Anadolu\u2019nun manevi ve k\u00fclt\u00fcrel tarihinde y\u00fczy\u0131llard\u0131r etkisini s\u00fcrd\u00fcren Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee, yaln\u0131zca bir tarikat kurucusu de\u011fil; ilim, tasavvuf, \u00fcretim, dayan\u0131\u015fma ve insan merkezli hayat anlay\u0131\u015f\u0131n\u0131 bir arada temsil eden \u00f6nemli bir \u015fahsiyet olarak \u00f6ne \u00e7\u0131k\u0131yor.<\/p>\n
Bayramiyye tarikat\u0131n\u0131n kurucusu kabul edilen Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee, Osmanl\u0131 Devleti\u2019nin kurulu\u015f d\u00f6neminden g\u00fc\u00e7lenme s\u00fcrecine uzanan uzun bir tarih aral\u0131\u011f\u0131na tan\u0131kl\u0131k etti. Ankara merkezli olarak geli\u015fen manevi etkisi, \u00f6l\u00fcm\u00fcnden sonra farkl\u0131 tasavvuf kollar\u0131 \u00fczerinden Anadolu\u2019nun geni\u015f bir b\u00f6l\u00fcm\u00fcne yay\u0131ld\u0131.<\/p>\n
Kaynaklarda onun hayat\u0131n\u0131n bir\u00e7ok b\u00f6l\u00fcm\u00fcn\u00fcn tarih\u00ee bilgilerle menk\u0131bev\u00ee anlat\u0131lar\u0131n i\u00e7 i\u00e7e ge\u00e7ti\u011fi bir yap\u0131 g\u00f6sterdi\u011fi g\u00f6r\u00fcl\u00fcyor. Buna ra\u011fmen Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin Anadolu tasavvufunun \u015fekillenmesindeki rol\u00fc, Ankara ve \u00e7evresindeki g\u00fc\u00e7l\u00fc etkisi, Somuncu Baba ile ili\u015fkisi, halkla birlikte \u00fcretime kat\u0131lmas\u0131 ve sonraki y\u00fczy\u0131llar\u0131 etkileyen m\u00fcrid \u00e7evresi konusunda \u00f6nemli bilgiler bulunuyor.<\/p>\n
Anadolu\u2019da do\u011fan ilk b\u00fcy\u00fck T\u00fcrk tarikatlar\u0131ndan birinin p\u00eeri<\/strong><\/p>\n Bayramiyye, Anadolu topraklar\u0131nda do\u011fup b\u00fcy\u00fcyen bir T\u00fcrk mutasavv\u0131f\u0131 taraf\u0131ndan kurulmu\u015f ilk tarikat olarak de\u011ferlendiriliyor.<\/p>\n Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin Ankara\u2019da d\u00fcnyaya geldi\u011fi bilinirken do\u011fum tarihi konusunda kesin bir kay\u0131t bulunmuyor. Baz\u0131 eski \u00e7al\u0131\u015fmalarda 1352 tarihi \u00f6ne s\u00fcr\u00fcl\u00fcrken daha sonraki ara\u015ft\u0131rmalarda doksan y\u0131l\u0131 a\u015fk\u0131n ya\u015fad\u0131\u011f\u0131 y\u00f6n\u00fcndeki rivayetlerden hareketle 1339-1340 y\u0131llar\u0131 civar\u0131nda do\u011fmu\u015f olabilece\u011fi belirtiliyor.<\/p>\n Baz\u0131 vakfiye kay\u0131tlar\u0131nda Hac\u0131 Bayram\u2019\u0131n babas\u0131n\u0131n Ahmed, dedesinin Mahmud oldu\u011fu bilgisine ula\u015f\u0131l\u0131yor. Belgelerde ad\u0131na e\u015flik eden unvanlar\u0131n ise onun hen\u00fcz hayattayken g\u00fc\u00e7l\u00fc bir manevi n\u00fcfuza sahip oldu\u011funu g\u00f6sterdi\u011fi de\u011ferlendiriliyor.<\/p>\n Solfasol\u2019dan Anadolu\u2019nun manevi tarihine<\/strong><\/p>\n Eski kaynaklarda Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin Ankara yak\u0131nlar\u0131ndaki Solfasol, di\u011fer ad\u0131yla Z\u00fclfazl k\u00f6y\u00fcnde do\u011fdu\u011fu aktar\u0131l\u0131yor.<\/p>\n Onun e\u011fitim hayat\u0131 ve m\u00fcderrislik yap\u0131p yapmad\u0131\u011f\u0131 konusunda kaynaklar aras\u0131nda farkl\u0131l\u0131klar bulunuyor. Baz\u0131 eserlerde Ankara\u2019da m\u00fcderris oldu\u011fu ve daha sonra tasavvuf yoluna y\u00f6neldi\u011fi belirtilirken, sonraki ara\u015ft\u0131rmalarda \u201cm\u00fcderris\u201d ifadesinin manevi anlamda kullan\u0131lm\u0131\u015f olabilece\u011fi \u00fczerinde de duruluyor.<\/p>\n Bu tart\u0131\u015fmalar, Hac\u0131 Bayram\u2019\u0131n hayat\u0131n\u0131n yaln\u0131zca tarih\u00ee belgeler \u00fczerinden de\u011fil, as\u0131rlar boyunca aktar\u0131lan tasavvuf gelene\u011fi \u00fczerinden de \u015fekillendi\u011fini g\u00f6steriyor.<\/p>\n As\u0131l ad\u0131n\u0131n N\u00fbman oldu\u011fu aktar\u0131l\u0131yor<\/strong><\/p>\n Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin as\u0131l ad\u0131n\u0131n N\u00fbman oldu\u011funa ili\u015fkin bilgiler \u00f6zellikle Abdurrahman el-Asker\u00ee\u2019nin Mir\u2019\u00e2t\u00fc\u2019l-\u0131\u015fk<\/em> adl\u0131 eserinde yer al\u0131yor.<\/p>\n Ayn\u0131 kaynakta, Hac\u0131 Bayram\u2019\u0131n Y\u0131ld\u0131r\u0131m Bayezid d\u00f6neminde saray \u00e7evresinde bulundu\u011fu ve Somuncu Baba olarak bilinen Ham\u00eed-i Vel\u00ee\u2019yi bulmak amac\u0131yla yola \u00e7\u0131kt\u0131\u011f\u0131 anlat\u0131l\u0131yor.<\/p>\n Somuncu Baba ile kar\u015f\u0131la\u015fmas\u0131n\u0131n ise onun hayat\u0131n\u0131n en \u00f6nemli k\u0131r\u0131lma noktalar\u0131ndan biri oldu\u011fu kabul ediliyor.<\/p>\n Somuncu Baba ile bulu\u015fmas\u0131 hayat\u0131n\u0131n y\u00f6n\u00fcn\u00fc de\u011fi\u015ftirdi<\/strong><\/p>\n Rivayetlere g\u00f6re Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee, Somuncu Baba\u2019y\u0131 bulduktan sonra eski hayat tarz\u0131ndan uzakla\u015farak tasavvuf yoluna y\u00f6neldi.<\/p>\n Mir\u2019\u00e2t\u00fc\u2019l-\u0131\u015fk<\/em>\u2019ta aktar\u0131lan anlat\u0131ya g\u00f6re Somuncu Baba, onun eski k\u0131yafetlerini de\u011fi\u015ftirmesini, beraberindekileri geri g\u00f6ndermesini ve dervi\u015f\u00e2ne bir hayat benimsemesini istedi.<\/p>\n Bir Kurban Bayram\u0131 d\u00f6neminde isminin de\u011fi\u015ftirilerek \u201cHac\u0131 Bayram\u201d olarak an\u0131lmaya ba\u015fland\u0131\u011f\u0131, ard\u0131ndan Somuncu Baba ile \u015eam ve Hicaz\u2019a gitti\u011fi, hac d\u00f6n\u00fc\u015f\u00fcn\u00fcn ard\u0131ndan Anadolu\u2019ya d\u00f6nd\u00fc\u011f\u00fc aktar\u0131l\u0131yor.<\/p>\n Ankara\u2019ya d\u00f6n\u00fc\u015f\u00fcnde tekke de\u011fil tarla tercih etti<\/strong><\/p>\n Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin hayat anlay\u0131\u015f\u0131n\u0131 en iyi yans\u0131tan b\u00f6l\u00fcmlerden biri Ankara\u2019ya d\u00f6n\u00fc\u015f\u00fcnden sonraki d\u00f6nem oldu.<\/p>\n Kaynaklarda, m\u00fcr\u015fidi Somuncu Baba\u2019ya ne i\u015fle me\u015fgul olmas\u0131 gerekti\u011fini sordu\u011funda \u201cEkin ek, bur\u00e7ak ek\u201d kar\u015f\u0131l\u0131\u011f\u0131n\u0131 ald\u0131\u011f\u0131 ve bu tavsiyenin ard\u0131ndan Ankara\u2019ya d\u00f6nerek \u00e7ift\u00e7ilik yapt\u0131\u011f\u0131 anlat\u0131l\u0131yor.<\/p>\n Hac\u0131 Bayram\u2019\u0131n tekke veya z\u00e2viye kurmak yerine \u00fcretimle u\u011fra\u015ft\u0131\u011f\u0131, ge\u00e7imini kendi eme\u011fiyle sa\u011flad\u0131\u011f\u0131 ve dervi\u015flerini de \u00e7al\u0131\u015fmaya y\u00f6nlendirdi\u011fi belirtiliyor.<\/p>\n Bu y\u00f6n\u00fc, onun tasavvuf anlay\u0131\u015f\u0131nda eme\u011fin, \u00fcretmenin ve toplumun i\u00e7inde ya\u015faman\u0131n \u00f6nemli bir yer tuttu\u011funu g\u00f6steriyor.<\/p>\n Halktan kopuk de\u011fil, halk\u0131n i\u00e7inde bir manevi \u00f6nder<\/strong><\/p>\n Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin hayat\u0131na ili\u015fkin anlat\u0131larda s\u0131k\u00e7a kar\u015f\u0131la\u015f\u0131lan \u00f6zelliklerden biri, toplumdan uzak bir tasavvuf anlay\u0131\u015f\u0131 yerine halkla birlikte ya\u015famay\u0131 tercih etmesi.<\/p>\n Kaynaklarda dervi\u015fleriyle tarlada \u00e7al\u0131\u015ft\u0131\u011f\u0131, bur\u00e7ak imecesine kat\u0131ld\u0131\u011f\u0131 ve ihtiya\u00e7 sahipleri i\u00e7in yard\u0131m toplad\u0131\u011f\u0131 anlat\u0131l\u0131yor.<\/p>\n Bir rivayette yemek da\u011f\u0131t\u0131m\u0131n\u0131 bizzat yapt\u0131\u011f\u0131, insanlarla birlikte hayvanlar\u0131n da pay\u0131n\u0131 ay\u0131rd\u0131\u011f\u0131 aktar\u0131l\u0131yor.<\/p>\n Bu anlat\u0131lar, onun yaln\u0131zca manevi \u00f6\u011f\u00fct veren bir m\u00fcr\u015fid de\u011fil, toplumsal dayan\u0131\u015fmay\u0131 fiilen ya\u015fayan bir isim oldu\u011funu ortaya koyuyor.<\/p>\n Vak\u0131f gelirleri yerine kendi eme\u011fiyle ya\u015fad\u0131<\/strong><\/p>\n Hac\u0131 Bayram\u2019\u0131n dikkat \u00e7eken bir ba\u015fka \u00f6zelli\u011fi, klasik tarikat yap\u0131lar\u0131nda yayg\u0131n olan tekke ve vak\u0131f d\u00fczenine mesafeli yakla\u015fmas\u0131yd\u0131.<\/p>\n Kaynaklarda kendisinin tekke kurmad\u0131\u011f\u0131, vak\u0131f tesis etmedi\u011fi ve vak\u0131f gelirleriyle ge\u00e7inmedi\u011fi belirtiliyor.<\/p>\n \u00c7ift\u00e7ilikle u\u011fra\u015fmas\u0131, kendi eme\u011fine dayanmas\u0131 ve dervi\u015fleriyle birlikte \u00fcretime kat\u0131lmas\u0131, onun mel\u00e2met anlay\u0131\u015f\u0131yla ili\u015fkilendiriliyor.<\/p>\n Bayramiyye Ankara\u2019da h\u0131zla yay\u0131ld\u0131<\/strong><\/p>\n Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin Ankara\u2019ya d\u00f6n\u00fc\u015f\u00fcn\u00fcn ard\u0131ndan \u00e7evresinde geni\u015f bir topluluk olu\u015fmaya ba\u015flad\u0131.<\/p>\n Fetret Devri\u2019nin ard\u0131ndan Osmanl\u0131 siyasi d\u00fczeninin yeniden g\u00fc\u00e7 kazanmas\u0131yla birlikte Bayramiyye\u2019nin Ankara ve \u00e7evresindeki etkisinin daha da artt\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcyor.<\/p>\n Hac\u0131 Bayram\u2019\u0131n halk \u00fczerindeki n\u00fcfuzunun devletin dikkatini \u00e7ekecek boyuta ula\u015ft\u0131\u011f\u0131 ve hakk\u0131nda \u00e7e\u015fitli \u015fik\u00e2yetlerin g\u00fcndeme geldi\u011fi aktar\u0131l\u0131yor.<\/p>\n II. Murad taraf\u0131ndan Edirne\u2019ye \u00e7a\u011fr\u0131ld\u0131<\/strong><\/p>\n Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin hayat\u0131ndaki en dikkat \u00e7ekici olaylardan biri Osmanl\u0131 Sultan\u0131 II. Murad taraf\u0131ndan Edirne\u2019ye \u00e7a\u011fr\u0131lmas\u0131 oldu.<\/p>\n Menk\u0131bev\u00ee kaynaklarda, Hac\u0131 Bayram hakk\u0131nda \u00e7e\u015fitli iddialar\u0131n padi\u015faha ula\u015ft\u0131\u011f\u0131 ve kendisinin Edirne\u2019ye g\u00f6t\u00fcr\u00fclmesinin istendi\u011fi anlat\u0131l\u0131yor.<\/p>\n Edirne\u2019de II. Murad ile g\u00f6r\u00fc\u015ft\u00fc\u011f\u00fc, padi\u015fah\u0131n kendisine sayg\u0131 g\u00f6sterdi\u011fi ve hakk\u0131nda ileri s\u00fcr\u00fclen iddialar\u0131n ger\u00e7e\u011fi yans\u0131tmad\u0131\u011f\u0131 kanaatine vard\u0131\u011f\u0131 aktar\u0131l\u0131yor. Bu ziyaretin II. Murad\u2019\u0131n saltanat\u0131n\u0131n ilk y\u0131llar\u0131nda, 1421-1424 d\u00f6neminde ger\u00e7ekle\u015fmi\u015f olabilece\u011fi de\u011ferlendiriliyor.<\/p>\n Devletle ili\u015fkisi farkl\u0131 bir boyuta ge\u00e7ti<\/strong><\/p>\n Hac\u0131 Bayram\u2019\u0131n Edirne d\u00f6n\u00fc\u015f\u00fcnden sonraki d\u00f6nemde Bayramiyye hareketinin daha g\u00fcvenli bir ortamda faaliyet g\u00f6sterdi\u011fi anla\u015f\u0131l\u0131yor.<\/p>\n Kaynaklarda Bayram\u00ee dervi\u015flerinin vergiden muaf tutuldu\u011funa ili\u015fkin bilgiler bulunuyor. Ankara ve \u00e7evresinde m\u00fcrid say\u0131s\u0131n\u0131n \u00e7ok artmas\u0131 nedeniyle devletin bu toplulu\u011fun b\u00fcy\u00fckl\u00fc\u011f\u00fcn\u00fc yak\u0131ndan takip etti\u011fi de menk\u0131belerde anlat\u0131l\u0131yor.<\/p>\n Be\u015f Osmanl\u0131 h\u00fck\u00fcmdar\u0131n\u0131n d\u00f6nemine tan\u0131kl\u0131k etti<\/strong><\/p>\n Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin hayat\u0131 Osmanl\u0131 tarihinin olduk\u00e7a uzun ve hareketli bir d\u00f6nemine yay\u0131ld\u0131.<\/p>\n Orhan Gazi, I. Murad, Y\u0131ld\u0131r\u0131m Bayezid, \u00c7elebi Mehmed ve II. Murad d\u00f6nemlerini idrak eden Hac\u0131 Bayram, Osmanl\u0131 Beyli\u011fi\u2019nin devletle\u015fme ve g\u00fc\u00e7lenme s\u00fcrecinin b\u00fcy\u00fck b\u00f6l\u00fcm\u00fcne tan\u0131kl\u0131k etti.<\/p>\n Ankara\u2019da hayat\u0131n\u0131 kaybeden Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee, kendi ad\u0131yla an\u0131lan caminin yan\u0131na defnedildi. Daha sonra kabri \u00fczerine in\u015fa edilen t\u00fcrbe Ankara\u2019n\u0131n en \u00f6nemli ziyaret merkezlerinden biri haline geldi.<\/p>\n Ak\u015femseddin ve Em\u00eer Sikk\u00een\u00ee gibi isimler \u00e7evresinden \u00e7\u0131kt\u0131<\/strong><\/p>\n Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin Anadolu tarihindeki etkisini b\u00fcy\u00fcten unsurlardan biri de \u00e7evresinde yeti\u015fen isimler oldu.<\/p>\n Ak\u015femseddin, Em\u00eer Sikk\u00een\u00ee, Akb\u0131y\u0131k, \u0130nce Bedreddin ve \u00d6mer Dede Bursev\u00ee gibi \u00f6nemli mutasavv\u0131flar Bayramiyye \u00e7evresiyle ili\u015fkilendirildi.<\/p>\n Ancak Hac\u0131 Bayram\u2019\u0131n do\u011frudan ka\u00e7 ki\u015fiye hil\u00e2fet verdi\u011fi konusunda kaynaklarda farkl\u0131 bilgiler yer al\u0131yor. Baz\u0131 kaynaklarda hayat\u0131 boyunca kimseye hil\u00e2fet vermedi\u011fi, \u00f6l\u00fcm\u00fcnden sonra \u00f6ne \u00e7\u0131kan isimlerin farkl\u0131 \u00e7izgiler geli\u015ftirdi\u011fi aktar\u0131l\u0131yor.<\/p>\n Vefat\u0131n\u0131n ard\u0131ndan Bayramiyye iki \u00f6nemli \u00e7izgiye ayr\u0131ld\u0131<\/strong><\/p>\n Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin vefat\u0131ndan sonra dervi\u015flerinin bir k\u0131sm\u0131 Em\u00eer Sikk\u00een\u00ee\u2019nin, bir k\u0131sm\u0131 ise Ak\u015femseddin\u2019in etraf\u0131nda topland\u0131.<\/p>\n Em\u00eer Sikk\u00een\u00ee \u00e7izgisinde ilahi a\u015fk, cezbe ve mel\u00e2met anlay\u0131\u015f\u0131 \u00f6ne \u00e7\u0131karken; Ak\u015femseddin \u00e7izgisinde z\u00fchd, takv\u00e2 ve riy\u00e2zet daha belirgin hale geldi.<\/p>\n Bu ayr\u0131\u015fma sonraki d\u00f6nemlerde Bayram\u00ee Mel\u00e2m\u00eeli\u011fi ile \u015eemsiyye gelene\u011finin geli\u015fmesine zemin haz\u0131rlad\u0131.<\/p>\n Bayram\u00ee Mel\u00e2m\u00eeleri y\u00fczy\u0131llarca etkili oldu<\/strong><\/p>\n Em\u00eer Sikk\u00een\u00ee \u00e7izgisini takip eden Bayram\u00ee Mel\u00e2m\u00eeleri, geleneksel tarikat yap\u0131lar\u0131ndaki ta\u00e7, h\u0131rka, tekke ve vak\u0131f gibi unsurlara mesafeli bir anlay\u0131\u015f geli\u015ftirdi.<\/p>\n Sohbeti esas alan, vahdet-i v\u00fcc\u00fbd anlay\u0131\u015f\u0131n\u0131 ve Ehl-i beyt sevgisini \u00f6ne \u00e7\u0131karan bu yap\u0131, 16. ve 17. y\u00fczy\u0131llarda devlet taraf\u0131ndan yak\u0131ndan takip edildi.<\/p>\n Ak\u015femseddin yolundan geli\u015fen \u015eemsiyye ise zaman i\u00e7erisinde daha klasik bir S\u00fcnn\u00ee tarikat yap\u0131s\u0131na d\u00f6n\u00fc\u015ft\u00fc.<\/p>\n Sohbetleri y\u00fcksek bir ilim ve irfan meclisiydi<\/strong><\/p>\n Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019den g\u00fcn\u00fcm\u00fcze \u00e7ok az yaz\u0131l\u0131 eser ula\u015fm\u0131\u015f olmas\u0131na ra\u011fmen, sohbetlerinin g\u00fc\u00e7l\u00fc bir ilm\u00ee i\u00e7eri\u011fe sahip oldu\u011fu kaynaklardan anla\u015f\u0131l\u0131yor.<\/p>\n M\u00fcridlerinden \u0130nce Bedreddin, Fahredd\u00een-i Ir\u00e2k\u012b\u2019nin Lema\u02bf\u00e2t<\/em> adl\u0131 eserini Hac\u0131 Bayram\u2019\u0131n sohbetlerinde a\u00e7\u0131klad\u0131\u011f\u0131n\u0131 aktar\u0131yor.<\/p>\n Dervi\u015flerin Arap\u00e7a ve Fars\u00e7a bilmemeleri nedeniyle eserin T\u00fcrk\u00e7eye \u00e7evrilmesini istemeleri ve Hac\u0131 Bayram\u2019\u0131n bu terc\u00fcmeyi te\u015fvik etmesi, onun sohbetlerinin yaln\u0131zca manevi \u00f6\u011f\u00fctlerden de\u011fil y\u00fcksek seviyeli tasavvuf ve d\u00fc\u015f\u00fcnce tart\u0131\u015fmalar\u0131ndan da olu\u015ftu\u011funu g\u00f6steriyor.<\/p>\n G\u00fcn\u00fcm\u00fcze g\u00fcvenilir bi\u00e7imde d\u00f6rt \u015fiiri ula\u015ft\u0131<\/strong><\/p>\n Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin yaz\u0131l\u0131 miras\u0131 olduk\u00e7a s\u0131n\u0131rl\u0131.<\/p>\n Kaynaklarda sade bir T\u00fcrk\u00e7eyle ve hece vezniyle yaz\u0131lm\u0131\u015f, vahdet anlay\u0131\u015f\u0131n\u0131 yans\u0131tan d\u00f6rt \u015fiiri d\u0131\u015f\u0131nda g\u00fcn\u00fcm\u00fcze g\u00fcvenilir bi\u00e7imde ula\u015fan ba\u015fka eserinin bulunmad\u0131\u011f\u0131 belirtiliyor.<\/p>\n Daha sonraki d\u00f6nemlerde Hac\u0131 Bayram\u2019a \u00e7e\u015fitli gazeller ve mektuplar atfedilmi\u015f olsa da bunlar\u0131n \u00f6nemli bir b\u00f6l\u00fcm\u00fcn\u00fcn ona aidiyeti tart\u0131\u015fmal\u0131 kabul ediliyor. \u00d6zellikle baz\u0131 yazma mecmualarda Hac\u0131 Bayram\u2019a ait oldu\u011fu belirtilen iki mektubun dil ve \u00fcslup \u00f6zellikleri nedeniyle ona ait olmad\u0131\u011f\u0131 ifade ediliyor.<\/p>\n Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019ye ait kabul edilen d\u00f6rt \u015fiir, ilk dizeleriyle \u201cBilmek istersen seni\u201d, \u201cN\u2019oldu bu g\u00f6nl\u00fcm\u201d, \u201c\u00c7alab\u0131m bir \u015far yaratm\u0131\u015f\u201d ve \u201cHi\u00e7 kimse \u00e7ekebilmez\u201d \u015feklinde biliniyor.<\/p>\n Bilmek istersen seni<\/strong><\/p>\n Bilmek istersen seni, Kim bildi ef\u2018\u00e2lini, G\u00f6r\u00fcnen s\u0131f\u00e2t\u0131nd\u0131r, Kim ki hayrete vard\u0131, Bayram \u00f6z\u00fcn\u00fc bildi, Bu \u015fiirin merkezinde tasavvufun en temel d\u00fc\u015f\u00fcncelerinden biri olan insan\u0131n kendisini tan\u0131mas\u0131 yer al\u0131yor.<\/p>\n \u201cSen seni bil\u201d ifadesinin s\u00fcrekli tekrarlanmas\u0131, insan\u0131n hakikate ula\u015fmak i\u00e7in \u00f6nce kendi varl\u0131\u011f\u0131n\u0131 ve i\u00e7 d\u00fcnyas\u0131n\u0131 anlamas\u0131 gerekti\u011fi d\u00fc\u015f\u00fcncesini \u00f6ne \u00e7\u0131kar\u0131yor.<\/p>\n Hac\u0131 Bayram\u2019\u0131n \u015fiirde insan\u0131 d\u0131\u015f d\u00fcnyadan \u00f6nce kendi i\u00e7ine y\u00f6neltmesi, onun tasavvuf anlay\u0131\u015f\u0131n\u0131n temelini olu\u015fturan i\u00e7sel aray\u0131\u015f\u0131 a\u00e7\u0131k bi\u00e7imde g\u00f6steriyor.<\/p>\n N\u2019oldu bu g\u00f6nl\u00fcm<\/strong><\/p>\n N\u2019oldu bu g\u00f6nl\u00fcm, n\u2019oldu bu g\u00f6nl\u00fcm, Yan ey g\u00f6n\u00fcl yan, yan ey g\u00f6n\u00fcl yan, Ger\u00e7i ki yand\u0131, ger\u00e7e\u011fe yand\u0131, Sev\u00e2d-\u0131 a\u2018zam, sev\u00e2d-\u0131 a\u2018zam, Seyr bill\u00e2hd\u0131r, seyr bill\u00e2hd\u0131r, El-fakru fahr\u00ee, el-fakru fahr\u00ee, Bayram\u00ee imdi, Bayram\u00ee imdi, Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin bu \u015fiirinde g\u00f6nl\u00fcn ilahi a\u015fk kar\u015f\u0131s\u0131ndaki d\u00f6n\u00fc\u015f\u00fcm\u00fc i\u015fleniyor.<\/p>\n Tasavvuf \u015fiirinin temel sembollerinden \u201cyanmak\u201d, \u201cpervane\u201d, \u201c\u015fem\u201d ve \u201cg\u00f6n\u00fcl\u201d \u00fczerinden insan\u0131n benli\u011finden s\u0131yr\u0131larak ilahi hakikate y\u00f6nelmesi anlat\u0131l\u0131yor.<\/p>\n \u015eiirde ilk bak\u0131\u015fta ac\u0131 ve s\u0131k\u0131nt\u0131 olarak g\u00f6r\u00fcnen \u201cyanma\u201d, ilerleyen dizelerde manevi bir \u015fifaya d\u00f6n\u00fc\u015f\u00fcyor. \u201cYanmada derm\u00e2n buldu bu g\u00f6nl\u00fcm\u201d ifadesi bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn \u00f6zeti niteli\u011fini ta\u015f\u0131yor.<\/p>\n \u00c7alab\u0131m bir \u015far yaratm\u0131\u015f<\/strong><\/p>\n \u00c7alab\u0131m bir \u015far yaratm\u0131\u015f, N\u00e2geh\u00e2n ol \u015fara vard\u0131m, \u015e\u00e2girdleri ta\u015f yonarlar, Ol \u015fardan oklar at\u0131l\u0131r, Ol \u015far dedi\u011fim g\u00f6n\u00fcld\u00fcr, Bu s\u00f6z\u00fc \u00e2rifler anlar, Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin en tan\u0131nan \u015fiirlerinden biri olan eserde \u201c\u015far\u201d, yani \u015fehir, insan g\u00f6nl\u00fcn\u00fcn sembol\u00fc olarak kullan\u0131l\u0131yor.<\/p>\n \u015eehrin in\u015fas\u0131 insan\u0131n manevi olarak in\u015fas\u0131na, ta\u015flar\u0131n yontulmas\u0131 ise nefis terbiyesine ve insan\u0131n olgunla\u015fmas\u0131na kar\u015f\u0131l\u0131k geliyor.<\/p>\n \u201cOl \u015far dedi\u011fim g\u00f6n\u00fcld\u00fcr\u201d dizesi, \u015fiirin b\u00fct\u00fcn sembolik yap\u0131s\u0131n\u0131 a\u00e7\u0131k hale getiriyor.<\/p>\n Hac\u0131 Bayram\u2019\u0131n g\u00f6nl\u00fc \u015fehir olarak tasvir etmesi, tasavvuf d\u00fc\u015f\u00fcncesindeki \u201cinsan\u0131 in\u015fa etmek\u201d anlay\u0131\u015f\u0131n\u0131n Anadolu T\u00fcrk\u00e7esiyle ortaya konulmu\u015f en g\u00fc\u00e7l\u00fc \u00f6rneklerinden biri olarak de\u011ferlendiriliyor.<\/p>\n Hi\u00e7 kimse \u00e7ekebilmez<\/strong><\/p>\n Hi\u00e7 kimse \u00e7ekebilmez, Gelir g\u00fcle oynaya, Bir f\u00e2n\u00ee vefas\u0131zd\u0131r, \u00c7\u00fcn y\u00fcz\u00fcn\u00fc d\u00f6nd\u00fcrd\u00fc, Vahittir o vahdette, Hayran kamu \u00e2limler, Miskin Hac\u0131 Bayram sen, Bu \u015fiirde d\u00fcnyan\u0131n ge\u00e7icili\u011fi ve insan\u0131n maddi hayat\u0131n de\u011fi\u015fkenliklerine fazla ba\u011flanmamas\u0131 gerekti\u011fi anlat\u0131l\u0131yor.<\/p>\n \u201cFelek\u201d sembol\u00fc \u00fczerinden d\u00fcnyan\u0131n karars\u0131zl\u0131\u011f\u0131na dikkat \u00e7ekilirken, zenginlik ve yoksullu\u011fun s\u00fcrekli de\u011fi\u015febilece\u011fi vurgulan\u0131yor.<\/p>\n \u015eiirin sonunda Hac\u0131 Bayram\u2019\u0131n kendisine seslenerek \u201cD\u00fcnyaya g\u00f6n\u00fcl verme\u201d demesi, tasavvufun d\u00fcnya kar\u015f\u0131s\u0131ndaki \u00f6l\u00e7\u00fcl\u00fc ve mesafeli tavr\u0131n\u0131 a\u00e7\u0131k bi\u00e7imde ortaya koyuyor.<\/p>\n D\u00f6rt \u015fiirde ayn\u0131 b\u00fcy\u00fck aray\u0131\u015f<\/strong><\/p>\n Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin g\u00fcn\u00fcm\u00fcze ula\u015fan d\u00f6rt \u015fiiri farkl\u0131 konular\u0131 ele al\u0131yor gibi g\u00f6r\u00fcnse de asl\u0131nda ayn\u0131 manevi aray\u0131\u015f\u0131n birbirini tamamlayan par\u00e7alar\u0131n\u0131 olu\u015fturuyor.<\/p>\n \u201cBilmek istersen seni\u201d insan\u0131n kendisini tan\u0131mas\u0131na, \u201cN\u2019oldu bu g\u00f6nl\u00fcm\u201d ilahi a\u015fk\u0131n insan\u0131 d\u00f6n\u00fc\u015ft\u00fcrmesine, \u201c\u00c7alab\u0131m bir \u015far yaratm\u0131\u015f\u201d g\u00f6nl\u00fcn ve insan\u0131n manevi in\u015fas\u0131na, \u201cHi\u00e7 kimse \u00e7ekebilmez\u201d ise d\u00fcnyan\u0131n ge\u00e7icili\u011fini kavramaya y\u00f6neliyor.<\/p>\n Bu d\u00f6rt \u015fiir birlikte de\u011ferlendirildi\u011finde Hac\u0131 Bayram\u2019\u0131n tasavvuf anlay\u0131\u015f\u0131nda d\u00f6rt temel \u00e7izginin belirginle\u015fti\u011fi g\u00f6r\u00fcl\u00fcyor: kendini bilmek, g\u00f6nl\u00fc ar\u0131nd\u0131rmak, a\u015fkla d\u00f6n\u00fc\u015fmek ve d\u00fcnyaya gere\u011finden fazla ba\u011flanmamak.<\/p>\n Sade T\u00fcrk\u00e7eyle geni\u015f kitlelere ula\u015ft\u0131<\/strong><\/p>\n Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin \u015fiirlerinin en dikkat \u00e7ekici \u00f6zelliklerinden biri olduk\u00e7a sade ve anla\u015f\u0131l\u0131r bir T\u00fcrk\u00e7eyle kaleme al\u0131nm\u0131\u015f olmalar\u0131.<\/p>\n Onun Arap\u00e7a ve Fars\u00e7a bildi\u011fine ili\u015fkin g\u00fc\u00e7l\u00fc i\u015faretler bulunmas\u0131na ra\u011fmen \u015fiirlerinde halk\u0131n anlayabilece\u011fi dili tercih etmesi, d\u00fc\u015f\u00fcncelerinin Anadolu\u2019da geni\u015f kitlelere ula\u015fmas\u0131n\u0131 kolayla\u015ft\u0131rd\u0131.<\/p>\n Hece vezni, tekrarlar ve g\u00fcndelik hayattan al\u0131nan semboller \u015fiirlerinin hem ak\u0131lda kalmas\u0131n\u0131 hem de s\u00f6zl\u00fc k\u00fclt\u00fcrde y\u00fczy\u0131llarca ya\u015famas\u0131n\u0131 sa\u011flad\u0131.<\/p>\n \u201cG\u00f6n\u00fcl\u201d, \u201c\u015fehir\u201d, \u201cta\u015f\u201d, \u201cpazar\u201d, \u201cate\u015f\u201d, \u201cpervane\u201d ve \u201cfelek\u201d gibi kavramlar\u0131 tasavvuf\u00ee d\u00fc\u015f\u00fcncenin ta\u015f\u0131y\u0131c\u0131s\u0131na d\u00f6n\u00fc\u015ft\u00fcren Hac\u0131 Bayram, derin meseleleri sade T\u00fcrk\u00e7eyle anlatmay\u0131 ba\u015fard\u0131.<\/p>\n Yaz\u0131l\u0131 eserlerinden \u00e7ok hayat\u0131yla \u00f6\u011fretti<\/strong><\/p>\n Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin geride kapsaml\u0131 bir divan veya b\u00fcy\u00fck hacimli kitaplar b\u0131rakmam\u0131\u015f olmas\u0131, onun Anadolu \u00fczerindeki etkisini azaltmad\u0131.<\/p>\n Tam tersine, hayat\u0131n\u0131n merkezindeki sohbet, ir\u015fad, \u00fcretim ve dayan\u0131\u015fma anlay\u0131\u015f\u0131 onun \u00f6\u011fretisinin do\u011frudan insan ili\u015fkileri \u00fczerinden yay\u0131lmas\u0131na imk\u00e2n sa\u011flad\u0131.<\/p>\n \u00c7ift\u00e7ilik yapt\u0131, dervi\u015fleriyle tarlada \u00e7al\u0131\u015ft\u0131, halk\u0131n i\u00e7inde ya\u015fad\u0131 ve manevi e\u011fitimi g\u00fcnl\u00fck hayattan koparmad\u0131.<\/p>\n Sohbetlerinde y\u00fcksek tasavvuf eserlerini ele al\u0131rken, \u015fiirlerinde halk\u0131n kulland\u0131\u011f\u0131 T\u00fcrk\u00e7eyi tercih etti.<\/p>\n Bu iki y\u00f6n birlikte de\u011ferlendirildi\u011finde Hac\u0131 Bayram\u2019\u0131n hem y\u00fcksek ilim ve irfan \u00e7evrelerine hem de s\u0131radan Anadolu insan\u0131na ula\u015fabilen farkl\u0131 bir manevi \u00f6nderlik modeli olu\u015fturdu\u011fu g\u00f6r\u00fcl\u00fcyor.<\/p>\n Ankara\u2019n\u0131n kimli\u011finde ya\u015famaya devam ediyor<\/strong><\/p>\n Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin Ankara\u2019daki etkisi yaln\u0131zca kendi ya\u015fad\u0131\u011f\u0131 d\u00f6nemle s\u0131n\u0131rl\u0131 kalmad\u0131.<\/p>\n Ad\u0131n\u0131 ta\u015f\u0131yan Hac\u0131 Bayram Camii ve t\u00fcrbesi, y\u00fczy\u0131llar boyunca Ankara\u2019n\u0131n en \u00f6nemli manevi merkezlerinden biri haline geldi.<\/p>\n Ankara\u2019n\u0131n tarih\u00ee merkezinde yer alan bu miras, bug\u00fcn de Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin \u015fehirle kurdu\u011fu ili\u015fkinin en g\u00fc\u00e7l\u00fc sembollerinden biri olmay\u0131 s\u00fcrd\u00fcr\u00fcyor.<\/p>\n Bayramiyye gelene\u011finin farkl\u0131 kollarla devam etmesi, Ak\u015femseddin gibi isimler \u00fczerinden Osmanl\u0131\u2019n\u0131n sonraki d\u00f6nemlerine ta\u015f\u0131nmas\u0131 ve \u015fiirlerinin ku\u015faktan ku\u015fa\u011fa aktar\u0131lmas\u0131, Hac\u0131 Bayram\u2019\u0131n etkisinin yaln\u0131zca bir d\u00f6neme ait olmad\u0131\u011f\u0131n\u0131 ortaya koyuyor.<\/p>\n Alt\u0131 as\u0131r sonra h\u00e2l\u00e2 ayn\u0131 soruyu soruyor: \u0130nsan kendini ne kadar tan\u0131yor?<\/strong><\/p>\n Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee\u2019nin \u00fczerinden yakla\u015f\u0131k alt\u0131 as\u0131r ge\u00e7mi\u015f olmas\u0131na ra\u011fmen d\u00fc\u015f\u00fcncesinin merkezindeki sorular g\u00fcncelli\u011fini koruyor.<\/p>\n \u0130nsan kendisini ger\u00e7ekten tan\u0131yor mu? G\u00f6nl\u00fcn\u00fc neyle in\u015fa ediyor? D\u00fcnyan\u0131n ge\u00e7ici de\u011ferleri kar\u015f\u0131s\u0131nda ne kadar \u00f6zg\u00fcr kalabiliyor? Bilgi, emek ve manevi hayat g\u00fcnl\u00fck ya\u015famda nas\u0131l bir araya getirilebilir?<\/p>\n Hac\u0131 Bayram\u2019\u0131n hayat\u0131 ve \u015fiirleri bu sorulara haz\u0131r cevaplardan \u00e7ok bir y\u00f6n g\u00f6steriyor.<\/p>\n Tarlada \u00e7al\u0131\u015fan bir m\u00fcr\u015fid, y\u00fcksek tasavvuf metinlerini a\u00e7\u0131klayan bir ilim insan\u0131, halkla birlikte ya\u015fayan bir manevi \u00f6nder ve d\u00fc\u015f\u00fcncesini sade T\u00fcrk\u00e7eyle ifade eden bir \u015fair olarak Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee, Anadolu\u2019nun manevi tarihindeki yerini y\u00fczy\u0131llard\u0131r koruyor.<\/p>\n Onun miras\u0131 yaln\u0131zca Ankara\u2019daki t\u00fcrbesinde veya Bayramiyye gelene\u011finde de\u011fil; \u201cSen seni bil\u201d \u00e7a\u011fr\u0131s\u0131nda, g\u00f6nl\u00fc bir \u015fehir gibi in\u015fa eden \u015fiirlerinde ve eme\u011fi manevi hayat\u0131n ayr\u0131lmaz par\u00e7as\u0131 g\u00f6ren ya\u015fam anlay\u0131\u015f\u0131nda ya\u015famaya devam ediyor.<\/p>\n","protected":false},"excerpt":{"rendered":" Anadolu\u2019da do\u011fup b\u00fcy\u00fcyen bir T\u00fcrk mutasavv\u0131f\u0131 taraf\u0131ndan kurulan ilk tarikat kabul edilen Bayramiyye\u2019nin p\u00eeri Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee, yaln\u0131zca tasavvuf tarihinin de\u011fil, Ankara\u2019n\u0131n ve Osmanl\u0131 toplum hayat\u0131n\u0131n da en etkili isimlerinden biri oldu. \u00c7ift\u00e7ilikle ge\u00e7inen, halkla birlikte \u00e7al\u0131\u015fan, sohbeti ve ir\u015fad\u0131 \u00f6ne \u00e7\u0131karan Hac\u0131 Bayram\u2019\u0131n g\u00fcn\u00fcm\u00fcze g\u00fcvenilir bi\u00e7imde ula\u015ft\u0131\u011f\u0131 kabul edilen d\u00f6rt \u015fiiri ise insan\u0131n kendisini tan\u0131mas\u0131ndan ilahi a\u015fka, g\u00f6nl\u00fcn in\u015fas\u0131ndan d\u00fcnyan\u0131n ge\u00e7icili\u011fine uzanan g\u00fc\u00e7l\u00fc bir d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131 yans\u0131t\u0131yor.<\/p>\n","protected":false},"author":2,"featured_media":44193,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[10],"tags":[697,14393,14392,14391],"class_list":["post-44192","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kultur-sanat","tag-ankara","tag-bayramiyye","tag-hacibayram","tag-hacibayramiveli"],"yoast_head":"\n
\nC\u00e2n i\u00e7re ara c\u00e2n\u0131.
\nGe\u00e7 c\u00e2n\u0131ndan bul an\u0131,
\nSen seni bil, sen seni.<\/p>\n
\nOl bildi s\u0131f\u00e2t\u0131n\u0131.
\nAnda g\u00f6rd\u00fc z\u00e2t\u0131n\u0131,
\nSen seni bil, sen seni.<\/p>\n
\nAn\u0131 g\u00f6ren z\u00e2t\u0131nd\u0131r.
\nGayr\u0131 ne h\u00e2cetindir,
\nSen seni bil, sen seni.<\/p>\n
\nN\u00fbra m\u00fcsta\u011frak oldu.
\nTevh\u00eed-i z\u00e2t\u0131 buldu,
\nSen seni bil, sen seni.<\/p>\n
\nBileni anda buldu.
\nBulan ol kendi oldu,
\nSen seni bil, sen seni.<\/p>\n
\nDerd \u00fc gam ile doldu bu g\u00f6nl\u00fcm.
\nYand\u0131 bu g\u00f6nl\u00fcm, yand\u0131 bu g\u00f6nl\u00fcm,
\nYanmada derm\u00e2n buldu bu g\u00f6nl\u00fcm.<\/p>\n
\nYanmadan oldu derdine derm\u00e2n.
\nPerv\u00e2ne gibi, perv\u00e2ne gibi,
\n\u015eem\u2018ine a\u015fk\u0131n yand\u0131 bu g\u00f6nl\u00fcm.<\/p>\n
\nRengine a\u015fk\u0131n c\u00fcmle boyand\u0131.
\nKendinde buldu, kendinde buldu,
\nMatlab\u0131n\u0131 ho\u015f buldu bu g\u00f6nl\u00fcm.<\/p>\n
\nBelki olupdur ar\u015f-\u0131 muazzam.
\nMesken-i c\u00e2n\u00e2n, mesken-i c\u00e2n\u00e2n,
\nOlsa acep mi \u015fimdi bu g\u00f6nl\u00fcm.<\/p>\n
\nL\u00ee ma\u2018all\u00e2hd\u0131r, l\u00ee ma\u2018all\u00e2hd\u0131r.
\n\u00c2y\u00eenesinde, \u00e2y\u00eenesinde,
\nGerd-i siv\u00e2y\u0131 buldu bu g\u00f6nl\u00fcm.<\/p>\n
\nDemedi mi ol \u00e2lemin fahri.
\nFahrini zikret, fahrini zikret,
\nFahri fen\u00e2da buldu bu g\u00f6nl\u00fcm.<\/p>\n
\nBayram edersin y\u00e2r ile \u015fimdi.
\nHamd \u00fc sen\u00e2lar, hamd \u00fc sen\u00e2lar,
\nY\u00e2r ile bayram k\u0131ld\u0131 bu g\u00f6nl\u00fcm.<\/p>\n
\n\u0130ki cihan aras\u0131nda.
\nBak\u0131cak d\u00eed\u00e2r g\u00f6r\u00fcn\u00fcr,
\nOl \u015far\u0131n ken\u00e2resinde.<\/p>\n
\nOl \u015far\u0131 yap\u0131l\u0131r g\u00f6rd\u00fcm.
\nBen dahi bile yap\u0131ld\u0131m,
\nTa\u015f u toprak aras\u0131nda.<\/p>\n
\nYonup \u00fcst\u00e2da sunarlar.
\n\u00c7alab\u2019\u0131n ismin anarlar,
\nOl ta\u015f\u0131n her p\u00e2resinde.<\/p>\n
\nGelir ci\u011fere bat\u0131l\u0131r.
\n\u00c2rifler s\u00f6z\u00fc sat\u0131l\u0131r,
\nOl \u015far\u0131n b\u00e2z\u00e2resinde.<\/p>\n
\nNe \u00e2limdir ne c\u00e2hildir.
\n\u00c2\u015f\u0131klar kan\u0131 sebildir,
\nOl \u015far\u0131n ken\u00e2resinde.<\/p>\n
\nC\u00e2hiller bilmeyip tanlar.
\nHac\u0131 Bayram kendi banlar,
\nOl \u015far\u0131n men\u00e2resinde.<\/p>\n
\nG\u00fc\u00e7t\u00fcr fele\u011fin yay\u0131.
\nDerdine g\u00f6n\u00fcl verme,
\nBir g\u00fcn g\u00f6t\u00fcr\u00fcr v\u00e2y\u0131.<\/p>\n
\nAldat\u0131r, eli \u00e7abuktur.
\nBir bunculay\u0131n fitne,
\nKande bulur aray\u0131.<\/p>\n
\nKavline inanma hi\u00e7.
\nG\u00e2h yoksulu bay eyler,
\nG\u00e2h yoksul eder bay\u0131.<\/p>\n
\nBir l\u00e2hza karar etmez.
\nNice seri p\u00e2y eder,
\nD\u00f6ner ser eder p\u00e2y\u0131.<\/p>\n
\nKesrette kan\u0131 tefrik.
\nH\u0131z\u0131r ermedi bu s\u0131rra,
\nBildirmedi Musa\u2019y\u0131.<\/p>\n
\nBu maninin alt\u0131nda.
\nKaf\u2019tan Kaf\u2019a h\u00fckmeden,
\nBilmez bu muammay\u0131.<\/p>\n
\nD\u00fcnyaya g\u00f6n\u00fcl verme.
\nBir ulu imarettir,
\nAlma ba\u015fa sevday\u0131.<\/p>\n