Bu yaz\u0131 bir \u015eeyh Bedreddin ara\u015ft\u0131rmas\u0131 de\u011fil; bir sanat\u00e7\u0131n\u0131n kendi ideolojik fikirlerine paralel bir zeminde ezilenden yana bir sanat eseri ortaya \u00e7\u0131karmas\u0131n\u0131n ne kadar zor oldu\u011fu ile ilgilidir. \u015eeyh Bedreddin tahminlere g\u00f6re 1359 y\u0131l\u0131nda Simavna kad\u0131s\u0131n\u0131n o\u011flu, aristokrat ve varl\u0131kl\u0131 bir ailenin \u00e7ocu\u011fu olarak d\u00fcnyaya gelir. En iyi medreselerde e\u011fitim alan Bedreddin, e\u011fitimine d\u00f6nemin Harvard\u2019\u0131 gibi g\u00f6r\u00fclen Kahire\u2019de devam eder, \u00e7ok \u00f6nemli bilgin ve ulemalar ile \u00e7al\u0131\u015f\u0131r. \u00d6rne\u011fin \u0130bni Haldun ve H\u00fcseyin Ahlati. Buradaki y\u0131llar\u0131nda tasavvuf ve dervi\u015f hayat\u0131n\u0131 \u00f6\u011frenir. \u00d6zellikle H\u00fcseyin Ahlati\u2019nin \u201cBir lokma bir h\u0131rka\u201d<\/i> anlay\u0131\u015f\u0131ndan \u00e7ok etkilenir. K\u0131sa s\u00fcrede M\u0131s\u0131r padi\u015fah\u0131n\u0131n o\u011fluna muallimlik yapmaya ba\u015flar. B\u00f6ylece Bedreddin saraydaki l\u00fcks ile halk\u0131n \u00e7ekti\u011fi yoklu\u011fun \u00e7eli\u015fkisini yak\u0131ndan g\u00f6zlemler ve bundan etkilenir. Daha sonra t\u00fcm mal varl\u0131\u011f\u0131ndan vazge\u00e7erek Kahire\u2019den Edirne\u2019ye on y\u0131l s\u00fcrecek bir yolculu\u011fa \u00e7\u0131kar. Aristokrasiye s\u0131rt\u0131n\u0131 d\u00f6nm\u00fc\u015f, kendi s\u0131n\u0131f\u0131na ihanet etmi\u015ftir. Ulemal\u0131\u011f\u0131n getirdi\u011fi t\u00fcm ayr\u0131cal\u0131klar\u0131 reddederek dervi\u015f hayat\u0131na ge\u00e7mi\u015ftir. D\u00f6nemin tabiri caiz ise hippileri say\u0131labilecek kalenderiler (mala m\u00fclke \u00f6nem vermeyen hatta \u00e7al\u0131\u015fmaya bile kar\u015f\u0131 \u00e7\u0131kan) hemen ona kat\u0131l\u0131rlar sonra da torlaklar\u0131n (yerle\u015fik hayata kar\u015f\u0131 \u00e7\u0131kan, g\u00f6\u00e7ebeli\u011fin ya\u015fam tarz\u0131 oldu\u011funu kabul edenler) kat\u0131l\u0131m\u0131yla \u00fcn\u00fc, \u015f\u00f6hreti b\u00fcy\u00fcyen \u015eeyh Bedreddin uzun bir yolculukla Edirne\u2019ye gelir. Burada Musa \u00c7elebi taraf\u0131ndan kazasker (Y\u00fcksek mahkeme ba\u015fkan\u0131 gibi bir \u015fey) olarak atan\u0131r. B\u00f6rkl\u00fcce Mustafa ile birlikte mal ortakl\u0131\u011f\u0131, \u2018yar yana\u011f\u0131ndan gayr\u0131\u2019 her \u015feyin ortakla\u015f\u0131ld\u0131\u011f\u0131, e\u015fitlik\u00e7i, dervi\u015fan bir yerel y\u00f6netim anlay\u0131\u015f\u0131n\u0131 benimserler. Pa\u015falar\u0131n, beylerin topraklar\u0131n\u0131 k\u00f6yl\u00fcye da\u011f\u0131t\u0131rlar. Fikirleri ve yapt\u0131klar\u0131 b\u00fcy\u00fck bir h\u0131zla yay\u0131l\u0131r. Torlak Kemal\u2019in de kat\u0131ld\u0131\u011f\u0131 bir dizi isyan ba\u015flat\u0131rlar. Osmanl\u0131 iki ba\u015far\u0131s\u0131z bast\u0131rma giri\u015fiminden sonra isyan\u0131 bast\u0131r\u0131r. Ve sonu\u00e7ta hepsi \u00f6ld\u00fcr\u00fcl\u00fcr.<\/p>\n
\u0130syan\u0131n ger\u00e7ekle\u015fti\u011fi d\u00f6nemin tarihsel arka plan\u0131na k\u0131sa bir bak\u0131\u015f <\/b><\/p>\n
\u0130syan\u0131n yakla\u015f\u0131k 1416\u2019da ba\u015flad\u0131\u011f\u0131n\u0131 biliyoruz. Bu d\u00f6neme gelirken, Osmanl\u0131, beyliklerden olu\u015fan bir yap\u0131dan imparatorlu\u011fa d\u00f6n\u00fc\u015fmeye,\u00a0 devletin yap\u0131s\u0131n\u0131 daha da bir merkezile\u015ftirip, vergi sistemini g\u00fc\u00e7lendirmeye \u00e7al\u0131\u015f\u0131yordu. Anadolu\u2019daki ba\u011f\u0131ms\u0131z beylikler bu durumdan rahats\u0131zd\u0131. K\u00f6yl\u00fcn\u00fcn ya\u015fam\u0131 a\u011f\u0131r vergiler alt\u0131nda \u00e7ekilmez bir h\u00e2l al\u0131yordu. \u00a0Genelde 1320\u2019den 1402\u2019ye kadar Osmanl\u0131\u2019n\u0131n kurulu\u015f devri diye adland\u0131r\u0131l\u0131r. 1402\u2019den 1413\u2019e kadar da \u00fcnl\u00fc fetret devrinden bahsedilir. Fetret k\u0131saca iki padi\u015fah aras\u0131nda padi\u015fahs\u0131z ge\u00e7en s\u00fcre demektir. Ankara Sava\u015f\u0131\u2019nda Osmanl\u0131 padi\u015fah\u0131 Y\u0131ld\u0131r\u0131m Beyaz\u0131t 1402\u2019de Mo\u011fol imparatoru Timur\u2019a yenilip esir d\u00fc\u015fer ve \u00f6l\u00fcr. Timur da Beyaz\u0131t\u2019\u0131n o\u011fullar\u0131 Musa \u00c7elebi ve Mehmet \u00c7elebi\u2019yi affedip onlara egemen olacaklar\u0131 k\u00fc\u00e7\u00fck beylikler verir. \u0130\u015fte Musa \u00c7elebi kendi y\u00f6netiminde bulunan bu b\u00f6lgede \u015eeyh Bedreddin\u2019e kazaskerlik verir. 1413\u2019te Mehmet \u00c7elebi, Musa \u00c7elebi\u2019yi \u00f6ld\u00fcrt\u00fcr ve \u015eeyh Bedreddin\u2019i s\u00fcrg\u00fcne yollar.<\/b><\/p>\n
Naz\u0131m Hikmet\u2019in ilham\u0131 ve destans\u0131 sanat\u00e7\u0131 anlay\u0131\u015f\u0131<\/b><\/p>\n
Naz\u0131m\u2019\u0131n, 1934\u2019te hapishanede yazmaya ba\u015flad\u0131\u011f\u0131 destan 1936\u2019da yay\u0131mlam\u0131\u015f. Bu eserin ilham kaynaklar\u0131ndan birini; \u201cN\u00e2z\u0131m Hikmet\u2019in Bedreddin yorumuna b\u00fcy\u00fck \u00f6l\u00e7\u00fcde kaynak oldu\u011funu sand\u0131\u011f\u0131m bir yap\u0131ttan, Engels\u2019in\u00a0Almanya\u2019da K\u00f6yl\u00fc Sava\u015flar\u0131 adl\u0131 kitab\u0131ndan…\u201d<\/i>\u00a0 diyen Nedim G\u00fcrsel\u2019den \u00f6\u011freniyoruz(1977). 16.yy Almanya\u2019s\u0131n\u0131 alt\u00fcst eden k\u00f6yl\u00fc ayaklanmas\u0131 ve Tomas Munzer\u2019in, bir k\u00f6yl\u00fc devrimcinin bu u\u011furda hayat\u0131n\u0131 kaybetmesini, Naz\u0131m, Engels\u2019ten okur. \u015eeyh Bedreddin Destan\u0131\u2019n\u0131n hayat bulmas\u0131n\u0131 sa\u011flayan ikinci ilham\u0131n\u0131 ise Naz\u0131m, eserin ba\u015flang\u0131c\u0131nda yararland\u0131\u011f\u0131 kaynaklar\u0131 – ki o d\u00f6nemin, ara\u015ft\u0131rma, kayna\u011fa ula\u015fma konusundaki s\u0131k\u0131nt\u0131lar\u0131n\u0131 tahmin edersiniz- masals\u0131 bir \u015fekilde aktararak “bu il\u00e2hiyat fak\u00fcltesi m\u00fcderrisinin s\u00fcl\u00fcs yaz\u0131s\u0131ndan, kam\u0131\u015f kaleminden, dividinden ve r\u0131h\u0131ndan bedreddinimi kurtarmak l\u00e2z\u0131m\u201d<\/i> diyerek bizimle payla\u015f\u0131r. Naz\u0131m\u2019\u0131n bu destan\u0131 yazmas\u0131 ger\u00e7ekten b\u00fcy\u00fck bir cesaret \u00f6rne\u011fidir. \u00c7\u00fcnk\u00fc o zamana kadar bilinen resmi Osmanl\u0131 tarihi anlay\u0131\u015f\u0131 \u015eeyh Bedreddin\u2019i ya g\u00f6rmezden gelmi\u015f ya da \u00e7arp\u0131tm\u0131\u015ft\u0131r. 1930\u2019lardaki T\u00fcrkiye\u2019nin sosyalist, sol ve ilerici tayfalar\u0131nda ise iki e\u011filim \u00f6ne \u00e7\u0131kmaktad\u0131r: Biri \u201cdini ve gerici\u201d bir ki\u015fili\u011fe bula\u015fmama, di\u011feri ise isyan\u0131, \u00fcretici g\u00fc\u00e7lerin, toplumsal s\u0131n\u0131flar\u0131n ve i\u015f b\u00f6l\u00fcm\u00fcn\u00fcn olu\u015fmadan yap\u0131lan erken bir devrimci giri\u015fim olarak g\u00f6rmesi idi. Ama Naz\u0131m konfor alan\u0131nda kal\u0131p kariyerine sadece a\u015fk \u015fiirleri yazarak devam etmedi ve t\u00fcm riskleri g\u00f6ze al\u0131p bir destan yazd\u0131. Sanat\u0131 ile hem egemenlere hem de muhafazak\u00e2r sola direnerek \u015eeyh Bedreddin Destan\u0131\u2019n\u0131n bug\u00fcnk\u00fc anlam\u0131yla \u00f6zg\u00fcl, dinsel-ideolojik niteli\u011fi olan bir s\u0131n\u0131f sava\u015f\u0131m\u0131 olarak an\u0131lmas\u0131n\u0131 ve sahiplenilmesini sa\u011flad\u0131.<\/p>\n
\u00a0\u201c\u015eimdi ben bu sat\u0131rlar\u0131 yazarken, \u2018Vay, kafas\u0131yla y\u00fcre\u011fini ay\u0131r\u0131yor; vay tarihsel, sosyal, ekonomik \u015fartlar\u0131 kafam kabul eder amma, y\u00fcre\u011fim yine yanar diyor. Vay, vay, Marksiste bak\u0131n!\u2019 gibi laflar edecek olan baz\u0131 \u2018sol\u2019 ge\u00e7inen delikanl\u0131lar\u0131 d\u00fc\u015f\u00fcn\u00fcyorum. (\u2026) Ve \u015fimdi e\u011fer b\u00f6yle bir istidrad yap\u0131yorsam bu o \u00e7e\u015fit delikanl\u0131lar i\u00e7in de\u011fil. Marksizmi yeni okumaya ba\u015flam\u0131\u015f, sol z\u00fcppeli\u011finden uzak olanlar i\u00e7indir. Paris Komuna\u2019s\u0131n\u0131n devrilece\u011fini, bu devrili\u015fin b\u00fct\u00fcn tarih\u00ee, sosyal, ekonomik \u015fartlar\u0131n\u0131 \u00f6nceden bilen Marks\u2019\u0131n y\u00fcre\u011finden Komuna\u2019n\u0131n b\u00fcy\u00fck \u00f6l\u00fcleri bir \u2018\u0131st\u0131rap \u015fark\u0131s\u0131\u2019 gibi ge\u00e7memi\u015fler midir? Ve Komuna \u00f6ld\u00fc, ya\u015fas\u0131n Komuna! diye ba\u011f\u0131ranlar\u0131n sesinde bir damla olsun ac\u0131l\u0131k yok muydu?\u201d Naz\u0131m Hikmet Ran<\/i><\/p>\n
\u00a0<\/i><\/p>\n
Kaynaklar<\/em><\/i><\/p>\n https:\/\/bit.ly\/3Amwspg<\/a><\/p>\n https:\/\/bit.ly\/3y63ZkG<\/a><\/p>\n https:\/\/bit.ly\/3OXLbuN<\/a><\/p>\n https:\/\/bit.ly\/3bGYod1<\/a><\/p>\n https:\/\/bit.ly\/3yb7Rkp<\/a><\/p>\n https:\/\/bit.ly\/3y64iMm<\/a><\/p>\n https:\/\/bit.ly\/3Ox8sE1<\/a><\/p>\n
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