{"id":9121,"date":"2004-07-01T01:15:03","date_gmt":"2004-06-30T22:15:03","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=9121"},"modified":"2017-05-16T19:33:45","modified_gmt":"2017-05-16T16:33:45","slug":"thomas-munzer-seyh-bedreddin-ve-nazim-hikmet","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2004\/07\/01\/thomas-munzer-seyh-bedreddin-ve-nazim-hikmet","title":{"rendered":"Thomas M\u00fcnzer, \u015eeyh Bedreddin ve Naz\u0131m Hikmet"},"content":{"rendered":"

Say\u0131n Nedim G\u00fcrsel\u2019in okuyaca\u011f\u0131n\u0131z makalesi, Toplum ve Bilim<\/em> dergisinin K\u0131\u015f 1977 tarihli say\u0131s\u0131nda yay\u0131mlanm\u0131\u015ft\u0131r. G\u00fcrsel, Naz\u0131m Hikmet\u2019in \u00fcnl\u00fc eseri \u015eeyh Bedreddin Destan\u0131<\/em>\u2019ndan yola \u00e7\u0131karak, 16. y\u00fczy\u0131l Alman k\u00f6yl\u00fc devrimi lideri Thomas M\u00fcnzer ile \u015eeyh Bedreddin hareketini kar\u015f\u0131la\u015ft\u0131r\u0131yor ve tarihsel maddecilik \u00fczerine bir teorik tart\u0131\u015fma da yap\u0131yor. Dosyam\u0131z\u0131n ana konusu a\u00e7\u0131s\u0131ndan ufuk a\u00e7\u0131c\u0131 bir makale olmas\u0131 dolay\u0131s\u0131yla bu eski metni okurlar\u0131m\u0131z\u0131n de\u011ferlendirmesine sunuyoruz. Araba\u015fl\u0131klar taraf\u0131m\u0131zdan konulmu\u015ftur.<\/strong><\/p>\n

\u201cTarihsel, sosyal, ekonomik \u015fartlar\u0131n \/ zarur\u00ee neticesi bu! \/ deme, bilirim! \/ O dedi\u011fin nesnenin \u00f6n\u00fcnde kafamla e\u011filirim, \/ Ama bu y\u00fcrek \/ o, bu dilden anlamaz pek. \/ O, \u2018hey gidi kambur fele\u2019k, \/ hey gidi kahbe devran hey\u2019 \/ der. \/ Ve teker teker, \/ bir an i\u00e7inde, \/ omuzlar\u0131nda dilim dilim k\u0131rba\u00e7 izleri, \/ y\u00fczleri kan i\u00e7inde \/ ge\u00e7er \u00e7\u0131plak ayaklar\u0131yla y\u00fcre\u011fime basarak \/ ge\u00e7er Ayd\u0131n ellerinden Kara\u2019burun ma\u011fl\u00fbplar\u0131\u201d<\/em> (N. Hikmet)<\/p>\n

Tarihsel maddecilik a\u00e7\u0131s\u0131ndan ele al\u0131nd\u0131\u011f\u0131nda, \u015eeyh Bedreddin ayaklanmas\u0131n\u0131n dinsel-ideolojik niteli\u011fi s\u0131n\u0131f sava\u015f\u0131m\u0131n\u0131n \u00f6zg\u00fcl bi\u00e7imlerinden biri olarak yorumlanmal\u0131d\u0131r. Belli bir tarihsel d\u00f6nemdeki ekonomik ve toplumsal ko\u015fullar\u0131n do\u011fal sonucudur bu (1). Anadolu, hatta t\u00fcm \u0130sl\u00e2m tarihi boyunca, yoksul halk kitlelerinin e\u015fitlik \u00f6zlemi Mehd\u00ee inanc\u0131nda ifadesini bulmu\u015ftur. \u201cN\u00e2z\u0131m Hikmet\u2019in K\u0131yamet Sureleri\u201d adl\u0131 yaz\u0131mda bu sorun \u00fcst\u00fcnde ayr\u0131nt\u0131lar\u0131yla durmu\u015f, \u015eeyh Bedreddin hareketinin Bat\u0131n\u00ee\u2019likle ili\u015fkisine de ayr\u0131ca de\u011finmi\u015ftim. (G\u00fcrsel, 1976, s. 17) Burada ayn\u0131 g\u00f6r\u00fc\u015fleri yeniden ele alacak de\u011filim. N\u00e2z\u0131m Hikmet\u2019in Bedreddin yorumuna b\u00fcy\u00fck \u00f6l\u00e7\u00fcde kaynak oldu\u011funu sand\u0131\u011f\u0131m bir yap\u0131ttan, Engels\u2019in Almanya\u2019da K\u00f6yl\u00fc Sava\u015flar\u0131<\/em> (1974) adl\u0131 kitab\u0131ndan s\u00f6z edece\u011fim yaln\u0131zca. \u00c7\u00fcnk\u00fc N\u00e2z\u0131m, dinsel-ideolojik bir k\u00f6yl\u00fc ayaklanmas\u0131 bi\u00e7iminde ger\u00e7ekle\u015fen Bedreddin hareketinin s\u0131n\u0131fsal \u00e7\u00f6z\u00fcmlemesini yaparken Engels\u2019in g\u00f6r\u00fc\u015flerinden yola \u00e7\u0131k\u0131yor.<\/p>\n

16. y\u00fczy\u0131l Almanya\u2019s\u0131n\u0131n devrimci k\u00f6yl\u00fc lideri: M\u00fcnzer
\n<\/em><\/strong><\/p>\n

\"\"
Thomas M\u00fcnzer<\/figcaption><\/figure>\n

Bilindi\u011fi gibi s\u00f6z konusu yap\u0131t\u0131nda Engels 16. y\u00fczy\u0131l Almanya\u2019s\u0131n\u0131 alt \u00fcst eden, kiliseyle b\u00fct\u00fcnle\u015fmi\u015f feodal yap\u0131y\u0131 k\u00f6k\u00fcnden sarsan k\u00f6yl\u00fc ayaklanmalar\u0131n\u0131n s\u0131n\u0131fsal temelini ara\u015ft\u0131r\u0131r. O d\u00f6nemin y\u00fckselen s\u0131n\u0131f\u0131 burjuvazi, Luther\u2019in \u00f6nc\u00fcl\u00fck etti\u011fi Reform hareketinin sloganlar\u0131yla Katolik Kilisesi\u2019ne sava\u015f a\u00e7arken, asl\u0131nda kendi s\u0131n\u0131f iktidar\u0131n\u0131 kurman\u0131n yollar\u0131n\u0131 aramaktad\u0131r. Ayaklanman\u0131n b\u00fct\u00fcn Almanya\u2019y\u0131 sard\u0131\u011f\u0131, \u015fato, manast\u0131r ve zengin kentlerin ya\u011fmaland\u0131\u011f\u0131 bir sava\u015f ortam\u0131nda, y\u00fczy\u0131llar boyu feodal beylerle Kilise taraf\u0131ndan s\u00f6m\u00fcr\u00fclm\u00fc\u015f halk kitlelerinin devrimci potansiyelini kendi \u00e7\u0131karlar\u0131 do\u011frultusunda kullanmay\u0131 ba\u015far\u0131r. Burjuvazi, isteklerinin \u00e7o\u011funu kabul ettirip g\u00f6rece bir \u00fcst\u00fcnl\u00fck sa\u011flad\u0131ktan sonra, ayaklanman\u0131n daha radikal boyutlara ula\u015fmas\u0131n\u0131 \u00f6nlemek i\u00e7in Luther\u2019in a\u011fz\u0131ndan \u015fu \u00e7a\u011fr\u0131y\u0131 yapar prenslere:
\n\u201cK\u00f6yl\u00fcleri kuduz k\u00f6pekler gibi bo\u011fazlamal\u0131, par\u00e7a par\u00e7a etmeliyiz. Evet aziz beylerim; k\u00f6yl\u00fcleri bo\u011fazlay\u0131n, gebertin t\u00fcm\u00fcn\u00fc! E\u011fer sava\u015fta \u00f6l\u00fcrseniz, cennetin kap\u0131lar\u0131 size ard\u0131na dek a\u00e7\u0131lacakt\u0131r. (…)\u201d (Engels 1974. s. 73)<\/p>\n

Engels, Luther\u2019i, ba\u015f\u0131n\u0131 burjuvazinin \u00e7ekti\u011fi politik bir hareketin ideolojik s\u00f6zc\u00fcs\u00fc olarak nitelerken, Thomas M\u00fcnzer\u2019i ger\u00e7ek bir k\u00f6yl\u00fc devrimcisi, halk\u0131n kurtulu\u015fu u\u011frunda can vermi\u015f bir \u00f6nder olarak sel\u00e2mlar. M\u00fcnzer\u2019in \u00f6ng\u00f6rd\u00fc\u011f\u00fc ya\u015fam, ger\u00e7ekle\u015ftirmek istedi\u011fi toplum d\u00fczeni, ortakla\u015fmac\u0131 ilkelere dayanmaktad\u0131r \u00e7\u00fcnk\u00fc. M\u00fcnzer bir yandan \u201ck\u0131yametin yakla\u015ft\u0131\u011f\u0131n\u0131, \u00e7ok yak\u0131nda t\u00fcm e\u015fitsizliklerin, ac\u0131 ve mutsuzluklar\u0131n yery\u00fcz\u00fcnden kalkaca\u011f\u0131n\u0131, yani Son Yarg\u0131lamay\u0131 (Jugement Dernier) haber verirken, \u00f6te yandan k\u00f6yl\u00fcleri sil\u00e2hl\u0131 sava\u015f\u0131m i\u00e7in \u00f6rg\u00fctlemeye giri\u015fir. Engels onun dinsel g\u00f6r\u00fc\u015fleri ard\u0131ndaki maddeci e\u011filimleri, ilkel H\u0131ristiyanl\u0131\u011fa d\u00f6n\u00fck inanc\u0131yla s\u0131n\u0131flar\u0131 ortadan kald\u0131rmaya y\u00f6nelen ortakla\u015fmac\u0131 d\u00fc\u015f\u00fcncelerini \u015f\u00f6yle \u00f6zetliyor:
\n\u201cThomas M\u00fcnzer\u2019in felsef\u00ee ve tanr\u0131bilimsel (theologique) \u00f6\u011fretisi yaln\u0131zca Katolikli\u011fin de\u011fil, t\u00fcm H\u0131ristiyanl\u0131\u011f\u0131n temel ilkelerini hedef al\u0131yordu. H\u0131ristiyanl\u0131k ad\u0131 alt\u0131nda, kimi zaman tanr\u0131tan\u0131mazl\u0131\u011fa dek yakla\u015fan t\u00fcmtanr\u0131c\u0131 (pantheiste) g\u00f6r\u00fc\u015fler \u00f6ne s\u00fcr\u00fcyordu M\u00fcnzer. (…) Kutsal Kitap\u2019la usun birbirine kar\u015f\u0131t g\u00f6sterilmesinin yanl\u0131\u015f oldu\u011funu savunuyor, Kutsal-Ruh\u2019u usun ta kendisi olarak tan\u0131ml\u0131yordu. \u0130nan\u00e7, insano\u011flunda cisimle\u015fen ustan ba\u015fka bir \u015fey de\u011fildi ona g\u00f6re. (…) \u0130\u015fte bu nedenle cenneti \u00f6b\u00fcr d\u00fcnyada de\u011fil, i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z ger\u00e7ek d\u00fcnyada aramak gerekiyordu. \u0130nan\u00e7 sahibi ki\u015filerin ba\u015fl\u0131ca g\u00f6revi, g\u00f6n\u00fcllerine do\u011fan Tanr\u0131 \u00e7a\u011fr\u0131s\u0131na uyup cenneti yery\u00fcz\u00fcnde ger\u00e7ekle\u015ftirmek olmal\u0131yd\u0131. \u00d6b\u00fcr d\u00fcnyada ne cennet vard\u0131, ne de cehennem. \u015eeytansa insanlar\u0131n i\u00e7indeki k\u00f6t\u00fcl\u00fcklerden, onlar\u0131n doymak bilmez isteklerinden ba\u015fka bir \u015fey de\u011fildi. (…) M\u00fcnzer\u2019in politik \u00f6\u011fretisi bu devrimci din anlay\u0131\u015f\u0131na t\u0131pat\u0131p uyuyordu. Tanr\u0131bilimsel g\u00f6r\u00fc\u015fleri gibi, i\u00e7inde olu\u015ftu\u011fu toplumsal ko\u015fullar\u0131 a\u015fan politik \u00f6\u011fretisi de ya\u015fad\u0131\u011f\u0131 \u00e7a\u011f\u0131n \u00e7ok ilersindeydi. Din felsefesi nas\u0131l tanr\u0131tan\u0131mazl\u0131\u011fa dek var\u0131yorsa, \u00f6ng\u00f6rd\u00fc\u011f\u00fc politik program da kom\u00fcnizme yakla\u015f\u0131yordu. (…) M\u00fcnzer\u2019e g\u00f6re cennet her t\u00fcrl\u00fc \u00f6zel m\u00fclkiyet ve s\u0131n\u0131f ayr\u0131m\u0131n\u0131n ortadan kalkt\u0131\u011f\u0131, toplum \u00fcyelerine yabanc\u0131la\u015fm\u0131\u015f \u00f6zerk devlet iktidar\u0131n\u0131n bulunmad\u0131\u011f\u0131 bir toplumdan ba\u015fka bir \u015fey de\u011fildi. Devrime kat\u0131lmayan her t\u00fcrl\u00fc yetkenin varl\u0131\u011f\u0131na son verilmeli, mallar ortak kullan\u0131lmal\u0131, herkes eme\u011fini ortaya koymal\u0131 ve toplumda tam bir e\u015fitlik sa\u011flanmal\u0131yd\u0131. (Engels, 1974, s. 79)<\/p>\n

Bedreddin hareketinin niteli\u011fi
\n<\/em><\/strong>Bu g\u00f6r\u00fc\u015flerin \u015eeyh Bedreddin\u2019inkilere ne denli yak\u0131n oldu\u011funu kimse yads\u0131yamaz san\u0131r\u0131m. M\u00fcnzer gibi Bedreddin\u2019in de \u00f6b\u00fcr d\u00fcnyaya inanmad\u0131\u011f\u0131n\u0131, cennet ve cehennemi yery\u00fcz\u00fcnde arad\u0131\u011f\u0131n\u0131, cenneti iyilik, cehennemiyse k\u00f6t\u00fcl\u00fck olarak nitelendirdi\u011fini, \u00fcstelik b\u00fct\u00fcn bu ger\u00e7ekleri hadisle tan\u0131tlamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 biliyoruz. M\u00fcnzer\u2019in t\u00fcmtanr\u0131c\u0131 g\u00f6r\u00fc\u015fleri, Bedreddin\u2019in tasavvuf anlay\u0131\u015f\u0131nda \u00f6l\u00fcmden sonra ruhun dirilemeyece\u011fi inanc\u0131na, yani maddecili\u011fe b\u0131rak\u0131r yerini. \u201cCisim ortadan kalkarsa, ne ruhlardan ne de ba\u015fka soyut varl\u0131klardan bir iz kal\u0131r\u201d diyecek kadar \u00e7a\u011f\u0131n\u0131n ilersindedir Bedreddin (Yener, 1970. s. 68). V\u00e2rid\u00e2t<\/em>\u2019daki Varl\u0131k Birli\u011fi anlay\u0131\u015f\u0131 Tanr\u0131\u2019yla evreni bir sayan t\u00fcmtanr\u0131c\u0131 g\u00f6r\u00fc\u015ften kaynaklanmakla birlikte, baz\u0131 konularda d\u00fcped\u00fcz maddecili\u011fe var\u0131r. Bedreddin\u2019in do\u011fa olgular\u0131n\u0131 a\u00e7\u0131klama y\u00f6ntemi de, M\u00fcnzer\u2019in tanr\u0131bilimsel \u00f6\u011fretisinde oldu\u011fu gibi, usa b\u00fcy\u00fck \u00f6nem verir. \u00d6te yandan, M\u00fcnzer\u2019in k\u0131yamet g\u00f6r\u00fc\u015f\u00fcyle Bedreddin\u2019in Mehd\u00ee yorumu ayn\u0131 \u00e7izgide birle\u015firler. \u0130kisinin de ayn\u0131 toplumsal kayg\u0131 vard\u0131r temelinde: \u00e7eli\u015fkileri, e\u015fitsizli\u011fi ortadan kald\u0131rmak. Yozla\u015fan d\u00fcnyan\u0131n sonunu haber veren \u0130talyan gizemcisi, Joachim Calabrais\u2019nin (12. y\u00fczy\u0131l) yap\u0131t\u0131ndan etkilenen M\u00fcnzer, i\u00e7inde ya\u015fad\u0131\u011f\u0131 \u00e7alkant\u0131l\u0131 ortama bakarak zaman\u0131n geldi\u011fine inan\u0131r. Ve e\u015fit bir toplum kurarak t\u00fcm zenginlikleri halk aras\u0131nda payla\u015ft\u0131rmak, b\u00f6ylece \u00e7eli\u015fkileri, kar\u015f\u0131tl\u0131klar\u0131 ortadan kald\u0131rmak amac\u0131yla k\u00f6yl\u00fc kitlelerini Kilise ve soylu s\u0131n\u0131fa kar\u015f\u0131 ayaklanmaya \u00e7a\u011f\u0131r\u0131r. Bedreddin ise V\u00e2rid\u00e2t<\/em>\u2019da Taha suresinin 105. \u00e2yetini yorumlarken \u00fcst\u00fc kapal\u0131 bir bi\u00e7imde de\u011finir ayn\u0131 ger\u00e7e\u011fe (2). B\u00f6rkl\u00fcce Mustafa\u2019yla Torlak Kemal, Ayd\u0131n y\u00f6resinde ayaklanmay\u0131 ba\u015flatt\u0131klar\u0131 vakit, \u0130znik\u2019ten gizlice ayr\u0131larak \u0130sfendiyaro\u011flu Beyli\u011fi\u2019ne, oradan da Deliorman\u2019a ge\u00e7er; N\u00e2z\u0131m\u2019\u0131n destan\u0131nda belirtti\u011fi gibi Rumeli emek\u00e7i halk\u0131n\u0131 \u00f6rg\u00fctlemeye giri\u015fir. \u015eeyh Bedreddin\u2019in Abdurrahman B\u0131stam\u00ee\u2019nin Sayhat-\u00fcl B\u00fbm F\u00ee Hav\u00e2disir-R\u00fbm<\/em> (Rum \u00fclkesinde geli\u015fecek olaylarla ilgili bayku\u015f \u00e7\u0131\u011fl\u0131\u011f\u0131) adl\u0131 yap\u0131t\u0131n\u0131n etkisinde kald\u0131\u011f\u0131n\u0131 s\u00f6yleyen G\u00f6lp\u0131narl\u0131 bu konuda \u015funlar\u0131 yaz\u0131yor:
\n\u201cBizce Abd\u00fcrrahman-\u0131 B\u0131stam\u00ee, Sayhat-\u00fcl B\u00fcm F\u00ee Hav\u00e2disir-R\u00fbm<\/em> adl\u0131 kita\u2019b\u0131n\u0131 Bedreddin\u2019e okuturken, \u2018s\u00e2hib-zuh\u00fbr, s\u00e2hib-hur\u00fbc\u2019 olaca\u011f\u0131 inanc\u0131n\u0131 ona a\u015f\u0131lam\u0131\u015ft\u0131r. Belki de, o zaman\u0131n \u00e2detince Bedreddin, bu kitaptan ba\u015fka, ul\u00fbm-\u0131 gar\u00eebeye ait kitaplarla da u\u011fra\u015fm\u0131\u015ft\u0131. Nitekim, V\u00e2rid\u00e2t<\/em>\u2019\u0131nda, k\u0131yametin, hicretin \u00fc\u00e7\u00fcnc\u00fc y\u00fczy\u0131l\u0131nda kopaca\u011f\u0131na dair kitaplar tasnif edildi\u011fini, bir\u00e7ok ki\u015filerin, k\u0131yameti, k\u0131yamet al\u00e2metlerini bekledi\u011fini, Mehd\u00ee\u2019nin yediy\u00fczle sekizy\u00fcz aras\u0131nda zuh\u00fbr edece\u011fini s\u00f6ylediklerini bildirmede, hicr\u00ee sekizinci y\u00fczy\u0131l ge\u00e7ti\u011fi halde, hi\u00e7bir \u015feyin olmad\u0131\u011f\u0131n\u0131, daha binlerce y\u00fczy\u0131l ge\u00e7se de gene olmayaca\u011f\u0131n\u0131 s\u00f6ylemededir. Bu s\u00f6zler, bu \u00e7e\u015fit kitaplarla da, bu \u00e7e\u015fit bilgilerle de u\u011fra\u015ft\u0131\u011f\u0131n\u0131 itiraft\u0131r. San\u0131yoruz ki Bedreddin\u2019in \u015fuuralt\u0131 bir inanc\u0131 var. Osmano\u011fullar\u0131n\u0131n fetret devri, Timur ak\u0131n\u0131n\u0131n meydana getirdi\u011fi iktisad\u00ee ve i\u00e7tima\u00ee \u00e7\u00f6k\u00fcnt\u00fc, onun bu \u015fuuralt\u0131 inanc\u0131n\u0131 kuvvetlendirmi\u015f, k\u00eeyam etme zaman\u0131n\u0131n geldi\u011fine kendisini inand\u0131rm\u0131\u015ft\u0131. (…)\u201d (G\u00f6lp\u0131narl\u0131, 1968. s. 10)
\nDaha ilerde de yukardaki sat\u0131rlar\u0131 tamamlayan \u015fu sat\u0131rlar var:
\n\u201c(…) Bedreddin herhalde bir ink\u0131l\u00e2b yapmak emelindeydi; fakat bu hususta \u015feri\u00e2t\u0131 ibt\u00e2l de\u011fil, kendi g\u00f6r\u00fc\u015f\u00fcne, anlay\u0131\u015f\u0131na g\u00f6re ihy\u00e2 etmek emelini g\u00fctmekteydi ve Mehdi h\u00e2diselerini g\u00f6z\u00fcn\u00fcn \u00f6n\u00fcnde tutuyor, kendisini bir \u2018s\u00e2hib-zaman\u2019 say\u0131yordu.\u201d (A.g.y. s. 40)
\nBedreddin\u2019in \u201c\u015feri\u00e2t\u0131 ihy\u00e2 etmekten\u201d \u00e7ok, e\u015fitlik temeline dayanan yepyeni bir d\u00fczen kurma amac\u0131yla eyleme ge\u00e7ti\u011fini biliyoruz. Elimizdeki belgelere ve o d\u00f6nem tarih\u00e7ilerinin su\u00e7lama dolu yaz\u0131lar\u0131na dayanarak, bu d\u00fczenin ba\u015fl\u0131ca \u00f6zelliklerini daha \u00f6nceden \u00f6zetlemeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131m. Bedreddin\u2019in mal ortakl\u0131\u011f\u0131 ve mutlak e\u015fitlik ilkelerine dayanan g\u00f6r\u00fc\u015fleri Thomas M\u00fcnzer\u2019de daha belirgin bir nitelik kazan\u0131yor. Almanya\u2019daki k\u00f6yl\u00fc ayaklanmalar\u0131n\u0131n tarihine bakarak, on iki maddede toplanan halk\u0131n isteklerinin t\u00fcm\u00fcn\u00fc saptamak m\u00fcmk\u00fcn \u00e7\u00fcnk\u00fc. Bedreddin \u00f6rne\u011finde durum, biraz daha karma\u015f\u0131k. Ne de olsa Almanya\u2019daki gibi somut bir politik program yok elimizde. Ama Engels\u2019in Thomas M\u00fcnzer i\u00e7in s\u00f6ylediklerinin \u00e7o\u011funu Bedreddin hareketinde de g\u00f6zlemleyebiliyoruz. Hele Dukas\u2019\u0131n T\u00fcrk\u00e7e metninde b\u00fct\u00fcn\u00fcyle yer almayan k\u00fc\u00e7\u00fck bir ayr\u0131nt\u0131 bu benzerli\u011fi daha da peki\u015ftiriyor. B\u00f6rkl\u00fcce Mustafa\u2019n\u0131n yaln\u0131zca giyim, yiyecek, vb. gibi mallar\u0131n de\u011fil; araba ve atlar\u0131n, yani o zaman\u0131n \u00fcretim ara\u00e7lar\u0131n\u0131n da ortakla\u015fa kullan\u0131lmas\u0131ndan yana oldu\u011funu yaz\u0131yor Dukas (Dukas, s. 393).<\/p>\n

Erken devrimci s\u0131\u00e7ramalar
\n<\/em><\/strong><\/p>\n

\"\"
Naz\u0131m Hikmet<\/figcaption><\/figure>\n

Diyece\u011fim, her iki durumda da kom\u00fcnist toplumun temel niteliklerini bulmak m\u00fcmk\u00fcn. Ama \u00fcretici g\u00fc\u00e7lerin o d\u00f6nemdeki geli\u015fme d\u00fczeyine oranla hen\u00fcz tohum halinde bu nitelikler. Geli\u015fip ortaya \u00e7\u0131kmalar\u0131, tohumun filiz verebilmesi i\u00e7in i\u015fb\u00f6l\u00fcm\u00fc ve toplumsal s\u0131n\u0131flar\u0131n olu\u015fmas\u0131 gerekecektir. Yirmisekiz ya\u015f\u0131nda i\u015fkenceyle \u00f6ld\u00fcr\u00fclen M\u00fcnzer ve Serez \u00e7ar\u015f\u0131s\u0131nda as\u0131lan \u015eeyh Bedreddin\u2019in kurmak istedikleri toplumsal d\u00fczen, ancak belli bir \u00fcretim tarz\u0131 a\u015famas\u0131ndan sonra, sosyalizmin nesnel ve \u00f6znel ko\u015fullar\u0131n\u0131n varolabilece\u011fi daha ilerki bir toplumda yeniden g\u00fcndeme gelebilecektir. \u0130\u015fte bu bilimsel ger\u00e7e\u011fin alt\u0131n\u0131 \u00e7izmek i\u00e7in Almanya\u2019da K\u00f6yl\u00fc Sava\u015flar\u0131<\/em> adl\u0131 yap\u0131ta de\u011finme gere\u011fini duydum. N\u00e2z\u0131m Hikmet destan\u0131nda Bedreddin ayaklanmas\u0131n\u0131n yenilgisini \u201ctarihsel, sosyal, ekonomik \u015fartlar\u0131n zarur\u00ee neticesine\u201d ba\u011flarken Engels\u2019in g\u00f6r\u00fc\u015flerinden yola \u00e7\u0131k\u0131yor \u00e7\u00fcnk\u00fc. Engels\u2019in 16. y\u00fczy\u0131l Almanya\u2019s\u0131 i\u00e7in s\u00f6ylediklerini 15. y\u00fczy\u0131l Anadolu\u2019suna uyguluyor. Ger\u00e7i iki \u00f6zg\u00fcl toplumsal kurulu\u015f, benzer nitelikleri a\u011f\u0131r basmakla birlikte ayr\u0131 ko\u015fullar s\u00f6z konusudur. Ne var ki, her iki k\u00f6yl\u00fc ayaklanmas\u0131n\u0131n da, tarihsel maddecilik a\u00e7\u0131s\u0131ndan ele al\u0131nd\u0131klar\u0131nda, ayn\u0131 sorunsaldan kaynakland\u0131klar\u0131 g\u00f6r\u00fcl\u00fcr. \u0130ki \u00fclkenin de i\u00e7inde bulunduklar\u0131 devrim a\u015famas\u0131 -bu Osmanl\u0131 toplumu i\u00e7in daha da karma\u015f\u0131k bir olgu- ba\u015fkald\u0131ran halk kitlelerinin isteklerini kar\u015f\u0131layacak d\u00fczeyde de\u011fildir. O d\u00f6nemde y\u00fckselen s\u0131n\u0131f ba\u015fkad\u0131r \u00e7\u00fcnk\u00fc. Proletarya hen\u00fcz tarih sahnesine \u00e7\u0131kmam\u0131\u015ft\u0131r. \u00dcretici g\u00fc\u00e7lerin geli\u015fme d\u00fczeyi, s\u0131n\u0131flararas\u0131 ili\u015fkiler, g\u00fc\u00e7 oran\u0131, vb. gibi etkenler, \u00f6nceden belirlenmi\u015f bir tarihsel a\u015famaya do\u011fru y\u00f6neltmektedir toplumu, Bir bak\u0131ma, \u015eeyh Bedreddin ayaklanmas\u0131n\u0131 ilkel kom\u00fcnist topluma d\u00f6n\u00fc\u015f \u00f6zlemi olarak da niteleyebiliriz. Ne var ki, sosyalizmin ilk belirtilerini de i\u00e7inde ta\u015f\u0131yan, \u00e7a\u011flard\u0131r s\u00fcregelen ezen-ezilen \u00e7at\u0131\u015fmas\u0131na halk\u00e7\u0131 niteli\u011fini kazand\u0131ran bir harekettir bu. Geriye oldu\u011fu kadar ileriye, gelece\u011fe de d\u00f6n\u00fckt\u00fcr. N\u00e2z\u0131m, erken bir devrimci s\u0131\u00e7rama olarak yorumlar Bedreddin olay\u0131n\u0131. Kafas\u0131yla Marks\u00e7\u0131 tarih yasalar\u0131n\u0131n, y\u00fcre\u011fiyle emek\u00e7i halk\u0131n yan\u0131ndad\u0131r:<\/p>\n

Tarihsel, sosyal, ekonomik \u015fartlar\u0131n
\nzarur\u00ee neticesi bu!
\ndeme, bilirim!
\nO dedi\u011fin nesnenin \u00f6n\u00fcnde kafamla e\u011filirim,
\nAma bu y\u00fcrek
\no, bu dilden anlamaz pek.
\nO, \u2018hey gidi kambur fele\u2019k,
\nhey gidi kahbe devran hey\u2019
\nder.<\/p>\n

Ve teker teker,
\nbir an i\u00e7inde,
\nomuzlar\u0131nda dilim dilim k\u0131rba\u00e7 izleri,
\ny\u00fczleri kan i\u00e7inde
\nge\u00e7er \u00e7\u0131plak ayaklar\u0131yla y\u00fcre\u011fime basarak
\nge\u00e7er Ayd\u0131n ellerinden Kara\u2019burun ma\u011fl\u00fbplar\u0131<\/em>
\n(N. Hikmet, s. 184)<\/p>\n

Tavr\u0131nda herhangi bir \u00e7eli\u015fki olmad\u0131\u011f\u0131n\u0131 tan\u0131tlamak i\u00e7in de \u201custa\u201ds\u0131na s\u0131\u011f\u0131narak \u015fu dipnotu d\u00fc\u015fer:
\n\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. (…) 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 (N. Hikmet, s. 185)
\nN\u00e2z\u0131m Hikmet, metin d\u0131\u015f\u0131 bir s\u00f6ylem olarak niteledi\u011fim Marks\u2019\u0131n \u201c(…) bir kelime ile ezenler ve ezilenler, nihayet bulmaz bir z\u0131ddiyetle birbirine kar\u015f\u0131 g\u00f6\u011f\u00fcs gererek bazen el alt\u0131ndan, bazen a\u00e7\u0131ktan a\u00e7\u0131\u011fa fas\u0131las\u0131z bir m\u00fccadeleyi devam ettirdiler\u201d s\u00f6z\u00fcn\u00fc anarak Bedreddin Destan\u0131\u2019n\u0131 temellendiren Marks\u00e7\u0131 tarih anlay\u0131\u015f\u0131na, yani tarihin itici g\u00fcc\u00fc s\u0131n\u0131f sava\u015f\u0131m\u0131na dikkati \u00e7ekiyor. Bu, genel planda do\u011fru, ama olduk\u00e7a soyut bir yakla\u015f\u0131m. Ne var ki s\u00f6z konusu genel do\u011fru Bedreddin Destan\u0131\u2019nda \u00f6zg\u00fcl bir ba\u011flam i\u00e7ine, 15. y\u00fczy\u0131l Osmanl\u0131 toplumunun somut ko\u015fullar\u0131na yerle\u015ftiriliyor. B\u00f6ylece genel ve tikel, diyalektik bir b\u00fct\u00fcnl\u00fck i\u00e7inde sunulmu\u015f oluyor okura. Tikelin ayr\u0131nt\u0131lar\u0131yla betimlenen ger\u00e7eklik, kuram\u0131n \u0131\u015f\u0131\u011f\u0131nda evrensel bir nitelik kazan\u0131yor. \u00d6te yandan tikele yakla\u015fmak, Bedreddin hareketinin s\u0131n\u0131fsal temelini kavramak i\u00e7in de genelden, yani Marks\u00e7\u0131 tarih kuram\u0131ndan yola \u00e7\u0131k\u0131yor \u015fair.
\nBa\u015fka bir deyi\u015fle kuramdan prati\u011fe, prati\u011fin ay\u0131r\u0131c\u0131 \u00f6zellikleriyle zenginle\u015fmi\u015f olarak yeniden kurama y\u00f6neliyor. Bedreddin Destan\u0131 i\u015fte bu \u00e7izginin belirledi\u011fi, genel planda olduk\u00e7a \u015fematik ama tikelde \u00e7ok \u00f6zg\u00fcn ve ba\u015far\u0131l\u0131 bir yap\u0131t, kan\u0131mca. Hele \u015fiirsel b\u00f6l\u00fcmler N\u00e2z\u0131m Hikmet\u2019in geli\u015fim \u00e7izgisinde ger\u00e7ek bir d\u00f6nemeci, \u0130nsan Manzaralar\u0131\u2019yla yetkinli\u011fe ula\u015facak yeni bir anlay\u0131\u015f\u0131 haber veriyor. N\u00e2z\u0131m Hikmet, destan\u0131n sonuna koydu\u011fu \u201cAhmet\u2019in Hik\u00e2yesi\u201d adl\u0131 b\u00f6l\u00fcmde Bedreddin hareketini g\u00fcn\u00fcm\u00fcz T\u00fcrkiye\u2019sine ba\u011flarken, yine ayn\u0131 de\u011fi\u015fmez\u2019i, yani s\u0131n\u0131fsal bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 getiriyor g\u00fcndeme.<\/p>\n

500 y\u0131l sonra Bedreddin
\n<\/em><\/strong><\/p>\n

\"\"
Rasin’in Bedreddin tablosu.<\/figcaption><\/figure>\n

\u015eerafeddin Efendi\u2019nin risalesini okurken s\u00f6zc\u00fcklerin imledi\u011fi ger\u00e7ekli\u011fin \u00f6tesine ge\u00e7ip 15. y\u00fczy\u0131l Anadolu\u2019sunda dola\u015fan \u015fair, kendini yeniden hapisane ko\u011fu\u015funda bulmu\u015ftur. Dukas\u2019\u0131n s\u00f6zleriyle ona, \u201cG\u00fcr\u00fclt\u00fc etmeksizin denizin dalgalar\u0131n\u0131 a\u015farak senin yan\u0131nda bulunuyorum\u201d diyerek yolculuk boyunca rehberli\u011fini yapan beyaz giysili dervi\u015f, Tornac\u0131 \u015eefi\u011fin ko\u011fu\u015f penceresinde as\u0131l\u0131 duran g\u00f6mle\u011fidir asl\u0131nda. B\u00f6ylece \u015fair d\u00fc\u015fsel gezisini tamamlayarak ger\u00e7ek mek\u00e2na d\u00f6ner. Ama biz bu ger\u00e7ek mek\u00e2n\u0131n S\u0131mavna Kadr\u0131s\u0131o\u011flu \u015eeyh Bedreddin Destan\u0131<\/em> adl\u0131 kitab\u0131n d\u00fc\u015fsel mek\u00e2n\u0131 oldu\u011funu biliriz. Okuma, \u201cAhmet\u2019in Hik\u00e2yesi\u201dyle, 20. y\u00fczy\u0131l Anadolu\u2019sunun bir hapisanesinde s\u00fcrer gider. N\u00e2z\u0131m, destan\u0131n\u0131 bitirmeden \u00f6nce, Bedreddin hareketinin g\u00fcncel \u00f6nemine de\u011finme gere\u011fini duymu\u015ftur. Bu nedenle g\u00fcn\u00fcm\u00fcz T\u00fcrkiye\u2019sindeki k\u00f6yl\u00fcl\u00fck sorununa getirir s\u00f6z\u00fc. Bedreddin hareketi tarihsel konumunu a\u015f\u0131p g\u00fcn\u00fcm\u00fcze ula\u015fm\u0131\u015f, geleneksel halk ayaklanmalar\u0131 \u00e7izgisinin en radikal halkalar\u0131ndan biri olarak toplumumuzdaki \u00e7a\u011fda\u015f yerini alm\u0131\u015ft\u0131r. Bedreddin ad\u0131 Rumeli k\u00f6yl\u00fclerinin a\u011fz\u0131nda bir umut s\u00f6zc\u00fc\u011f\u00fc, bir kurtulu\u015f simgesidir art\u0131k.
\nAhmet, \u015fairin ko\u011fu\u015f arkada\u015flar\u0131ndand\u0131r. Tutuklular\u0131n \u00e7o\u011fu gibi o da emek\u00e7idir. Bir Rumeli k\u00f6y\u00fcyle ilgili \u00e7ocukluk an\u0131s\u0131n\u0131 anlat\u0131rken, jandarman\u0131n, \u201cD\u00fcnyan\u0131n en inat\u00e7\u0131, en vergi vermez, en dik kafal\u0131 k\u00f6yl\u00fcleri\u201d diye niteledi\u011fi o y\u00f6re halk\u0131n\u0131n Bedreddin\u2019e olan inanc\u0131n\u0131 dile getirir. Her t\u00fcrl\u00fc do\u011fa\u00f6tesel kayg\u0131dan ar\u0131nm\u0131\u015f, ideolojik \u00f6zelli\u011fini b\u00fcsb\u00fct\u00fcn yitirmi\u015ftir bu inan\u00e7. Ahmet\u2019le dedesini evinde a\u011f\u0131rlayan ya\u015fl\u0131 k\u00f6yl\u00fc, \u201cO gelecek yine\u201d der, \u201c\u00c7\u0131r\u0131l\u00e7\u0131plak a\u011faca as\u0131lan \u00e7\u0131r\u0131l\u00e7\u0131plak gelecek yine.\u201d Oca\u011f\u0131n \u00e7evresine toplanm\u0131\u015f k\u00f6yl\u00fclerde herhangi bir sevin\u00e7 belirtisi g\u00f6r\u00fclmez. Sessizli\u011fin, halk\u0131n y\u00fczy\u0131llard\u0131r s\u00fcren o anlaml\u0131 suskunlu\u011fuyla b\u00fct\u00fcnle\u015fen derin bir sessizli\u011fin i\u00e7ine g\u00f6m\u00fclm\u00fc\u015flerdir. Y\u00fczlerinde alaca bir \u0131\u015f\u0131k dola\u015f\u0131r. Ocaktan vuran ayd\u0131nl\u0131\u011f\u0131n kat\u0131ks\u0131z \u0131\u015f\u0131\u011f\u0131. G\u00f6zleri ayd\u0131nlan\u0131r bir an; yava\u015f\u00e7a k\u0131p\u0131rdanmaya ba\u015flarlar. N\u00e2z\u0131m \u201c\u00e7\u0131r\u0131l\u00e7\u0131plak\u201d s\u00f6zc\u00fc\u011f\u00fcyle \u00e7a\u011f\u0131m\u0131z\u0131n yoksul kitlelerini, \u201czincirinden ba\u015fka yitirecek \u015feyi\u201d olmayan proletaryay\u0131 an\u0131\u015ft\u0131rmak ister gibidir. Bu g\u00f6r\u00fc\u015f\u00fcne a\u00e7\u0131kl\u0131k getirmek, ya\u015fl\u0131 k\u00f6yl\u00fcn\u00fcn Bedreddin\u2019in bir g\u00fcn geri d\u00f6nece\u011fine duydu\u011fu inan\u00e7ta halk\u0131m\u0131z\u0131n sosyalizm \u00f6zlemini dile getirmek i\u00e7in ona \u015fu s\u00f6zleri s\u00f6yletir.
\n\u201c\u0130s\u00e2 Peygamber\u2019in \u00f6l\u00fcs\u00fc etiyle, kemi\u011fiyle, sakal\u0131yla dirilecekmi\u015f. Bu yaland\u0131r. Bedreddin\u2019in \u00f6l\u00fcs\u00fc, kemiksiz, sakals\u0131z, b\u0131y\u0131ks\u0131z, g\u00f6z\u00fcn bak\u0131\u015f\u0131, dilin s\u00f6z\u00fc, g\u00f6\u011fs\u00fcn solu\u011fu gibi dirilecek. Bunu bilirim i\u015fte. Biz Bedreddin kuluyuz, ahrete, k\u0131yamete inanmay\u0131z ki, da\u011f\u0131lan, fena bulan bedenin yine bir araya toplan\u0131p dirilece\u011fine inanal\u0131m. Bedreddin yine gelecek diyorsak, s\u00f6z\u00fc, bak\u0131\u015f\u0131, solu\u011fu bizim aram\u0131zdan \u00e7\u0131k\u0131p gelecektir, diyoruz.\u201d (N. Hikmet, s. 206)
\nOnun b\u0131rakt\u0131\u011f\u0131 yerden Ahmet al\u0131r s\u00f6z\u00fc. Ayn\u0131 \u00f6zlemin, bu kez proletaryan\u0131n a\u011fz\u0131ndan bir kez daha dile getirili\u015fine tan\u0131k oluruz:
\n\u201c(…) Dedem, Bedreddin\u2019in gelece\u011fine inand\u0131 m\u0131, inanmad\u0131 m\u0131, bilmiyorum. Ben, dokuz ya\u015f\u0131mda buna inand\u0131m. Otuz bu kadar ya\u015f\u0131mda yine inan\u0131yorum.\u201d (N. Hikmet, s. 206)
\nN\u00e2z\u0131m, Bedreddin inanc\u0131n\u0131 dinsel-ideolojik niteli\u011finden s\u0131y\u0131r\u0131p Anadolu halk\u0131n\u0131n sosyalizme duydu\u011fu \u00f6zlem bi\u00e7iminde ele almakla konuya \u00e7a\u011fda\u015f bir yorum getiriyor. Bedreddin olay\u0131n\u0131 g\u00fcn\u00fcm\u00fcz ko\u015fullar\u0131na yerle\u015ftiriyor b\u00f6ylece. Ne var ki, Bedreddin gelene\u011fini s\u00fcrd\u00fcren baz\u0131 \u00e7evrelerdeki toplumsal ger\u00e7ekli\u011fe ters d\u00fc\u015f\u00fcyor bu yorum. N\u00e2z\u0131m\u2019\u0131 da, \u00f6znel ve istemci (volontariste) bir tav\u0131r i\u00e7ine itiyor. Hi\u00e7 ku\u015fkusuz Bedreddin inanc\u0131, halk kitlelerinin i\u00e7inde ya\u015fad\u0131klar\u0131 yoksullu\u011fa, s\u00f6m\u00fcr\u00fc ve e\u015fitsizli\u011fe kar\u015f\u0131 duyduklar\u0131 bir tepki olarak de\u011ferlendirilmelidir. Ama s\u00f6z konusu inan\u00e7, N\u00e2z\u0131m\u2019\u0131n \u201cAhmet\u2019in Hik\u00e2yesi\u201dnde betimledi\u011fi gibi politik bilin\u00e7 d\u00fczeyinde de\u011fil, h\u00e2l\u00e2 dinsel-ideolojik d\u00fczeyde ifade ediyor kendini.<\/p>\n

Bir tekke \u015feyhi mi, emek\u00e7ilerin kurtulu\u015f simgesi mi?
\n<\/em><\/strong>Bug\u00fcn Bedreddin\u00ee diye an\u0131lan Trakya\u2019daki baz\u0131 k\u00f6ylerin gelenekleri ilerici olarak nitelenemez san\u0131r\u0131m (Salc\u0131, s. 311 -315). Bedreddin\u2019den s\u00f6z eden \u015fiirlerin \u00e7o\u011fu da ayn\u0131 anlay\u0131\u015f\u0131n \u00fcr\u00fcn\u00fc. A\u015fa\u011f\u0131ya k\u0131sa bir b\u00f6l\u00fcm\u00fcn\u00fc ald\u0131\u011f\u0131m \u00f6rnekte oldu\u011fu gibi, bu \u015fiirlerde Bedreddin\u2019in yaln\u0131zca bir tekke \u015feyhi, Tanr\u0131 yolunda can vermi\u015f bir din ulusu olarak betimlendi\u011fi s\u00f6ylenebilir:<\/p>\n

\u201cHezaran \u015f\u00fckr \u00fc minnet ol H\u00fcd\u00e2\u2019ya
\nSal\u00e2vatlar virel\u00fcm Mustafa\u2019ya
\n\u0130ri\u015fd\u00fcrdi bizi kutb-evliy\u00e2ya
\nBiz\u00fcm m\u00fcr\u015fidim\u00fcz \u015eeyh Bedr-i din\u2019d\u00fcr<\/p>\n

Eb\u00fbbekr \u00fc \u00d6mer Osm\u00e2n u Haydar
\nO dery\u00e2dan \u00e7\u0131k\u0131ban i\u015fbu cevher
\nVel\u2019ler i\u00e7re budur bize rehber
\nBiz\u00fcm m\u00fcr\u015fidim\u00fcz \u015eeyh Bedr-i din\u2019d\u00fcr<\/p>\n

Budur \u00c2l-i Muhammed silsilesi
\nBuna ink\u00e2r edenler oldu as\u00ee
\nKab\u00fbld\u00fcr Hak kat\u0131nda her du\u00e2s\u0131
\nBiz\u00fcm m\u00fcr\u015fidim\u00fcz \u015eeyh Bedr-i din\u2019d\u00fcr<\/p>\n

Vel\u00eed\u00fcr b\u00eeg\u00fcm\u00e2n Allah nur\u0131d\u0131r
\nMuhammed Mustaf\u00e2\u2019n\u0131n enverid\u00fcr
\nVel\u00e2yet le\u015fkeri ser-defterid\u00fcr
\nBiz\u00fcm m\u00fcr\u015fidim\u00fcz \u015eeyh Bedr-i din\u2019d\u00fcr<\/p>\n

Hud\u00e2\u2019n\u0131n sevd\u00fc\u011fidir enbiy\u00e2lar
\nOlarun cevherid\u00fcr evliy\u00e2lar
\nBudur Hak\u2019dan bize viren at\u00e2lar
\nBiz\u00fcm m\u00fcr\u015fidim\u00fcz \u015eeyh Bedr-i din\u2019d\u00fcr<\/p>\n

Olup Mansur bu yolda virdi ba\u015f\u0131n
\nHud\u00e2 \u0131\u015fk\u0131na hi\u00e7 \u00e7atmad\u0131 ka\u015f\u0131n
\nM\u00fcn\u00e2f\u0131klar atarlar ta\u2019na ta\u015f\u0131n
\nBiz\u00fcm m\u00fcr\u015fidim\u00fcz \u015eeyh Bedr-i din\u2019d\u00fcr
\nAl\u00ee gibi \u015feh\u00eed oldu fen\u00e2da
\nMelekler \u00e2h ider c\u00fcmle sem\u00e2da
\nBug\u00fcn bunda yar\u0131n yevm \u00fcl-cez\u00e2da
\nBiz\u00fcm m\u00fcr\u015fidim\u00fcz \u015eeyh Bedr-i din\u2019d\u00fcr<\/p>\n

Yap\u0131\u015fduk bize bug\u00fcn anun eline
\n\u0130d\u00fcp tevbe dah\u0131 gird\u00fck \u015fal\u0131na
\nAn\u0131 del\u00eel idind\u00fck Hak yol\u0131na
\nBiz\u00fcm m\u00fcr\u015fidim\u00fcz \u015eeyh Bedr-i din\u2019d\u00fcr<\/p>\n

Bize g\u00f6sterdi hem kavl-i \u015fer\u00eeat
\nDah\u0131 ir\u015f\u00e2d ider fi\u2019l-i tar\u0131ykat
\nVe ma\u2019rifetle bild\u00fcrdi hak\u0131ykat
\nBiz\u00fcm m\u00fcr\u015fidim\u00fcz \u015eeyh Bedr-i din\u2019d\u00fcr<\/p>\n

Bunun yol\u0131na terkitd\u00fck cih\u00e2n\u0131
\nFed\u00e2 k\u0131lduk ana biz bas u can\u0131
\nBudur nice vel\u00eeler k\u00e2mran\u0131
\nBiz\u00fcm m\u00fcr\u015fidim\u00fcz \u015eeyh Bedr-i din\u2019d\u00fcr<\/em>
\n………………………………………\u201d<\/p>\n

(G\u00f6lp\u0131narl\u0131, s. 37)<\/p>\n

Dedemo\u011flu ad\u0131nda bir halk \u015fairi taraf\u0131ndan 17. y\u00fczy\u0131lda yaz\u0131lm\u0131\u015f bir \u015fiirdeyse yine ayn\u0131 inanc\u0131 g\u00f6r\u00fcyoruz. Ne var ki, halk\u0131n ba\u011fr\u0131ndan \u00e7\u0131km\u0131\u015f bir \u015fair olan Dedemo\u011flu\u2019nun Bedreddin\u2019e duydu\u011fu sevgi, dinsel-ideolojik \u00f6\u011feler ta\u015f\u0131makla birlikte \u00e7ok daha yal\u0131n ve i\u00e7ten. Hele son dizeler halk\u0131m\u0131z\u0131n Bedreddin\u2019e sahip \u00e7\u0131kt\u0131\u011f\u0131n\u0131, onu kendinden biri olarak g\u00f6rd\u00fc\u011f\u00fcn\u00fc tan\u0131tl\u0131yor. Kara Nine\u2019nin \u201cSerez\u2019in \u015eah\u0131\u201dn\u0131n e\u015fi\u011fine y\u00fcz s\u00fcrmesi, bir evliyaya duyulan sayg\u0131dan da \u00f6te, Bedreddin\u2019in Anadolu halk\u0131nda ya\u015fad\u0131\u011f\u0131n\u0131n en ger\u00e7ek kan\u0131t\u0131d\u0131r:<\/p>\n

\u201cErenlerin, evliyan\u0131n yoluna
\nDervi\u015f oldum, erdim kudret s\u0131rr\u0131na
\nH\u00fcseyn\u2019den ald\u0131lar senin yerine
\nG\u00fczelsin Serez\u2019in \u015fah\u0131, g\u00fczelsin
\nG\u00fczelsin pirimin n\u00fbru, g\u00fczelsin<\/p>\n

Cinsinden al\u0131nan yerin n\u00fbru var
\nGelen dervi\u015flerde kudret s\u0131rr\u0131 var
\nOn iki imam ger\u00e7ek erin asl\u0131 var<\/p>\n

G\u00fczelsin Serez\u2019in \u015fah\u0131, g\u00fczelsin
\nG\u00fczelsin p\u00eerimin n\u00fbru, g\u00fczelsin<\/p>\n

\u015eahlar i\u00e7inde Serez\u2019in \u015fah\u0131s\u0131n
\n\u0130smin \u015eah Bedreddin, ilim var\u0131s\u0131n
\nM\u00fcminler k\u00e2besi, dostum n\u00fcrusun<\/p>\n

G\u00fczelsin Serez\u2019in \u015fah\u0131, g\u00fczelsin
\nG\u00fczelsin p\u00eerimin n\u00fbru, g\u00fczelsin<\/p>\n

\u015eahlar\u0131m\u0131z var imamlar a\u011fas\u0131
\nM\u00fcr\u015fidin ehli, mollan\u0131n illac\u0131
\n\u015eefaat\u00e7\u0131m\u0131zd\u0131r vel\u00e2yet \u015fah\u0131
\nG\u00fczelsin Serez\u2019in \u015fah\u0131, g\u00fczelsin
\nG\u00fczelsin p\u00eerimin n\u00fbru, g\u00fczelsin<\/p>\n

\u00c7\u0131\u011fr\u0131\u015fa \u00e7\u0131\u011fr\u0131\u015fa a\u015ft\u0131k balkan\u0131
\nAlt\u0131nc\u0131da g\u00f6rd\u00fck Serez halk\u0131n\u0131
\nYedincide y\u00fczler s\u00fcrd\u00fck sultan\u0131<\/p>\n

G\u00fczelsin Serez\u2019in \u015fah\u0131, g\u00fczelsin
\nG\u00fczelsin p\u00eerimin n\u00fcru, g\u00fczelsin<\/p>\n

\u0130ndim seyreyledim, dostun dura\u011f\u0131
\nSekiz melek tutar ar\u015f\u0131n dire\u011fi
\nPirimin hesaps\u0131z yanar \u00e7\u0131ra\u011f\u0131<\/p>\n

G\u00fczelsin Serez\u2019in \u015fah\u0131, g\u00fczelsin
\nG\u00fczelsin p\u00eerimin n\u00fbru, g\u00fczelsin<\/p>\n

DEDEMO\u011eLU, uyar\u0131r \u00e7\u0131ra\u011f yakar
\nKARA N\u0130NE e\u015fi\u011fine y\u00fcz s\u00fcrer
\nDERV\u0130\u015e CEVAD BABA\u2019m murada erer
\nG\u00fczelsin Serez\u2019in \u015fah\u0131, g\u00fczelsin
\nG\u00fczelsin p\u00eerimin n\u00fbru, g\u00fczelsin\u201d<\/em>
\n(\u00d6ztelli, s. 165-166)<\/p>\n

Maddesel temelini yar\u0131-feodal \u00fcretim ili\u015fkilerinin olu\u015fturdu\u011fu, \u00f6zellikle k\u0131rsal b\u00f6lgelerde varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcren, toplumumuzun baz\u0131 kesimlerini h\u00e2l\u00e2 b\u00fcy\u00fck \u00f6l\u00e7\u00fcde etkileyen bu t\u00fcr inan\u00e7lar\u0131n kapitalizm geli\u015ftik\u00e7e ortadan kalkacaklar\u0131 bir ger\u00e7ek. O zaman Bedreddin inanc\u0131 da us\u00e7u bir yakla\u015f\u0131ma, tarihin bilimsel \u00e7\u00f6z\u00fcmlemesine b\u0131rakacak yerini. Ama halk\u0131m\u0131z yine onu kendinden saymaya, ad\u0131n\u0131 bir umut t\u00fcrk\u00fcs\u00fc gibi ku\u015faktan ku\u015fa\u011fa aktarmaya devam edecek. Bedreddin olay\u0131, emek\u00e7i s\u0131n\u0131flar\u0131n kurtulu\u015f simgesine d\u00f6n\u00fc\u015fecek b\u00f6ylece; Anadolu halk\u0131n\u0131n ayr\u0131lmaz bir par\u00e7as\u0131 olarak ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcrecek. Mehmet \u00c7elebi\u2019nin 15. y\u00fczy\u0131lda yan\u0131t bulamad\u0131\u011f\u0131 sorusuna biz bug\u00fcn, y\u00fczy\u0131llar sonra kesin bir kar\u015f\u0131l\u0131k verebiliriz: \u201cEvet, Bedreddin ya\u015f\u0131yor h\u00e2l\u00e2.\u201d<\/p>\n

D\u0130PNOTLAR<\/strong>
\n1)\u00a0Genellikle \u201calt yap\u0131\u201dn\u0131n \u201c\u00fcst yap\u0131\u201dy\u0131 belirledi\u011fi ilkesinden kaynaklanan bu yorum g\u00fcn\u00fcm\u00fczde daha ayr\u0131nt\u0131l\u0131 bir bi\u00e7imde ele al\u0131nmal\u0131d\u0131r. Ne var ki, Marks\u00e7\u0131 d\u00fc\u015f\u00fcn\u00fcrler aras\u0131nda tart\u0131\u015fmalara yol a\u00e7an bu denli \u00f6nemli bir sorunu irdelemek bu yazar\u0131n g\u00f6revi de\u011fil. Yine de \u015fu k\u0131sa a\u00e7\u0131klamay\u0131 yapmakta yarar var: Gerek Bat\u0131 feodalitesinde gerek Osmanl\u0131 toplumunda olsun, kapitalizm \u00f6ncesi toplumsal kurulu\u015flarda ekonominin al\u0131\u015f\u0131lm\u0131\u015f anlamda belirleyicili\u011fi s\u00f6z konusu de\u011fildir. \u0130\u015fg\u00fcc\u00fcn\u00fcn metaya d\u00f6n\u00fc\u015fmedi\u011fi, de\u011fi\u015fim de\u011ferinin de\u011fil kullan\u0131m de\u011ferinin egemen oldu\u011fu bu gibi toplumsal kurulu\u015flarda art\u0131k-de\u011fer \u201cekonomi d\u0131\u015f\u0131 zor\u201dla al\u0131n\u0131r. Bu nedenle, \u00fcretim ili\u015fkilerini meta de\u011fi\u015fiminin olu\u015fturdu\u011fu kapitalist d\u00fczende rastlanmayan bir \u00f6zellik, art\u0131k-\u00fcr\u00fcne el koyma bi\u00e7imine politik ve ideolojik d\u00fczeylerin do\u011frudan m\u00fcdahalesini zorunlu k\u0131lan bir durum \u00e7\u0131kar ortaya. \u00c7\u00fcnk\u00fc kapitalizm \u00f6ncesi \u00fcretim tarzlar\u0131nda bug\u00fcnk\u00fc anlamda bir \u201cekonomi\u201d yoktur. Art\u0131k, \u201cekonomi d\u0131\u015f\u0131 zor\u201dla al\u0131nd\u0131\u011f\u0131na g\u00f6re, \u00fcretimle ekonomiyi e\u015fanlaml\u0131 saymamak gerekir. B\u00f6ylece \u201calt yap\u0131\u201dn\u0131n belirleyicili\u011finden \u00e7ok -son kertede bile olsa- \u201c\u00fcst yap\u0131\u201dn\u0131n egemenli\u011finden s\u00f6zetmek daha do\u011fru bir yakla\u015f\u0131m say\u0131labilir. Bu yakla\u015f\u0131m din sava\u015flar\u0131n\u0131, dolay\u0131s\u0131yla da \u015eeyh Bedreddin hareketini biraz de\u011fi\u015fik a\u00e7\u0131dan de\u011ferlendirmemizi gerektiriyor ister istemez, Ekonomik temelde kullan\u0131m de\u011ferinin egemenli\u011fi, \u00fcretim tarz\u0131 i\u00e7inde \u00fcst yap\u0131n\u0131n egemenli\u011fine yol a\u00e7ar. Din ile devlet, art\u0131\u011fa \u201cekonomi d\u0131\u015f\u0131 zor\u201dla el koymada ba\u015fl\u0131ca ideolojik ve politik m\u00fcdahale unsurunu olu\u015ftururlar \u00e7\u00fcnk\u00fc. Bu nedenle feodaliteyi H\u0131ristiyanl\u0131ktan, Osmanl\u0131 toplumunu Ortodoks \u0130sl\u00e2ml\u0131ktan (s\u00fcnn\u00eelikten) ayr\u0131 d\u00fc\u015f\u00fcnemeyiz. Kapitalizmin egemenli\u011fine dek tarih boyunca s\u00fcregelen, Katolik kiliseye kar\u015f\u0131 Protestanl\u0131\u011f\u0131n S\u00fcnnil\u00ee\u011fe kar\u015f\u0131 Bat\u0131n\u00eeli\u011fin m\u00fccadelesi, s\u0131n\u0131f sava\u015f\u0131m\u0131n\u0131n \u00f6zg\u00fcl bir ifadesi olmakla; birlikte, \u00fcretim ili\u015fkileri d\u00fczeyinde de\u011fil, ideolojik alanda ger\u00e7ekle\u015fmi\u015ftir.
\n2) \u201cEy Muhammed! Sana da\u011flar\u0131 sorarlar; de ki: \u2018Rabbim onlar\u0131 ufalay\u0131p savuracak, yerlerini d\u00fcz, kuru bir toprak haline getirecek, orada ne \u00e7ukur, ne t\u00fcmsek g\u00f6receksin\u2019\u201d (Kur\u2019\u00e2n-\u0131 Kerim, Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 Yay\u0131nlar\u0131, s. 318). Bedreddin bu \u00e2yeti \u015f\u00f6yle yorumluyor:
\nBu \u00e2yetle verilen haber, zaman\u0131n sonunda Hakk\u2019\u0131n g\u00f6r\u00fcnece\u011fine, birli\u011fin genelle\u015fece\u011fine; egemenli\u011fin, \u00fczerinde hi\u00e7 e\u011frilik bulunmayan Hakk\u2019ta toplanaca\u011f\u0131na (Alt\u0131n\u0131 ben \u00e7izdim, N. G.); s\u0131fat da\u011flar\u0131n\u0131n ortadan kalkaca\u011f\u0131na; o \u00e7a\u011f\u0131 h\u00fckm\u00fc alt\u0131nda tutan varl\u0131\u011f\u0131n, b\u00fct\u00fcn yarat\u0131klar\u0131 da \u00e7a\u011f\u0131rarak, tam birli\u011fi kuraca\u011f\u0131na; onu gizleyen b\u00fckl\u00fcm ve k\u0131vr\u0131mlar\u0131n a\u00e7\u0131laca\u011f\u0131na; g\u00f6kleri ve kendi s\u0131fatlar\u0131n\u0131n belirledi\u011fi varl\u0131klar\u0131, Rahman ad\u0131 verilen Hakk\u2019\u0131n h\u00fck\u00fcmlerini kabul etmek i\u00e7in yumu\u015fataca\u011f\u0131na i\u015farettir. (A.g.y. s. 100)<\/p>\n

KAYNAKLAR
\n<\/strong>– Dukas: Histoire de Constantinople, VIII. Cilt, St. Genevieve Kitapl\u0131\u011f\u0131, Paris.
\n– Friedrich Engels: La Guerre des Paysans En Allemagne, Editions Sociales, 1974.
\n– Abd\u00fclbaki G\u00f6lp\u0131narl\u0131: S\u0131mavna Kad\u0131s\u0131o\u011flu \u015eeyh Bedreddin, Eti yay., 1968.
\n– N. G\u00fcrsel: Birikim, Temmuz 1976, say\u0131 17.
\n– N\u00e2z\u0131m Hikmet: T\u00fcm Eserleri, III. Cilt, Cem yay., 1975.
\n– Kur\u2019an-\u0131 Kerim: Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 yay., 1973.
\n– Cahit \u00d6ztelli: Uyan Padi\u015fah\u0131m, Milliyet yay., 1976.
\n– V. L. Salc\u0131: T\u00fcrk Amac\u0131, \u201cTrakya T\u00fcrk Kabileleri\u201d No. 7, s. 311 – 315.
\n– Cemil Yener: V\u00e2rid\u00e2t, Elif yay., 1970.<\/p>\n","protected":false},"excerpt":{"rendered":"

Say\u0131n Nedim G\u00fcrsel\u2019in okuyaca\u011f\u0131n\u0131z makalesi, Toplum ve Bilim dergisinin K\u0131\u015f 1977 tarihli say\u0131s\u0131nda yay\u0131mlanm\u0131\u015ft\u0131r. G\u00fcrsel, Naz\u0131m Hikmet\u2019in \u00fcnl\u00fc eseri \u015eeyh Bedreddin Destan\u0131\u2019ndan yola \u00e7\u0131karak, 16. y\u00fczy\u0131l Alman k\u00f6yl\u00fc devrimi lideri Thomas M\u00fcnzer ile \u015eeyh Bedreddin hareketini kar\u015f\u0131la\u015ft\u0131r\u0131yor ve tarihsel maddecilik \u00fczerine bir teorik tart\u0131\u015fma da yap\u0131yor. Dosyam\u0131z\u0131n ana konusu a\u00e7\u0131s\u0131ndan ufuk a\u00e7\u0131c\u0131 bir makale olmas\u0131 […]<\/p>\n","protected":false},"author":49,"featured_media":9122,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[43,221,222],"tags":[588,589,590,583],"class_list":["post-9121","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-5-sayi","category-felsefe","category-tarih","tag-nazim-hikmet","tag-seyh-bedreddin","tag-thomas-munzer","tag-utopya"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/9121","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/users\/49"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=9121"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/9121\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/9122"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=9121"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=9121"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=9121"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}