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ALEV\u0130-BEKTA\u015e\u0130L\u0130\u011e\u0130N TAR\u0130H\u0130 K\u00d6KENLER\u0130 BEKTA\u015e\u0130-KIZILBA\u015e (ALEV\u0130) B\u00d6L\u00dcNMES\u0130 VE NET\u0130CELER\u0130 Bekta\u015filik, Hac\u0131 Bekta\u015f Velinin etraf\u0131nda belirginle\u015fmi\u015f bir \u00f6\u011fretidir. Hac\u0131 Bekta\u015f ise, efsanele\u015fmi\u015f b\u00fcy\u00fcleyici bir ki\u015fidir. Keramet sahibi ve mucize yaratan bir ki\u015fi gibi g\u00f6r\u00fcn\u00fcyor. \u00d6yle oldu\u011fu i\u00e7in, onu \u015eii’lerin sekizinci \u0130mam\u0131na, dolay\u0131s\u0131yla da soyunu Peygambere kadar \u00e7\u0131karmak m\u00fcmk\u00fcnd\u00fcr. Fakat, bu eklentiler as\u0131rlar boyunca meydana gelmi\u015ftir. Ger\u00e7eklikte ise, Hac\u0131 Bekta\u015f do\u011fdu\u011fu ortamdan, yani Orta Asya’dan gelen ve Anadolu’ya g\u00f6\u00e7 eden T\u00fcrkmen boylar\u0131ndan ay\u0131rmak imkans\u0131zd\u0131r.<\/p>\n Bununla birlikte, Hac\u0131 Bekta\u015f’\u0131n \u015f\u00f6hreti ilk \u00f6nce ayn\u0131 soydan gelen ilk Osmanl\u0131 Sultanlar\u0131’n\u0131n kendisine g\u00f6sterdikleri ilgiye ba\u011fl\u0131d\u0131r. Bekta\u015filik, Anadolu’da geli\u015fmesine ra\u011fmen, onun k\u00f6kenleri daha eski zamanlara dayan\u0131yor. Halk gelene\u011fine g\u00f6re, Hac\u0131 Bekta\u015f, Orta Asya Velisi Ahmet Yesevi’nin m\u00fcridi olmu\u015ftur. Bu ise ger\u00e7e\u011fe ayk\u0131r\u0131d\u0131r. \u00c7\u00fcnk\u00fc Ahmed Yesevi’yi, Hac\u0131 Bekta\u015f’tan bir as\u0131r evvel, yani XII. y\u00fczy\u0131lda, Yesi’de, \u015fimdiki ad\u0131yla T\u00fcrkistan’da – Kazakistan’da ya\u015fam\u0131\u015f ve oradaki T\u00fcrkmen boylar\u0131na \u0130slam dinini \u00f6\u011fretmi\u015f bir ki\u015fi olarak biliyoruz. Ahmed Yesevi, Buhara gibi \u0130slam k\u00fclt\u00fcr\u00fcn\u00fc yayg\u0131nla\u015ft\u0131ran me\u015fhur bir k\u00fclt\u00fcr merkezinde okumu\u015f, Hanefi ulemas\u0131 olan \u015eeyh Yusuf Hamadani’nin m\u00fcridi olmu\u015ftur. Fakat buna ra\u011fmen, yurtta\u015flar\u0131 olan g\u00f6\u00e7men T\u00fcrkmenleri aras\u0131nda ya\u015famay\u0131 tercih etmi\u015f ve onlara \u0130slam\u2019\u0131 yaym\u0131\u015ft\u0131r. Ahmet Yesevi ve Hac\u0131 Bekta\u015f aras\u0131nda tarihsel ba\u011flar olmamas\u0131na ra\u011fmen, yine de, Hac\u0131 Bekta\u015f\u2019\u0131n, Anadolu’da Ahmet Yesevi\u2019nin orta Asya’daki rol\u00fcn\u00fc devam ettirdi\u011fini s\u00f6yleyebiliriz. Ger\u00e7ekten de Hac\u0131 Bekta\u015f, Anadolu\u2019ya g\u00f6\u00e7 eden T\u00fcrkmen boylar\u0131na \u0130slam dinini yaymaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Ahmet Yesevi gibi, bu dini, g\u00f6\u00e7 eden kavimlerin anlay\u0131\u015f\u0131 ve geleneklerine uyarlamaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r.<\/p>\n O nedenle, Bekta\u015fili\u011fin manevi k\u00f6kenlerini orta Asya’ya kadar g\u00f6t\u00fcrmek m\u00fcmk\u00fcnd\u00fcr. Ve Bekta\u015filik bir dereceye kadar Ahmet Yesevi \u00f6\u011fretisinin devam\u0131 olarak kabul edilebilir. Bununla birlikte, din kavram\u0131 canl\u0131 bir \u00f6\u011fe olmas\u0131 nedeniyle, yeni bir ortamda farkl\u0131 geli\u015fmelere ve farkl\u0131 de\u011fi\u015fikliklere u\u011frayacakt\u0131r. Az veya \u00e7ok, yerle\u015fti\u011fi ortam\u0131n etkilerine uyacakt\u0131r.<\/p>\n B\u00f6ylece, s\u00fcre\u00e7 i\u00e7inde, Bekta\u015filik bir dini senkretizm, yani bir ba\u011fda\u015ft\u0131rmac\u0131l\u0131k \u015feklini alacakt\u0131r. Ba\u011fda\u015ft\u0131rmac\u0131l\u0131k, d\u0131\u015far\u0131dan gelen yeni \u00f6\u011felere de a\u00e7\u0131k olacakt\u0131r. Bir taraftan, yerle\u015fti\u011fi yeni ortamdan gelen inan\u00e7lar ve gelenekler, di\u011fer yandan tarihi ve toplumsal olaylara ait etkiler iz b\u0131rakacakt\u0131r.<\/p>\n Bu sav\u0131m\u0131za \u00f6rnek olarak, Ahi te\u015fkilat\u0131n\u0131n veya Huruf\u00eelik gibi d\u0131\u015fardan gelen inan\u00e7lar\u0131n etkilerini g\u00f6sterebiliriz. Ayn\u0131 \u015fekilde, \u00f6zellikle Anadolu tarihinde \u00f6nemli bir yeri olan T\u00fcrk-Safavi \u00e7at\u0131\u015fmalar\u0131n\u0131n sonucu ortaya \u00e7\u0131kan K\u0131z\u0131lba\u015f hareketini de \u00f6rnek g\u00f6sterebiliriz. Bu son olay, kesin bir sonu\u00e7 ortaya \u00e7\u0131kard\u0131. XVI. y\u00fczy\u0131ldan sonra, Bekta\u015fi hareketinde bir b\u00f6l\u00fcnmeyi g\u00f6r\u00fcyoruz. Ba\u015flang\u0131\u00e7ta, Anadolu halk dini gibi g\u00f6r\u00fcnen bu hareket ikiye b\u00f6l\u00fcnd\u00fc: Bir taraftan Bekta\u015filik, di\u011fer yandan K\u0131z\u0131lba\u015fl\u0131k.<\/p>\n Olduk\u00e7a yak\u0131n bir zamanda, yani son asr\u0131n ba\u015f\u0131nda, K\u0131z\u0131lba\u015fl\u0131k ismi yerine Alevilik s\u0131fat\u0131 kullan\u0131lmaya ba\u015fland\u0131. Bu genel bir giri\u015ften sonra, her tebli\u011fimde belirtti\u011fim neticeleri tekrarlamaya mecburum. Zira ara\u015ft\u0131rd\u0131\u011f\u0131m konu, hep ayn\u0131 konudur. Ve ger\u00e7e\u011fi de\u011fi\u015ftirmek olanakl\u0131 de\u011fildir. Tekrarlamalar olmas\u0131na ra\u011fmen, yine de her seferinde \u00e7\u0131kard\u0131\u011f\u0131m sonu\u00e7lara, yeni \u00f6\u011feler eklemek zorunday\u0131m. \u00c7\u00fcnk\u00fc konuyu derinden inceleyince, her seferinde, o ana kadar ke\u015ff edilmeyen yeni ayr\u0131nt\u0131lar ortaya \u00e7\u0131k\u0131yor. \u015e\u00fcphesiz konunun \u00f6z\u00fc de\u011fi\u015fmiyor, ancak ayr\u0131nt\u0131lar bu \u00f6ze yeni zenginlikler kazand\u0131r\u0131yor.<\/p>\n Hac\u0131 Bekta\u015f, bilindi\u011fi gibi XIII. y\u00fczy\u0131lda, Baba \u0130lyas’\u0131n izinde ortaya \u00e7\u0131k\u0131yor. Baba \u0130lyas, \u00fcnl\u00fc Baba-i \u0130syanlar\u0131n\u0131n lideridir. Tarihi kaynaklar onun hakk\u0131nda kesin bilgiler vermektedirler.<\/p>\n XIV. y\u00fczy\u0131l tarih\u00e7esi Elvan \u00c7elebi ve XV. y\u00fczy\u0131l tarih\u00e7esi A\u015f\u0131k Pa\u015fazade, her ikisi, Hac\u0131 Bekta\u015f\u0131, Baba \u0130lyas’\u0131n m\u00fcridi oldu\u011funu yazmaktad\u0131rlar. \u015eeyh Eflaki de ay\u0131n bilgileri aktarmaktad\u0131r.<\/p>\n Baba \u0130lyas ve taraftarlar\u0131, 1230 civar\u0131nda “Horasan”dan, yani Orta Asya’dan Anadolu’ya gelmi\u015flerdir. Baba \u0130lyas’\u0131 inceleyen \u00fcnl\u00fc Frans\u0131z tarih\u00e7isi Claude Cahen, Baba \u0130lyas ve taraflar\u0131n\u0131n belki de Harezmilerle birlikte, Mo\u011follardan ka\u00e7\u0131p Anadolu’ya geldiklerini d\u00fc\u015f\u00fcn\u00fcyordu. Bu sav do\u011fru olabilir. Bu tespitten hareketle, onlar\u0131n Mevaraun nehri y\u00f6resinden, yani Ahmet Yesevi’nin ya\u015fad\u0131\u011f\u0131 b\u00f6lgeden gelmi\u015f olabilecekleri sonucunu \u00e7\u0131karabiliriz.<\/p>\n \u00d6yleyse, Hac\u0131 Bekta\u015f\u0131, Ahmet Yesevi’ye ba\u011flamak yanl\u0131\u015f olmayacakt\u0131r. O zaman da, halk gelenekleri, belirli \u00f6l\u00e7\u00fclerde, hakl\u0131l\u0131k pay\u0131 kazanacaklard\u0131r. Hac\u0131 Bekta\u015f Baba-i isyanlar\u0131na i\u015ftirak etmi\u015ftir. Karde\u015fi Minta\u00e7 ise bu olaylarda \u015fehit olmu\u015ftur.<\/p>\n Fakat tarihi kaynaklar, Hac\u0131 Bekta\u015f’\u0131n bu isyanlar\u0131n son b\u00f6l\u00fcm\u00fcne ve Malya’daki sava\u015fa kesin olarak kat\u0131lmad\u0131\u011f\u0131n\u0131 g\u00f6stermektedirler. Hac\u0131 Bekta\u015f, bir m\u00fcddet sakl\u0131 kald\u0131ktan sonra, Suluca Kara\u00f6y\u00fck’te bug\u00fcnk\u00fc ad\u0131yla Hac\u0131 Bekta\u015f kasabas\u0131nda ortaya \u00e7\u0131km\u0131\u015f ve orada \u00c7epni bir boy aras\u0131nda ya\u015fam\u0131\u015ft\u0131r. Bir dervi\u015f hayat\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. Kendisi \u00c7epni olmad\u0131\u011f\u0131 i\u00e7in, Vilayetnamesinde baz\u0131 \u00e7at\u0131\u015fmalardan bahsedilmektedir. S\u00f6z\u00fc edilen \u00c7epni boyu, onu kabul etmi\u015f ve benimsemi\u015ftir. Hac\u0131 Bekta\u015f bir aziz gibi ya\u015fam\u0131\u015f ve keramet sahibi oldu\u011fu s\u00f6ylenir. Sayg\u0131 ve sevgiye lay\u0131k bir veli olmu\u015ftur. Etraf\u0131nda \u00e7ok taraftar\u0131 olmas\u0131na ra\u011fmen, Hac\u0131 Bekta\u015f m\u00fcrit edinmeye \u00e7al\u0131\u015fmam\u0131\u015ft\u0131r. Bu ger\u00e7e\u011fi, A\u015f\u0131kpa\u015fazade’nin yazd\u0131\u011f\u0131 Tarih eserlerinden biliyoruz.<\/p>\n Hac\u0131 Bekta\u015f, kerametlerini bir kad\u0131na Kad\u0131nc\u0131k Ana’ya aktarm\u0131\u015ft\u0131r. Kad\u0131nc\u0131k Ana, A\u015f\u0131kpa\u015fazade’ye g\u00f6re, onun evlatl\u0131k k\u0131z\u0131d\u0131r, Vilayetname’ye g\u00f6re de manevi kar\u0131s\u0131d\u0131r. Ama, ne olursa olsun, Kad\u0131nc\u0131k Ana bir Bac\u0131yan’i Rum\u2019dur. Bac\u0131yan’i Rum, o zaman ki d\u00f6rt toplumsal s\u0131n\u0131flardan biriydi. Ve bir kad\u0131n te\u015fkilat\u0131yd\u0131. Kad\u0131nc\u0131k Ana, bu toplumsal yap\u0131n\u0131n \u00f6nemli bir \u015fahsiyetiydi.<\/p>\n Kad\u0131nc\u0131k Ana, XIV. as\u0131rda ya\u015fam\u0131\u015ft\u0131r. O devir, Osmanl\u0131 \u0130mparatorlu\u011funun b\u00fcy\u00fck zaferleri d\u00f6nemidir. Bir \u00e7ok Bekta\u015fi dervi\u015fi, ilk Osmanl\u0131 Sultanlar\u0131n\u0131n zaferlerine kat\u0131lm\u0131\u015f, kimileri gazi olmu\u015flard\u0131r. Abdal Musa, bu dervi\u015f-gaziler aras\u0131ndad\u0131r.<\/p>\n Osmanl\u0131lar\u0131n soyu, bilindi\u011fi gibi, O\u011fuzlardan gelmektedir. Kay\u0131 boyundand\u0131rlar. O s\u0131rada, Anadolu’da geli\u015fen bat\u0131n’i dervi\u015flerin bir \u00e7o\u011fu ayn\u0131 soydan gelmekteydiler. \u00d6rne\u011fin, \u00c7epniler, Kay\u0131lar gibi O\u011fuz soyundand\u0131rlar.<\/p>\n \u0130lk Sultanlar d\u00f6neminde, Abdal dervi\u015fler ve Osmanl\u0131lar aras\u0131nda s\u0131k\u0131 ba\u011flar vard\u0131. XIV. ve XV. y\u00fcz y\u0131llarda, ilk Osmanl\u0131 \u0130mparatorlu\u011fu yap\u0131s\u0131nda d\u00f6rt toplumsal s\u0131n\u0131f vard;. Gaziyan\u2019i Rum, Ah\u0131yan\u2019i Rum, Abdalan\u2019i Rum ve Bac\u0131yan\u2019i Rum. \/ B\u00fcy\u00fck zaferler d\u00f6neminde, Osmanl\u0131 ordusunda dervi\u015f olan gazilede vard\u0131. Bu dervi\u015fler, Abdal olan unvanlar\u0131na, Gazi Unvan\u0131 eklemekten gurur duyarlard\u0131. B\u00f6ylece gazi olan Abdallar Trakya ve Balkanlar\u0131n fetihlerine i\u015ftirak etmi\u015flerdir. Bunlar\u0131n aras\u0131nda yukarda da i\u015faret etti\u011fimiz gibi, Abdal Musa, Geyikli Baba, daha sonralar\u0131 G\u00fcl Baba ve benzerlerini sayabiliriz.<\/p>\n Hac\u0131 Bekta\u015f’\u0131n \u015f\u00f6hreti, Osmanl\u0131lar aras\u0131nda b\u00fcy\u00fck olmas\u0131 gerekir. \u00c7\u00fcnk\u00fc Yeni \u00c7eri ordusu kuruldu\u011fu zaman, Yeni\u00e7eriler, Pirleri i\u00e7in Hac\u0131 Bekta\u015f’\u0131 se\u00e7tiler.<\/p>\n Oru\u00e7\u2019a g\u00f6re Sultan Orhan’\u0131n karde\u015fi Ali Pa\u015fa, me\u015fay\u0131k yolunu tutmu\u015f, dervi\u015f olmu\u015ftur. Karde\u015fine, Yeni\u00e7eri ordusunun himayesi i\u00e7in Horasanl\u0131 Hac\u0131 Bekta\u015f’\u0131 tavsiye etmi\u015ftir. Bu himaye ancak manevi olabilirdi, \u00e7\u00fcnk\u00fc Hac\u0131 Bekta\u015f, ananeye g\u00f6re, 1271 y\u0131l\u0131 civar\u0131nda vefat etmi\u015ftir. Bu, Osmanl\u0131 Sultanlar\u0131n\u0131n Bekta\u015fi tarikat\u0131na olan tevecc\u00fch\u00fcn\u00fc kan\u0131tlamaktad\u0131r.<\/p>\n Bu tevecc\u00fch\u00fcn sayesinde, \u0130mparatorlu\u011fun ilk y\u0131llar\u0131nda, Bekta\u015fi tarikat\u0131n\u0131n \u00fcst\u00fcn bir yeri oldu\u011fu g\u00f6r\u00fclmektedir. Bekta\u015filerin \u015f\u00f6hreti ve ba\u015far\u0131lar\u0131, Osmanl\u0131lar\u0131n desteklerinden geldi. Onlar\u0131n sayesinde, Bekta\u015filik en \u00f6nemli halk tarikat\u0131 oldu. Tabii olarak, o zaman \u015eii ve a\u015f\u0131r\u0131 \u015eii inan\u00e7lar hen\u00fcz Bekta\u015filik \u00f6\u011fretisine girmemi\u015flerdi. Bu ayk\u0131r\u0131 inan\u00e7lar, daha sonra, Bekta\u015fili\u011fin i\u00e7ine Huruf\u00eelik sokuldu\u011fu zaman ve \u00f6zellikle, ilk Safavilerin, \u00f6rne\u011fin C\u00fcneyd, Haydar ve \u015eah \u0130smail propagandalar\u0131n\u0131n sonucu ortaya \u00e7\u0131kt\u0131lar.<\/p>\n \u00d6mer L\u00fctfi Barkan, “Kolonizat\u00f6r dervi\u015fleri” adl\u0131 \u00fcnl\u00fc eserinde, ilk Osmanl\u0131 Sultanlar\u0131n\u0131n, dervi\u015fleri nas\u0131l kulland\u0131klar\u0131n\u0131 g\u00f6stermektedir. Bu dervi\u015flere, feth edilen yerlerde topraklar verildi. Dervi\u015fler yerle\u015fik olmu\u015f, zaviye ve tekke kurmu\u015flard\u0131r. \u0130slam dinini ve T\u00fcrk medeniyetini buralara yaym\u0131\u015flard\u0131r. Bu y\u00fczden, Trakya’da ve Balkanlarda Bekta\u015filik tarikat\u0131 \u00e7ok geli\u015fti. Hac\u0131 Bekta\u015f’\u0131n ismi Rumeli’de derin izler b\u0131rakt\u0131.<\/p>\n Trakya’daki en m\u00fchim Bekta\u015fi tekkelerinden biri, Edirne civar\u0131nda, K\u0131z\u0131l Deli Tekkesiydi. \u015eimdiki Bulgaristan’\u0131n Deli Orman b\u00f6lgesinde, Demir Baba tekkesi Otm\u00e7in Baba, Akyaz\u0131l\u0131 Baba tekkesi ve saire. Bu sayd\u0131\u011f\u0131m\u0131z tekkelerin ayr\u0131 bir \u00f6zelli\u011fi vard\u0131r, ancak bu, yaz\u0131n\u0131n konusu d\u0131\u015f\u0131ndad\u0131r.<\/p>\n Bekta\u015fili\u011fi incelemek i\u00e7in, nefesler \u00e7ok \u00f6nemli ve ciddi bir kaynakt\u0131r. Baz\u0131 nefeslerde, Hac\u0131 Bekta\u015f’\u0131n ismi Rumeli’nin fethi ile ba\u011fl\u0131 g\u00f6r\u00fcn\u00fcyor. Sizlere iki \u00f6rnek sunaca\u011f\u0131m. Her ikisi de Kul Himmet’in nefesleridir. Kul Himmet XVI. y\u00fczy\u0131lda ya\u015fam\u0131\u015f bir \u015fairdir. Pir Sultan’\u0131n yak\u0131n\u0131 oldu\u011fu s\u00f6yleniyor. \u00c7ok tan\u0131nm\u0131\u015f bu nefesinde Kul Himmet’ten anlaml\u0131 m\u0131sralar\u0131 buluyoruz;<\/p>\n “Seher vakti \u015eah kervan\u0131 gidiyor, (\u0130smail Uzunlu, Antoloji, II, 349-350)<\/p>\n Ay\u0131n’i Cem’de bu m\u0131sra, bazen \u015f\u00f6yle s\u00f6ylenmektedir:<\/p>\n “Urum’u fetih etti Bekta\u015f’i Veli”<\/p>\n Ba\u015fka bir nefesinde;<\/p>\n “Hac\u0131 Bekta\u015f tekkesine gireli, Yine Kul Himmet diyor ki;<\/p>\n “Hac\u0131 Bekta\u015f vatan tutmu\u015f Urumdan”<\/p>\n (Antoloji, II, 334-335)<\/p>\n Bu iki misalde, Hac\u0131 Bekta\u015f, ya Rum’u feth etmi\u015f gibi, veya ir\u015fad etmi\u015f gibi g\u00f6r\u00fcn\u00fcyor.<\/p>\n \u015eimdiye kadar soruna genel olarak bakt\u0131k. Bekta\u015filik ve Alevilik daha do\u011frusu K\u0131z\u0131lba\u015fl\u0131k ayn\u0131 k\u00f6kten gelen bir olgudur. \u0130kisi, ba\u015flang\u0131\u00e7ta halk diniydiler. Fakat zamanla, bilhassa XVI. y\u00fcz y\u0131ldan itibaren b\u00f6l\u00fcnmeler oldu ve iki farkl\u0131 toplum olu\u015ftu. Bir yandan, yerle\u015fik olan, tekkeye ba\u011fl\u0131 ve az \u00e7ok \u00f6rg\u00fctlenmi\u015f Bekta\u015filer, di\u011fer yandan, k\u00f6ylerde veya k\u0131rlarda oturan ve en eski zamanlardan beri dinleri batini olan K\u0131z\u0131lba\u015f denilen toplumlar.<\/p>\n Bu K\u0131z\u0131lba\u015f toplumlar\u0131n, Osmanl\u0131 belgelerinde, do\u011frudan do\u011fruya belirgin bir isimi bile yoktu. Onlara ZINDIK, RAF\u0130Z\u0130, M\u00dcLH\u0130P gibi k\u00f6t\u00fcleyici adlar veriliyordu. Sonra onlar\u0131 k\u00f6kenbilim bak\u0131m\u0131ndan yanl\u0131\u015f olan “Alevi” s\u00f6zc\u00fc\u011f\u00fcyle adland\u0131rmaya ba\u015flad\u0131lar.<\/p>\n K\u0131z\u0131lba\u015f ismi \u015eah \u0130smail’in babas\u0131 \u015eeyh Haydar (1460-1488) zaman\u0131nda belirmi\u015ftir. Do\u011fu Anadolu ve Azerbaycan T\u00fcrkmen a\u015firetlerinden gelen, Safavi taraftarlar\u0131na K\u0131z\u0131lba\u015f deniliyordu. Sebebi, ba\u015flar\u0131na takt\u0131klar\u0131 k\u0131z\u0131l k\u00fclahlardan kaynaklan\u0131yor. Bu 12 y\u00f6nl\u00fc K\u00fclaha Tac’i Haydar derlerdi.<\/p>\n K\u0131z\u0131lba\u015f denilen toplumlar bir \u00e7ok isyan hareketlerine kar\u0131\u015ft\u0131klar\u0131 i\u00e7in, K\u0131z\u0131lba\u015f kelimesi Osmanl\u0131 belgelerinde k\u00f6t\u00fcleyici bir anlamla y\u00fcklenmi\u015f, o nedenle, olduk\u00e7a yeni bir ge\u00e7mi\u015fte K\u0131z\u0131lba\u015f yerine Alevi s\u00f6zc\u00fc\u011f\u00fc kullan\u0131lmaya ba\u015flanm\u0131\u015ft\u0131r. Ali’ye a\u015f\u0131r\u0131 bir sevgi, hatta tap\u0131nmaya kadar giden bir sevgi g\u00f6sterdikleri i\u00e7in, onlara “Alevi” derlerdi. \u0130ran’da ise Ali’ye tapanlara “Ali-\u0130lahi” denir. Alevi ise, Ali soyundan gelen, yani Seyyit olanlara denilir. Yukarda de\u011findi\u011fimiz gibi, bu s\u00f6zc\u00fck k\u00f6kenbilim a\u00e7\u0131s\u0131ndan yanl\u0131\u015ft\u0131r.<\/p>\n Dana \u00f6nce de a\u00e7\u0131klad\u0131\u011f\u0131m\u0131z gibi, Trakya da ve Balkan \u00fclkelerinde, \u00f6zellikle Arnavud elinde, Bekta\u015fili\u011fin etkisi \u00e7ok b\u00fcy\u00fckt\u00fc. Hatta, II. Sultan Abd\u00fclhamit d\u00f6neminde Arnavud elinde, Bekta\u015filik resmi din olarak \u00f6nerilmi\u015f, ancak Sultan Abd\u00fclhamid do\u011fal olarak ve \u015fiddetli bir \u015fekilde, buna kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n Trakya ve Balkanlar, Osmanl\u0131 \u0130mparatorlu\u011funun egemenli\u011finde kald\u0131\u011f\u0131 d\u00f6nem i\u00e7inde, Bekta\u015filik, Alevilikten daha \u00fcst\u00fcn bir konum elde etmi\u015ftir. Kimi J\u00f6n T\u00fcrkler Bekta\u015fi olduklar\u0131 i\u00e7in, Bekta\u015filer \u00fclkenin ayd\u0131nlar\u0131 ve ilericileri aras\u0131nda yer alm\u0131\u015flard\u0131r.<\/p>\n S\u00f6z\u00fc edilen \u00fclkelerin T\u00fcrkiye’den ba\u011f\u0131ms\u0131z olmalar\u0131ndan sonra, Alevilik, Bekta\u015filikten daha \u00f6nemli bir konum kazand\u0131. G\u00fcn\u00fcm\u00fczde, Alevilik \u00f6ne \u00e7\u0131km\u0131\u015ft\u0131r. Bekta\u015filik arka plana itilmi\u015ftir. \u00d6yle de olsa, unutmamal\u0131y\u0131z ki, Bekta\u015filik ve Alevilik \u00f6z olarak ayn\u0131 olgudur.<\/p>\n Onlar\u0131 birbirlerinden ay\u0131rmak olanakl\u0131 de\u011fildir.<\/p>\n <\/p>\n ON \u0130K\u0130 H\u0130ZMET On iki hizmet, C\u0131vat ibadeti s\u0131ras\u0131nda g\u00f6revli, on iki ki\u015finin yerine getirdi\u011fi hizmetin ad\u0131d\u0131r. C\u0131vat\u2019ta on iki hizmetten g\u00f6rev alan canlar, yapt\u0131klar\u0131 i\u015fe g\u00f6re, ad al\u0131rlar. Bu on iki hizmetin sahipleri s\u0131ras\u0131 ile \u015funlard\u0131r: <\/b><\/span><\/span><\/span><\/strong><\/p>\n 1. Pir makam\u0131, talib toplumunun en y\u00fcksek temsilcisi olan Pir, ibadethane\u2019de Pir postuna oturur ve C\u0131vat ibadetini y\u00fcr\u00fct\u00fcr.<\/p>\n 2. Rayber makam\u0131,<\/b> talib Yol\u2019unun ruhani \u00f6nderi olan Rayver, ibadethane\u2019de oniki hizmetten g\u00f6rev alan canlardan sorumlu oldu\u011fu gibi, hem inan\u00e7 baz\u0131nda g\u00fcn\u00fcn mana ve anlam\u0131 \u00fczerine konu\u015fmalar yapar, hem de C\u0131vat y\u00fcr\u00fctme yetkisine sahiptir.<\/p>\n 3. M\u00fcr\u015fit makam\u0131,<\/b> talib Yol\u2019unun yarg\u0131 makam\u0131n\u0131n ba\u015f\u0131 olan Mor\u015f\u0131t, C\u0131vat\u2019ta \u00f6z\u00fcn\u00fc dara \u00e7eken davac\u0131 veyahut daval\u0131ya m\u00fcsevi muamele, taraflar\u0131n s\u00f6z haklar\u0131n\u0131 muhafaza etme, taliblerin kendilerine serbest\u00e7e arzettikleri hadiseleri haz\u0131r bulunan canlar\u0131n b\u00fcy\u00fck bir ekseriyetinin m\u00fc\u015fterek r\u0131zalar\u0131 unsuru ile h\u00fck\u00fcm verme yetkisine sahiptir. Mor\u015f\u0131t\u2019in karar\u0131nda katiyet as\u0131ld\u0131r ve talib Mor\u015f\u0131t karar\u0131na ihtiraz edemez.<\/p>\n 4. Haberci hizmeti,<\/b> hem C\u0131vat\u2019\u0131n yap\u0131laca\u011f\u0131 g\u00fcn\u00fc ve ibadethaneyi k\u00f6yl\u00fcye haber verir, hem de C\u0131vat’ta g\u00f6zc\u00fcn\u00fcn yard\u0131mc\u0131s\u0131d\u0131r.<\/p>\n 5. G\u00f6zc\u00fc hizmeti,<\/b> C\u0131vat’\u0131n i\u00e7 d\u00fczeninden sorumlu oldu\u011fu gibi, edeb ve erkana ayk\u0131r\u0131 hareketlere m\u00fcdahale etme yetkisine sahiptir.<\/p>\n 6. \u00c7\u0131rac\u0131 hizmeti, <\/b>hem \u00e7\u0131ra ya\u011f\u0131n\u0131 tedarik etmek, hem de ibadethanenin ayd\u0131nlatma i\u015finden sorumludur. \u015eu cihete de dikkati \u00e7ekmek gerekir ki, \u00e7\u0131ra g\u00fcne\u015f\u2019in nuru temsilen yak\u0131l\u0131r. C\u0131vat s\u00fcresince pirler dahil, hi\u00e7 kimse s\u0131rt\u0131n\u0131 \u0131\u015f\u0131\u011fa \u00e7eviremez. \u00c7\u00fcnk\u00fc g\u00fcne\u015f\u2019in nuru olmasayd\u0131 ya\u015famda olmazd\u0131. 8. S\u00fcp\u00fcrgeci hizmeti,<\/b> C\u0131vat s\u00fcresince, her hizmetin sonunda, Divan\u2019\u0131n \u00f6n\u00fcne s\u00fcp\u00fcrge \u00e7almakla g\u00f6revlidir.<\/p>\n 9. Kap\u0131c\u0131 hizmeti,<\/b> hem ibadethane\u2019nin giri\u015f \u00e7\u0131k\u0131\u015f g\u00fcvenli\u011fini sa\u011flamak, hem de C\u0131vat’a gelen canlar\u0131n emanette b\u0131rakt\u0131klar\u0131 e\u015fyalardan sorumludur.<\/p>\n 10. Sucu hizmeti, <\/b>hem ibadethane\u2019nin su ihtiyac\u0131n\u0131 tehmin etmek, hem de C\u0131vat’a gelen canlar\u0131n su ihtiyac\u0131n\u0131 tehmin etmekle g\u00f6revlidir.<\/p>\n 11. Zakir hizmeti, <\/b>C\u0131vat s\u00fcresince Hak, H\u0131z\u0131r ve Pir kelam\u0131n\u0131 i\u00e7eren nefes, sazla okuyarak ibadetin ak\u0131\u015f\u0131n\u0131 sa\u011flamakla birlikte, Semah da y\u00f6r\u00fct\u00fcr.<\/p>\n 12. Bek\u00e7i hizmeti,<\/b> k\u00f6yl\u00fcler ibadethane\u2019de topland\u0131klar\u0131 i\u00e7in, k\u00f6y\u00fcn can ve mal g\u00fcvenli\u011finden sorumlu olmakla birlikte, olas\u0131 sald\u0131r\u0131 ve tehlikelere kar\u015f\u0131, k\u00f6y\u00fc m\u00fcdafaa etmek ve ibadethane\u2019yi olaydan haberdar etmektir.<\/p>\n Kaynak:<\/b> Varto\u2019ya tabi Ta\u015f\u00e7\u0131 K\u00f6y\u00fcnden kain, Pir Bozi Uca\u011f\u2019\u0131nda bulunan risaleden al\u0131nm\u0131\u015ft\u0131r.<\/span><\/p>\n <\/p>\n HIZIR K\u0130MD\u0130R? H\u0131z\u0131r k\u00fclt\u00fc, Ortado\u011fu’daki b\u00fct\u00fcn halklar\u0131n s\u00f6ylencelerinde vard\u0131r. H\u0131z\u0131r ay\u0131nda oru\u00e7 tutulur, Cem ba\u011flan\u0131r, ve Semah d\u00f6n\u00fcl\u00fcr. Alevilik Cem ve Semah`da gizlidir. Anadolu\u2019da binlerce mekan ve yerin ad\u0131 H\u0131z\u0131r ismiyle \u00e7a\u011fr\u0131l\u0131r. Kur`an ve Tevrat`ta ad\u0131 an\u0131l\u0131r. Halk inan\u00e7lar\u0131nda Peygamber say\u0131l\u0131r. H\u0131z\u0131r \u0130lyas bayram\u0131, H\u0131z\u0131r postu, H\u0131z\u0131r suyu, H\u0131z\u0131r da\u011f\u0131, H\u0131z\u0131r ziyareti ve H\u0131z\u0131r orucu vs. gibi isimlerle an\u0131la gelmi\u015ftir.<\/p>\n H\u0131z\u0131r k\u00fclt\u00fc, orta do\u011fudaki b\u00fct\u00fcn halklar\u0131n s\u00f6ylencelerinde vard\u0131r. H\u0131z\u0131r ay\u0131nda oru\u00e7 tutulur, Cem ba\u011flan\u0131r, ve Semah d\u00f6n\u00fcl\u00fcr. Alevilik Cem ve Semah`da gizlidir. Cem ve Semah Cem Evinde yap\u0131l\u0131r. Cem Evi yoksa Talib ve Pir hangi mekan\u0131 uygun g\u00f6r\u00fcrse Cem orada o mekanda ba\u011flan\u0131r.<\/p>\n Anadolu\u2019daki K\u0131z\u0131lba\u015f Aleviler`de H\u0131z\u0131r, \u00f6zlem ve umudun atl\u0131s\u0131d\u0131r.<\/p>\n \u0130nanc\u0131m\u0131zda en y\u00fcce ve ulu makam\u0131n sahibi olan bir erdir. H\u0131z\u0131r Aleyselam veyahut H\u0131z\u0131r Nebi, Boz Atl\u0131 H\u0131z\u0131r olarak da \u00e7a\u011fr\u0131l\u0131r. Abu hayat, \u00f6l\u00fcms\u00fczl\u00fck suyu i\u00e7mi\u015ftir. Tabiata can veren odur, darda kalanlara yard\u0131m eden odur. Ak sakall\u0131 b\u0131r Pir-i fanidir.Gezindi\u011fi yerlerde \u00e7ay\u0131r \u00e7imen biter, g\u00fcll\u00fck g\u00fclistanl\u0131k olur. U\u011frad\u0131\u011f\u0131 hanede bolluk ve bereket eksilmez. R\u00fcyas\u0131na girdi\u011fi ki\u015finin derdine derman, yaras\u0131na ila\u00e7 olur. Bin y\u0131llard\u0131r Anadolu Alevileri bu inanc\u0131n\u0131 hep canl\u0131 ve sakl\u0131 tutar. Anadolu Alevileri i\u00e7in bazen Ali g\u00f6r\u00fcnm\u00fc\u015f, bazen Pir H\u00fcnkar olarak gelmi\u015f, vakti gelmi\u015f Pir Sultan olup mazlumun yan\u0131nda belirmi\u015f. Alevi Ulular\u0131n\u0131n canl\u0131 bedeninde g\u00f6r\u00fcnen H\u0131z\u0131r`\u0131n kendisi oldu\u011funa inan\u0131l\u0131r. Yeri ve zaman\u0131 geldi\u011finde insan\u0131 sorgulayan, yeri geldi\u011finde insan\u0131 \u00f6d\u00fcllendiren, dilekleri\u00a0 ve istekleri, \u00f6zlemleri yerine getirdi\u011fine inan\u0131lan, Anadolu K\u0131z\u0131lba\u015f Alevi ve Bekta\u015filerin tanr\u0131 misyonunu y\u00fckledi\u011fi d\u00fc\u015f varl\u0131\u011f\u0131d\u0131r. <\/p>\n Dua okundu haz\u0131ra\u00a0\u00a0\u00a0\u00a0\u00a0 \/ Boz-At ile d\u00fc\u015fm\u00fc\u015f yola Anadolu\u2019daki K\u0131z\u0131lba\u015f Alevilerin gelenekselle\u015fmi\u015f inan\u00e7 k\u00fclt\u00fcr\u00fc i\u00e7inde en \u00f6nemli ay H\u0131z\u0131r ay\u0131d\u0131r. K\u0131\u015f\u0131n \u015fubat ay\u0131n\u0131n ilk haftas\u0131ndan ba\u015flay\u0131p \u015fubat sonuna kadar, d\u00f6rt hafta boyunca Alevilerin yerle\u015fim birimlerinde, \u00fc\u00e7 g\u00fcn oru\u00e7 tutulur. Tutulan orucun kutsal gerek\u00e7esi binlerce y\u0131l \u00f6nceki mitolojik s\u00f6ylenceye dayan\u0131r. Nuh’un gemisinin tufanda, f\u0131rt\u0131naya yakalanmas\u0131 ve insanlar\u0131n bu felaketten kurtulmak i\u00e7in \u201eYeti\u015f ya H\u0131z\u0131r, bizi kurtar.\u201c Diye feryat edip yalvarmalar\u0131ndan dolay\u0131 dualar\u0131 kabul olur ve f\u0131rt\u0131na diner, gemi ve i\u00e7indekiler sa\u011f salim kurtulurlar. O g\u00fcnden ba\u015flayarak kurtulan toplulu\u011fun \u00fc\u00e7 g\u00fcn oru\u00e7 tuttu\u011fu s\u00f6ylencesi g\u00fcn\u00fcm\u00fcze kadar gelmi\u015ftir.<\/p>\n Bundan 40 sene \u00f6nceye kadar Anadolu’daki Alevilerin ya\u015fad\u0131\u011f\u0131 k\u00fc\u00e7\u00fck yerle\u015fim birimlerinde, H\u0131z\u0131r g\u00fcnleri ba\u015flad\u0131\u011f\u0131nda, evlerde zevkli bir \u00e7al\u0131\u015fmaya girerlerdi. Evin her taraf\u0131 g\u00fczel bir \u015fekilde temizlenir. Toprak evlerin taban\u0131 ve duvarlar\u0131 beyaz toprakla \u015ferbetlenerek s\u0131van\u0131r ve evin i\u00e7ini ho\u015f b\u0131r koku kaplar. Y\u00fcn yataklar havaland\u0131r\u0131l\u0131r b\u00fct\u00fcn \u00e7ar\u015faflar y\u0131kan\u0131r ve gelecek misafirlerin \u015fahs\u0131nda haneye H\u0131z\u0131r u\u011frayaca\u011f\u0131na inan\u0131l\u0131r. Alevilerde mihman Alidir deyip daima misafirin gelece\u011fi hesaplanarak \u00f6n haz\u0131rl\u0131k yap\u0131l\u0131rd\u0131. Ambarlardan bir miktar bu\u011fday bo\u015falt\u0131l\u0131p sa\u00e7ta kavrulduktan sonra el ile \u00e7evrilen ta\u015f de\u011firmende \u00f6\u011f\u00fct\u00fclerek, temiz bir le\u011fen veya sininin \u00fczerine un elekten ge\u00e7ilerek d\u00f6k\u00fcld\u00fckten sonra, \u00fczerine temiz bir t\u00fclbent veya \u00e7ar\u015faf \u00f6rt\u00fclerek evin el ayak deymeyece\u011fi tenha ve y\u00fcksek bir yerine koyulurdu. Ev halk\u0131 i\u00e7indeki gen\u00e7ler genellikle, niyet tutarak bu i\u015fi zevkle yaparlard\u0131. Bir g\u00fcn sonra tepsinin \u00fczerindeki \u00f6rt\u00fc a\u00e7\u0131l\u0131r, \u015fayet bir iz varsa, tutulan dile\u011fin yerine gelece\u011fine inan\u0131l\u0131rd\u0131. O eve H\u0131z\u0131r’\u0131n u\u011frad\u0131\u011f\u0131 s\u00f6ylenirdi.<\/p>\n Orucun \u00fc\u00e7\u00fcnc\u00fc g\u00fcn\u00fc sabah\u0131 bu el de\u011firmeninde \u00f6\u011f\u00fct\u00fclen irmi\u011fe benzeyen undan yemek yap\u0131l\u0131r. Bu yeme\u011fe halk dilinde kavut denilir. \u0130\u00e7ine tereya\u011f\u0131 ve \u015ferbet d\u00f6k\u00fclerek b\u00fct\u00fcn k\u00f6y halk\u0131 hane hane dola\u015f\u0131p, lokmalar\u0131n\u0131 yiyip\u00a0 dualar\u0131n\u0131 yaparlar. Kurban\u0131 olanlar kurbanlar\u0131n\u0131 keserler.<\/p>\n H\u0131z\u0131r ay\u0131 ba\u015flad\u0131\u011f\u0131 g\u00fcnlerde Cem`ler yap\u0131l\u0131r, lokmalar da\u011f\u0131t\u0131l\u0131r, kabirler ziyaret edilir. Dedeler taliplerini sorar talipler Pirlerinin yolunu g\u00f6zler.<\/p>\n Bin y\u0131llard\u0131r kutsiyetine inand\u0131\u011f\u0131m\u0131z H\u0131z\u0131r ve H\u0131z\u0131r g\u00fcnleri i\u00e7in Aleviler ve onlar\u0131n yol k\u0131lavuzlu\u011funa soyunan dedeler, kendi ecdatlar\u0131n\u0131n g\u00f6sterdi\u011fi direngenli\u011fi g\u00f6stererek bu inan\u00e7 g\u00fcnlerini ya\u015fatm\u0131\u015flar. G\u00fcn\u00fcm\u00fczde Alevi \u00f6rg\u00fctlenmesi i\u00e7inde olsun veya olmas\u0131n, b\u00fct\u00fcn Alevilerin y\u00fcrekli bir \u015fekilde korkmadan, \u201cKom\u015fular ne der?\u201d, \u201c\u0130\u015f arkada\u015flar\u0131 ne der?\u201d, \u201cSiyasiler ve h\u00fck\u00fcmet ne der?\u201d diye\u00a0\u00a0 ikilemeye girmeden Alevi inan\u00e7 g\u00fcnlerini ge\u00e7mi\u015fteki gibi \u00f6z\u00fcn\u00fc bozmadan, \u00e7a\u011fda\u015f bir anlat\u0131m ve bu g\u00fcn\u00fcn gen\u00e7 ku\u015faklar\u0131n\u0131n kabullenece\u011fi en uygun rituelleri i\u015fleyerek ve hi\u00e7 bir tarafa savrulmadan ya\u015fatmal\u0131d\u0131rlar.<\/p>\n Bir b\u00fct\u00fcn olarak Aleviler nerde olursa olsun kutsiyet`ine inand\u0131\u011f\u0131m\u0131z ve kutsall\u0131k ta\u015f\u0131d\u0131\u011f\u0131 i\u00e7in g\u00fcn\u00fcm\u00fcze kadar geldi\u011fini bildi\u011fimiz de\u011ferleri iyi korumal\u0131y\u0131z.<\/p>\n \u00d6rg\u00fctl\u00fc g\u00fc\u00e7 olarak hepimiz bir a\u011f\u0131zdan sesli hayk\u0131rarak sahip \u00e7\u0131kmal\u0131y\u0131z. Cem evlerine, Ceme, Semaha, inanc\u0131m\u0131z\u0131n olmazsa olmaz, de\u011ferleri olarak bak\u0131p yozla\u015ft\u0131rmadan bizden sonraki ku\u015faklar\u0131nda sahiplenmesini sa\u011flamal\u0131y\u0131z.<\/p>\n Son zamanlarda Cem evleri diye Alevi kurum ve kurulu\u015flar\u0131n\u0131n el yordam\u0131yla sahiplendi\u011fi mekanlara girildi\u011finde, oran\u0131n bir ibadet havas\u0131 vermedi\u011fi g\u00f6ze \u00e7arp\u0131yor. E\u011fer Cem evi ibadet yerimiz ise!, ki \u00f6yledir. O zaman oran\u0131n ayr\u0131 bir a\u011f\u0131rl\u0131\u011f\u0131 ve kutsiyeti olmal\u0131d\u0131r.<\/p>\n Binan\u0131n bir odas\u0131n\u0131n veya salonun bir k\u00f6\u015fesinin, bu kutsiyet havas\u0131n\u0131 verece\u011fi \u015fekilde donat\u0131p oray\u0131 ibadet yeri olarak belirlemeli ve bunu herkesin mutlaka bilmesi laz\u0131m. \u0130nan\u00e7 merkezleri diye kurdu\u011fumuz sahiplendi\u011fimiz yerler, \u00e7ay-kahve i\u00e7ilen, e\u011flencelerin\u00a0 yap\u0131ld\u0131\u011f\u0131 mekanlara d\u00f6n\u00fc\u015fmemeli. Bu b\u00f6yle devam ederse hem abes ka\u00e7ar, hem de di\u011fer inan\u00e7 kurumlar\u0131 kar\u015f\u0131s\u0131nda, Alevi kurum ve kurulu\u015flar\u0131n\u0131 zor durumlara d\u00fc\u015f\u00fcrebilir.<\/p>\n B\u00fct\u00fcn uygarl\u0131klarda ibadethaneler, b\u00fcy\u00fck veya k\u00fc\u00e7\u00fck, daima ve her d\u00f6nem, s\u00fckunet ve sessizli\u011fin hakim oldu\u011fu mekanlard\u0131r. Bu mekanlara nezaket kurallar\u0131na g\u00f6re girilir ve zarafetle oturulur. Hu\u015fu i\u00e7erisinde ibadete durulur ve haz al\u0131n\u0131r, ruhen doyulur. Bin y\u0131llard\u0131r semaha bir kutsall\u0131k y\u00fcklemi\u015fiz ve hep cemlerimizde ve ibadet mekanlar\u0131m\u0131zda semaha durmu\u015fuz. Elbetteki Anadolu’nun her taraf\u0131nda de\u011fi\u015fik yerle\u015fim birimlerinde yerle\u015fen Aleviler aras\u0131nda de\u011fi\u015fik fig\u00fcrlerle d\u00f6n\u00fcl\u00fcyor. Elbetteki saz ve deyi\u015f olmadan Semah d\u00f6n\u00fclmez. Alevilerin unutmamas\u0131 gereken bir husus var. \u00d6zellikle Alevi gen\u00e7li\u011finin duyarl\u0131 olmas\u0131 gereken bir konudur. \u0130nanc\u0131m\u0131z\u0131n kutsall\u0131k y\u00fckledi\u011fi bu y\u00fcce de\u011feri olan Semah rituellerini d\u00fc\u011f\u00fcn salonlar\u0131ndan ve t\u00fcrk\u00fc barlardan \u00e7\u0131karmal\u0131y\u0131z. Semah\u0131 olur olmaz her siyasi ve politik kimlikli Alevili\u011fi\u00a0 bilmeyen politikac\u0131lar\u0131n oturdu\u011fu trib\u00fcnlerin \u00f6n\u00fcndeki alanlarda, meydanlarda d\u00f6nmeyelim. \u00d6rg\u00fctl\u00fc g\u00fc\u00e7 olarak bundan b\u00f6yle bu de\u011ferlerimize sahip \u00e7\u0131kal\u0131m. \u0130nan\u00e7 gizemlidir. Her \u015fatafatl\u0131 ve e\u011flenceli olan mekanlarda semah d\u00f6n\u00fcld\u00fck\u00e7e bu gizem ve kutsall\u0131ktan \u00e7ok \u015fey al\u0131p g\u00f6t\u00fcr\u00fcyor. Aleviler Semah\u00b4\u0131 seyirlik yapmamal\u0131d\u0131rlar ve hep bir a\u011f\u0131zdan konu\u015fmal\u0131y\u0131z.<\/p>\n \u0130\u00e7inde bulundu\u011fumuz bu kutsal H\u0131z\u0131r ay\u0131nda b\u00fct\u00fcn Alevi Dedeleri, Alevilikteki b\u00fct\u00fcn de\u011ferleri \u00f6z\u00fcn\u00fc bozmadan g\u00fczel anlatmal\u0131d\u0131rlar. G\u00f6z\u00fcm\u00fcz gibi korudu\u011fumuz AABF ve ona ba\u011fl\u0131 birimleri yukar\u0131da deyindi\u011fimiz konular hakk\u0131nda duyarl\u0131 davran\u0131rlarsa, \u00f6zverili \u00e7al\u0131\u015f\u0131rlarsa bu y\u00fcce inanc\u0131n de\u011ferleri bozulmadan bizden sonraki nesle, \u00e7ocuklar\u0131m\u0131za g\u00fczel bir miras olarak kal\u0131r.<\/p>\n Boz Atl\u0131 H\u0131z\u0131r c\u00fcmle Canlar\u0131n murad\u0131n\u0131 vere.<\/p>\n Alev\u0130l\u0130k’te Cemev\u0130 (ya da Meydanev\u0130) b\u0130r tap\u0131nma yer\u0130d\u0130r; \u0130nan\u00e7 r\u0130t\u00fceller\u0130 orada uygulan\u0131r<\/p>\n <\/strong> Cami, cem s\u00f6zc\u00fc\u011f\u00fcnden t\u00fcretilmi\u015f ve “toplanma yeri” demektir. Hemen anla\u015f\u0131laca\u011f\u0131 gibi Cemevi ile ayn\u0131 anlam\u0131 ta\u015f\u0131yor. Ancak cami bu ger\u00e7ek anlam\u0131ndan uzakla\u015ft\u0131r\u0131larak “Tanr\u0131’n\u0131n evi”, “Tanr\u0131’ya dua etme (namaz k\u0131lma) mek\u00e2n\u0131”, “M\u00fcsl\u00fcmanlar\u0131n tap\u0131na\u011f\u0131” bi\u00e7iminde isimlerle kutsal g\u00f6rev y\u00fckletilmi\u015ftir.<\/p>\n Cami, cem s\u00f6zc\u00fc\u011f\u00fcnden t\u00fcretilmi\u015f ve “toplanma yeri” demektir. Hemen anla\u015f\u0131laca\u011f\u0131 gibi Cemevi ile ayn\u0131 anlam\u0131 ta\u015f\u0131yor. Ancak cami bu ger\u00e7ek anlam\u0131ndan uzakla\u015ft\u0131r\u0131larak “Tanr\u0131’n\u0131n evi”, “Tanr\u0131’ya dua etme (namaz k\u0131lma) mek\u00e2n\u0131”, “M\u00fcsl\u00fcmanlar\u0131n tap\u0131na\u011f\u0131” bi\u00e7iminde isimlerle kutsal g\u00f6rev y\u00fckletilmi\u015ftir. Kuran ayetlerinden hi\u00e7birinde ve Muhammed’in davran\u0131\u015flar\u0131nda g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, Tanr\u0131’n\u0131n ad\u0131n\u0131n an\u0131lmas\u0131 (Kuran 33, 41: Ey insanlar! Tanr\u0131y\u0131 s\u0131k\u00e7a zikredin.) ve ona dua edilmesinin ne yeri ve zaman\u0131 ne de duru\u015f bi\u00e7imi belirlenmi\u015ftir. Gece ve g\u00fcnd\u00fcz boyunca inanan\u0131n istedi\u011fi zamanda ve yerde (Kuran 73, 20: Senin, gecenin \u00fc\u00e7te ikisine yak\u0131n k\u0131sm\u0131n\u0131, bazen yar\u0131s\u0131n\u0131, bazen da \u00fc\u00e7te birini yatmadan ibadetle ge\u00e7irdi\u011fini…Rabbin biliyor); yatarken, otururken, at veya deve \u00fczerinde \u00e7e\u015fitli pozisyonlarda, hatta raksederek Tanr\u0131’ya dua edilebilir (Kuran 3, 191: Onlar ayakta dururken, otururken, yanlar\u0131 \u00fczerine yatarken Allah’\u0131 anarlar…Kuran 2, 239: E\u011fer -herhangi bir \u015feyden- korkarsan\u0131z, salat\u0131n\u0131z\u0131 y\u00fcr\u00fcyerek yahut binmi\u015f olarak yerine getirin…) Bir M\u00fcsl\u00fcman\u0131n, kilisede ve havrada Tanr\u0131s\u0131na dua edebilece\u011fi gibi, elbette ki evinin bir k\u00f6\u015fesinde, camide ya da Cemevi’nde bunu yerine getirmesi de ola\u011fand\u0131r. Demek ki, \u0130slam’\u0131n \u00f6z\u00fcnde, yani Kuran ve hadislerle kesinkes belirlenmi\u015f cami-mescit yap\u0131s\u0131 t\u00fcr\u00fcnden bir \u0130slami tap\u0131nak yoktur. E\u011fer \u00f6yle olsayd\u0131 Ali \u015fu s\u00f6zleri s\u00f6yler miydi:<\/p>\n “1024. Duydum ki, bir cami yapt\u0131r\u0131yormu\u015fsun devlet hazinesinden, in\u015fallah ba\u015faramayacaks\u0131n.<\/p>\n 1025. Al\u0131p da\u011f\u0131tt\u0131\u011f\u0131 narlar\u0131n kar\u015f\u0131l\u0131\u011f\u0131n\u0131 fuhu\u015f ile \u00f6deyen bir kad\u0131na benzetiyorum senin \u015fu cami yapt\u0131rma i\u015fini.<\/p>\n Nas\u0131l ki Tanr\u0131’ya dua etme-yakarma (Arap\u00e7a salat, Fars\u00e7a namaz), Muhammed’den sonra bi\u00e7im ve kurallara ba\u011flanm\u0131\u015f ise, camiler de, \u00f6zellikle S\u00fcnni (Hanedan) \u0130mparatorluklar\u0131nda kutsan\u0131p, \u0130slam tap\u0131na\u011f\u0131 olarak birer ihti\u015fam simgesi olmu\u015ftur.<\/p>\n Ortodoks \u0130slam’\u0131n geli\u015ftirip zorunlu k\u0131ld\u0131\u011f\u0131, Kilise ve Havra kar\u015f\u0131l\u0131\u011f\u0131 dinsel tap\u0131nak olarak Cami kavram\u0131, Heterodoks \u0130slam’da yoktur. Abbasi d\u00f6nemi heresiograflar\u0131n\u0131n (din sapk\u0131nl\u0131\u011f\u0131 yazarlar\u0131) verdikleri bilgilere g\u00f6re; Babek-Hurremiler dinsel t\u00f6renlerini belirli gecelerde k\u0131rsalda, a\u00e7\u0131k alanlarda kad\u0131n erkek toplu halde yap\u0131yorlar. Orta yerde yak\u0131lm\u0131\u015f bir ate\u015fin \u00e7evresinde hep birlikte raksederek \u015fark\u0131lar s\u00f6yl\u00fcyorlard\u0131. Ayr\u0131ca Babekilerin, egemen olduklar\u0131 b\u00f6lgelerde ya\u015fayan Ortodoks M\u00fcsl\u00fcmanlar\u0131n k\u00f6ylerine -kendileri i\u00e7ine hi\u00e7 ayak basmad\u0131klar\u0131 halde- camiler yapt\u0131rd\u0131klar\u0131n\u0131 \u015fa\u015fk\u0131nl\u0131k i\u00e7inde yazmaktad\u0131rlar.<\/p>\n Nuvayri’nin Nihayat al-Arab adl\u0131 yap\u0131t\u0131nda anlatt\u0131\u011f\u0131na g\u00f6re Karmatiler 891 y\u0131l\u0131nda ilk kez K\u00fcfe yak\u0131nlar\u0131nda ula\u015f\u0131lmas\u0131 g\u00fc\u00e7 bir kale in\u015fa ettiler. Geni\u015fli\u011fi 13.44 m. olan surlar\u0131n \u00e7evresinde geni\u015f hendek kazd\u0131lar. Bu kale in\u015faat\u0131n\u0131 \u00e7ok k\u0131sa bir zamanda tamamlay\u0131p, onun i\u00e7inde \u00e7ok b\u00fcy\u00fck bir bina yapt\u0131lar. Her yandan gelen kad\u0131n ve erkekleri ay\u0131r\u0131m yapmaks\u0131z\u0131n buraya yerle\u015ftirdiler. Ad\u0131na Dar al Hicra (G\u00f6\u00e7men Evi) diyorlard\u0131. Daha sonra yakla\u015f\u0131k iki y\u00fczy\u0131l boyunca Karmatiler, tap\u0131nmalar\u0131n\u0131 ve toplulu\u011fun sorunlar\u0131n\u0131 g\u00f6r\u00fc\u015ft\u00fckleri toplant\u0131lar\u0131n\u0131 kale ve kentlerindeki bu Dar al-Hicra’larda yapt\u0131lar.<\/p>\n 1051 y\u0131l\u0131 k\u0131\u015f\u0131nda ba\u015fkent al-Ahsa’y\u0131 ziyaret eden Nasr al-Husrev, \u0130slam \u015feriat\u0131n\u0131 t\u00fcm\u00fcyle yads\u0131yan Karmatilerin, kentte ya\u015fayan Ortodoks M\u00fcsl\u00fcmanlar\u0131n (S\u00fcnni ve \u015eiiler) toplu dua etmeleri i\u00e7in bir \u0130ranl\u0131 t\u00fcccar\u0131n Cuma camisi yapt\u0131rmas\u0131na izin verdiklerini anlatmaktad\u0131r. G\u00f6r\u00fcl\u00fcyor ki Heterodoks \u0130slam, yani bu proto-Alevi topluluklar\u0131, kendileriyle birlikte ya\u015fayan S\u00fcnnilerin inan\u00e7 ve ibadetlerine engel olup, kendi d\u00fc\u015f\u00fcnce ve inan\u00e7lar\u0131n\u0131 zorla dayatm\u0131yorlar. Ancak propaganda ve ayd\u0131nlatma yoluyla Dai’ler zaman i\u00e7inde ba\u015farabilirlerse onlar\u0131 kendi inan\u00e7lar\u0131na \u00e7eviriyorlard\u0131.<\/p>\n Alevi konar-g\u00f6\u00e7er T\u00fcrkmenlerin Anadolu’dan bir Cem betimlemesi vard\u0131r: 13. y\u00fczy\u0131l\u0131n ilk \u00e7eyre\u011finde, Baba \u0130lyas’\u0131n Piri Dede Gark\u0131n’\u0131n Elbistan ovas\u0131nda d\u00f6rt y\u00fcz T\u00fcrkmen obas\u0131n\u0131n d\u00f6rt y\u00fcz \u015feyhini, bir m\u00fcr\u015fit ve b\u00fcy\u00fck \u015eeyh olarak toplad\u0131\u011f\u0131n\u0131 ve k\u0131rk g\u00fcn k\u0131rk gece Cem s\u00fcrd\u00fcrd\u00fcklerini, Elvan \u00c7elebi Menak\u0131bu’l \u00a0Kudsiyye’sinde (s.16-17) anlatmaktad\u0131r. Cem s\u00fcresince kat\u0131l\u0131mc\u0131 \u015feyhler, Dar’a durarak yol i\u00e7indeki eksiklikleri-noksanl\u0131klar\u0131n\u0131 dile getirip m\u00fcr\u00fcvvet dilemekte. “S\u00fcr\u00fcnerek huzuruna geldik, su\u00e7luyuz su\u00e7umuzu kabul ettik!” demektedirler. Cem toplu tap\u0131nmas\u0131n\u0131n sonunda, b\u00fcy\u00fck bir keramet g\u00f6stermi\u015f bulunan Baba \u0130lyas halife ve b\u00fcy\u00fck \u015eeyh se\u00e7ilmi\u015ftir…<\/p>\n B\u00fcy\u00fck \u0130smaili Hind ve Sind ba\u015f dai’lerinden Pir Sadruddin’in (\u00f6lm. 1416) \u0130mam \u0130slam \u015eah’\u0131n iste\u011fi \u00fczerine 1396 y\u0131l\u0131 i\u00e7erisinde Pencap ve Ka\u015fmir’de Gat Ganga’lar yapt\u0131rd\u0131\u011f\u0131n\u0131 biliyoruz. Hind diyalektlerindeki Gat Ganga’n\u0131n tam T\u00fcrk\u00e7e kar\u015f\u0131l\u0131\u011f\u0131 Cem Evi’dir. \u0130smaili Aleviler de toplu tap\u0131nmalar\u0131n\u0131 camilerde de\u011fil ve Cemevi’nde yap\u0131yorlard\u0131. (Muhammad Umar: Islam in Northern India. Aligarh 1993: 370 vd.)<\/p>\n Daha sonraki y\u00fczy\u0131llar i\u00e7inde Alevi inan\u00e7l\u0131 halk topluluklar\u0131 yerle\u015fik d\u00fczene ge\u00e7mi\u015f. Bu ekonomik ve toplumsal d\u00fczenin daha alt yerle\u015fim birimleri olan k\u00f6y ve kasabalarda kurulmu\u015f zaviye ve derg\u00e2hlar\u0131n Meydanevi ya da Cemevi’nde toplu tap\u0131nmalar\u0131n\u0131, bask\u0131c\u0131 y\u00f6netimler y\u00fcz\u00fcnden gizli olarak s\u00fcrd\u00fcregelmi\u015flerdir. Hac\u0131 Bekta\u015f Veli Dergah\u0131 k\u00fclliyesindeki Meydanevi bunun en \u00f6nemli kan\u0131t\u0131d\u0131r.<\/p>\n Alevi-Bekta\u015filerin Heterodoks \u0130slam olarak bir tap\u0131nma yeri vard\u0131r ve bu Cami de\u011fil, Cemevi\u2019dir. Cemevi (ya da Meydanevi)\u00a0 bir tap\u0131nma yeridir; inan\u00e7 rit\u00fcelleri orada uygulan\u0131r. Ama biz, inand\u0131\u011f\u0131m\u0131z Tanr\u0131ya tap\u0131nmam\u0131z\u0131; Tevhid\u2019imiz, Dar\u2019\u0131m\u0131z, Semah\u2019\u0131m\u0131zla ve nefeslerimiz ve saz\u0131m\u0131zla, Kuran\u2019\u0131n buyurdu\u011fu gibi her yerde yapar\u0131z. Tarihsel \u00f6rnekleri yukar\u0131da verdik, meydanlarda da evlerde de uygular\u0131z inanc\u0131m\u0131z\u0131n gereklerini. Ba\u015fbakan, Alevileri camiye \u00e7a\u011f\u0131r\u0131yormu\u015f: A\u00e7\u0131n\u0131z Cuma ak\u015famlar\u0131 Sultanahmet, S\u00fcleymaniye, Fatih, Selimiye…camilerinin kap\u0131lar\u0131n\u0131; saz\u0131m\u0131zla, m\u00fczi\u011fimiz ve semahlar\u0131m\u0131zla gelip toplu tap\u0131nmam\u0131z olan Cem\u2019imizi yapmazsak, bize Alevi demesinler! Ba\u015fbakan \u0130slam dinini S\u00fcnnilik, daha do\u011frusu sadece Hanefi \u015feriat\u0131 olarak alg\u0131lamaktad\u0131r. \u00c7\u00fcnk\u00fc \u0130mam Hatip Okulu ders kitaplar\u0131ndan \u00f6yle \u00f6\u011frenmi\u015f. Daha fazlas\u0131 da beklenmez…<\/p>\n \u00a0<\/span><\/span><\/strong><\/p>\n CENAZE T\u00d6RENLER\u0130<\/strong> \u00dclkemizde gerek Alevilik ve gerekse di\u011fer inan\u00e7 gruplar\u0131nda olsun, kendi i\u00e7inde dahi tek tip cenaze kald\u0131rma t\u00f6reni yap\u0131lmamaktad\u0131r. Her ne kader S\u00fcnnilikte, Diyanet taraf\u0131ndan bu i\u015f tekle\u015ftirilmeye \u00e7al\u0131\u015f\u0131lsa dahi, b\u00f6lgeler aras\u0131nda baz\u0131 farkl\u0131l\u0131klar var. Bu farkl\u0131l\u0131klar di\u011fer inan\u00e7 gruplar\u0131nda oldu\u011fu gibi, Alevilerde de var. Cumhuriyet d\u00f6neminden, bilhassa 1950\u2019li y\u0131llardan sonra k\u0131rsal kesimden kentlere g\u00f6\u00e7 nedeniyle, Alevi gelenek, g\u00f6renek ve dinsel inan\u00e7lar\u0131nda da baz\u0131 de\u011fi\u015fiklikler olmu\u015ftur. Bu de\u011fi\u015fiklikler \u015fehirle\u015fmi\u015f S\u00fcnni gelenek, g\u00f6renek ve dinsel inan\u00e7lar\u0131 do\u011frultusunda olu\u015fmaktad\u0131r. E\u011fer bu durumlara kar\u015f\u0131 bir \u00f6nlem al\u0131nmazsa, Alevi toplumun edep ve erkan k\u00fclt\u00fcr\u00fc, s\u00fcre\u00e7 i\u00e7erisinde yok olma ile kar\u015f\u0131 kar\u015f\u0131ya kalacakt\u0131r.<\/p>\n \u00d6rne\u011fin: Binlerce y\u0131ld\u0131r Alevi edep ve erkanlar\u0131na g\u00f6re yap\u0131lan cenaze t\u00f6renlerinden \u00f6ylesine uzakla\u015f\u0131ld\u0131 ki; Alevi toplumunun anlamad\u0131\u011f\u0131 \u015fekilde, Arap\u00e7a okunan dualar ve tekbirlerle cenaze kald\u0131r\u0131lmaktad\u0131r.<\/p>\n Alevilikte: \u201cHak ile bir olmak\u201d, \u201cHak ile Hak olmak\u201d ve \u201cHaktan geldik, Hakka gidiyoruz\u201d gibi deyimler vard\u0131r. O nedenle, Alevili gelene\u011finde bir kimse \u00f6ld\u00fc\u011f\u00fcnde, o ki\u015fi i\u00e7in \u201c\u00f6ld\u00fc\u201d denmez, \u201cHakka y\u00fcr\u00fcd\u00fc\u201d, \u201cDon de\u011fi\u015ftirdi\u201d gibi deyimler kullan\u0131l\u0131r.<\/p>\n Ayr\u0131ca, Alevi inanc\u0131nda ne cennete gitme hayali ve ne de cehennem ate\u015finde yanma gibi bir d\u00fc\u015f\u00fcnce yoktur. Bu konuda yol ulular\u0131m\u0131z bizlere: \u201cE\u015fim bana huri, evim de cennet\u201d ve \u201ccehennem nar\u0131n\u0131\u201d ise, insanlar\u0131n ya\u015fam s\u00fcresi i\u00e7erisinde \u00e7ektikleri azaplar olarak \u00f6\u011frettiler. Alevilikte, Helallik Meydan\u0131 ve Cenaze Meydan\u0131 diye iki meydan vard\u0131r.<\/p>\n 1- Helallik Meydan\u0131<\/strong><\/p>\n E\u011fer bir can Hakka evinde y\u00fcr\u00fcd\u00fc ise, yan\u0131nda bulunan bir ki\u015fi \u201cAllah, Muhammet, ya Ali<\/strong>\u201d der, o can\u0131n g\u00f6zlerini kapat\u0131r. Temiz bir t\u00fclbent, bez veya bunlar gibi bir \u015feyle \u00e7enesini ba\u011flar. Hakka y\u00fcr\u00fcyen can\u0131n giysileri \u00fczerinden \u00e7\u0131kar\u0131l\u0131r ve bir d\u00f6\u015fek \u00fczerine s\u0131rt \u00fcst\u00fc yat\u0131r\u0131l\u0131r. Bu d\u00f6\u015fe\u011fe \u201cHak d\u00f6\u015fe\u011fi<\/strong>\u201d ya da \u201cRahat d\u00f6\u015fe\u011fi<\/strong>\u201d denir. D\u00f6\u015fe\u011fe yat\u0131r\u0131lan can\u0131n kollar\u0131 d\u00fczg\u00fcn bir \u015fekilde yanlara uzat\u0131l\u0131r. Ayr\u0131ca ayaklar\u0131 da d\u00fczg\u00fcn bir \u015fekilde uzat\u0131ld\u0131ktan sonra, ayak ba\u015fparmaklar\u0131 birbirine ba\u011flan\u0131r. Bundan sonra can\u0131n \u00fczeri temiz bir \u00e7ar\u015faf veya bir \u00f6rt\u00fc ile \u00f6rt\u00fcl\u00fcr. Sonra o y\u00f6reye g\u00f6re \u00f6rf, adet ve gelenek var ise (duvaz imam, deyi\u015f okumak gibi) o uygulan\u0131r. Bu uygulamaya \u201cDar \u00e7ekmek duas\u0131<\/strong>\u201d denir.<\/p>\n Dar \u00c7ekme Duas\u0131\u2019na bir \u00f6rnek: <\/strong><\/p>\n Hata yapt\u0131m ise Huda i\u00e7in ba\u011f\u0131\u015fla<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 E\u011fer g\u00fcnah\u0131m \u00e7ok fazla ise <\/em><\/p>\n Aliyyel-M\u00fcrtez\u00e2 i\u00e7in ba\u011f\u0131\u015fla<\/p>\n F\u00e2tima-i Zehr\u00e2, Hatice-i Kibriy\u00e2<\/p>\n Onlar\u0131n h\u00fcrmeti i\u00e7in ba\u011f\u0131\u015fla<\/p>\n Hasan a\u015fk\u0131yla meydana girip de<\/p>\n H\u00fcseyin-i Kerbel\u00e2 i\u00e7in ba\u011f\u0131\u015fla<\/p>\n \u0130mam Zeynel-Ab\u00e2, Muhammet B\u00e2k\u0131r<\/p>\n C\u00e2fer, Musa-i Kaz\u0131m, \u0130mam R\u0131za i\u00e7in ba\u011f\u0131\u015fla<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hasan-\u0131 Askeri i\u00e7in ba\u011f\u0131\u015fla <\/em><\/p>\n Muhammet Mehd\u00ee-i sahip-zaman\u0131<\/p>\n E\u015fi\u011finde ged\u00e2 i\u00e7in ba\u011f\u0131\u015fla<\/p>\n \u015eah Hatay\u00ee Oniki \u0130mam a\u015fk\u0131na<\/p>\n Gel ol n\u00fbr-\u0131 Hud\u00e2 i\u00e7in ba\u011f\u0131\u015fla…<\/p>\n E\u011fer bir can Hakka hastane gibi yerlerde y\u00fcr\u00fcm\u00fc\u015f ise, yukar\u0131daki i\u015flemler oradaki g\u00f6revliler taraf\u0131ndan yap\u0131l\u0131r.<\/p>\n Y\u0131kama \u0130\u015flemleri <\/strong><\/p>\n Yine bir can hastane gibi yerlerde Hakka y\u00fcr\u00fcm\u00fc\u015f ise, o mekanda y\u0131kama i\u015flemleri yap\u0131lmakta ve o can\u0131n yak\u0131nlar\u0131 da orada y\u0131kanmas\u0131n\u0131 istiyorlar ise, o can oradaki g\u00f6revliler taraf\u0131ndan y\u0131kan\u0131r.<\/p>\n E\u011fer can evi ya da cemevleri gibi mekanlarda y\u0131kanacak ise, \u00f6ncelikle tene\u015firin temiz olmas\u0131na dikkat edilir ve Hakka y\u00fcr\u00fcyen can \u00f6zenle tene\u015fire ta\u015f\u0131n\u0131r. Kafas\u0131n\u0131n alt\u0131na bir yast\u0131k konur. Edep yerleri uygun bir bezle \u00f6rt\u00fcl\u00fcr. Cenaze kad\u0131n ise, kad\u0131n; erkek ise, erkek taraf\u0131ndan y\u0131kan\u0131r. Y\u0131kamaya ba\u015flarken g\u00f6revli ki\u015fi \u015fu s\u00f6zleri s\u00f6yler:<\/p>\n Y\u00fcce Tanr\u0131m niyet ettik \u00f6n\u00fcm\u00fcze gelen bu can\u0131 d\u00fcnya kirlerinden temizlemeye, noksan ve eksiklerimizi olursa sen y\u00fcce kat\u0131nda ba\u011f\u0131\u015fla. Bu can\u0131n ruhunu \u015fad eyle. Boz Atl\u0131 H\u0131zar yard\u0131mc\u0131m\u0131z olsun,<\/strong> der.<\/p>\n Y\u0131kama i\u015flemleri i\u00e7in \u00f6nceden sabun, s\u00fcnger ve eldivenler haz\u0131rlan\u0131r. Cenazeye abdest ald\u0131rma diye bir kural, Alevi gelene\u011finde yoktur.\u00a0 Y\u0131kama i\u015flemleri ile g\u00f6revli ki\u015fi eldivenlerini takt\u0131ktan sonra y\u0131kama i\u015fine \u00f6ncelikle \u201cavret<\/em>\u201d yerlerinden ba\u015flar. Daha sonra v\u00fccudunun \u00fcst k\u0131sm\u0131ndan ba\u015flayarak, v\u00fccudunun her taraf\u0131 iyice y\u0131kan\u0131r.<\/p>\n Y\u0131kama i\u015flemi bittikten sonra, cenazenin yak\u0131nlar\u0131, e\u015fi, dostu cenazeye\u00a0 \u201chelallik suyu<\/em>\u201d d\u00f6kebilirler. Bundan sonra cenaze temiz havlularla kurulan\u0131r. Kurulama i\u015fleminden sonra, \u00f6nceden haz\u0131rlanan kefene sar\u0131l\u0131r. Erkek kefeni \u00fc\u00e7 par\u00e7ad\u0131r: Ahret g\u00f6mle\u011fi, eteklik ve sarg\u0131dan olu\u015fur. Kad\u0131n kefeni ise be\u015f par\u00e7ad\u0131r: G\u00f6mlek, eteklik, sarg\u0131, ba\u015f \u00f6rt\u00fcs\u00fc ve g\u00f6\u011f\u00fcs \u00f6rt\u00fcs\u00fcnden ibarettir. Bu i\u015flemler yap\u0131ld\u0131ktan sonra cenaze t\u00f6ren alan\u0131nda uygun bir yere konur. Bu arada orada bulunan canlardan konu\u015fmak isteyenler Hakka y\u00fcr\u00fcyen can i\u00e7in \u00f6zel olarak s\u00f6ylenecek sizleri var ise onlar\u0131 s\u00f6yledikten sonra, g\u00f6revli ki\u015fi \u015funlar\u0131 s\u00f6yler:<\/p>\n De\u011ferli canlar: Haktan geldik, Hakka d\u00f6n\u00fcyoruz. B\u00fct\u00fcn nefisler \u00f6l\u00fcm\u00fc tadar. \u00d6l\u00fcm ans\u0131z\u0131n bizi bir yerde yakal\u0131yor. Bizler zaman\u0131 f\u0131rsat bilmeliyiz. \u00d6lmeden \u00f6nce asli g\u00f6revlerimiz olan sevgi, sayg\u0131, merhamet duygular\u0131m\u0131z\u0131 yeniden geli\u015ftirip; birbirini seven, sayan ve birbirinin hakk\u0131na, hukukuna sahip \u00e7\u0131kan bir noktada olmam\u0131z gerekiyor. Kimli\u011fimize, k\u00fclt\u00fcr\u00fcm\u00fcze, \u00f6\u011fretimize sahip \u00e7\u0131kmal\u0131y\u0131z. <\/strong>(Buna benzer ba\u015fka \u015feyler de s\u00f6yleyebilir.)<\/p>\n (Hakka y\u00fcr\u00fcyen ki\u015finin ismini s\u00f6yleyerek) …. <\/em>can bug\u00fcn Hakka y\u00fcr\u00fcd\u00fc. Haktan rahmet diliyoruz. Y\u00fcce Hakk onu 12 \u0130mamlar\u0131n \u015fefaat\u0131na eri\u015ftirsin. <\/strong><\/p>\n E\u015fine ve \u00e7ocuklar\u0131na sa\u011fl\u0131k ve afiyet versin. <\/strong><\/p>\n -Bismi \u015eah. <\/strong><\/p>\n Hakk\u0131, hakikati \u00f6z\u00fcnde g\u00f6ren ve bu y\u00fczden Enel Hak diyen 72 millete bir nazarla bak\u0131p; eline, diline, beline sahip \u00e7\u0131kmay\u0131 kendisine ilke edinen; dini, sevgi, k\u00e2besi insan, kitab\u0131\u00a0 bilim; mazlumun yan\u0131nda, zalimin kar\u015f\u0131s\u0131nda yer alan ve \u015fimdi Hakka y\u00fcr\u00fcyen bu can, sizin i\u00e7inizde ya\u015fad\u0131, yedi-i\u00e7ti ve \u015fimdi Hakka y\u00fcr\u00fcd\u00fc. Bu can\u0131 ya\u015fam\u0131 s\u00fcresince nas\u0131l bilirsiniz? B\u00fct\u00fcn maddi-manevi haklar\u0131n\u0131z\u0131 helal ediyor musunuz<\/u>?<\/strong> (Alt\u0131 \u00e7izili c\u00fcmle \u00fc\u00e7 kere tekrarlan\u0131r.)<\/p>\n Onlar da “Helal ediyoruz<\/strong>” deyince;<\/p>\n -Helal olsun diyen dillerden Hak, Muhammet, Ali raz\u0131 olsun, ge\u00e7mi\u015flerinizin ruhu \u015fad olsun,<\/strong> denilir.<\/p>\n Yukar\u0131daki i\u015flemler yap\u0131ld\u0131ktan sonra Cenaze Meydan\u0131 t\u00f6renine ge\u00e7ilir.<\/p>\n 2- Cenaze Meydan\u0131<\/strong><\/p>\n Cenazenin musalla ta\u015f\u0131na konmas\u0131na Cenaze Meydan\u0131 denir. E\u011fer Cem ve K\u00fclt\u00fcr Merkezi bulunan Alevi kurumlar\u0131nda, Hakka y\u00fcr\u00fcyen can kafenlendikten sonra, defin i\u015fleminden \u00f6nceki b\u00fct\u00fcn i\u015flemler burada yap\u0131lacaksa, genellikle Helallik Meydan\u0131 ile Cenaze Meydan\u0131 ayn\u0131 yerlerdir. Bu nedenle yukar\u0131daki Helallik Meydan\u0131\u2019nda s\u00f6ylenen s\u00f6zlerin arkas\u0131ndan a\u015fa\u011f\u0131daki s\u00f6zler s\u00f6ylenir. K\u0131rsal kesimlerde ise genellikle Helallik Meydan\u0131 ile Cenaze Meydan\u0131 ayr\u0131 olabilir. Alevi edep ve erkan\u0131nda kollar\u0131 dirseklere kadar s\u0131vay\u0131p, baz\u0131 inan\u00e7larda oldu\u011fu gibi abdest\u00a0 alma gibi bir kural yoktur. Yaln\u0131z cenaze t\u00f6renine kat\u0131lacak ki\u015filer, \u00f6nceden tertemiz y\u0131kanm\u0131\u015f ve \u00fcst ba\u015flar\u0131n\u0131 d\u00fczg\u00fcn bir \u015fekilde giyinerek gelmeleri gerekir. Cenazeyi kald\u0131ran g\u00f6revli ki\u015fi, cenazenin uygun bir yerine durur. Orada bulunan kad\u0131n ve erkekler hep birlikte, yar\u0131m ay \u015feklinde toplan\u0131rlar. G\u00f6revli ki\u015fi:<\/p>\n \u201cBismi\u015fah: Hakk, Muhammet, Ya Ali. Ey canlar; niyet ettik Hakk i\u00e7in duaya, Y\u00f6n\u00fcm\u00fcz k\u0131bleye. K\u0131blemiz kamil insana. Durduk divana, uyduk Hakk, Muhammet, Ali ve 12 \u0130mam\u2019a. Bilenler bildikleri bir duay\u0131 okusun. Bilmeyenler Allah, Muhammet, Ali desin.\u201d \u201cEy y\u00fcceler y\u00fccesi Allah\u2019\u0131m, Hakka y\u00fcr\u00fcyen can ki\u015fi i\u00e7in durduk sana duaya; uyduk \u00dc\u00e7lere, Be\u015flere, Yedilere, Oniki \u0130mamlara\u00a0 ve K\u0131rklara. <\/strong><\/p>\n Cenaze t\u00f6reni: \u201cBismi \u015eah: Hakk, Muhammet, Ali”<\/strong> tekbiriyle ba\u015flar. Bu esnada eller a\u00e7\u0131k bir \u015fekilde, dua eder gibi yukar\u0131 bakacak \u015fekilde kald\u0131r\u0131l\u0131r ve\u00a0 sa\u011f el, sol elin \u00fczerine gelecek \u015fekilde g\u00f6bekte birle\u015ftirilir. G\u00f6revli ki\u015fi: \u201cHakk, Muhammet, ya Ali<\/strong>\u201d der. Bu s\u00f6zler s\u00f6ylenirken ba\u015flar hafif\u00e7e yukar\u0131ya do\u011fru kald\u0131r\u0131l\u0131r. Eller, ba\u011fl\u0131 bir \u015fekilde durmaya devam eder. Herkes bildi\u011fi bir duay\u0131 okur veya i\u00e7inden ge\u00e7en s\u00f6zleri s\u00f6yler. G\u00f6revli ki\u015fi tekrar: \u201cBismi \u015eah: Hakk, Muhammet, Ali<\/strong>\u201d diyerek tekbir getirir. Bu i\u015flem d\u00f6rt defa tekrarlan\u0131r. D\u00f6rd\u00fcnc\u00fc defadan sonra selamlama fasl\u0131na ge\u00e7ilir.<\/p>\n Selamlama:<\/strong> D\u00f6rd\u00fcnc\u00fc tekbirden sonra, sa\u011fa d\u00f6n\u00fclerek: \u201cSelam olsun Hakka y\u00fcr\u00fcyenlere.<\/strong>\u201d der, sa\u011f el a\u015fa\u011f\u0131ya sark\u0131t\u0131l\u0131r.<\/p>\n Sola d\u00f6nerek:<\/p>\n \u201cSelam olsun Hakk\u0131 hakikati \u00f6z\u00fcnde g\u00f6renlere. <\/strong><\/p>\n Ey y\u00fcceler y\u00fccesi Allah\u2019\u0131m divana geldik, dar\u0131na durduk. Dualar\u0131m\u0131z\u0131 Muhammet Mustafa a\u015fk\u0131na, Ali gel Murtaza a\u015fk\u0131na, 12 \u0130mamlar a\u015fk\u0131na kabul et. Hakka y\u00fcr\u00fcyen bu can\u0131m\u0131z\u0131n y\u00fcr\u00fcyen ruhunu \u015fad, kusurlar\u0131n\u0131 af eyle. <\/strong><\/p>\n Hak, Muhammet, Ali. <\/strong><\/p>\n Demi Ali, S\u0131rr\u0131 Nebi, H\u00fcnkar Hac\u0131 Bekta\u015f Veli, ger\u00e7ek erenlerin, ermi\u015flerin demine h\u00fb diyelim, verelim candan salavat.<\/em><\/strong><\/p>\n Ger\u00e7e\u011fe H\u00fb.<\/strong>\u201d der. B\u00f6ylelikle oradaki cenaze t\u00f6reni sona erer ve cenaze defnedilecek mezara g\u00f6t\u00fcr\u00fcl\u00fcr.<\/p>\n Cenaze mezarl\u0131kta defnedildikten sonra, mezar ba\u015f\u0131nda g\u00f6revli ki\u015fi \u015fu s\u00f6zleri s\u00f6yler: <\/strong><\/p>\n Y\u00fcz\u00fcm\u00fcz yerde, \u00f6z\u00fcm\u00fcz d\u00e2r’da <\/em><\/p>\n Elimiz ba\u011fl\u0131, y\u00fcre\u011fimiz da\u011fl\u0131<\/p>\n G\u00f6z\u00fcm\u00fcz ya\u015fl\u0131, ba\u011fr\u0131m\u0131z ate\u015fli Sevgi ac\u0131 ile karde\u015f, ya\u015fam, \u00f6l\u00fcmle e\u015f.<\/p>\n Yer anam\u0131z, g\u00f6k atam\u0131z<\/p>\n Do\u011fada do\u011fduk, topraktan var olduk Ya\u015fam ko\u015fusu engebeli, ya\u015fam yolu dikenli<\/p>\n Ta\u015f ta\u015fa de\u011fmeden duvar olamaz,<\/p>\n Birbirini \u00fczmeyen insan olamaz. Kimileyin duygular\u0131n dili sa\u011f\u0131r<\/p>\n An olur \u00f6fke kabar\u0131r,<\/p>\n \u00d6fke ge\u00e7er y\u00fcz karar\u0131r Ki\u015fi k\u00f6t\u00fc demeyelim, i\u015fi k\u00f6t\u00fc diyelim<\/p>\n A\u011fr\u0131nan incinen k\u00f6t\u00fc ge\u00e7mi\u015fi unutsun<\/p>\n Giden yolcuya g\u00f6n\u00fcl \u00e7i\u00e7eklerini sunsun! Ba\u011f\u0131\u015flamak en b\u00fcy\u00fck emek<\/p>\n Eme\u011finiz varsa ba\u011f\u0131\u015flay\u0131n<\/p>\n Toprak ana bir can\u0131 ba\u011fr\u0131na bas\u0131yor T\u00fcm\u00fcm\u00fcz\u00fc bekliyor yarat\u0131lm\u0131\u015flar\u0131n sonu<\/p>\n Tanr\u0131 ya\u015fam i\u00e7in sab\u0131r, umut sundu.<\/p>\n Ate\u015f k\u00fclde s\u00f6ner, ac\u0131 y\u00fcrekte diner. Sevgi payla\u015f\u0131ld\u0131k\u00e7a \u00e7o\u011fal\u0131r.<\/p>\n Ac\u0131lar azals\u0131n, sevgiler arts\u0131n.<\/p>\n Kinler bitsin, dostluklar peki\u015fsin. Tanr\u0131 kalanlara uzun esenlik dolu ya\u015fam versin.<\/p>\n Erenlerin, evliyalar\u0131n ruhu sinsin.<\/p>\n Hac\u0131 Bekta\u015f Veli, Hatayi Sultan, Pir Sultan ruhunu pak etsin Cenaze sahiplerine \u201cba\u015fsa\u011fl\u0131\u011f\u0131\u201d<\/em> dilenir.<\/p>\n <\/strong>Not:<\/strong> Yukar\u0131daki s\u00f6zlere isteyenler ba\u015fkada s\u00f6z veya dualar katabilir. Fakat asla Arap\u00e7a hi\u00e7bir \u015fey kat\u0131lmamal\u0131d\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":" ALEVİ-BEKTAŞİLİĞİN TARİHİ KÖKENLERİ İrene Melikoff pirsultan.net BEKTAŞİ-KIZILBAŞ (ALEVİ) BÖLÜNMESİ VE NETİCELERİ Bektaşiliği belirtmeye çalışırsak, Bektaşilik her şeyden evvel bir Türk halk dini olduğunu söyleyebiliriz. XIII. Asırdan itibaren Anadolu’da gelişmeye başladı. Sonraki asırlar boyunca bağdaştırmacı yapısında bazı yabancı unsurlar yer aldıysa da, Bektaşiliği Türk kökenlerinden ayırmak mümkün değildir. Bektaşilik, Hacı Bektaş Velinin etrafında belirginleşmiş bir öğretidir. 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\n\u0130rene Melikoff<\/span><\/span><\/strong>
\npirsultan.net<\/span>
\n<\/span><\/span><\/p>\n
\n<\/b>
\nBekta\u015fili\u011fi belirtmeye \u00e7al\u0131\u015f\u0131rsak, Bekta\u015filik her \u015feyden evvel bir T\u00fcrk halk dini oldu\u011funu s\u00f6yleyebiliriz. XIII. As\u0131rdan itibaren Anadolu’da geli\u015fmeye ba\u015flad\u0131. Sonraki as\u0131rlar boyunca ba\u011fda\u015ft\u0131rmac\u0131 yap\u0131s\u0131nda baz\u0131 yabanc\u0131 unsurlar yer ald\u0131ysa da, Bekta\u015fili\u011fi T\u00fcrk k\u00f6kenlerinden ay\u0131rmak m\u00fcmk\u00fcn de\u011fildir.<\/span><\/p>\n
\nAnun katar\u0131ndan ay\u0131rma bizi…”
\n“Urunu in\u015fad eden Bekta\u015f’i Veli,
\nAnun katar\u0131ndan ayr\u0131ma bizi…”<\/p>\n
\nDervi\u015fleri g\u00fcl g\u00f6r\u00fcnd\u00fc g\u00f6z\u00fcme”<\/p>\n
\n<\/span><\/span><\/strong>Pir Ali Baba<\/strong>
\n<\/span><\/span> T\u00fcrk\u00fclerin Sesi<\/span><\/p>\n
\n
\n7. Kurban ve Niazc\u0131 hizmeti, <\/b>talibler maddi imkanlar\u0131 dahilinde kurban ve miazlarla C\u0131vat’\u0131n oldu\u011fu ibadethaneye gelip, C\u0131vat’a kat\u0131l\u0131rlar. C\u0131vat’a gelen canlar, beraberin de getirdikleri kurban ve miazlardan sorumludur.<\/p>\n
\n<\/span><\/span><\/strong> Hasan K\u0131lavuz<\/strong>
\n<\/span><\/span> Hamburg, 29 Ocak 2006
\nPir Sultan Abdal K\u00fclt\u00fcr Derne\u011fi<\/span><\/span><\/p>\n
\nDestur verildi H\u0131z\u0131r`a \/\u00a0 Kara g\u00f6zl\u00fcm cark ederek <\/em><\/strong><\/p>\n
\n ALEV\u0130L\u0130KTE CEMEV\u0130 <\/span>
\n<\/span><\/span><\/strong> Dr. \u0130smail Kaygusuz<\/strong>
\n<\/span><\/span> Hamburg, 29 Ocak 2006
\nPir Sultan Abdal K\u00fclt\u00fcr Derne\u011fi<\/span><\/span><\/p>\n\n
\nEnver Cemal \u015eahin<\/span><\/strong>
\n<\/span> Pir Sultan Abdal K\u00fclt\u00fcr Derne\u011fi MYK \u00dcyesi Bas\u0131n Yay\u0131n Sekreteri<\/span>
\n<\/span><\/span><\/p>\n
\nCENAZE KALDIRMADA UYGULANAN Y\u00d6NTEMLER<\/strong><\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Muhammet Mustafa i\u00e7in ba\u011f\u0131\u015fla <\/em><\/strong><\/h4>\n
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Muhammet Taki ve Naki<\/em><\/h3>\n
\n<\/strong><\/p>\n \u201cErenler, canlar, dostlar, yarenler<\/em><\/h2>\n
\nYa\u015fam bitimli, ac\u0131lar bitimsiz<\/p>\n
\nBir tende can bulduk, bir bilin\u00e7le \u00f6zg\u00fcr olduk<\/p>\n
\nKimileyin insan y\u00fck\u00fc a\u011f\u0131r,<\/p>\n
\nD\u00fcnya i\u015fi d\u00fcnyada kal\u0131r<\/p>\n
\nSevgi en g\u00fczel \u00e7i\u00e7ek,<\/p>\n
\n\u00d6l\u00fcm vadisinin g\u00f6lgeli yolu<\/p>\n
\nAc\u0131 payla\u015f\u0131ld\u0131k\u00e7a azal\u0131r,<\/p>\n
\nYeni ya\u015famlarda\u00a0 yeni \u00e7i\u00e7ekler ye\u015fersin.<\/p>\n
\nGer\u00e7e\u011fin demine h\u00fb! Ya Ali.\u201d<\/p>\n