ula\u015f\u0131r. Gemi yolculu\u011fu i\u00e7in haz\u0131rl\u0131klar\u0131n\u0131 tamamlar. Sinop \u00fczerinden Eflak Voyvodal\u0131\u011f\u0131na ba\u011fl\u0131 bir y\u00fck gemisi ile Dubruca\u2019ya ge\u00e7er. Sinop tan k\u0131r\u0131ma ge\u00e7ece\u011fi yolundaki iddialar kesin kaynaklara dayanmayan \u201ctevat\u00fcrden\u201d ibarettir. Zira Deli Orman yakas\u0131 onun i\u00e7in her zaman g\u00fcven te\u015fkil etmi\u015ftir. Orta\u00e7a\u011f sonras\u0131 (10cu as\u0131rdan sonra) \u201cZenon \u201c kom\u00fcn\u2019\u00fcn yerle\u015fik alan\u0131d\u0131r. Day\u0131lar\u0131 bu k\u00fclt\u00fcrden nasiplenmi\u015f, zaman zaman \u00e7ocuklu\u011funda day\u0131lar\u0131yla \u201chasb\u0131hal\u201d ederek bu k\u00fclt\u00fcre vak\u0131f olmu\u015ftur. Bedrettin faaliyetlerine burada devam eder.Dobri\u00e7 yak\u0131nlar\u0131nda k\u00f6yl\u00fcler kendisine bir \u201ctekke\u201din\u015fa eder. Buras\u0131 kalabal\u0131k olmad\u0131\u011f\u0131ndan ilerde daha kalabal\u0131k alanlara yerle\u015fmeyi tasarlar. Ancak ilk faaliyetlerinde civardaki ahali \u00fczerinde fevkalade bir etki b\u0131rak\u0131r. Kazaskerli\u011fi d\u00f6neminde g\u0131yaben tan\u0131d\u0131\u011f\u0131 y\u00f6renin ileri gelenlerine mektup yazar ve \u201ctekkesine\u201d davet eder. Silistre taraf\u0131nda b\u00fcy\u00fck bir kalabal\u0131k toplar. Y\u00f6re insan\u0131 Bedrettin\u2019in fikirlerine yatk\u0131nd\u0131r ve k\u0131sa zamanda benimser. Deli Orman; do\u011fusundan bat\u0131s\u0131na kadar \u201cBogomil\u201d inanc\u0131n\u0131 benimsemi\u015f geni\u015f bir co\u011frafyad\u0131r. B\u00f6lgede; S\u0131rp, Valentur, Pe\u00e7enek, Gagavuz, Arnavut, H\u0131rvat, Bulgar, Manav, Pomak, Tatar, T\u00fcrkmen, Roman, Ulah, Romen ve Yunanl\u0131lar ya\u015famaktad\u0131r. Ezici \u00e7o\u011funlu\u011fu Slav \u0131rk\u0131na dayan\u0131r \u00e7o\u011funluk Ortodoks inanc\u0131na mensuptur.<\/p>\n
10\u2019cu as\u0131rda sonra Varna yak\u0131nlar\u0131nda Bogomil isimli bir k\u00f6yl\u00fcn\u00fcn ba\u015flatt\u0131\u011f\u0131 \u201cs\u00fct perhizini\u201d bozma eylemi ile sevgi-bar\u0131\u015f-karde\u015flik temelindeki fikirler, Ortodoks mezhebinin kat\u0131 kurallar\u0131n\u0131 yeren g\u00f6r\u00fc\u015fleri Fevkalade yay\u0131lm\u0131\u015ft\u0131r. Bogomil inanc\u0131na g\u00f6re askere gitmek, silah kullanmak, adam \u00f6ld\u00fcrmek en b\u00fcy\u00fck g\u00fcnaht\u0131r. Kendilerine bu nedenle \u201cTanr\u0131n\u0131n Sevgili Kullar\u0131\u201d olarak ifade ederler. \u0130sa\u2019y\u0131 tanr\u0131n\u0131n o\u011flu de\u011fil sade bir peygamber olarak g\u00f6r\u00fcrler. Ha\u00e7-\u0131 kabul etmez (\u0130stavroz \u00e7\u0131karmazlar)incili okumazlar. Tarih\u00e7i Dimitri Kantemir; \u201cOrtodoks Kilisesinin bask\u0131s\u0131yla S\u0131rp Krall\u0131\u011f\u0131n\u0131n defalarca yapt\u0131\u011f\u0131 katliam ve s\u00fcrg\u00fcnlere ra\u011fmen y\u00f6re halk\u0131n\u0131 bu inanc\u0131ndan koparamam\u0131\u015f\u201d der. Rumen Tarih\u00e7i NicoleaLorga \u201cRomanya Tarihi\u201d isimli eserinde\u201d Ya\u015famlar\u0131 bir \u00e7e\u015fit ortakl\u0131\u011fa dayal\u0131 \u00fcretici ve birli\u011fini korumakta kararl\u0131 \u201cMazbut k\u00f6yl\u00fcler\u201d olarak ifade eder. Devam\u0131nda \u015fu ibareyi d\u00fc\u015fer \u201c18 Asr\u0131n ilk yar\u0131s\u0131nda \u015eaharyanla ortaya \u00e7\u0131kan ve do\u011fu Lehistan\u2019\u0131 (Polonya) ve Rusya\u2019y\u0131 etkileyen Anti-Ortodoks bir inan\u00e7 olan Molokonizm (Malakanlar) bir\u00e7ok inan\u00e7 ve ibadet Rit\u00fcellerini Bogomil d\u00fc\u015f\u00fcnceden alm\u0131\u015ft\u0131r.\u201dder. Bedrettin fikirlerini Deli Orman ve \u00e7evresinde k\u0131sa zamanda yay\u0131lmas\u0131nda y\u00f6redeki zeminin b\u00f6ylesi elveri\u015fli inanca sahip olmas\u0131ndan kaynaklanmaktad\u0131r. \u0130ki y\u0131la yak\u0131n bir zamanda Bedrettinilik Bogomil inanc\u0131yla harmanlan\u0131r ve b\u00fct\u00fcn Bekta\u015fi tekkelerinde okutulur. Keza bir\u00e7ok yerde yeni\u201dtekke\u201dlerde a\u00e7\u0131l\u0131r. Padi\u015fah \u00c7elebi Mehmet D\u00fczmece Mustafa\u2019y\u0131 yakalamak i\u00e7in \u00e7\u0131kt\u0131\u011f\u0131 seferde yolu Deli Ormandan ge\u00e7er. \u201cSerez \u201c de konaklar. Deliorman\u2019dan ald\u0131\u011f\u0131 haberlerden ho\u015fnut olmaz. Kendisine ba\u011fl\u0131 olan y\u00f6re Ak\u0131nc\u0131 Beylerbeyi Mehmet Bey bile \u015eeyh \u2018ten etkilenmi\u015f ve emrindeki askerlerden bir grubunu \u015eeyhin korumal\u0131\u011f\u0131na tahsis etmi\u015ftir. Y\u00f6rede bu kadar sevilen ve halk\u0131n bu derece ba\u011fl\u0131 oldu\u011fu bir \u201c\u015eeyhi\u201d yakalamak i\u00e7in b\u00f6lgeye sefer d\u00fczenlemeyi g\u00f6ze alamaz. Ak\u0131nc\u0131lar\u0131 ota\u011f\u0131na davet eder. Ak\u0131nc\u0131lar\u0131na y\u00fckl\u00fc miktarda alt\u0131n verir \u201cNe \u015fekilde olursa olsun bu i\u015fi halledin\u201d der.(Ne\u015fri) Y\u00f6reye Bedrettin\u2019i ziyarete gelmi\u015f gibi tebdil-i k\u0131yafetle gelen Ak\u0131nc\u0131lar \u015feyhin kald\u0131\u011f\u0131 yeri \u00f6\u011frenirler civarda n\u00f6bet tutan askerlere y\u00fckl\u00fc miktarlarda alt\u0131n da\u011f\u0131t\u0131rlar. Bir gece kap\u0131da n\u00f6bet bekleyen askerler n\u00f6bet yerini terk eder. \u015eeyh uykusunda derdest edilerek, eli- aya\u011f\u0131 ba\u011fl\u0131 bir at\u0131n terkisinde Serez\u2019e Padi\u015fah\u0131n huzuruna getirilir. Baz\u0131 tarih\u00e7ilerin; Kanl\u0131 bir muhabereden sonra \u015eeyh esir al\u0131nd\u0131 gibi iddialar\u0131n\u0131n asl\u0131 astar\u0131 yoktur. \u015eeyhin esir al\u0131nmas\u0131 tamamen ihanete dayanan bir operasyonun eseridir. Padi\u015fah; huzuruna getirilen \u015eeyh\u2019e sordu\u011fu her soruya \u015eeyh teredd\u00fcts\u00fcz cevap verir. Bu defa Ulemas\u0131n\u0131 \u00e7a\u011f\u0131r\u0131r. Ba\u015fta \u015eeyh\u00fclislam\u0131 olmak \u00fczere Ulemadakiler \u015eeyhi soru ya\u011fmuruna tutarak s\u0131k\u0131\u015ft\u0131r\u0131rlar. \u015eeyh sorulan her soruya ikna edici a\u00e7\u0131klamalarla cevap lar. \u015eeyh\u00fclislam Bedrettin\u2019in bilgisi kar\u015f\u0131s\u0131nda \u201cteredd\u00fct\u201d eder ve \u201cfetva \u201dvermez. Sonunda Ulemadan olmayan ancak Acem elinde ihtisas yapm\u0131\u015f \u201dKazvin\u201d de Bedrettin ile ayn\u0131 Medreseden mezun olmu\u015f Molla Haydar isminde birini bulurlar. G\u00fcnlerce s\u00fcren psikolojik i\u015fkenceden sonra a\u00e7 ve uykusuz olan \u015eeyh bitap d\u00fc\u015fer. Molla Haydar\u2019\u0131n elindeki \u201cfetva\u201dy\u0131 ister. Vaka-in\u00fcst Ne\u015frinin anlat\u0131m\u0131na g\u00f6re \u201cverin m\u00fchr\u00fc basak b\u00f6\u011fr\u00fcne\u201d dedi\u011fi ve hakk\u0131ndaki h\u00fckm\u00fc bu \u015fekilde kabul etti\u011fini yazar. Fetvada ge\u00e7en (can\u0131 helal, mal\u0131 haram) h\u00fckm\u00fcne g\u00f6re y\u00f6redeki tekkelere, \u015eeyhin m\u00fclk\u00fcne, Risaleye ve kitaplar\u0131na dokunulmaz. Tarih 18 Aral\u0131k 1420. Ayn\u0131 g\u00fcn\u00fcn ak\u015fam\u0131 Serez \u00e7ar\u015f\u0131s\u0131nda ulu bir \u00e7\u0131nar a\u011fac\u0131na \u00e7\u0131r\u0131l\u00e7\u0131plak bir vaziyette as\u0131larak idam edilir. Etrafa korku salmak i\u00e7in \u015eeyh\u2019in \u201cNaa\u015f\u0131\u201d bir hafta as\u0131l\u0131 kal\u0131r. 15\u2019ci Asr\u0131n ilk \u00e7eyre\u011finde Bedrettin ve B\u00f6rkl\u00fcce Mustafa gibi \u201cHikmet\u201d sahibi iki Mutasavv\u0131f\u0131n, savundu\u011fu fikirlerle yola \u00e7\u0131kan halk\u0131n \u00f6rg\u00fctledi\u011fi ve ad\u0131na kom\u00fcn dedi\u011fimiz olu\u015fum bir \u00e7e\u015fit \u201cTar\u0131m kollektivizmi\u201d dir. Bu k\u0131sa ya\u015fam bi\u00e7imi gerek Karaburun\u2019 da ve Saruhan\u2019da, gerekse Deliorman\u2019da halk\u0131 mutlu ve \u201cm\u00fcreffeh\u201d k\u0131lm\u0131\u015ft\u0131r. Makedon Co\u011frafyas\u0131n da bug\u00fcn dahi bir\u00e7ok tekkede\u201d Bedrettinilik\u201d varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmektedir. \u00d6l\u00fcm\u00fcnden sonra tekkeler varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrd\u00fcler. B\u00f6lge tamamen Osmanl\u0131n\u0131n hakimiyetine girdikten sonra Bedrettin\u2019e ba\u011fl\u0131 tekkeler \u201cBekta\u015fi\u201d tekkeleri olarak kendilerini gizlediler. Ancak tekkelerde Bedrettin\u2019in eserleri hep okutuldu fikirleri savunuldu. Y\u00f6re insan\u0131; Osmanl\u0131n\u0131n egemenli\u011fi ile beraber \u00e7o\u011funlukla \u0130slamiyeti kabul etti. Lakin Bogomil inan\u00e7 ve geleneklerini hi\u00e7bir zaman terk etmedi. B\u00f6lgede Bogominlik Bedrettinilik\u2019 le hep var oldu. Bug\u00fcn Sosyalistler i\u00e7in; \u0130syan gelene\u011fini ba\u015flatan bir halk \u00f6nderi olarak g\u00f6r\u00fclmesi abart\u0131 de\u011fildir. \u015eeyh Bedrettin ve yolda\u015flar\u0131 bu payeyi fazlas\u0131yla haketmi\u015flerdir.<\/p>\n","protected":false},"excerpt":{"rendered":"
15.As\u0131rda Anadolu\u2019nun en bat\u0131 ucunda ba\u015f g\u00f6steren bir kom\u00fcn \u00f6rg\u00fctlenmesinin k\u0131sa \u00f6mr\u00fcne s\u0131\u011fd\u0131rd\u0131\u011f\u0131 varl\u0131k nedenleri, askeri merkezi feodal devlet otoritesine<\/p>\n","protected":false},"author":1,"featured_media":2390,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[72],"tags":[],"class_list":["post-2389","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-guncel"],"_links":{"self":[{"href":"https:\/\/dkder.org\/index.php\/wp-json\/wp\/v2\/posts\/2389","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/dkder.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/dkder.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/dkder.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/dkder.org\/index.php\/wp-json\/wp\/v2\/comments?post=2389"}],"version-history":[{"count":1,"href":"https:\/\/dkder.org\/index.php\/wp-json\/wp\/v2\/posts\/2389\/revisions"}],"predecessor-version":[{"id":2391,"href":"https:\/\/dkder.org\/index.php\/wp-json\/wp\/v2\/posts\/2389\/revisions\/2391"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/dkder.org\/index.php\/wp-json\/wp\/v2\/media\/2390"}],"wp:attachment":[{"href":"https:\/\/dkder.org\/index.php\/wp-json\/wp\/v2\/media?parent=2389"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/dkder.org\/index.php\/wp-json\/wp\/v2\/categories?post=2389"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/dkder.org\/index.php\/wp-json\/wp\/v2\/tags?post=2389"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}