259
\nULUSLARARASI HORASAN\u2019DAN ANADOLU\u2019YA \u0130RFAN GELENE\u011e\u0130: ELVAN \u00c7ELEB\u0130 SEMPOZYUMU \/ 02-04 EK\u0130M 2020<\/p>\n
http:\/\/www.elvancelebi2020.hitit.edu.tr\/NewsDetail\/10\/12\/2020\/bildiri-ozet-kitabi-ve-bildiri-tam-metin-kitabi-yayimlanmistir<\/p>\n
H\u00dcSEY\u0130N H\u00dcSAMEDD\u0130N YASAR\u2019IN AMASYA TAR\u0130H\u0130\u2019NDE
\nELVAN \u00c7ELEB\u0130 VE SOYU<\/p>\n
Do\u00e7. Dr. Metin HAKVERD\u0130O\u011eLU
\nAmasya \u00dcniversitesi
\nFen – Edebiyat Fak\u00fcltesi<\/p>\n
\u00d6ZET
\nT\u00fcrk edebiyat\u0131 hem tarih hem de tasavvufla i\u00e7 i\u00e7e bir edebiyat h\u00fcviyeti g\u00f6sterir. \u00d6zellikle eski T\u00fcrk
\nedebiyat\u0131 \u00fczerine \u00e7al\u0131\u015fmak i\u00e7in iyi bir tarih\u00e7i olmak da \u015fartt\u0131r. \u015eairlerin hayat hik\u00e2yesi kadar tarih\u00ee olaylar\u0131n \u015fair
\n\u00fczerindeki etkisi de bilinmelidir. Bu ba\u011flamda ister \u015fairin hayat\u0131 ile ilgili tarih\u00ee bilgileri tespit amac\u0131yla olsun ister
\ndevrin olaylar\u0131n\u0131n \u015fair \u00fczerindeki etkisi i\u00e7in olsun, tarih\u00ee geli\u015fmeleri bilmek gerekir. \u0130\u015fte Elvan \u00c7elebi hakk\u0131nda da
\nbu yol izlenmeli ve devrinde ger\u00e7ekle\u015fen olaylar tarihin tozlu sayfalar\u0131ndan ortaya \u00e7\u0131kar\u0131lmal\u0131d\u0131r. Bu \u00e7al\u0131\u015fmada,
\nElvan \u00c7elebi ve onun soyu ile ilgili yaz\u0131lanlara bir de H\u00fcseyin H\u00fcsameddin Yasar\u2019\u0131n Amasya Tarihi\u2019nden bak\u0131ld\u0131.
\nAmasya Tarihi\u2019nde Elvan \u00c7elebi ve soyu hakk\u0131nda olduk\u00e7a \u00e7ok malzeme vard\u0131r. Bu malzeme zaman zaman
\nkullan\u0131larak \u00f6zellikle b\u00fcy\u00fck dedesi Baba \u0130lyas hakk\u0131nda yaz\u0131lar yaz\u0131lm\u0131\u015ft\u0131r. Ancak, bu \u00e7al\u0131\u015fma ile Elvan \u00c7elebi\u2019nin
\natas\u0131 Baba \u0130lyas\u2019tan ba\u015flan\u0131larak pek \u00e7ok akrabas\u0131n\u0131n biyografileri pe\u015f pe\u015fe sunuldu. Bu sayede, sadece bir noktaya
\nbakmak yerine, s\u00fcre\u00e7 i\u00e7erisinde Elvan \u00c7elebi soyunun hangi g\u00f6r\u00fc\u015flere evrildi\u011fi g\u00f6r\u00fclmeye \u00e7al\u0131\u015f\u0131ld\u0131. \u00c7al\u0131\u015fmayla
\ng\u00f6r\u00fcld\u00fc ki Baba \u0130lyas da d\u00e2hil pek \u00e7ok \u015fahsiyet hakk\u0131nda taban tabana z\u0131t fikirler yay\u0131lm\u0131\u015f ve bu fikirler \u00f6zellikle
\nsosyal medyada \u00f6nemli bir yer i\u015fgal etmi\u015ftir. Yine g\u00f6r\u00fclm\u00fc\u015ft\u00fcr ki herkes kendi me\u015frebine g\u00f6re bu \u015fahsiyetleri
\n\u015fekillendirmektedir. Biz, H\u00fcsameddin H\u00fcseyin\u2019in ayn\u0131 hataya d\u00fc\u015f\u00fcp d\u00fc\u015fmedi\u011finden \u00e7ok, biyografisini verdi\u011fi
\nsoyun nas\u0131l ya\u015fad\u0131\u011f\u0131n\u0131 objektif olarak g\u00f6stermeye gayret ettik. Elvan \u00c7elebi\u2019nin Men\u00e2k\u0131b\u00fc\u2019l-Kudsiyesi\u2019nde, \u00c2\u015f\u0131k
\nPa\u015fa\u2019n\u0131n Garipn\u00e2me\u2019sinde verilen bilgiler yan\u0131nda, H\u00fcseyin H\u00fcsameddin\u2019in Amasya Tarihi\u2019nde verdi\u011fi bilgileri
\nharmanlay\u0131p baz\u0131 g\u00f6r\u00fc\u015flerin en az\u0131ndan abart\u0131l\u0131 oldu\u011funu ispatlam\u0131\u015f olduk. Amasya Tarihi\u2019ndeki orijinal metinleri
\nkulland\u0131k ve bu biyografilerin bir miktar sadele\u015ftirmesini ger\u00e7ekle\u015ftirdik. B\u00f6ylece bol \u015fair ve devlet adam\u0131
\nyeti\u015ftiren ve \u00e7ok farkl\u0131 y\u00f6nlere \u00e7ekilen bir soyun biyografisini Amasya Tarihi\u2019nden ortaya koymaya \u00e7al\u0131\u015ft\u0131k.
\nAnahtar Kelimeler: Elvan \u00c7elebi, Men\u00e2k\u0131b\u00fc\u2019l-Kudsiye, H\u00fcseyin H\u00fcsameddin Yasar, Amasya Tarihi, Baba
\n\u0130lyas, Baba \u0130shak.
\nIN H\u00dcSEY\u0130N H\u00dcSAMEDD\u0130N YASAR \u201cHISTORY OF AMASYA\u201d
\nELVAN \u00c7ELEB\u0130 AND THEIR RELATIONS
\nAssoc. Prof. Metin HAKVERD\u0130O\u011eLU
\nAmasya University
\nFaculty of Arts and Sciences
\nABSTRACT
\nTurkish literature shows a literary identity intertwined with both history and Sufism. It is essential to know
\na good history especially for studying Turkish literature. The impact of historical events on the poet should be
\nknown as well as the life story of the poets. In this context, it is necessary to know the historical developments,
\nwhether for the purpose of determining the historical information about the life of the poet or for the effect of the
\n260<\/p>\n
events of the period on the poet. This should be followed about Elvan \u00c7elebi and the events that took place during
\nthis period should be revealed from the dusty pages of history. It is necessary to look at the writings about Elvan
\n\u00c7elebi and her ancestry from H\u00fcseyin H\u00fcsameddin Yasar\u2019s \u201cHistory of Amasya\u201d. In \u201cHistory of Amasya\u201d there is
\na lot of material about Elvan \u00c7elebi and his descendants. From time to time, this material was written about Baba
\n\u0130lyas. However, with this study, we have presented the biographies of many relatives one after the other, starting
\nfrom Elvan \u00c7elebi\u203as ancestor Baba \u0130lyas. In this way, instead of just looking at one point, we tried to see which
\nviews of the relatives of Elvan \u00c7elebi evolved in the process. In our study we found that there were diametrically
\nopposed ideas about many personalities, including Baba \u0130lyas, and these ideas occupied an important place,
\nespecially in social media. Again, it is seen that everyone shapes these personalities according to their own view
\nof life. Rather than whether H\u00fcsameddin H\u00fcseyin made the same mistake, we tried to show how the lineage he
\ndescribed in his biography behaved. Elvan \u00c7elebi\u2019nin \u201cMenak\u0131b\u00fc\u2019l-Kudsiye\u201d s, Asik Pasha\u2019s \u201cGarip-name\u201d in
\naddition to the information given, H\u00fcseyin H\u00fcsameddin\u2019in \u201cHistory of Amasya\u201d by blending the information, we
\nhave proved that some of the views, at least exaggerated. We used some of the texts in the \u201cHistory of Amasya\u201d
\ncut from the original text and performed some simplification of these biographies. We tried to make a biography
\nof an ancestry who raised plenty of poets and statesmen.
\nKey Words: Elvan \u00c7elebi, Men\u00e2k\u0131b\u00fc\u2019l-Kudsiye, H\u00fcseyin H\u00fcsameddin Yasar, History of Amasya, Baba \u0130lyas,
\nBaba \u0130shak.
\nA. G\u0130R\u0130\u015e
\nElvan \u00c7elebi, Amasya ile \u00c7orum aras\u0131nda Mecit\u00f6z\u00fc karayolunu kullananlar\u0131n s\u00fcrekli \u00f6n\u00fcnden ge\u00e7ti\u011fi
\nk\u00fc\u00e7\u00fck bir k\u00f6y\u00fcn ad\u0131d\u0131r. Pek \u00e7ok insan bu k\u00f6y\u00fcn ad\u0131n\u0131n burada yatmakta olan b\u00fcy\u00fck bir \u00e2lim ve \u015fairden geldi\u011fini
\nbilmez. Oysa Elvan \u00c7elebi\u2019nin (\u00f6l. 1358) bu b\u00f6lgede ne kadar etkili oldu\u011fu, b\u00f6lgede kullan\u0131lan erkek isimlerinde
\ndahi g\u00f6r\u00fclebilir. \u0130nsanlar belki neden oldu\u011funu unutmu\u015f olsalar da daha h\u00e2l\u00e2 bu y\u00f6rede erkek \u00e7ocuklar\u0131na s\u0131k s\u0131k
\n\u201cElvan\u201d veya \u201c\u00c7elebi\u201d isimlerini koymaktad\u0131rlar.
\nAyn\u0131 \u015fekilde Elvan \u00c7elebi\u2019nin Amasya\u2019da \u0130lyas K\u00f6y\u00fc\u2019nde yatmakta olan b\u00fcy\u00fck dedesi de bu \u00e7evrede
\nayn\u0131 etkiyi yapmaktad\u0131r. Bu y\u00f6renin insanlar\u0131n\u0131n \u201cSar\u0131l\u0131k Evliyas\u0131\u201d ad\u0131yla me\u015fhur etti\u011fi, ancak hayat hik\u00e2yesini
\nunuttu\u011fu Baba \u0130lyas, gizli bir sevgi yuma\u011f\u0131n\u0131n i\u00e7inde, bilinmeden sevilmektedir. Alev\u00ee vatanda\u015flar\u0131n Alev\u00ee diye,
\nS\u00fcnn\u00ee vatanda\u015flar\u0131n S\u00fcnn\u00ee diye sevdi\u011fi bu \u015fahsiyetler acaba ger\u00e7ekte kimlerdir? Hayat hik\u00e2yeleri nedir? D\u00fcnya
\ng\u00f6r\u00fc\u015fleri ve devirlerinde toplum \u00fczerindeki etkileri nas\u0131ld\u0131? Neden etkileri gizli gizli s\u00fcrd\u00fc\u011f\u00fc halde ger\u00e7ek
\nhik\u00e2yeleri unutuldu? Onlar ve soylar\u0131 hakk\u0131nda kim hakl\u0131, kim haks\u0131z, kim do\u011fru s\u00f6yl\u00fcyor, kim yanl\u0131\u015f? Tarikatlar\u0131
\nVefa\u00ee mi, C\u00fcneyd\u00ee mi, Baba\u00ee mi, Bekta\u015f\u00ee mi, Halvet\u00ee mi? Ama\u00e7lar\u0131 saltanata kar\u015f\u0131 \u00e7\u0131k\u0131p kom\u00fcnizm-vari bir sistem
\ngetirmek miydi, bir K\u0131z\u0131lba\u015f-T\u00fcrk ayaklanmas\u0131 m\u0131 arzulad\u0131lar, Ortodoks \u0130slam\u2019a kar\u015f\u0131 Hetorodoks bir anlay\u0131\u015f
\nm\u0131 yerle\u015ftirmek istediler? Baba\u00ee ayaklanmas\u0131n\u0131n ba\u015f akt\u00f6r\u00fc m\u00fc yoksa ma\u011fduru mu oldular? Baba \u0130lyas ile Baba
\n\u0130shak ayn\u0131 \u015fahsiyet midir? Bir fitne ate\u015fiyle Baba \u0130lyas\u2019\u0131 zindana atanlar acaba bilmeden b\u00fcy\u00fck bir fitneci olan
\n\u0130shak-\u0131 \u015e\u00e2m\u00ee\u2019ye, memleketi yak\u0131p y\u0131kma ve Trabzon Rumlar\u0131na zemin haz\u0131rlama f\u0131rsat\u0131 m\u0131 verdiler?
\n\u0130\u015fte t\u00fcm bu sorular\u0131n cevab\u0131n\u0131 H\u00fcseyin H\u00fcsameddin\u2019in Amasya Tarihi\u2019nden, soyun biyografilerini pe\u015f pe\u015fe
\nokuyarak cevaplamaya \u00e7al\u0131\u015ft\u0131k. Genel ve b\u00fcy\u00fck resme bakt\u0131\u011f\u0131m\u0131zda ger\u00e7e\u011fin daha iyi g\u00f6r\u00fclece\u011fini d\u00fc\u015f\u00fcn\u00fcyoruz.
\nAmasya Tarihi \u2018ay\u0131n harfinin ba\u015flar\u0131nda bitti\u011fi i\u00e7in Elvan \u00c7elebi biyografisi eksiktir1 ancak soyu hakk\u0131nda verilen
\nbilgiler onun hayat hik\u00e2yesini de belirginle\u015ftirmektedir.
\n1 M. Fatih K\u00d6KSAL, \u201cH\u00fcseyin H\u00fcsameddin\u2019in Amasya Tarihi\u2019nin Kay\u0131p Ciltleri\u201d, Amasya \u00c2limleri Sempozyumu, 2017, Amasya, C. 2, s. 176-185. Bu
\nbildiride Prof. Dr. M. Fatih K\u00f6ksal, Amasya Tarihi\u2019nin ay\u0131n harfine kadar yaz\u0131lmad\u0131\u011f\u0131n\u0131, devam\u0131n\u0131n oldu\u011funu ve bu eserin muhtemelen yazar\u0131n hayat\u0131 vefa
\netmedi\u011fi i\u00e7in yar\u0131m kald\u0131\u011f\u0131n\u0131 belirtmektedir. K\u00f6ksal\u2019\u0131n buldu\u011fu ve eserin ye harfine kadar olan karalama defterlerinde de Elvan \u00c7elebi maddesi yoktur.
\n261<\/p>\n
Elvan \u00c7elebi hem mutasavv\u0131f hem de \u015fair olarak me\u015fhur olmu\u015ftur.
\nAd\u0131 hakk\u0131nda,
\n\u201c\u015eairin as\u0131l ad\u0131 da Elv\u00e2n\u2019d\u0131r. Eski eserlerin \u00e7o\u011funda Ulv\u00e2n olarak ge\u00e7mekle birlikte \u00c7orum\u2019da
\nyerle\u015fti\u011fi k\u00f6ye bizzat yapt\u0131rd\u0131\u011f\u0131 t\u00fcrbenin Arap\u00e7a kitabesinden kendisinin de Elv\u00e2n ad\u0131n\u0131 kulland\u0131\u011f\u0131
\nanla\u015f\u0131lmaktad\u0131r. Nitekim hem Men\u00e2k\u0131bu\u2019l-Kudsiyye\u2019de hem C\u00e2mi\u2019u\u2019n-Nez\u00e2\u2019ir\u2019deki \u015fiirlerde de
\nmahlas\u0131 Elv\u00e2n \u015feklindedir. Babas\u0131, \u00c2\u015f\u0131k Pa\u015fa ad\u0131yla me\u015fhur Gar\u00eeb-n\u00e2me m\u00fcellifi \u00c2\u015f\u0131k Al\u00ee Pa\u015fa,
\nannesi H\u00e2c\u0131 Hatun\u2019dur. Dedesi Karamano\u011fullar\u0131 Beyli\u011fi\u2019nin kurucular\u0131ndan Muhlis Pa\u015fa, b\u00fcy\u00fck
\ndedesi, tarihe Baba\u00ee \u0130syan\u0131 olarak ge\u00e7en 1240\u2019taki sosyal hareketin \u00f6nc\u00fcs\u00fc Baba \u0130ly\u00e2s-\u0131 Horas\u00e2n\u00ee\u2019dir.
\nBabas\u0131 \u00c2\u015f\u0131k Pa\u015fa\u2019n\u0131n K\u0131r\u015fehir\u2019de b\u00fcy\u00fcd\u00fc\u011f\u00fc d\u00fc\u015f\u00fcn\u00fclerek Elv\u00e2n \u00c7elebi\u2019nin muhtemelen K\u0131r\u015fehir\u2019de
\ndo\u011fdu\u011fu belirtilmi\u015ftir.\u201d2
\nEseri hakk\u0131nda,
\n\u201cElv\u00e2n \u00c7elebi\u2019nin g\u00fcn\u00fcm\u00fcze ula\u015fan tek eseri mesnev\u00ee tarz\u0131nda aruz vezninin fe\u2019il\u00e2t\u00fcn mef\u00e2\u2019il\u00fcn
\nfe\u2019il\u00fcn kal\u0131b\u0131yla kaleme ald\u0131\u011f\u0131 2081 beyitlik Men\u00e2k\u0131bu\u2019l-Kudsiyye\u2019sidir. Dede Gark\u0131n ve Baba
\n\u0130ly\u00e2s\u2019\u0131n menk\u0131belerinin, bunlar\u0131n halifeleri vas\u0131tas\u0131yla Anadolu\u2019nun ir\u015fad\u0131n\u0131n anlat\u0131ld\u0131\u011f\u0131 bu tasavvuf\u00ee
\nnitelikli metin, Baba\u00eelik ile 13. y\u00fczy\u0131l Anadolu T\u00fcrk tarihi i\u00e7in \u00f6nemli ve \u00e7ok de\u011ferli bir kaynakt\u0131r.
\nNecati Elgin taraf\u0131ndan 1957 y\u0131l\u0131nda Karaman\u2019da bulunan yeg\u00e2ne n\u00fcshas\u0131 Konya Mevl\u00e2n\u00e2 M\u00fczesi
\nK\u00fct\u00fcphanesi 4937 numarada kay\u0131tl\u0131d\u0131r. Men\u00e2k\u0131bu\u2019l-Kudsiyye, doktora tezi olarak haz\u0131rlanm\u0131\u015ft\u0131r.
\nEr\u00fcnsal ve Ocak\u2019\u0131n eser \u00fczerindeki \u00e7al\u0131\u015fmas\u0131 yay\u0131mlanm\u0131\u015ft\u0131r.\u201d 3
\nBir \u015fiiri,
\n\u201c Gazel
\nBu c\u00fcmle nesneye \u0131\u015fkdur bah\u00e2ne
\nBah\u00e2ne \u0131\u015fk u hem \u0131\u015fkdur bah\u00e2 ne
\nBu \u0131\u015fk i\u00e7inde bird\u00fcr c\u00e2m u s\u00e2k\u00ee
\nBu \u0131\u015fk i\u00e7inde bird\u00fcr d\u00e2m u d\u00e2ne
\nBu \u0131\u015fkdur k\u00e2yil-i lafz-\u0131 ene\u2019l-Hak
\nBu \u0131\u015fkdur k\u00e2yil-i Mans\u00fbr yana
\nBu \u0131\u015fkdur k\u00e2\u015fif-i esr\u00e2r-\u0131 g\u00f6n\u00fcl
\nBu \u0131\u015fkdur a\u00e7\u0131lur ma\u2019n\u00e2 bu c\u00e2na
\nBu \u0131\u015fk \u00e2yinleri bu \u0131\u015fk i\u00e7inde
\nG\u00f6rin\u00fcr z\u00e2t-\u0131 ma\u2019\u015f\u00fbka ay\u00e2ne
\nBu \u0131\u015fkdur \u00e2\u015f\u0131k u ma\u2019\u015f\u00fbka olan
\nSal\u00e2dur \u00e2\u015f\u0131k u ma\u2019\u015f\u00fbk olana
\nBu \u0131\u015fkdur ol ecel gencin k\u0131lan f\u00e2\u015f
\nBu \u0131\u015fk old\u0131 ni\u015f\u00e2n ol b\u00ee-ni\u015f\u00e2na
\nNice k\u0131lsun bu bir s\u00f6z \u0131\u015fk\u0131 ma\u2018l\u00fbm
\nKi \u015ferhi s\u0131gmad\u0131 bin d\u00e2sit\u00e2na
\nG\u00f6n\u00fclden ferd \u00fc candan m\u00fcfred olg\u0131l
\nYak\u00eene kalma dolanma g\u00fcm\u00e2na
\n2 M. Fatih K\u00f6ksal. Elvan \u00c7elebi. 12 2019. http:\/\/www.turkedebiyatiisimlersozlugu.com\/index.php?sayfa=detay&detay=828 (eri\u015fildi: 12 2019).
\n3 K\u00f6ksal, a.g.e
\n262<\/p>\n
Hele Elv\u00e2n fid\u00e2 k\u0131l d\u00een \u00fc deyni
\nBu \u0131\u015fk i\u00e7inde kalma h\u00e2n\u00fcm\u00e2na
\nDilersen kim sana senden tecell\u00ee
\nZuh\u00fbra gele kala c\u00e2vid\u00e2na
\nBu \u0131\u015fkun bin s\u0131f\u00e2t\u0131ndan birisi
\nBey\u00e2na gelmedi s\u0131gmaz lis\u00e2na\u201d4 (K\u00f6ksal 2005)
\nDi\u011fer \u015eiiri
\n\u201cG\u00f6r ne fazl etti yine ol K\u00e2r\u0131saz
\nKim cihandan gitti k\u0131\u015f \u00fc geldi yaz
\nT\u00fcrl\u00fc t\u00fcrl\u00fc renkler ile yer y\u00fcz\u00fcn
\nHub m\u00fczeyyen k\u0131ld\u0131 ho\u015f ol b\u00ee-niyaz
\nEy zemane arifi a\u00e7gil g\u00f6z\u00fcn
\nAnla bu hikmetleri g\u00f6nl\u00fcne yaz
\nTalib isen matlubunu k\u0131l talep
\n\u00c2\u015f\u0131k isen ma\u015fuk ile eyle baz
\nYine b\u00fclb\u00fcl \u015fad\u0131g\u00e2m \u00fc k\u00e2muran
\nY\u00e2ni kim g\u00fcl yine geldi serfiraz
\nB\u00fclb\u00fcle \u00e7\u00fcn arz k\u0131ld\u0131 g\u00fcl y\u00fcz\u00fcn
\nSuz \u00fc ah \u00fc nali\u015f ile s\u00fczd\u00fc saz
\nN\u2019eylesin bi\u00e7are b\u00fclb\u00fcl \u00e7\u00fcn ki g\u00fcl
\nDilr\u00fcba amma de\u011fildir dil-n\u00fcvaz
\nDost donun donand\u0131 d\u00fcnya d\u00fcpd\u00fcz\u00fcn
\n\u00c7i tih \u00fc k\u00fchsar \u00fc \u00e7i \u015fiyb \u00fc firaz
\n\u00dc\u015f bu kudret \u00fc\u015f bu ibret \u00fc\u015f bu hal
\nYer y\u00fcz\u00fcne bu kerem bu izz \u00fc naz
\nKamusu ol b\u00ee-niyaz\u0131n fazl\u0131d\u0131r
\nNe k\u0131la her zerre bin t\u00fcrl\u00fc niyaz
\nHer yarat\u0131lm\u0131\u015f k\u0131lar cinsin telep
\nNitekim \u015fahini \u015fahin kaz\u0131 kaz
\nDost ete\u011fin pek tut Elvan sen dahi
\nVar bu a\u015fk mahmurlugun dost ile yaz
\nGer dilersen ak\u0131bet mahmud ola
\n\u015eunu k\u0131l kim Mahmuda k\u0131ld\u0131 Ayaz\u201d5 (Kocat\u00fcrk 1968)
\n4 M. Fatih K\u00f6ksal. \u00abElvan \u00c7elebi\u2019nin \u015eiirleri ve \u015eairli\u011fi.\u00bb Klasik T\u00fcrk \u015eiiri Ara\u015ft\u0131rmalar\u0131, 2005: 489.
\n5 Vasfi Mahir Kocat\u00fcrk. T\u00fcrk Edebiyat\u0131nda Dini ve Tasavvufi \u015eiirler. Ankara: Edebiyat yay\u0131nevi, 1968.
\n263<\/p>\n
Kocat\u00fcrk ve K\u00f6ksal\u2019\u0131n nakletti\u011fi bu \u015fiirler Elvan \u00c7elebi\u2019nin gazeller de bulunan bir divana da sahip
\nolabilece\u011fini g\u00f6stermektedir. Ancak b\u00f6yle bir eser hen\u00fcz bulunamam\u0131\u015ft\u0131r.
\nElvan \u00c7elebi, hem soyu hem de \u015fairli\u011fi y\u00f6n\u00fcnden daha derin ara\u015ft\u0131rmalara konu olabilecek bir \u015fahsiyettir.
\nDaha derin ara\u015ft\u0131rmalar ile hakk\u0131nda yeni ve \u015fa\u015f\u0131rt\u0131c\u0131 bilgilere ula\u015f\u0131laca\u011f\u0131 muhakkakt\u0131r.
\nAmasya Tarihi\u2019nde onun soyu hakk\u0131ndaki bilgileri s\u0131ralay\u0131nca g\u00f6r\u00fclmektedir ki etkisi y\u00fcz y\u0131llar s\u00fcrm\u00fc\u015f
\nbir mutasavv\u0131f, \u015fair, aksiyon insan\u0131 ile kar\u015f\u0131 kar\u015f\u0131yay\u0131z.
\nA\u015fa\u011f\u0131da, bu amaca matuf olarak Amasya Tarihi\u2019nin orijinal metninden konuyla alakal\u0131 k\u0131sa k\u0131sa kesitler
\nald\u0131k ve ilgili \u015fahsiyetle alakal\u0131 t\u00fcm metni sadele\u015ftirerek verdik.
\nB. AMASYA TAR\u0130H\u0130\u2019NDE ELVAN \u00c7ELEB\u0130\u2019N\u0130N SOYU
\nAmasya Tarihi 7. Cilt, s. 415-419
\nBABA \u0130LYAS HORASAN\u00ce (E\u015e-\u015eEYH \u015e\u00dcCAEDD\u0130N) (H\u00fcsameddin 1335)
\nHorasan ey\u00e2letinin merkezi olan Merv \u015fehri hav\u00e2lisinde bulunan M\u00e2h\u00e2n k\u00f6y\u00fc ah\u00e2lisinden Ali bin Ahmed\u2019in
\no\u011fludur. \u0130lk olarak Harezm ilinde \u015eeyh Eb\u00fb Ali Ba\u011fd\u00e2d\u00ee halifelerinden ve Burhan K\u00e2s\u00e2n\u00ee \u00f6\u011frencilerinden T\u00e2ceddin
\nEbu\u2019l-Vefa Mahm\u00fbd Harezm\u00ee hizmetinde tasavvuf ve \u015feriat ilminde ilerleyip onun yard\u0131mc\u0131s\u0131 ve g\u00f6zde \u00f6\u011frencisi oldu.
\nCengiz Han\u2019\u0131n Horasan\u2019a do\u011fru ordusuyla y\u00fcr\u00fcd\u00fc\u011f\u00fcn\u00fc g\u00f6rd\u00fc\u011f\u00fc zaman \u015feyhin maiyetinde Ba\u011fdat\u2019a gelip
\noraya bir m\u00fcddet yerle\u015fti. Daha sonra \u015feyhiyle birlikte kalk\u0131p Anadolu\u2019ya geldi. \u015eeyhi, Amasya ilini vatan tutarak
\nMes\u00fbdiye Tekkesi \u015feyhi oldu.
\n625\u2019te (1227) T\u00e2ceddin Ebu\u2019l-Vef\u00e2, Sivasl\u0131lar\u0131n daveti \u00fczerine Sivas\u2019a gitti; onun yerine Mes\u00fbdiye
\nHank\u00e2h\u0131 \u015feyhi oldu. Gerek ilim ve fazileti gerek z\u00fchd ve takvas\u0131 ulem\u00e2n\u0131n ve halk\u0131n sevgisini ve h\u00fcsn-i kabul\u00fcn\u00fc
\nkendisinde toplad\u0131\u011f\u0131ndan fevkal\u00e2de me\u015fhur oldu.
\nMes\u00fbdiye Tekkesi fevkal\u00e2de imar edilerek vakfiyeleri yaz\u0131ld\u0131 ve cami yenilendi. A\u015fevi herkese a\u00e7\u0131k ve
\nzengin oldu\u011fundan gerek garipler gerek fakirler bu im\u00e2reth\u00e2neden nev\u00e2le sahibi olup ulem\u00e2 ve halk Baba \u0130lyas\u2019\u0131n
\nm\u00fcr\u00eedi oldu. N\u00fcf\u00fbzu \u00e7ok fazla artt\u0131.
\n264<\/p>\n
Baba \u0130lyas\u2019\u0131n bu kadar n\u00fcf\u00fbz sahibi oldu\u011funu g\u00f6ren Baba \u0130shak Kefers\u00fbd\u00ee, bundan fevkal\u00e2de istifade
\ntemin edece\u011fini kestirip Mesudiye Tekkesine yerle\u015fti. Baba \u0130lyas\u2019\u0131n has m\u00fcridi olup yedi y\u0131l kadar hizmetinde can
\nba\u015f ile \u00e7al\u0131\u015ft\u0131.
\n\u00d6teden beri ileri gelen \u015feyhler, \u00e2l-i ab\u00e2 sevgisini anlatm\u0131\u015f oldu\u011fu i\u00e7in Baba \u0130shak, i\u015fte bu Alev\u00eelik
\nmuhabbetinden istifade ederek Baba \u0130lyas\u2019\u0131n en ileri derecede itimad\u0131n\u0131 kazanm\u0131\u015ft\u0131. Zaten k\u00f6yl\u00fclere kendisini
\nevliya tan\u0131tm\u0131\u015f olmas\u0131 hasebiyle Baba \u0130lyas\u2019\u0131n bu itimad\u0131ndan istifade etti.
\nBaba \u0130lyas mezhep olarak Hanef\u00ee, itikat olarak Matur\u00fbd\u00ee, me\u015freben ve tarikaten C\u00fcneyd\u00ee\u2019ydi. Baba
\n\u0130shak\u2019\u0131n g\u00f6r\u00fcn\u00fc\u015fte tuttu\u011fu yol bu olmakla beraber i\u00e7inden hul\u00fbl-i ittihada d\u00e2hil ve ona itibar eden bir dinsizdi.
\nHer halinde takiyye yaparak mezhebini yaymaktayd\u0131.
\nNihayet 626\u2019da (1228) e\u015fk\u0131yal\u0131k yoluna sapt\u0131 ve isyank\u00e2r olarak \u00e2lemi \u0131slah etmeye memur oldu\u011funu
\nortaya koyup 637\u2019de (1239) Amasya\u2019y\u0131 istila etti ve Allah\u2019\u0131n Resul\u00fc oldu\u011funu ilan etti\u011finde Baba \u0130lyas, Amasya
\ncivar\u0131nda \u00c7at mevkiinde bulunan \u00e7iftli\u011fine \u00e7ekildi.
\n\u0130ki y\u0131l i\u00e7inde Baba \u0130shak\u2019\u0131n etraf\u0131ndaki adamlar\u0131 peri\u015fan olup kendisi de k\u00f6pekler gibi as\u0131ld\u0131ktan sonra
\nMesudiye Tekkesi tahrip edilmi\u015fti. 644\u2019te (1246) Tatar beylerinin yard\u0131m\u0131 ile tekke imar edilip ikinci defa \u015feyh
\nolarak geldi. \u00c7\u00fcnk\u00fc o\u011flu \u015eemseddin Mahmud \u00c7elebi, Tatar beylerini elde etmi\u015fti.
\nOn \u00fc\u00e7 y\u0131l kadar da bu defa \u015feyhlik yapt\u0131ktan sonra 657\u2019de (1259) vefat etti. Mezar\u0131 Amasya civar\u0131nda
\nbug\u00fcn \u0130lyas K\u00f6y\u00fc demekle me\u015fhur \u00e7iftli\u011findedir. \u201cSar\u0131l\u0131k Evliyas\u0131\u201d demekle me\u015fhur olan ki\u015fidir. Her y\u0131l buras\u0131
\nH\u0131z\u0131r-\u0130lyas (H\u0131d\u0131rellez) g\u00fcn\u00fc halk taraf\u0131ndan ziyaret edilir.
\n\u00c7ocuklar\u0131 \u015eemseddin Mahmud, Fahreddin Ali, Ziyaeddin Mesud, Muslihiddin Musa \u00c7elebilerdir. Bunlar
\n\u0130lhanl\u0131 saltanat\u0131 sayesinde, vezir ve \u00e2mirlerden olmu\u015flard\u0131. Halifeleri de \u015funlard\u0131r: Behlil Baba, \u0130bik Baba, Lokman
\nBaba, Tursun Baba, D\u00fcndar Baba, Osman Baba.
\nBaba\u00ee tarikat\u0131n\u0131n reisi Baba \u0130lyas\u2019t\u0131r; onu yayanlar da halifeleridir. Lokman Baba\u2019n\u0131n halifesi Hac\u0131 Bekta\u015f
\nBaba\u2019d\u0131r. Hac\u0131 Bekta\u015f-\u0131 Vel\u00ee demekle me\u015fhur olmu\u015ftur. Osman Baba\u2019n\u0131n halifesi S\u00fcleyman Baba\u2019d\u0131r. Se\u00e7kin
\nevlad\u0131 \u015fubelere ayr\u0131lm\u0131\u015ft\u0131r. Her biri bu tarihte yaz\u0131lm\u0131\u015ft\u0131r.
\nBu biyografide ilgin\u00e7 olan k\u0131s\u0131m, tarihi bilgilere g\u00f6re Baba \u0130lyas, isyan s\u0131ras\u0131nda Amasya Kalesinde
\nas\u0131lm\u0131\u015ft\u0131r; ancak H\u00fcseyin H\u00fcsameddin, onun bu isyanda \u00c7at (\u0130lyas) K\u00f6y\u2019deki \u00e7iftli\u011fine \u00e7ekildi\u011fini ve daha
\nsonra on \u00fc\u00e7 y\u0131l daha \u015feyhlik yapt\u0131\u011f\u0131n\u0131 yazar. Bu durumda en k\u00fc\u00e7\u00fck o\u011flunun M\u0131s\u0131r\u2019a ka\u00e7mas\u0131\/ ka\u00e7\u0131r\u0131lmas\u0131
\na\u00e7\u0131klanamamaktad\u0131r.
\nAmasya Tarihi 7. Cilt, s. 54-61
\n265<\/p>\n
\u0130SHAK BABA (KEFERS\u00dbD\u00ce) (H\u00fcsameddin 1335)
\nAmasya civar\u0131nda ya\u015fayan Rumlardan birinin o\u011fludur. Ad\u0131 \u0130sak olup M\u00fcsl\u00fcman olduktan sonra
\n\u0130shak denmi\u015ftir. En ge\u00e7erli rivayete g\u00f6re Bizans imparatorlu\u011funa kadar y\u00fckselmi\u015f olan Amasyal\u0131 Kommenos
\nh\u00e2nedan\u0131ndan birinin \u0130sak adl\u0131 o\u011fludur.
\n\u0130bn-i \u015eiar el-Musall\u00ee Tabakat\u0131nda \u0130shak bin Abdullah er-Rum\u00ee diye takdim edilen \u0130shak Baba, Rum
\nmuhtedilerinden bir adam olup \u00f6nceki halinde Rum \u00e7etelerinden birinin reisiydi. T\u00fcrklerin aleyhinde hayli zul\u00fcmler
\nyapm\u0131\u015f, bu y\u00fczden T\u00fcrklerin d\u00fc\u015fmanl\u0131\u011f\u0131na maruz kalm\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc 600 (1203) y\u0131l\u0131nda Sel\u00e7uk \u015fehzadelerinin ve
\ndolay\u0131s\u0131yla T\u00fcrk beylerinin kavgalar\u0131ndan istifade iste\u011fi ile Trabzon kral\u0131 Aleksi Komnenos ve biraderi David,
\nAmasya vilayetini i\u015fgale \u00e7al\u0131\u015farak vilayet d\u00e2hilindeki Rumlar\u0131 ayakland\u0131rm\u0131\u015flar, kendisi Samsun ve biraderi de
\nSinop taraflar\u0131ndan Amasya \u00fczerine y\u00fcr\u00fcm\u00fc\u015flerdi.
\nBu esnada Amasya valisi Sencer \u015eah\u2019t\u0131. Sencer \u015eah, i\u00e7ten Rum \u00e7eteleri ile ve d\u0131\u015ftan Kommenoslarla
\nmuharebe ederek 605\u2019te (1204) \u015fehit olup vefat etti. Yerine o\u011flu S\u00fcleyman \u015eah ge\u00e7irildiyse de \u00e7ok gen\u00e7 oldu\u011fundan
\nkumanday\u0131 beylerbeyi Emir Bedreddin Ebubekir Bey eline alarak bunlarla harbe devam etti.
\nKonya h\u00fck\u00fcmdar\u0131 Sultan \u0130zzeddin Keykavus Sel\u00e7uk\u00ee, b\u00fcy\u00fck bir kuvvetle imdada gelip Ebubekir Bey\u2019in
\nkuvvetleri ile birle\u015fti. Birlikte hareket ederek Rum \u00e7etelerini ve Trabzon Kommenoslar\u0131n\u0131 peri\u015fan edip Samsun ve
\nSinop\u2019u tamamen fethetti. Buralar\u0131n idaresini de Simre-i Amasya valisi, ad\u0131 ge\u00e7en emire verdi.
\n610\u2019da (1209) ortaya konan bu muvaffakiyet \u00fczerine Rum \u00e7eteleri da\u011f\u0131l\u0131p birer tarafa savu\u015ftuklar\u0131 esnada
\nhayat hikayesini yazd\u0131\u011f\u0131m\u0131z \u0130sak da ka\u00e7\u0131p Urfa taraf\u0131nda Kefers\u00fbd nahiyesine iltic\u00e2 etti. Orada kendisini M\u00fcsl\u00fcman
\ng\u00f6sterip ad\u0131n\u0131 \u0130shak yapt\u0131. Bu suretle yakas\u0131n\u0131 \u00f6l\u00fcm\u00fcn pen\u00e7esinden kurtard\u0131. Kendisine \u0130shak-\u0131 Kefers\u00fbd\u00ee dendi.
\nBuradan \u015eiraz\u2019a gidip \u015ei\u00e2 \u00e2limlerinden Muhyiddin Muhammed bin Ali et-Temim\u00ee\u2019den Arap\u00e7ay\u0131, \u015ei\u00e2
\nus\u00fbl\u00fcn\u00fc ve baz\u0131 ileri gelenlerden sihir ve t\u0131ls\u0131mlar\u0131 \u00f6\u011frendi. Seyahat yolu ile \u0130ran\u2019\u0131 gezip B\u00e2tin\u00eelerden de B\u00e2t\u0131n\u00ee
\nf\u0131rkas\u0131n\u0131n us\u00fbl\u00fcn\u00fc ald\u0131. D\u00f6n\u00fcp Sivas\u2019a geldi. \u00dcstad\u0131n\u0131 orada kad\u0131 olarak buldu.
\nBuradan da Amasya k\u00f6ylerine gelip on y\u0131l kadar halka \u00fccretsiz \u00e7obanl\u0131k ederek riyakarca hareket ve
\nibadeti ile halka fevkal\u00e2de tesir etti. Kendisini evliya gibi tan\u0131tt\u0131. \u201c\u0130shak Baba\u201d demekle me\u015fhur olup \u015f\u00f6hreti
\nAmasya havalisini tuttu.
\n\u0130shak Kefers\u00fbd\u00ee H\u0131ristiyanl\u0131kla muvaffak olamad\u0131\u011f\u0131 maksad\u0131na, Amasya\u2019da bir Rum krall\u0131\u011f\u0131 te\u015fkiline
\n\u0130slam fikri kisvesi ile muvaffak olmaya \u00e7al\u0131\u015f\u0131yordu. Bu u\u011furda her t\u00fcrl\u00fc yalan ve riyay\u0131, sahtek\u00e2rl\u0131\u011f\u0131 yap\u0131yor,
\nbunlarla ba\u015far\u0131l\u0131 olaca\u011f\u0131n\u0131 san\u0131yordu.
\nBu esnada Amasya\u2019da Baba \u0130lyas Horasan\u00ee demekle me\u015fhur ve C\u00fcneyd\u00ee tarikat \u015feyhi vard\u0131. Amasya
\n\u00e2limlerinin itimad\u0131n\u0131 ve halk\u0131n itikad\u0131n\u0131 kazanm\u0131\u015ft\u0131. \u0130shak Baba, gayet zeki ve hilebaz bir adamd\u0131. Halk\u0131n ve
\nemirler ile \u00e2limlerin Baba \u0130lyas\u2019a h\u00fcrmetlerini g\u00f6rd\u00fck\u00e7e bundan istifade etmek i\u00e7in Amasya\u2019ya geldi. Baba \u0130lyas\u2019a
\nba\u011flan\u0131p has m\u00fcritlerinden oldu.
\n\u015eiraz\u2019da \u00f6\u011frendi\u011fi sihir ve t\u0131ls\u0131mlar\u0131 sayesinde g\u00f6sterdi\u011fi baz\u0131 haller ve ola\u011fan\u00fcst\u00fc fiiller kerametinden
\nsay\u0131l\u0131p Baba \u0130lyas\u2019\u0131 bile etkiledi. Birtak\u0131m z\u00fchd ve riyas\u0131; halk\u0131, s\u0131radan insanlar\u0131 aldatt\u0131. N\u00fcfuz ve \u015f\u00f6hreti \u00e7ok
\nfazla artt\u0131. Emirleri ve \u00e2limleri tela\u015fa d\u00fc\u015f\u00fcrd\u00fc.
\nBu esnada Amasya valisi Emir H\u00fcsameddin Berke Han, kad\u0131lar\u0131n ba\u015f\u0131 Bedreddin Ebu\u2019l-Mek\u00e2rim
\n\u0130brahim el-Kem\u00e2r\u00ee, Kad\u0131 naibi Re\u015fid\u00fcddin Ebu\u2019l-Fez\u00e2il Mehmed bin Ahmed bin Ebi er-Re\u015f\u00eed el-Hemed\u00e2n\u00ee, fetva
\nmakam\u0131nda Fahreddin Ebu\u2019l-Mehmed bin Mahmud er-R\u00e2z\u00ee H\u00fcs\u00e2meddin Yusuf bin Abdurrahman et-Tebriz\u00ee,
\nTakiyy\u00fcddin Osman bin Ali el-Amas\u00ee idi.
\n266<\/p>\n
\u0130shak Baba, bunlardan pek ziyade \u00fcrk\u00fcyor, bunlar\u0131 kendi maksad\u0131na engel g\u00f6r\u00fcyordu. \u00c7\u00fcnk\u00fc Emir
\nH\u00fcsameddin Berke Han, Amasya ve \u00e7evresinde yerle\u015fmi\u015f olan Kay\u0131 Hanl\u0131 kabilesinin ve Harezm\u00eelerin reisi idi.
\nBunlar hem \u00e7ok hem de yavuz adamlard\u0131.
\n634 (1237) senesi \u015fevval ay\u0131nda Sultan Alaaddin Keykubat Sel\u00e7uk\u00ee vefat edip G\u0131yaseddin Keyh\u00fcsrev
\nKonya sultan\u0131 ve lalas\u0131 olan Emir Saadeddin K\u00f6pek de vezir-i azam olmu\u015ftu. Bunu f\u0131rsat bilen \u0130shak Baba,
\nkendisinin taraftar\u0131 olan halk\u0131, vali Berke Han ile Kay\u0131lu T\u00fcrklerinden a\u011f\u0131r \u015fikayetlere te\u015fvik etti.
\nG\u0131yaseddin Keyh\u00fcsrev, halk\u0131n ac\u0131 \u015fik\u00e2yetleri \u00fczerine Emir Berke Han\u2019\u0131 g\u00f6revden ald\u0131 ve b\u00fct\u00fcn Kay\u0131hanl\u0131
\nve Harizmli T\u00fcrkleri Amasya vilayetinden \u00e7\u0131karma emri verdi. 636\u2019da (1239) Amasya valili\u011fine Z\u00e2hireddin
\nHur\u015fid Bey, bir grup kuvvet ile tayin edildi.
\n\u0130shak Baba, tam hareket edecek zaman\u0131 bulmu\u015ftu. Bir taraftan Trabzon kral\u0131 Yani Kommenos ile
\nhaberle\u015ferek ondan gerekti\u011finde kuvvet almay\u0131 garantilemi\u015f, di\u011fer taraftan Rumlar g\u00fcya M\u00fcsl\u00fcmanl\u0131\u011fa ge\u00e7erek
\nkendisine t\u00e2bi olmu\u015f, ehl-i \u0130slam\u2019\u0131n s\u0131radan insanlar\u0131 ise kendisini evliya zannedip adeta tapar hale gelmi\u015fti.
\n637 (1240) senesi ilk g\u00fcnlerinde Kay\u0131 T\u00fcrkleri ile Amasya valisi Hur\u015fid Bey\u2019in kuvvetleri aras\u0131nda \u00e7\u0131kan
\nmuharebe s\u0131ras\u0131nda \u0130shak Baba kendisine ba\u011flanan Baba\u00eelerin, Rumlar\u0131n ba\u015f\u0131na ge\u00e7ip tarihimizin ikinci cildinde
\nayr\u0131nt\u0131l\u0131 anlatt\u0131\u011f\u0131m\u0131z \u00fczere isyan ederek Sadreddin \u0130shak lakab\u0131n\u0131 ald\u0131.
\nBu suretle hem Kay\u0131 T\u00fcrklerinin Amasya\u2019dan ihrac\u0131n\u0131 sa\u011flad\u0131 hem de Amasya\u2019da kendisine muhalefet
\neden \u00e2limler ve emirleri peri\u015fan ederek kendisine m\u00fcminlerin emiri dedirdi. Bu esnada kad\u0131lar\u0131n ba\u015f\u0131 \u0130brahim
\nel-Kem\u00e2r\u00ee ile birka\u00e7 bey \u015fehit oldu. \u00c2limlerden H\u00fcsameddin Yusuf et-Tebriz\u00ee Konya\u2019ya ve Takiyy\u00fcddin Osman
\nel-Amas\u00ee \u015eam\u2019a ka\u00e7t\u0131.
\n\u0130shak Baba, B\u00e2t\u0131n\u00eeye f\u0131rkas\u0131n\u0131n itikad\u0131ndan olan ruhun bir ba\u015fkas\u0131na ge\u00e7mesi inanc\u0131na g\u00f6re Muhammed
\nve Ali\u2019nin ruhlar\u0131n\u0131n kendisinde birle\u015fti\u011fini iddia ederek peygamberli\u011fini ilan edip s\u0131radan halk\u0131 kand\u0131rd\u0131. B\u00fct\u00fcn
\nRumlar\u0131 kendine uydurdu. Trabzon kral\u0131 Yani Komnenos\u2019tan b\u00fcy\u00fck kuvvetler alaca\u011f\u0131n\u0131 umuyordu.
\nAncak yalanc\u0131 peygamberlik ilan\u0131, kendisine aldanan T\u00fcrklerden pek \u00e7oklar\u0131n\u0131 kendisinden ay\u0131rd\u0131. \u00c7\u00fcnk\u00fc
\nBaba \u0130lyas Horasan\u00ee, \u0130shak Baba\u2019y\u0131 dinsiz ilan edip lanetleyerek Amasya\u2019dan \u00c7atb\u00fck\u00fc (Hac\u0131 \u0130lyas) demekle
\nme\u015fhur \u00e7iftli\u011fine \u00e7ekilip gizlenmi\u015fti.
\nBu heng\u00e2meyi haber alan G\u0131yaseddin Keyh\u00fcsrev, derhal Hac\u0131 M\u00fcbareziddin Arma\u011fan \u015eah Bey\u2019i Amasya
\nvalisi olarak ilan ederek bir b\u00f6l\u00fck kuvvetle Amasya\u2019ya g\u00f6nderdi. Amasya emirleri ve \u00e2limleri de birle\u015fip yalanc\u0131
\npeygamberin aleyhinde hareket etti. Samsun ve Karadeniz sahili kumandan\u0131 Alaaddin Ali \u015eir Bey de Yani
\nKomnenos\u2019un yard\u0131m kuvvetlerine meydan vermedi.
\n\u0130shak Baba, her taraftan kendisini s\u0131k\u0131\u015ft\u0131ran kuvvetlere kar\u015f\u0131 koyacak bir halde olmad\u0131\u011f\u0131n\u0131 anlad\u0131. Bununla
\nberaber son \u00e2na kadar \u00e7al\u0131\u015ft\u0131. 638 (1241) senesi ortalar\u0131nda Hac\u0131 Arma\u011fan \u015eah, galip olarak Amasya\u2019ya girip
\nkendisini tutarak ast\u0131. Baba\u00eeleri peri\u015fan edip Amasya\u2019y\u0131 Rumlar\u0131n \u015ferrinden kurtard\u0131.
\n\u015eayan-\u0131 dikkattir ki Baba\u00eeler, par\u00e7a par\u00e7a edilen \u0130shak Baba\u2019n\u0131n cesedini toplay\u0131p kendisine yer alt\u0131nda bir
\nt\u00fcrbe yapm\u0131\u015flar ve kemiklerini de bu t\u00fcrbede bir tahta \u00fczerine sermi\u015fler. Kendisini as\u0131p par\u00e7alayan Hac\u0131 Arma\u011fan
\n\u015eah\u2019\u0131 da evini bas\u0131p \u015fehit etmi\u015fler. Bug\u00fcn Amasya\u2019da \u201cAmbarl\u0131 Evliya\u201d denilen t\u00fcrbe bunun olmal\u0131d\u0131r.
\nBu biyografide tarihi ara\u015ft\u0131rmalara ters baz\u0131 iddialarda bulunulmaktad\u0131r: Baba \u0130lyas\u2019\u0131n Baba\u00ee tarikat\u0131n\u0131
\nele ge\u00e7irmi\u015f bir ki\u015finin Rumlar ad\u0131na bir ayaklanma ger\u00e7ekle\u015ftirdi\u011fi s\u00f6ylenmektedir. Bu konuda ortak bir ifade
\ndikkat \u00e7ekicidir. Elvan \u00c7elebi\u2019nin eseri de d\u00e2hil t\u00fcm kaynaklarda Baba \u0130lyas\u2019\u0131n Baba \u0130shak\u2019a \u201cAmasya\u2019ya gelme!\u201d
\n267<\/p>\n
dedi\u011fi fakat \u0130shak\u2019\u0131n bunu dinlemedi\u011fi s\u00f6ylenmektedir. Her ne kadar H\u00fcseyin H\u00fcsameddin\u2019in tarihi ger\u00e7eklik ve
\nkan\u0131t sunma konusunda eksikleri olsa da bu biyografi dikkatle incelenmelidir. Baba \u0130lyas\u2019\u0131n soyunun a\u015fa\u011f\u0131da
\ng\u00f6r\u00fcld\u00fc\u011f\u00fc gibi yine sevilmesi ve devlette yer bulmas\u0131, onu bu ayaklanman\u0131n ma\u011fduru g\u00f6sterebilmektedir.
\nAmasya Tarihi 1. Cilt, s. 181-183
\nBABA \u0130SHAK\u2019IN T\u00dcRBES\u0130 (ANBARLI EVL\u0130YA) (H\u00fcsameddin 1335)
\nAmasya\u2019da \u015eeyh K\u0131r\u0131k Mahallesi\u2019nde yerle\u015fmi\u015f olan bir evin d\u00e2hilindedir. T\u00fcrbe denilen yer; kap\u0131dan
\ngirildi\u011finde \u00fczeri d\u00fcz olup ambar \u015feklinde bir \u00e7ukur i\u00e7indedir. Bu t\u00fcrbe tamamen yerin alt\u0131nda kaybolmu\u015f gibi bir
\nhalde olup \u00e7ukurun i\u00e7ine inmedik\u00e7e orada t\u00fcrbe oldu\u011fu asla bilinemez. \u00c7ukura, ufak bir a\u011fa\u00e7 merdivenle inilir.
\nT\u00fcrbenin kap\u0131s\u0131 ufak olup e\u011filmedik\u00e7e girilemez, girildi\u011fi zaman kap\u0131s\u0131 Bekta\u015fi t\u00e2kisi \u015feklinde olup d\u00f6rt k\u00f6\u015feli
\nufak ve ta\u015ftan yap\u0131lm\u0131\u015f bir oda g\u00f6r\u00fcl\u00fcr.
\nOdan\u0131n ortas\u0131nda \u00fczeri eski bir \u00f6rt\u00fc ile \u00f6rt\u00fclm\u00fc\u015f gayet eski bir tahta uzat\u0131lm\u0131\u015f olup bu tahtan\u0131n \u00fczerinde
\npar\u00e7a par\u00e7a insan kemikleri serilmi\u015f oldu\u011fu g\u00f6r\u00fcl\u00fcr. Bu kemiklerin i\u00e7inde par\u00e7alanm\u0131\u015f bir kemi\u011fe rastlanmaz. Kol,
\nbacak ve bilek kemikleri keskin bir \u00e2letle kesilmi\u015f gibi bir durum g\u00f6stermektedir. Evin sahibi bile bu kemiklerin
\nkim oldu\u011funu yani t\u00fcrbede yatan\u0131n kim oldu\u011funu asla bilemiyor.
\nT\u00fcrbenin \u015fu gizli kalm\u0131\u015f h\u00e2li ve kemiklerin \u015fu k\u0131r\u0131lm\u0131\u015f h\u00e2li 637\u2019de (1240) Amasya\u2019da peygamberlik davas\u0131
\ng\u00fcden me\u015fhur yalanc\u0131 peygamber Baba \u0130shak Kefers\u00fbd\u00ee T\u00fcrbesi oldu\u011funu ilham etmekte, d\u00fc\u015f\u00fcnd\u00fcrmektedir.
\n\u00d6nceki b\u00f6l\u00fcmde a\u00e7\u0131kland\u0131\u011f\u0131 gibi Baba \u0130shak Kefers\u00fbd\u00ee peygamberlik davas\u0131na giri\u015ferek Amasya, Tokat
\nve Sivas sancaklar\u0131n\u0131 istila etti\u011fi zaman M\u00fcbariziddin Arma\u011fan \u015eah gelmi\u015f ve Amasya\u2019y\u0131 ku\u015fatm\u0131\u015ft\u0131. Ad\u0131 ge\u00e7en
\nemir, \u0130shak\u2019\u0131 yakalay\u0131p ba\u011flat\u0131p asarak idam edip le\u015fini \u00e7\u00fcr\u00fcy\u00fcnceye kadar dara\u011fac\u0131nda g\u00fcne\u015fin kar\u015f\u0131s\u0131nda
\n268<\/p>\n
durdurmu\u015f ve daha sonra indirip par\u00e7alatm\u0131\u015f ve baban\u0131n adamlar\u0131 da kemikleri gece toplay\u0131p saklam\u0131\u015f olduklar\u0131
\ntarihlerde yaz\u0131l\u0131d\u0131r.
\nH\u00e2dise ile t\u00fcrbenin o h\u00e2li ve durumu, orada yatan insan\u0131n kemikleri d\u00fc\u015f\u00fcn\u00fcl\u00fcrse, bu t\u00fcrbe, baban\u0131n adamlar\u0131
\ntaraf\u0131ndan kasten yer alt\u0131na bina ve baban\u0131n kemiklerini ziyaret i\u00e7in buraya defin ve halktan gizlemek fikrine sahip
\nolduklar\u0131n\u0131 d\u00fc\u015f\u00fcnmemek elde de\u011fildir. \u00d6nceden yery\u00fcz\u00fcne yap\u0131l\u0131p sonradan Amasya\u2019n\u0131n y\u00fczeyi doldu\u011fu i\u00e7in yer
\nalt\u0131nda kald\u0131\u011f\u0131 iddia edilemez. \u00c7\u00fcnk\u00fc o civarda bulunup 622\u2019de (1225) bina edilen Halfet Gazi T\u00fcrbesi ve 677\u2019de
\n(1280) bina edilen Torumtay T\u00fcrbesi gayet y\u00fcksek olarak duruyor. Bunlar\u0131n \u00fcst taraf\u0131nda 540 (1145) dolaylar\u0131nda bina
\nedildi\u011fi zannedilen Hakk\u00e2h-\u0131 Mes\u00fbd\u00ee harap oldu\u011fu halde temel duvar\u0131 h\u00e2l\u00e2 yer \u00fczerindedir.
\n\u015eimdiye kadar \u015fehrin ileri gelenleri ve halk\u0131n\u0131n o t\u00fcrbeyi ziyaret etmesi ve \u00fczerinde kubbe bulunmas\u0131;
\ni\u00e7inde bulunan kimsenin veli, salih biri oldu\u011funa delalet etti\u011fi ve me\u015fhur yalanc\u0131 peygamber olmad\u0131\u011f\u0131 da iddia
\nedilemez. \u00c7\u00fcnk\u00fc t\u00fcrbenin yer alt\u0131nda gayet gizli bir surette yap\u0131lmas\u0131nda bir mecburiyet olmad\u0131\u011f\u0131 gibi her kubbe
\nsahibi de vel\u00ee olamaz. Zengin olanlar da nam\u0131n\u0131 d\u00fcnyada kal\u0131c\u0131 k\u0131lmak i\u00e7in bu \u015feklide mezar yapt\u0131rm\u0131\u015ft\u0131r. Daha
\nsonra bu \u015fekilde olan ki\u015filerin as\u0131l amac\u0131 unutuldu\u011fundan t\u00fcrbe gibi ziyaretg\u00e2h haline gelebilmektedir.
\nBaba \u0130shak hakk\u0131ndaki bu bilgi, t\u00fcrbesinin yeri hakk\u0131ndaki g\u00f6r\u00fc\u015f, iyi ara\u015ft\u0131r\u0131lmal\u0131d\u0131r. Yapt\u0131\u011f\u0131m\u0131z
\nara\u015ft\u0131rmalarda b\u00f6yle bir t\u00fcrbeye rastlayamad\u0131k. Ancak yazar\u0131n, Kefers\u00fbd\u00ee\u2019nin Amasya\u2019da as\u0131ld\u0131\u011f\u0131n\u0131 desteklemek
\ni\u00e7in bu bilgiyi vermi\u015f olmas\u0131 muhtemeldir.
\nAmasya Tarihi 7. Cilt, s.379-382
\n\u0130B\u0130K BABA (E\u015e-\u015eEYH \u0130ZZEDD\u0130N EBU\u2019L-ME\u2018\u00c2L\u00ce) (H\u00fcsameddin 1335)
\nAmasyal\u0131d\u0131r. Baba \u0130lyas Horasan\u00ee hizmetinde tahsil ve irfan sahibi olarak ilerleyip \u015feyhinin halifelerinden
\noldu. 657 (1258) y\u0131l\u0131nda \u015feyhinin vefat\u0131 \u00fczerine ye\u011feni Behl\u00fcl Baba, Mes\u00fbdiye Hank\u00e2h\u0131 \u015feyhi olmu\u015ftu. Sonras\u0131nda
\nTatar beylerinin g\u00f6z\u00fcne girip Behl\u00fcl Baba\u2019y\u0131 Su\u015fehri\u2019ne g\u00f6ndertip Mes\u00fbdiye Tekkesi \u015feyhi oldu.
\nGayet a\u00e7\u0131kg\u00f6z ve \u015f\u00f6hret h\u0131rs\u0131 oldu\u011fundan beldenin Sel\u00e7uklu soyundan hakimi olan Muiniddin S\u00fcleyman
\nPerv\u00e2ne Bey\u2019e kar\u015f\u0131 gelen bir yol tuttu. Tatar beylerini elde ederek halk \u00fczerinde n\u00fcfuz sahibi olmaya ba\u015flad\u0131.
\nPerv\u00e2ne Bey buna kar\u015f\u0131 Mevl\u00e2n\u00e2 Cel\u00e2leddin R\u00fbm\u00ee halifelerinden \u015eeyh Veliy\u00fcddin Ahmed Dede\u2019yi Amasya\u2019da
\nyapt\u0131\u011f\u0131 mevlev\u00eeh\u00e2ne \u015feyhi olarak \u00e7\u0131kard\u0131.
\n\u0130bik Baba, \u0130shak Baba\u2019n\u0131n tav\u0131rlar\u0131n\u0131 and\u0131r\u0131r bir tav\u0131r ve yol tutup z\u00e2hiren itikatl\u0131 ve inanm\u0131\u015f g\u00f6r\u00fcnd\u00fc\u011f\u00fc
\nhalde dost sohbetleri esnas\u0131nda yapt\u0131\u011f\u0131 baz\u0131 yanl\u0131\u015flar\u0131 ortaya \u00e7\u0131kt\u0131\u011f\u0131ndan \u00e2limlerin te\u015febb\u00fcs\u00fc ile Amasya ba\u015f
\nkad\u0131s\u0131 Sadreddin Mehmed bin H\u0131z\u0131r et-Tiflis\u00ee tahkikata ba\u015flad\u0131.
\n269<\/p>\n
670\u2019te (1271) bunu haber alan \u0130bik Baba, M\u0131s\u0131r\u2019a gitti. G\u00f6r\u00fcn\u00fc\u015fte firar etti. Ger\u00e7ekte ise Perv\u00e2ne
\nBey\u2019le M\u0131s\u0131r h\u00fck\u00fcmeti aras\u0131nda cereyan eden gizli haberle\u015fmeyi tahkik etmeye memur olarak gitti. \u00c7\u00fcnk\u00fc bu gizli
\nhaberle\u015fme Mo\u011fol h\u00fck\u00fcmetini ku\u015fkuland\u0131r\u0131yordu.
\n673\u2019te (1274) M\u0131s\u0131r\u2019da baz\u0131 s\u00f6zleri ve akaidi ortaya \u00e7\u0131kt\u0131\u011f\u0131ndan M\u0131s\u0131r h\u00fck\u00fcmdar\u0131 Melik Z\u00e2hir Baybars
\nel-Bundukdar\u00ee taraf\u0131ndan hapsedilerek \u00e2limlerin \u00f6n\u00fcnde sorguya \u00e7ekildi. Verdi\u011fi cevaplardan yanl\u0131\u015f akidesi
\nanla\u015f\u0131larak d\u00f6v\u00fcl\u00fcp hapsedildi.
\nDaha sonra Mo\u011fol h\u00fck\u00fcmdar\u0131 Abaka Han\u2019\u0131n \u015fefaati ve iltimas\u0131yla serbest b\u0131rak\u0131l\u0131nca M\u0131s\u0131r\u2019dan kalk\u0131p
\nTebriz\u2019e gitti. Yedi\u011fi daya\u011f\u0131n ac\u0131s\u0131n\u0131 \u00e7\u0131karmak ve Perv\u00e2ne Bey\u2019den intikam\u0131n\u0131 almak i\u00e7in Abaka Han\u2019\u0131 M\u0131s\u0131r
\nfethine te\u015fvik ve Perv\u00e2ne Bey\u2019in aleyhine tahrik etmeye ba\u015flad\u0131.
\n675\u2019te (1276) Abaka Han ile M\u0131s\u0131r h\u00fck\u00fcmdar\u0131 Baybars Bey aras\u0131nda \u00e7\u0131kan muharebede Abaka Han\u2019\u0131n
\naskeri ma\u011flup ve Mo\u011fol beyleri katledildi\u011finde Perv\u00e2ne Bey\u2019in h\u0131yanetinden bahsederek b\u00ee\u00e7areyi 676\u2019da (1277)
\nidam ettirip Amasya\u2019ya d\u00f6nd\u00fc. M\u00fcteakiben ikinci defa Mes\u00fbdiye Tekkesi \u015feyhi oldu.
\nOn iki y\u0131l kadar devam eden bu \u015feyhlik zaman\u0131nda hayli Mo\u011fol beylerini ve Tatarlar\u0131 M\u00fcsl\u00fcman ederek
\nkendisine m\u00fcrit etti. Bu y\u00fczden m\u00fcritleri ve n\u00fcfuzu fevkal\u00e2de art\u0131p Baba\u00eeye tarikat\u0131 reva\u00e7 buldu. 688 (1289)
\nsenesi ortalar\u0131nda vefat edip tekkenin bah\u00e7esinde defnedildi.
\n\u0130bik Baba, \u00e2lim, Arap\u00e7a ve Fars\u00e7a lisanlar\u0131nda konu\u015fan, hitab\u0131 gayet kuvvetli, son derece i\u00e7e i\u015fleyen
\ns\u00f6zlere sahip, edip, vakur, s\u00f6zl\u00fc tart\u0131\u015fmalara kadir; uzun boylu, biraz etine dolgun, uzun sakall\u0131, gayet yak\u0131\u015f\u0131kl\u0131,
\nsevecen, s\u00f6z\u00fc ge\u00e7en, hay\u0131r ve \u015ferre yarar bir kimse idi.
\nMo\u011fol ve Tatarlar\u0131n \u0130sl\u00e2m\u2019\u0131 kabul\u00fcnde himmetleri g\u00f6r\u00fcld\u00fc. Abaka Han kendisine Amasya civar\u0131nda
\nb\u00fcy\u00fck bir \u00e7iftlik verdi. Bu \u00e7iftlik bug\u00fcn \u201c\u0130bik K\u00f6y\u00fc\u201d demekle me\u015fhur olup evlad\u0131n\u0131n elinde bir as\u0131rdan fazla kald\u0131.
\n\u0130bik Baba, Hac\u0131 Bekta\u015f-\u0131 Veli akran\u0131nda bir zat olup halifelerinden Ahmed Baba, Ali Baba, Burak Baba,
\nSaltuk Baba pek me\u015fhur idiler. Bunun hakk\u0131nda \u00e2limler ve asr\u0131n \u015feyhleri ikiye ayr\u0131lm\u0131\u015ft\u0131. Bir k\u0131sm\u0131 do\u011fru yoldan
\nsapm\u0131\u015f, di\u011fer k\u0131sm\u0131 y\u00fcce makamlara ermi\u015f demektedir.
\nBaba \u0130lyas\u2019tan sonra onun postuna oturan halifelerinden birisi olan \u0130bik Baba, tarikat\u0131n ayaklanma
\nsonunda da devam eden etkisini g\u00f6stermesi bak\u0131m\u0131ndan ilgin\u00e7 bir simad\u0131r.
\nAmasya Tarihi 11. Cilt, s.247-248
\n270<\/p>\n
SALTIK BABA (\u015eEYH BEDREDD\u0130N) (H\u00fcsameddin 1335)
\nAmasya civar\u0131nda \u0130lyas K\u00f6y\u00fc\u2019nde metfun olan Baba\u00eeye tarikat\u0131 p\u00eeri Baba \u0130lyas Horasan\u00ee halifelerinden
\nolup Amasya\u2019da K\u00fcbce\u011fiz Mahallesi\u2019nde Mes\u00fbdiye Hank\u00e2h\u0131\u2019nda yerle\u015fmi\u015fti. \u015eeyhin o\u011flu \u015eemseddin Mahmud
\nTu\u011fray\u00ee, Sultan \u0130zzeddin Keykavus Sel\u00e7uk\u00ee veziri olunca bu da \u015feyhi olmu\u015ftu.
\nPe\u015finden Sultan \u0130zzeddin Keykavus ile Tatarlar aras\u0131nda \u00e7\u0131kan muharebede \u015fehzadesi katledilip Keykavus
\nda ma\u011flup oldu\u011fu zaman Keykavusla beraber \u0130stanbul ve K\u0131r\u0131m\u2019a gitti. Daha sonra Keykavus\u2019un K\u0131r\u0131m\u2019da vefat\u0131
\n\u00fczerine Dobruca\u2019da birle\u015ftirilen emri alt\u0131ndaki T\u00fcrklerle beraber Dobruca\u2019da kald\u0131. 673 (1274) y\u0131l\u0131ndan sonra
\nvefat etti. H\u00fcsn-i hal erbab\u0131ndand\u0131.
\nTarihi kaynaklara g\u00f6re 1297\u2019de Dobruca\u2019da \u00f6len Sar\u0131 Salt\u0131k naml\u0131 ki\u015finin b\u00f6yle bir biyografisinin
\nyaz\u0131lmas\u0131 H\u00fcseyin H\u00fcsameddin\u2019in ilgin\u00e7 y\u00f6nlerinden biridir. Alev\u00ee- Bekta\u015f\u00ee \u015feyhi olarak bilinen Saltuk Baba\u2019y\u0131
\nBaba\u00ee tarikat\u0131 lideri Baba \u0130lyas\u2019\u0131n halifesi olarak kaydetmektedir.
\nAmasya Tarihi 11. Cilt, s.389-390
\n\u00c2\u015eIK AL\u0130 PA\u015eA (MEVL\u00c2N\u00c2 ALAEDD\u0130N) (H\u00fcsameddin 1335)
\nAmasya civ\u00e2r\u0131nda \u0130lyas K\u00f6y\u00fc\u2019nde mezar\u0131 bulunan Baba \u0130lyas Horasan\u00ee-z\u00e2de Muhlisiddin Musa Pa\u015fa\u2019n\u0131n
\no\u011fludur. 670\u2019te (1271) Amasya\u2019da do\u011fdu. Asr\u0131ndaki \u00e2limlerden ve \u00f6zellikle Baba\u00eeye tarikat\u0131n\u0131n p\u00eeri olan
\n\u015eemseddin Ahmed Baba\u2019dan edep, tarikat ve \u015feriat ilmini \u00f6\u011frenerek 708\u2019de (1307) \u015feyhinin vefat\u0131 ile Amasya
\nMes\u00fbdiye z\u00e2viyesi \u015feyhi oldu.
\n711\u2019de (1310) tamamlad\u0131\u011f\u0131 Maarifet-n\u00e2mesinin sonunda Ali \u00c2\u015f\u0131k Baba imzas\u0131 g\u00f6r\u00fcld\u00fc. Amasya\u2019da on
\nbe\u015f y\u0131l kadar zikir ve ibadet, eser yazmak ve hizmet ile me\u015fgul olarak tan\u0131n\u0131r oldu.
\n723\u2019te (1322) Sivas valisi olan Emir \u00c7oban-z\u00e2de Timurta\u015f Bey\u2019in daveti \u00fczerine gidip bahsi ge\u00e7en valinin
\ndan\u0131\u015fman\u0131 oldu. 727\u2019de (1326) Sultan Ebu Said Bahad\u0131r Han\u2019\u0131n korkusundan dolay\u0131 Timurta\u015f Beyle beraber
\nM\u0131s\u0131r\u2019a gitti.
\nOrada Timurta\u015f\u2019\u0131n katli \u00fczerine bu da di\u011fer arkada\u015flar\u0131 ile beraber \u0130skenderiye Kalesinde hapsedildi.
\n732\u2019de (1331) Melik N\u00e2s\u0131r Muhammed\u2019in aff\u0131na mazhar oldu\u011fundan arkada\u015flar\u0131 ile birlikte geri d\u00f6nd\u00fc. Fakat
\n271<\/p>\n
yolda hasta olup K\u0131r\u015fehir\u2019e ula\u015ft\u0131\u011f\u0131nda tedavi edilmek \u00fczere orada kald\u0131\u011f\u0131 esnada 733 (1332) recep ay\u0131nda vefat
\netti.
\nF\u00e2z\u0131l, gayet edip, hitabeti g\u00fc\u00e7l\u00fc, \u015feriate vak\u0131f oldu\u011funa Maarifet-n\u00e2mesi \u015f\u00e2hittir. \u015e\u00e2ir olup \u015fiirlerden olu\u015fan
\ndivan\u0131 vard\u0131r. Sonradan K\u0131r\u015fehir\u2019de \u00fczerine muazzam bir t\u00fcrbe yap\u0131lm\u0131\u015ft\u0131r. Naz\u0131m halinde h\u00fck\u00fcmdarlar\u0131n hallerini
\nanlatan Etv\u00e2r-\u0131 M\u00fcl\u00fbk\u2019\u0131 da terc\u00fcme etmi\u015ftir. Ermi\u015f kabul edilenlerin en b\u00fcy\u00fcklerinden bir p\u00eer-i muhteremdir.
\nO\u011flu Elvan \u00c7elebi de \u015feyhlerin b\u00fcy\u00fcklerinden olup tercemesi a\u015fa\u011f\u0131dad\u0131r. Babas\u0131 Muhlis Pa\u015fa 703\u2019te
\n(1302) M\u0131s\u0131r\u2019a gidip Kus \u015fehrinde ik\u00e2met ve 709\u2019da (1308) \u00f6lm\u00fc\u015ft\u00fcr. Bunun da tercemesi a\u015fa\u011f\u0131da yaz\u0131l\u0131d\u0131r.
\nEvlad\u0131ndan \u00c2\u015f\u0131k Pa\u015fa-z\u00e2de, me\u015fhur tarih\u00e7i \u015eeyh Ahmed \u00c7elebi \u0130stanbul\u2019da vefat edip ya\u015fad\u0131\u011f\u0131 semte \u00c2\u015f\u0131k Pa\u015fa
\nMahallesi dendi.
\nDi\u011fer evlad\u0131 S\u00fcleyman \u00c7elebi\u2019dir. Sultan Orhan devlet adamlar\u0131ndan Mevlid sahibi S\u00fcleyman \u00c7elebi her
\nhalde bunun o\u011fludur. Mevlidin dili tamam\u0131yla ve \u00fcslubu \u00c2\u015f\u0131k Pa\u015fa\u2019n\u0131n dil ve \u00fcslubuna pek benzer. \u0130vaz Pa\u015faz\u00e2de,
\nS\u00fcleyman \u00c7elebi\u2019den evvel bu mevlid vard\u0131.
\nBaba \u0130lyas\u2019\u0131n edebiyat ile ilgisi en \u00fcst seviyede olan torunu \u00c2\u015f\u0131k Pa\u015fa\u2019d\u0131r. H\u00fcseyin H\u00fcsameddin de bunun
\nalt\u0131n\u0131 \u00e7izmi\u015ftir. \u0130lgin\u00e7 olan Mevlid \u015fairi S\u00fcleyman \u00c7elebi\u2019yi onun soyundan g\u00f6stermesidir. Bu soyun \u015fiir ve nesirle
\nkendini g\u00f6stermesi ve menk\u0131bevi bir hayat i\u00e7inde an\u0131lmalar\u0131 bu \u015fahsiyetle zirveye \u00e7\u0131km\u0131\u015ft\u0131r.
\nAmasya Tarihi 6. Cilt, s.85-86
\n\u0130BRAH\u0130M \u00c7ELEB\u0130 (NEF\u0130S-Z\u00c2DE) (H\u00fcsameddin 1335)
\nAmasyal\u0131d\u0131r. \u00c2\u015f\u0131k Pa\u015fa neslinden olup Amasya\u2019da Mahmud \u00c7elebi Z\u00e2viyesi \u015eeyhi olan T\u00e2ceddin Mehmed
\n\u00c7elebi bin Nefiseddin \u0130brahim \u00c7elebi bin Kemaleddin Ahmed \u00c7elebi bin Mesud \u00c7elebi bin Abdurrahman \u00c7elebi
\nbin Elvan \u00c7elebi bin \u00c2\u015f\u0131k Pa\u015fa bin Muhlis Pa\u015fa bin Baba \u0130lyas Horasan\u00ee \u00e7ocu\u011fudur.
\nAmasya valisi \u015eehzade Sultan Mustafa\u2019n\u0131n divan k\u00e2tibi olan Hamdullah Hamdi \u00c7elebi karde\u015fi olup
\nAmasya\u2019da ilim tahsil ederek m\u00fcderris, kad\u0131, vilayet defterdar\u0131 oldu. Daha sonra \u0130stanbul\u2019a gidip Anadolu
\ndefterdar\u0131 olarak devlet adamlar\u0131 s\u0131ras\u0131na girdi. Azledildikten sonra 959 (1551) senesi ramazan\u0131nda Bostanc\u0131ba\u015f\u0131
\nMahallesinde bina etti\u011fi mektebin masraflar\u0131na emlak\u0131n\u0131 vakfedip sonra vefat etti. Di\u011fer biraderleri Muhibb\u00ee
\nMehmed, Hac\u0131 Nefis \u00c7elebi\u2019lerdir.
\nBu \u015fahsiyetlerin devlet makamlar\u0131nda y\u00fcksek yerler i\u015fgal etmesi, Baba \u0130lyas\u2019\u0131n soyuna kar\u015f\u0131 devlet
\ntaraf\u0131ndan bir \u00e7ekince konulmad\u0131\u011f\u0131n\u0131 g\u00f6stermektedir.
\n272<\/p>\n
Amasya Tarihi 6. Cilt, s. 95-98
\n\u0130BRAH\u0130M PA\u015eA (HATTAT) (H\u00fcsameddin 1335)
\nAmasyal\u0131d\u0131r. F\u00e2z\u0131llardan Amasyal\u0131 Hac\u0131 Nefis-z\u00e2de Mustafa Efendi\u2019nin biraderi Mehmed Efendi\u2019nin
\no\u011flu olup Ebe Damad\u0131 demekle me\u015fhurdur. Atas\u0131 Hac\u0131 Nefis \u00c7elebi, \u00c2\u015f\u0131k Pa\u015fa-z\u00e2de Elvan \u00c7elebi torunlar\u0131ndan
\noldu\u011fu yukar\u0131da yaz\u0131ld\u0131.
\nAmcas\u0131 sayesinde \u0130stanbul\u2019a gelip ilim ve marifet tahsil etti. \u00c7e\u015fitli hat yaz\u0131s\u0131 yazmay\u0131 Timurcu Kulu
\nYusuf Efendi\u2019den me\u015fk ederek m\u00e2liye kalemine girdi. Sultan \u0130brahim\u2019in ebesine damat olup y\u00fckselerek Bayram
\nPa\u015fa\u2019n\u0131n sadrazaml\u0131\u011f\u0131nda mukataat emini, daha sonra ba\u015f muhasip olup Hac\u0131 Efendi-z\u00e2de \u0130brahim Pa\u015fa\u2019n\u0131n
\ndefterdarl\u0131\u011f\u0131nda orta defterdar ve 1054 (1644) muharreminde Kara Hasan Pa\u015fa \u00fczerine ba\u015f defterdar oldu.
\n1054 (1644) Cemaziyelevvelinde yerini yeni\u00e7eri a\u011fas\u0131 Bosnal\u0131 Salih A\u011fa\u2019ya kapt\u0131rd\u0131\u011f\u0131ndan azledildi.
\n1055 (1645) \u015fevvalinin yirmi sekizinde Salih Pa\u015fa\u2019n\u0131n sadrazam ve Kara Hasan Pa\u015fa da defterdar oldu\u011fu zaman
\nHasan Pa\u015fa\u2019n\u0131n yerine Trablus-\u015fam beylerbeyi ve 1057\u2019de (1646) Anadolu valisi ve 1058\u2019de (1647) vezir olup
\nkubbe alt\u0131 veziri oldu.
\n1058 (1647) recebinde Sultan \u0130brahim\u2019in halli ve d\u00f6rd\u00fcnc\u00fc Sultan Mehmed Han\u2019\u0131n c\u00fclusu vakas\u0131nda
\nemekliye sevk edilerek Ayasofya ve \u015eahz\u00e2de vak\u0131flar\u0131 zaviyelerine vazife tayin edilip 1060 (1649) senesi saferinin
\non sekizinci g\u00fcn\u00fc vefat eyledi\u011fi Ayasofya mahzenlerinde ele ge\u00e7en \u201cDefter-i Zevaid-i H\u00e2vr\u00e2n-\u0131 Sel\u00e2t\u00een\u201d unvanl\u0131
\ndefterde g\u00f6r\u00fcld\u00fc.
\nAd\u0131 ge\u00e7en vezir gerek defterdarl\u0131\u011f\u0131 gerek vezirli\u011fi, Def\u00e2tir-i Maliyede bulunabildi. Naima Tarihi\u2019nde
\n\u201cEbe Damad\u0131 \u0130brahim Efendi\u201d unvan\u0131 ile defterdar oldu\u011fu yaz\u0131l\u0131d\u0131r. Def\u00e2tir-i Maliyede Nefis-z\u00e2de diye kay\u0131tl\u0131 ve
\nDefter-i Zevaid-i H\u00e2vr\u00e2n-\u0131 Sel\u00e2t\u00een\u2019de \u201cVezir Hattat \u0130brahim Pa\u015fa\u201d diye yaz\u0131l\u0131d\u0131r. Bunlar\u0131n \u00fc\u00e7\u00fc de bir ki\u015fi oldu\u011fu
\nMaliye Defterlerinden anla\u015f\u0131ld\u0131.
\nAd\u0131 ge\u00e7en vezir, \u00e2lim, hesap bilen, me\u015fhur bir hattat olup G\u00fclz\u00e2r-\u0131 Sav\u00e2b adl\u0131 hat ve hattatlara ait bir eseri
\nvard\u0131r. Yazd\u0131\u011f\u0131 kitaplara \u0130brahim bin Mehmed en-Nef\u00ees\u00ee diye imza atard\u0131. \u015e\u00f6hreti Nefes-z\u00e2dedir.
\nM\u00fcstakim-z\u00e2de S\u00fcleyman Saadeddin Efendi Tuhfet\u00fc\u2019l-Hattat\u00een adl\u0131 eserinde diyor ki: \u201cSeyyid \u0130brahim
\nBin Mustafa bin Nefes. Nefes-z\u00e2de ad\u0131yla \u015f\u00f6hret sahibidir…\u201d
\nPederi dedi\u011fi Mustafa Efendi hakk\u0131nda da diyor ki: \u201cMustafa bin Nefes. Amasya\u2019da pederi el-Hac Nefes
\nn\u00e2m z\u00e2t-\u0131 enfestir. Bu cihetten kendileri Nefes-z\u00e2de demekle \u015f\u00f6hr-d\u00e2dedir. At\u00e2y\u00ee kavlince S\u00fcleym\u00e2niye m\u00fcderrisi
\niken H\u00e2k\u00e2niye Medresesine naklolunup ol esn\u00e2da (Bah\u00e7e 1011) t\u00e2r\u00eehinde ba\u011f-\u0131 cin\u00e2ne vuslatla \u00e2z\u00e2de oldu. H\u00fcsn-i
\n273<\/p>\n
hatt-\u0131 \u015f\u00e2h\u00e2neyi \u015e\u00fckr\u00fcllah Hal\u00eefe\u2019den teme\u015f\u015fuk edip hut\u00fbt-\u0131 vaktinde izn \u00fc nefes alm\u0131\u015ft\u0131. Ferzend-i erc\u00fcmend-i
\nseyyid \u0130br\u00e2h\u00eem Efendi dahi mezk\u00fbrdur.\u201d
\n\u015eeyh\u00fc\u2019l-Hatt\u00e2t\u00een olan Amasyal\u0131 Hamdullah Efendi\u2019nin damad\u0131 ve \u00f6\u011frencisi idi. Amasyal\u0131 \u015e\u00fckrullah
\nHalife 950 (1543) tarihinden daha evvel vef\u00e2t etti\u011fi m\u00fcn\u00e2sebetle Mustafa Efendi\u2019nin bundan teme\u015f\u015fuk etmesinde
\nbir yanl\u0131\u015fl\u0131k oldu\u011fu gibi, Nefes-z\u00e2de Hatt\u00e2t \u0130br\u00e2h\u00eem Efendi\u2019nin de Mustafa Efendi\u2019nin o\u011flu olmas\u0131nda bir yanl\u0131\u015fl\u0131k
\nvard\u0131r.
\n\u00c7\u00fcnk\u00fc Amasyal\u0131 Nefes-z\u00e2de Mustafa Efendi, Amasya\u2019da ilim ve hat tahs\u00eel ettikten sonra \u0130stanbul\u2019a gitti\u011fi
\nAt\u00e2y\u00ee Efendi\u2019nin nakletti\u011fi terc\u00fcme-i h\u00e2linden anla\u015f\u0131l\u0131r. Mustafa Efendi, hatt\u0131 Amasya\u2019da kendi amcas\u0131 Hamdullah
\nHamdi Efendi\u2019den me\u015fk etmi\u015ftir. Pederinin ad\u0131 kay\u0131tlarda yaz\u0131ld\u0131\u011f\u0131 \u00fczre el-H\u00e2c Nef\u00ees \u00c7elebi\u2019dir. Halk aras\u0131nda
\nHac\u0131 Nefes demekle me\u015fh\u00fbr idi. Hatt\u00e2t \u0130br\u00e2h\u00eem Pa\u015fa, amcas\u0131 Mustafa Efendi\u2019nin nezdinde b\u00fcy\u00fcd\u00fc\u011f\u00fc m\u00fcn\u00e2sebetle
\no\u011flu zannedilmi\u015f olmal\u0131d\u0131r.
\nAmasyal\u0131 me\u015fhur Hattat Hamdullah\u2019tan hat dersi al\u0131p onunla akraba oldu\u011fu s\u00f6ylenen \u00fcnl\u00fc bir hattat
\n(\u0130brahim Pa\u015fa) yine, Baba \u0130lyas ve Elvan \u00c7elebi soyundan gelmektedir. Yani Baba \u0130lyas soyu devlette ve her t\u00fcrl\u00fc
\nsanatta keskin zek\u00e2s\u0131 ve \u00fcst\u00fcn kabiliyeti ile yer edinmeye devam etmi\u015ftir.
\nAmasya Tarihi 7. Cilt, s.589-590
\nP\u00ceR AHMED \u00c7ELEB\u0130 (\u00c2\u015eIK PA\u015eA-Z\u00c2DE) (H\u00fcsameddin 1335)
\nAmasya civar\u0131nda Elvan \u00c7elebi Tekkesi \u015feyhi Yahya \u00c7elebi bin S\u00fcleyman \u00c7elebi bin Abdurrahman
\n\u00c7elebi bin Elvan \u00c7elebi bin Alaeddin Ali Pa\u015fa bin Muhlis Pa\u015fa bin Baba \u0130lyas Horasan\u00ee o\u011fludur. \u201c\u00c2\u015f\u0131k\u00ee\u201d diye
\nmahlas kabul etmi\u015ftir.
\nElvan \u00c7elebi nahiyesinde do\u011fdu. Amasya\u2019da G\u00fcm\u00fc\u015fl\u00fc-z\u00e2de P\u00eer Abdurrahman \u00c7elebi\u2019nin terbiyesinde
\nb\u00fcy\u00fcd\u00fc. \u00c2limler ve \u015feyhlerden ilim ve marifet tahsil edip sonra Serra\u00e7lar \u015feyhi P\u00eer Sunullah Halvet\u00ee\u2019ye hizmet
\nederek halifesi oldu.
\nAd\u0131 ge\u00e7en pirin \u00f6l\u00fcm\u00fcnden sonra Hicaz\u2019a gidip hac\u0131 oldu. On y\u0131l Mekke-i M\u00fckerreme\u2019de ve on y\u0131l da Medine-i
\nM\u00fcnevvere\u2019de bulundu ve Hicaz \u015feyhlerinin m\u00fcbarek nefeslerinden istifade ederek 867\u2019de (1462) \u0130stanbul\u2019a geldi.
\nS\u00fbfilik yolunda kemali ortaya \u00e7\u0131k\u0131p Haydar civar\u0131nda baz\u0131 dostlar\u0131 kendine bir ev ve zaviye yapt\u0131rd\u0131.
\n274<\/p>\n
870 (1466) tarihinden itibaren h\u00e2nesinde ikamet ve zaviyesinde Hakk\u2019\u0131 anlatmak ve zikirle u\u011fra\u015ft\u0131. Daha
\nsonra hay\u0131r sahiplerinin yard\u0131m\u0131 ile g\u00fczel ve ta\u015ftan bir cami yapt\u0131rd\u0131. Zaviyesinde y\u0131llarca inzivaya \u00e7ekilip Sultan
\nII. B\u00e2yezid asr\u0131nda fevkal\u00e2de me\u015fhur oldu. Zaviyesi devlet erk\u00e2n\u0131n\u0131n ziyaret-g\u00e2h\u0131 olup 908\u2019de (1502) vefat etti.
\n\u00c2lim, z\u00e2hid, iyi huylu, ibadeti seven, halvet\u00ee-me\u015freb, k\u00e2mil bir insan idi. O\u011flu, Dervi\u015f Mehmed \u00c7elebi
\nkendisinden evvel vefat etti. \u0130ki k\u0131z\u0131 olup birinci damad\u0131 \u015eeyh Abdullatif \u00c7elebi sa\u011fl\u0131\u011f\u0131nda zaviye \u015feyhi oldu.
\nVefat\u0131nda ikinci damad\u0131 Seyyid \u015eeyh Vel\u00e2yet \u00c7elebi yerine \u015feyh oldu.
\nP\u00eer Ahmed \u00c7elebi \u015fair, tarih\u00e7i bir zat oldu\u011fundan \u015fiirleri ve il\u00e2hiyat\u0131
\nbir de Birinci Sultan Osman\u2019dan itibaren Fatih Sultan Mehmed
\nHan\u2019\u0131n vefat\u0131na kadar Vak\u2018a-y\u0131 Tarihiye\u2019yi T\u00fcrk dili ile yazm\u0131\u015f
\noldu\u011fu tarihi vard\u0131r.
\nVefat\u0131nda doksan ya\u015f\u0131na varm\u0131\u015f bir p\u00eer idi. \u0130kametg\u00e2h\u0131 atas\u0131
\n\u00c2\u015f\u0131k Pa\u015fa ad\u0131yla bug\u00fcn me\u015fhurdur. (Eski ad\u0131 Haydar olan mahalle
\nbug\u00fcn Mimar Sinan Mahallesi olarak bilinir ve ad\u0131 \u00c2\u015f\u0131k Pa\u015fa-z\u00e2de
\nolmas\u0131 gerek cami de \u00c2\u015f\u0131k Pa\u015fa Camii olarak me\u015fhurdur.)
\nZaviye biti\u015fi\u011findeki t\u00fcrbede metfundur. Damad\u0131 \u015eeyh Abdullatif
\n\u00c7elebi biraderi Mehmed \u00c7elebi\u2019nin o\u011fludur.
\n\u00c2\u015f\u0131k Pa\u015fa-z\u00e2de, Halveti tarikat\u0131na meyletmesi ile bir k\u0131r\u0131lmay\u0131 g\u00f6stermektedir. Baba\u00ee tarikat\u0131n\u0131n, Bekta\u015f\u00ee
\nyolunda devam etti\u011fi d\u00fc\u015f\u00fcn\u00fclmesine ra\u011fmen \u00c2\u015f\u0131k Pa\u015fa-z\u00e2de ve daha sonra gelen pek \u00e7ok Baba \u0130lyas, Elvan
\n\u00c7elebi soyu Halvetili\u011fi se\u00e7mi\u015f ve bu yolda da tekke sahibi olabilmi\u015flerdir.
\nAmasya Tarihi 8. Cilt, s. 20-21
\nT\u00c2CEDD\u0130N MAHMUD \u00c7ELEB\u0130 (\u00c2\u015eIK PA\u015eA-Z\u00c2DE) (H\u00fcsameddin 1335)
\nAmasyal\u0131d\u0131r. \u00c2\u015f\u0131k Pa\u015fa\u2019n\u0131n evlad\u0131ndan Nefiseddin \u0130brahim \u00c7elebi bin Kem\u00e2leddin Ahmed \u00c7elebi bin
\nMes\u00fbd bin Abdurrahman \u00c7elebi bin \u015eeyh Elv\u00e2n \u00c7elebi bin \u015eeyh Alaeddin Ali \u00c2\u015f\u0131k Pa\u015fa bin Muhlis Pa\u015fa bin Baba
\n\u0130lyas Horasan\u00ee o\u011fludur. Amasya\u2019da \u201cNefiso\u011flu\u201d demekle me\u015fhurdur.
\n\u00c2limlerden ilim tahsil edip \u015eeyh Habib Karaman\u00ee hazretlerinin y\u00fcce sohbetlerinde feyz alarak ondan
\nhalife oldu. Daha sonra Yakup Pa\u015fa Tekkesi \u015feyhi olup G\u00fcm\u00fc\u015fl\u00fc-z\u00e2de \u015eeyh Muhyiddin Efendi\u2019nin ortadan
\nkaybolmas\u0131 ile fevkal\u00e2de me\u015fhur oldu.
\n275<\/p>\n
923\u2019te (1517) baz\u0131 siyasi hususlarda g\u00f6r\u00fc\u015f\u00fc al\u0131nmak i\u00e7in \u0130stanbul\u2019a gidip Sultan I. Selim Han\u2019\u0131n vefat\u0131nda
\ntekrar geri d\u00f6nd\u00fc ve 932 (1525) y\u0131l\u0131ndan sonra vefat etti. Me\u015fhur \u015feyhlerden, halim, salih, \u00e2\u015f\u0131k me\u015frep bir zat
\nidi. Tasavvuf konusunda \u201cRis\u00e2le-i T\u00e2ciye\u201d adl\u0131 bir eseri vard\u0131r. \u00c7ocuklar\u0131 Mehmed, Muhibb\u00ee, Fethullah \u00c2rif,
\nHamdullah Hamdi \u00c7elebiler ve biraderi Mahrem\u00ee Mehmed \u00c7elebi \u015fairdirler.
\nBaba \u0130lyas soyunun Halveti \u015feyhlerinden en b\u00fcy\u00fc\u011f\u00fcne intisap etmi\u015f ve ondan halifelik alarak en zirvelere
\nyerle\u015fmi\u015f olan bir ismi de Taceddin Mehmet \u00c7elebi\u2019dir. Sultan Selim\u2019e hizmet etmi\u015f olmas\u0131 ve \u015fair evlatlar
\nyeti\u015ftirmesi ilgin\u00e7tir
\nAmasya Tarihi 10. Cilt, s. 18-19
\nR\u00c2GIP MEHMED EFEND\u0130 (M\u00dcTEVELL\u00ce-Z\u00c2DE) (H\u00fcsameddin 1335)
\nAmasya civar\u0131nda Mecit\u00f6z\u00fc kasabas\u0131 nahiyelerinden Elvan \u00c7elebi nahiyesinden \u201cElvan \u00c7elebi vakf\u0131
\nm\u00fctevell\u00eesi Mustafa bin Mahmud A\u011fa\u2019n\u0131n o\u011fludur. Eski sadrazamlardan Yusuf Ziya Pa\u015fa\u2019n\u0131n divan k\u00e2tibi olan
\nHalil Rec\u00e2i Efendi\u2019nin sevk ve tarifi s\u00e2yesinde ad\u0131 ge\u00e7en pa\u015fan\u0131n dairesine girip efendisinin 1213\u2019te (1798)
\nsadrazam olunca maliye kalemine yerle\u015fti.
\nDevam\u0131nda y\u00fckselerek m\u00e2likane ba\u015f-halifesi olup 1233 (1808) senesi kadir gecesinde sadrazam Alemdar
\nMustafa Pa\u015fa\u2019n\u0131n \u015fehit olup vefat\u0131nda firar eden ve saklanan defterdar-\u0131 \u015f\u0131kk-evvel Mehmed Tahsin Efendi tekraren
\nisyankar yeni\u00e7erilerin elinde katledildi\u011finden azledilip bir m\u00fcddet sonra sadrazam Yusuf Ziya Pa\u015fa yard\u0131m\u0131yla
\neski mevkiine geldi.
\n1225 (1810) senesi rebi\u00fcl\u00e2hirinde ad\u0131 ge\u00e7en sadrazam\u0131n azledilmesi \u00fczerine o da azledilip Amasya\u2019ya ve
\nburadan da vatan\u0131 olan Elvan \u00c7elebi nahiyesine zorunlu ikamete g\u00f6nderildi. Daha sonra orada Elvan \u00c7elebi vakf\u0131
\nm\u00fctevell\u00eesi olup 1248\u2019de (1832) vefat etti. Elvan \u00c7elebi Camii haziresinde metfundur. O\u011flu Mustafa Efendi de
\nm\u00fctevell\u00ee olup 1275\u2019te (1858) vefat etti.
\nElvan \u00c7elebi t\u00fcrbesinin m\u00fctevellisidir. 1800\u2019l\u00fc y\u0131llarda Elvan \u00c7elebi vakf\u0131n\u0131n aktif oldu\u011funu g\u00f6stermesi
\nbak\u0131m\u0131ndan \u00f6nemlidir.
\n276<\/p>\n
Amasya Tarihi 7. Cilt, s. 343
\nEN\u2018\u00c2M BEY- NEF\u00ceSO\u011eLU ES-SEYY\u0130D (H\u00fcsameddin 1335)
\nAmasyal\u0131d\u0131r. Amasya valisi \u015eehz\u00e2de Sultan Mustafa ni\u015fanc\u0131s\u0131 olan Ahmed Em\u00een Hamdullah Hamdi
\n\u00c7elebi bin T\u00e2ceddin bin Nefis bin Kemal bin Mes\u00fbd \u00c7elebi\u2019nin o\u011fludur. Elvan \u00c7elebi bin \u00c2\u015f\u0131k Pa\u015fa evlad\u0131ndad\u0131r.
\nMe\u015fhur zeamet sahiplerinden olup \u015eirvan muharebelerinde yararl\u0131\u011f\u0131 g\u00f6r\u00fcld\u00fc\u011f\u00fc i\u00e7in emirlerden biri oldu.
\n1012\u2019de (1603) vefat etti. O\u011fullar\u0131 Ali Pa\u015fa ile Mirliv\u00e2 Seyyid Ahmed Bey\u2019dir. Seyyid Ahmed Bey, 1038\u2019de
\n(1628) Kayseri Sanca\u011f\u0131 beyi iken \u015fehit oldu.
\nAmasya Tarihi 10. Cilt, s. 486-487
\nSEYY\u0130D AHMED BEY (EN\u2019\u00c2M BEY-Z\u00c2DE) (H\u00fcsameddin 1335)
\nAmasyal\u0131d\u0131r. Elvan \u00c7elebi torunlar\u0131ndan olup Amasya Kalesi dizdarl\u0131\u011f\u0131ndan mir-liv\u00e2 (tu\u011fgeneral) olan
\nSeyyid En\u00e2m Bey bin Hamdullah Hamdi \u00c7elebi\u2019nin o\u011fludur. Babas\u0131 ve atalar\u0131n\u0131n tercemesi yukar\u0131da ge\u00e7ti.
\nBabas\u0131n\u0131n vefat\u0131nda b\u00fcy\u00fck t\u0131mar sahiplerinden olup Abaza Mehmed Pa\u015fa vakas\u0131nda yararl\u0131\u011f\u0131 g\u00f6r\u00fcld\u00fc.
\nBundan dolay\u0131 Sivas valisi Tayyar Mehmed Pa\u015fa\u2019n\u0131n bildirmesi ile alaybeyi ve 1034\u2019te (1624) \u00c7orum
\nsanca\u011f\u0131 beyi oldu. 1036\u2019da (1626) azledilip 1037\u2019de (1627) Kayseri\u2019ye mir-liv\u00e2 oldu. T\u00fcredi-i Me\u015fhur Hac\u0131
\n277
\nAhmedo\u011flu \u00d6mer Bey\u2019in h\u00fcc\u00fbmuyla 1038 (1628) senesi rebi\u00fcl\u00e2hirinde \u015fehit edildi. O\u011flu Seyyid En\u00e2m Bey\u2019dir.
\nDaha sonra K\u00fc\u00e7\u00fck Ahmed Pa\u015fa da \u00d6mer Bey\u2019i tutup idam etti.
\nAmasya Tarihi 7. Cilt, s. 344
\nEN\u2018\u00c2M BEY-NEF\u00ceS O\u011eLU ES-SEYY\u0130D (H\u00fcsameddin 1335)
\n1038\u2019de (1628) Kayseri sanca\u011f\u0131 beyi iken \u015fehit olan Seyyid Ahmed Bey bin Seyyid En\u00e2m Bey\u2019in o\u011fludur.
\nZe\u00e2metle Kale-i B\u00e2l\u00e2 kethud\u00e2s\u0131, bir aral\u0131k dizdar\u0131 olup K\u00fcpr\u00fcl\u00fc-z\u00e2de F\u00e2z\u0131l Ahmed Pa\u015fa\u2019n\u0131n himmetiyle mir-liv\u00e2 oldu.
\n1087 (1676) y\u0131l\u0131ndan sonra vefat etti. O\u011fullar\u0131 Seyyid Mehmed, Ali A\u011falard\u0131r. Bunlara \u201cEn\u2019\u00e2mo\u011fullar\u0131\u201d denilirdi.
\nAmasya Tarihi 11. Cilt, s. 454
\nABDURRAHMAN \u00c7ELEB\u0130 (ELVAN \u00c7ELEB\u0130-Z\u00c2DE) (H\u00fcsameddin 1335)
\nAmasya civar\u0131nda Elvan \u00c7elebi nahiyesinde cami yan\u0131nda metfun olan \u00c2\u015f\u0131k Pa\u015fa-z\u00e2de Elvan \u00c7elebi\u2019nin
\no\u011fludur. Babas\u0131ndan ilim ve irfan tahsil ederek yeti\u015fip babas\u0131n\u0131n vefat\u0131nda z\u00e2viye \u015feyhi, vakf\u0131 m\u00fctevell\u00eesi, cami
\nimam\u0131 ve hatibi oldu. Babas\u0131n\u0131n imaretini vakf\u0131n mallar\u0131 ile g\u00fczel idare etti. \u0130m\u00e2ret ve tekkesi civar\u0131ndaki k\u00f6ylerin
\nm\u00fcracaat yeri olup fakirlerin, dervi\u015flerin s\u0131\u011f\u0131na\u011f\u0131 oldu\u011fu halde 788\u2019de (1386) vefat etti. Babas\u0131n\u0131n t\u00fcrbesinde
\nmetfundur. \u00c2lim, c\u00f6mert, gayet itikat sahibi ve \u015feriata d\u00fc\u015fk\u00fcnd\u00fc. O\u011fullar\u0131 S\u00fcleyman, Mes\u00fbd \u00c7elebiler me\u015fhurdur.
\n278<\/p>\n
Elvan \u00c7elebi zaviyesinin i\u015flevi hakk\u0131nda bilgiler y\u00f6n\u00fcnden \u00f6nemlidir. Halka yap\u0131lan bu yard\u0131mlar
\nyukar\u0131da dedi\u011fimiz gibi kar\u015f\u0131l\u0131ks\u0131z kalmam\u0131\u015f ve Elvan ile \u00c7elebi isimleri bu y\u00f6rede en sevilen ve \u00e7ocuklara verilen
\nisimler olmu\u015ftur.
\nAmasya Tarihi 12. Cilt, s. 74-75
\nABDULLAT\u0130F \u00c7ELEB\u0130 (\u00c2\u015eIK PA\u015eA-Z\u00c2DE) (H\u00fcsameddin 1335)
\nAmasya civar\u0131nda \u015feyhlerden S\u00fcleyman \u00c7elebi bin Abdurrahman \u00c7elebi bin Elvan \u00c7elebi bin Ali \u00c2\u015f\u0131k
\nPa\u015fa o\u011flu ve tarih\u00e7i Ahmed \u00c7elebi\u2019nin amcas\u0131d\u0131r. Amasya \u00e2limlerinden ilim tahsil edip Hicaz\u2019a gitti. Mekke-i
\nM\u00fckerreme\u2019de yerle\u015fmi\u015f olan \u015eeyh Zeyneddin Mehmed bin Ebubekir el-Hav\u00e2f\u00ee\u2019ye m\u00fcrid oldu.
\nAbdullatif \u00c7elebi, ald\u0131\u011f\u0131 hilafet-n\u00e2me ile Amasya\u2019ya geldi. Bir m\u00fcddet Amasya\u2019da kald\u0131. 857\u2019de (1453)
\n\u0130stanbul\u2019un fethinde bulunarak orada vefat etti. Sultan F\u00e2tih\u2019in ba\u015f mimar\u0131, 869\u2019da (1464) buna bir z\u00e2viye bina
\nedip z\u00e2viye \u015feyhi oldu\u011fu halde 876\u2019da (1471) vefat etti. Yerine ye\u011feni \u015eeyh Ahmed \u00c7elebi \u015feyh oldu. \u00c2lim,
\nibadetine d\u00fc\u015fk\u00fcn, \u015feriata ba\u011fl\u0131 zahid bir zat idi.
\nAmasya Tarihi 7. Cilt, s. 355-356
\nO\u011eUZ HAN BEY (EM\u0130R Z\u00c2H\u0130REDD\u0130N) (H\u00fcsameddin 1335)
\nAmasyal\u0131d\u0131r. Bir m\u00fcddet Kayseri ve Konya\u2019da emirlik yap\u0131p 703\u2019te (1303) M\u0131s\u0131r\u2019a firar ve 709\u2019da (1309)
\nKus \u015fehrinde vefat eden Emir Muhliseddin Musa Pa\u015fa bin Baba \u0130lyas Horasan\u00ee o\u011fludur ve Alaeddin Ali \u00c2\u015f\u0131k
\nPa\u015fa\u2019n\u0131n biraderidir.
\n279<\/p>\n
Babas\u0131n\u0131n emir oldu\u011fu zamanlarda emirlerden olup 703\u2019te (1303) beraber M\u0131s\u0131r\u2019a gitti. Orada Kus \u015fehrine
\ng\u00f6nderilip ikamet etti. 709\u2019da (1309) babas\u0131n\u0131n vefat\u0131 \u00fczerine Anadolu\u2019ya d\u00f6nerek Amasya\u2019da Sultan Altunba\u015f\u2019\u0131n
\nh\u00fck\u00fcmeti zaman\u0131nda n\u00fcfuz ve \u015f\u00f6hret kazand\u0131.
\n719\u2019da (1319) Emir \u00c7obano\u011flu Timurta\u015f Bey\u2019e intisap ederek emirlik tahsili ald\u0131. 727\u2019de (1326) O\u011fuz
\nHan Bey, M\u0131s\u0131r\u2019da gizlenen ve sonradan Mecit\u00f6z\u00fc emiri olan Alaeddin Saltuk Bey\u2019in yan\u0131nda kald\u0131. Mecit\u00f6z\u00fc\u2019n\u00fcn
\nbat\u0131 taraf\u0131nda edindi\u011fi b\u00fcy\u00fck \u00e7iftli\u011finde oturdu.
\n738\u2019de (1337) Timurta\u015fo\u011flu Emir \u015eeyh Hasan Bey\u2019e taraftar olarak meydana \u00e7\u0131k\u0131p iade-i n\u00fcfuz ve ikbal
\nsahibi oldu. Amasya emir-i kebiri Torumtayo\u011flu Yakup \u015eah\u2019\u0131n rakibi olarak tan\u0131nm\u0131\u015f oldu\u011fundan 744\u2019te (1343)
\nYakup \u015eah\u2019\u0131n katline sebep oldu diye Torumtayo\u011fullar\u0131 taraf\u0131ndan yok edildi. Bunun evlad\u0131na \u201cO\u011fuz Hanl\u0131lar\u201d
\ndendi. O\u011flu D\u00fcndar Bey\u2019dir.
\nAmasya Tarihi 7. Cilt, s. 29
\n\u0130DR\u0130S BABA (O\u011eUL \u015eEYH) (H\u00fcsameddin 1335)
\nAmasya\u2019da Mesudiye Hank\u00e2h\u0131 \u015feyhi Baba \u0130lyas Horasan\u00ee\u2019nin karde\u015fi H\u00fcseyin Ali Horasan\u00ee\u2019nin o\u011fludur.
\nKarde\u015fi Behl\u00fcl Baba\u2019d\u0131r. Amcas\u0131n\u0131n yan\u0131nda o\u011ful terbiyesi g\u00f6r\u00fcp maarifet tahsil etti.
\n280<\/p>\n
Baba \u0130lyas\u2019\u0131n vefat\u0131nda bir m\u00fcddet inzivada ya\u015fad\u0131. Biraderi Behl\u00fcl, amcaz\u00e2desi Muhlis Baba, Amasya\u2019dan
\n\u00e7\u0131kt\u0131klar\u0131 esnada gizlendi. Baba \u0130lyas\u2019\u0131n halifesi olan \u0130bik Baba\u2019n\u0131n M\u0131s\u0131r\u2019a gidi\u015finden sonra meydana \u00e7\u0131kt\u0131. Mo\u011fol
\nbeyleri kendisine t\u00e2bi oldular ve inand\u0131lar. B\u00f6ylece hankaha \u015feyh oldu. 690\u2019da (1291) vefat etti.
\nAmasya Tarihi 7. Cilt, s. 29-30
\n\u0130DR\u0130S BEY (BABA-Z\u00c2DE) (H\u00fcsameddin 1335)
\nAmasyal\u0131d\u0131r. Emirlerden Hac\u0131 \u015eeh\u00e2beddin Nevruz Bey bin vezir \u015eemseddin Mahmud Tu\u011fr\u00e2y\u00ee bin Baba
\n\u0130lyas Horasan\u00ee o\u011fludur. Lakab\u0131 Cemaleddin\u2019dir. Sivas emiri \u00c7oban-z\u00e2de Timurta\u015f Bey\u2019in mahiyetinde emirlerden
\nolup 727\u2019de (1326) onun M\u0131s\u0131r\u2019a ka\u00e7mas\u0131yla Tanun-\u00f6z\u00fc (Mecit\u00f6z\u00fc) etraf\u0131nda kald\u0131.
\n737\u2019de (1336) isyan eden Emir Timurta\u015fo\u011flu, Emir \u015eeyh Hasan-\u0131 Sag\u00eer\u2019e destek \u00e7\u0131kan Amasya valisi
\nTorumtay-z\u00e2de Emir \u015eeref\u00fcddin Yakup \u015eah ile birle\u015fti. 744\u2019te (1343) Sivas emiri Eretna Bey\u2019e kar\u015f\u0131 Hasan-\u0131
\nSag\u00eer\u2019in a\u00e7t\u0131\u011f\u0131 muharebede katledildi. Me\u015fhur emirlerden idi. O\u011fullar\u0131 Hamza, H\u0131z\u0131r Beylerdir.
\nAmasya Tarihi 1. Cilt, s. 394-395
\n281<\/p>\n
ELVAN \u00c7ELEB\u0130 VE KARYES\u0130 (H\u00fcsameddin 1335)
\nElvan \u00c7elebi n\u00e2hiyesidir ki kazan\u0131n kuzeyi taraflar\u0131n\u0131 kaplayan b\u00f6lge olup merkezi Elvan \u00c7elebi, nam-\u0131
\ndi\u011fer Elvan \u00c7elebi k\u00f6y\u00fcd\u00fcr. Elvan \u00c7elebi hazretlerinin burada ikametinden evvel bu nahiye \u201cTanun-\u00f6z\u00fc\u201d demekle
\nme\u015fhur bir kaza olup Z\u00fcn\u00fbn-\u00e2b\u00e2d nahiyesi de bu kaza d\u00e2hilinde idi. Bu kazan\u0131n en eski durumuna dikkat edilirse
\nTanun-\u00f6z\u00fc, Mecid-\u00f6z\u00fc nam\u0131yla iki kazadan ibaret olup Mecid-\u00f6z\u00fc\u2019n\u00fcn kaza merkezi A\u015fta\u011ful k\u00f6y\u00fc, Tanun\u00f6z\u00fc\u2019n\u00fcn
\nkaza merkezi de Tanun k\u00f6y\u00fc oldu\u011fu anla\u015f\u0131l\u0131r. Bu kazaya 727(1326) tarihinde Tanuk kazas\u0131 ve merkezine
\nTanuk kasabas\u0131 denmekte iken sonradan galat olarak Tanun denmi\u015ftir.
\n727\u2019de (1326) Baba \u0130lyas evlad\u0131ndan Muhlis Pa\u015fa-z\u00e2de \u00c2\u015f\u0131k Pa\u015fa M\u0131s\u0131r\u2019dan d\u00f6nd\u00fc\u011f\u00fcnde o\u011flu Elvan
\n\u00c7elebi bu Tanun-\u00f6z\u00fc\u2019ne gelip ikamet ve babas\u0131n\u0131n K\u0131r\u015fehir\u2019de vefat\u0131 \u00fczerine buray\u0131 vatan tutmu\u015f ve 753\u2019te (1352)
\ngayet latif, mermerden sanat eseri bir cami ve \u00f6n\u00fcnde kendisine bir t\u00fcrbe ve bat\u0131s\u0131na b\u00fcy\u00fck bir zaviye ve bunun
\nkuzeyine imaret-h\u00e2ne ve bir hamam in\u015fa ederek Tanun-\u00f6z\u00fc\u2019n\u00fc ihy\u00e2 etti\u011finden bu kasaba, bu hayrat\u0131n binas\u0131ndan
\nsonra Elvan \u00c7elebi kasabas\u0131 olarak yad edilir olmu\u015ftur.
\nSivas h\u00fck\u00fcmdar\u0131 \u201cK\u00f6se Peygamber\u201d demekle me\u015fhur Sultan Eretna Bey\u2019in veziri olan Alaeddin Ali \u015eah
\nR\u00fbm\u00ee bu Elvan \u00c7elebi\u2019nin amca-z\u00e2desi oldu\u011fundan ad\u0131 ge\u00e7en hayrat\u0131n\u0131 idare edecek b\u00fcy\u00fck vakf\u0131n olu\u015fturulmas\u0131nda
\nElvan \u00c7elebi\u2019ye yard\u0131m ve Tanun-\u00f6z\u00fc\u2019n\u00fc Muhlis Pa\u015fa evlad\u0131na vermi\u015fti. Bu sebepten ad\u0131 ge\u00e7en pa\u015fan\u0131n evlatlar\u0131
\nbu kazada her zaman s\u00f6z sahibi olmu\u015ftur.
\nZ\u00fcnnun-\u00e2b\u00e2d yani Tanun-\u00f6z\u00fc, Mecid-\u00f6z\u00fc voyvodas\u0131 (yerli y\u00f6neticisi-a\u011fas\u0131), Elvan \u00c7elebi evlad\u0131ndan
\nEnam Bey-z\u00e2de Seyyid Ali A\u011fa, kad\u0131s\u0131 \u0130brahim Efendi, M\u00fcft\u00fcs\u00fc ve Elvan \u00c7elebi Tekkesi \u015feyhi ve m\u00fctevellisi
\nNefiso\u011flu \u015eeyh Elvan Efendi bin Abdurrahman Efendi idi.
\nBu zat\u0131n n\u00fcfuz ve \u015f\u00f6hreti b\u00fct\u00fcn kazay\u0131 tutmu\u015ftu. \u00c7\u00fcnk\u00fc Elvan \u00c7elebi vakf\u0131 Amasya valisi \u015eehzade Sultan
\nMustafa, ni\u015fanc\u0131s\u0131 Hamdullah Hamdi \u00c7elebi taraf\u0131ndan yeni vak\u0131flar kat\u0131larak b\u00fcy\u00fct\u00fclm\u00fc\u015ft\u00fc. Hamdullah \u00c7elebi,
\nbu Elvan Efendi\u2019nin amcas\u0131, Enam Bey-z\u00e2de Seyyid Ali A\u011fa da bu Hamdullah \u00c7elebi\u2019nin torunu idi.
\nFatih K\u00f6ksal, bu k\u00f6y\u00fcn do\u011fu\u015fu hakk\u0131nda \u015f\u00f6yle bir izah getirmektedir: \u201cDedesi Muhlis Pa\u015fa\u2019n\u0131n o havaliden
\ngelmesinin ve orada bir zaviyesinin bulunmas\u0131n\u0131n bu g\u00f6\u00e7\u00fc\u015fte tesiri olmal\u0131d\u0131r. Ayr\u0131ca o devir K\u0131r\u015fehir\u2019inde Ahi
\nEvran ile H\u00e2c\u0131 Bekta\u015f tekkelerinin kazand\u0131\u011f\u0131 \u00fcst\u00fcnl\u00fc\u011f\u00fcn de bu nakilde rol oynam\u0131\u015f olabilece\u011fi ifade edilmi\u015ftir.6
\n(K\u00f6ksal, Elvan \u00c7elebi 2019).\u201d
\nElvan \u00c7elebi k\u00f6y\u00fcn\u00fcn do\u011fu\u015f hik\u00e2yesi olan bu bilgiler, Hac\u0131 Bekta\u015f-\u0131 Veli\u2019den uzakta bir merkez olu\u015fturma
\niste\u011finden do\u011fmu\u015f g\u00f6r\u00fclmektedir. Bir anlamda iki zirve \u015fahsiyet- Elvan \u00c7elebi ve Hac\u0131 Bekta\u015f-\u0131 Veli- kendi etki
\nalanlar\u0131n\u0131 belirlemi\u015flerdir.
\nAmasya Tarihi 1. Cilt, s. 320-321
\n6 M. Fatih K\u00f6ksal, Elvan \u00c7elebi\u2019nin \u015eiirleri ve \u015eairli\u011fi. Klasik T\u00fcrk \u015eiiri Ara\u015ft\u0131rmalar\u0131, 2005: 489.
\n282<\/p>\n
BABA \u0130LYAS S\u00dcLALES\u0130 (H\u00fcsameddin 1335)
\n650 (1252) tarihine kadar \u015eel\u00e7uklu devrinde pek ziyade me\u015fhur olan Baba \u0130lyas Horasan\u00ee evlad\u0131na denir.
\nBunlardan \u00fc\u00e7 b\u00fcy\u00fck kol ortaya \u00e7\u0131karak her biri \u015fubelere ayr\u0131lm\u0131\u015ft\u0131r. \u00c2\u015f\u0131k Pa\u015fa kolu, Kutlu Bey kolu, Firuz Bey
\nkolu en \u00e7ok tan\u0131nanlar\u0131 olup birinci kol ad\u0131n\u0131 1000 (1591) y\u0131l\u0131na kadar muhafaza etti\u011fi halde daha sonra Enam
\nBey-z\u00e2de, M\u00fctevell\u00ee-z\u00e2de unvanlar\u0131na d\u00f6n\u00fc\u015ferek tan\u0131nd\u0131lar. \u0130kinci koldan ba\u015fl\u0131ca U\u011furlu, Ulubeyli ve daha sonra
\nCebecili, Fa\u011ffurlu kollar\u0131 devam ederek Sefer A\u011fa-z\u00e2de, H\u0131fz\u0131-z\u00e2de ve daha sonra Gan\u00ee-z\u00e2de adlar\u0131 s\u00f6ylendi.
\n\u00dc\u00e7\u00fcnc\u00fc koldan F\u00eeruz Pa\u015fa-z\u00e2de kolu ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bu kol ara\u015ft\u0131r\u0131l\u0131rsa Amasya\u2019n\u0131n hemen onda birini
\nte\u015fkil edecek bir noktay\u0131 buldu\u011fu anla\u015f\u0131l\u0131r.
\nEfte, Moramul, \u0130nepazar\u0131, Oluz, k\u00f6ylerinde ya\u015fayan T\u00fcrklerin \u00e7o\u011fu bu s\u00fclaleden oldu\u011fu gibi, Mecit\u00f6z\u00fc
\nkasabas\u0131nda Elvan \u00c7elebi, Kay\u0131, Karayakup, K\u0131\u015flac\u0131k k\u00f6yleri de bu s\u00fclaledendir. Bunlardan saymas\u0131 m\u00fcmk\u00fcn
\nolmayacak kadar \u00e7ok devlet adam\u0131 \u00e7\u0131km\u0131\u015ft\u0131r. Hac\u0131 Bey-z\u00e2deler dahi bunlardand\u0131r.
\nBaba \u0130lyas soyunun Amasya\u2019da halen ya\u015fad\u0131\u011f\u0131 bu bilgilerle teyit edilmektedir.
\nC. ELVAN \u00c7ELEB\u0130, MEN\u00c2KIBU\u2019L-KUDS\u0130YYE\u2019S\u0130NDE BABA\u00ceLER, AMASYA TAR\u0130H\u0130 VE
\nD\u0130\u011eER KAYNAKLARLA KAR\u015eILA\u015eTIRMALAR
\nElvan \u00c7elebi ve soyu hakk\u0131nda bir\u00e7ok ayr\u0131nt\u0131y\u0131 H\u00fcseyin H\u00fcsameddin Yasar\u2019\u0131n Amasya Tarihi\u2019nden verdik.
\nAncak Elvan \u00c7elebi\u2019nin Men\u00e2k\u0131b\u00fc\u2019l-Kudsiyye\u2019sinde anlatt\u0131klar\u0131 ile bu eserde verilenler aras\u0131nda farkl\u0131l\u0131klar g\u00f6ze
\n\u00e7arpmaktad\u0131r. Hatta Men\u00e2k\u0131b\u00fc\u2019l-Kudsiyye\u2019deki bilgilerin yorumlar\u0131nda da kaynaklar aras\u0131nda farkl\u0131l\u0131klar ortaya
\n\u00e7\u0131kmaktad\u0131r.
\nH\u00fcseyin H\u00fcsameddin\u2019in verdi\u011fi bilgiler daha ziyade Baba \u0130lyas\u2019\u0131n isyana kar\u015f\u0131 \u00e7\u0131kt\u0131\u011f\u0131n\u0131 ve Baba \u0130shak\u2019\u0131n
\nbir hain ve dinsiz oldu\u011funu iddia ederken; Men\u00e2k\u0131b\u00fc\u2019l-Kudsiyye \u00fczerine \u00e7al\u0131\u015fma yapan Ahmet Ya\u015far Ocak bu
\ng\u00f6r\u00fc\u015fe kat\u0131lmaz. \u00c2\u015f\u0131k Pa\u015fa\u2019n\u0131n Garib-n\u00e2me adl\u0131 eserini yay\u0131mlayan Kemal Yavuz ise H\u00fcseyin H\u00fcsameddin ile
\nayn\u0131 g\u00f6r\u00fc\u015ftedir.
\n\u00c7al\u0131\u015fmam\u0131z\u0131n bu bilgi karga\u015fas\u0131na bir son vermesi m\u00fcmk\u00fcn de\u011fildir; ancak yukar\u0131ya ald\u0131\u011f\u0131m\u0131z biyografiler
\npe\u015f pe\u015fe okununca \u00e7\u0131kan resmin daha berrak olaca\u011f\u0131 kan\u0131s\u0131nday\u0131z.
\n\u00dczerinde \u00e7ok az \u00e7al\u0131\u015fma yap\u0131lan ve Alev\u00ee-Bekta\u015f\u00ee-S\u00fcnn\u00ee gibi yak\u0131c\u0131 bir ayr\u0131m\u0131n ortas\u0131na d\u00fc\u015fen bu
\n\u015fahsiyetler, ele alan\u0131n g\u00f6r\u00fc\u015f\u00fcne g\u00f6re \u015fekillenebilmektedir.
\n\u0130lgin\u00e7 olan\u0131, sosyal medya dahi bu \u015fahsiyetleri istedi\u011fi gibi ele al\u0131p kom\u00fcnistlikten, reenkarnasyona inanan
\n\u015fahsiyetlere kadar de\u011fi\u015fik kal\u0131plara sokmaktad\u0131r.7
\nGarib-n\u00e2me \u00fczerine \u00e7al\u0131\u015fan Kemal Yavuz olay\u0131 \u015f\u00f6yle \u00f6zetlemektedir:
\n\u201c\u015eemseddin Sami Bey, H\u00fcseyin H\u00fcsameddin ve Elvan \u00c7elebi\u2019nin verdi\u011fi bilgiye g\u00f6re; bu
\nisyan, etraf\u0131na Hristiyan g\u00fc\u00e7leri de alan ve Baba \u0130lyas\u2019\u0131n m\u00fcridi gibi g\u00f6r\u00fcnen Baba \u0130shak taraf\u0131ndan
\nba\u015flat\u0131ld\u0131. Aslen Karamanl\u0131 veya Kefers\u00fbdlu bir m\u00fclhid, dinsiz olan fakat M\u00fcsl\u00fcmanm\u0131\u015f gibi
\ng\u00f6r\u00fcnerek M\u00fcsl\u00fcmanlar\u0131 ifsat ile Rumlar\u0131n hesab\u0131na \u00e7al\u0131\u015fan, hatta Amasya\u2019da bir Rum krall\u0131\u011f\u0131
\nkurma gayretinde olan Baba \u0130shak, emellerine engel olmaya \u00e7al\u0131\u015fan devlet adamlar\u0131n\u0131 da gafil
\nh\u00fck\u00fcmdar G\u0131yaseddin Keyh\u00fcsrev vas\u0131tas\u0131yla ortadan kald\u0131rm\u0131\u015ft\u0131. \u0130\u015fte, Baba \u0130lyas-\u0131 Horasan\u00ee
\nde bu tuzaklar\u0131n kurban\u0131 olmu\u015f ve \u00f6\u011frencisi gibi g\u00f6r\u00fcnen Baba \u0130shak\u2019a s\u00f6z\u00fcn\u00fc ge\u00e7irememi\u015fti.
\nElvan \u00c7elebi a\u015fa\u011f\u0131daki \u00f6zet ve metinde a\u00e7\u0131k\u00e7a g\u00f6r\u00fclece\u011fi gibi b\u00fcy\u00fck dedesi olan Baba \u0130lyas\u2019\u0131n
\nisyan kar\u015f\u0131s\u0131ndaki tutumunu ve bu fitneye kar\u015f\u0131 oldu\u011funu, Baba \u0130shak\u2019a kar\u0131\u015fmamas\u0131 i\u00e7in haber
\ng\u00f6ndermesine ra\u011fmen, s\u00f6z\u00fcn\u00fc dinletemedi\u011fini yazmaktad\u0131r.\u201d
\n7 Ay\u015fe H\u00fcr, Baba-ilyasla-baba-ishak-neden-isyan-etti-. Aral\u0131k 2019.
\n283<\/p>\n
\u201cElvan \u00c7elebi bu hadiseyi; \u015eeyh; kaleden ben bu i\u015fe bula\u015fmad\u0131m, bu Tanr\u0131dan bize eri\u015fen
\nbir h\u00fck\u00fcmd\u00fcr, \u00e7abuk ge\u00e7er ve ad\u0131m\u0131z iyiye \u00e7\u0131kar. \u0130\u015fine git, buna sen de bula\u015fma, bu i\u015fi Hak\u2019tan
\nbil ve dar\u0131lma. Fakat \u0130shak bu s\u00f6zleri hi\u00e7 i\u015fitmedi ve halka cihan\u0131 dar eden fitnesine devam etti.
\n\u015eeyh \u201cNi\u00e7in s\u00f6z\u00fcm\u00fc dinlemezsin, neden iyilik yolunu tutmazs\u0131n, hak s\u00f6z\u00fc do\u011fru bil ve kabul et
\nde g\u00f6n\u00fcl al; b\u00f6ylece sana dua edeyim. E\u011fer \u00f6yle olmazsa sana lanet ederim\u201d haberini g\u00f6nderdi.
\n\u0130shak bu s\u00f6z\u00fc de dinlemedi. \u015eeyh \u00f6fke ile \u201cEy \u0130shak kurtulu\u015fa erme, kolundaki kuvvet d\u00fc\u015fs\u00fcn!\u201d
\ndiye beddua etti. \u015eeyh onu ne kadar se\u00e7tiklerinden eylese de o bunu anlamad\u0131 ve \u015feytana uyup
\nyapt\u0131klar\u0131n\u0131 yele verdi. Zaten onun etraf\u0131ndakilerin \u00e7o\u011fu K\u00fcrt ve G\u00fcrc\u00fc olup bellerine z\u00fcnnar
\nku\u015fanm\u0131\u015flard\u0131, \u015feklinde a\u015fa\u011f\u0131daki beyitlerde haber vermektedir:\u201d8
\n\u201cKal\u2018adan bu haber gel\u00fcr \u015feyhden
\nBen girift\u00e2r olmadum bil sen
\nTanr\u0131n\u0131n h\u00fckmid\u00fcr iri\u015fdi vel\u00eek
\nT\u00eez ge\u00e7er az kald\u0131 olmaga n\u00eek
\nVar i\u015fine bu i\u015fe kar\u0131lma
\nHak\u2019dan anla bu i\u015fi tar\u0131lma
\nHi\u00e7 i\u015fitmedi cenk ider \u0130shak
\nHalka meyd\u00e2n\u0131 tenk ider \u0130shak
\n…
\nEyd\u00fcr \u0130shak bulmag\u0131l nusret
\nS\u00e2k\u0131t olsun kolundag\u0131 kuvvet
\n…
\nG\u00fcrci v\u00fc k\u00fcrd le\u015fker-i cerr\u00e2r
\nEkserin\u00fcn bilinde var z\u00fcnn\u00e2r\u201d9
\nElvan \u00c7elebi\u2019nin Menak\u0131b\u00fc\u2019l-Kudsiyesini yay\u0131mlayan \u0130smail Er\u00fcnsal ve Ahmet Ya\u015far Ocak ise olay\u0131 \u015fu
\n\u015fekilde \u00f6zetlemektedir:
\n\u201cSultan G\u0131yaseddin Keyh\u00fcsrev, etraf\u0131ndakilerin tesiriyle Baba \u0130lyas m\u00fcritlerinin gittik\u00e7e
\n\u00e7o\u011falmas\u0131ndan endi\u015felenmekteydi. \u015eeyhin, sultan\u0131 taht\u0131ndan edece\u011fini d\u00fc\u015f\u00fcyorlard\u0131. Bunu
\n\u00e7ok iyi bilen ve Baba \u0130lyas\u2019\u0131 k\u0131skanan \u00c7at k\u00f6y\u00fc kad\u0131s\u0131 K\u00f6re Kad\u0131, h\u00fck\u00fcmdar\u0131 \u015feyhe kar\u015f\u0131
\ntahrik etmek \u00fczere bir plan haz\u0131rlam\u0131\u015ft\u0131r. Baba \u0130lyas\u2019\u0131n e\u015fi bulunmaz g\u00fczel bir beyaz at\u0131
\nvard\u0131r. K\u00f6re Kad\u0131 sultana bu at\u0131 \u015feyhten istemesini \u00f6\u011f\u00fctler. Sultan adam yollay\u0131p hatta parayla
\nsat\u0131n almak istese de, Baba \u0130lyas reddeder. \u0130stedi\u011fi f\u0131rsat\u0131n \u00e7\u0131kt\u0131\u011f\u0131n\u0131 g\u00f6ren K\u00f6re Kad\u0131, \u015feyhin
\nsultana kar\u015f\u0131 gelmek niyetinde oldu\u011funu telkin eder; hatta onun kendisini peygamber ilan edip
\nsultan\u0131n tac\u0131na taht\u0131na g\u00f6z dikece\u011fini, bu maksatla halk i\u00e7inde gizli haz\u0131rl\u0131k yapt\u0131\u011f\u0131n\u0131 bildirir.
\nBu haberleri alan G\u0131yaseddin, derhal vezirini, komutanlar\u0131n\u0131 toplayarak harekete ge\u00e7er. Baba
\n\u0130lyas ve m\u00fcritlerinin bulundu\u011fu \u00c7at k\u00f6y\u00fcne taaruzu emreder. Durumu \u00f6\u011frenen Baba \u0130lyas
\nseksen kadar adam\u0131 ile Amasya Har\u015fena kalesine s\u0131\u011f\u0131n\u0131r ve m\u00fcritlerine fitne \u00e7\u0131karmamalar\u0131n\u0131
\ntembih eder. \u0130\u015fte tam bu esnada \u015feyhin \u015eam diyar\u0131ndaki temsilcisi olan \u0130shak-\u0131 \u015e\u00e2m\u00ee, h\u00fck\u00fcmet
\nadamlar\u0131ndan biri ile vergi y\u00fcz\u00fcnden \u00e7\u0131kan anla\u015fmazl\u0131\u011f\u0131 bahane ederek ayaklan\u0131r ve toplad\u0131\u011f\u0131
\nadamlarla birlikte Baba \u0130lyas ad\u0131na harekete ge\u00e7er. \u015eeyhini muhasaradan kurtarmak i\u00e7in
\nAmasya\u2019ya do\u011fru yola \u00e7\u0131kar. B\u00f6ylece fiilen isyan ba\u015flar.\u201d10
\n8 Kemal Yavuz. \u00c2\u015f\u0131k Pa\u015fa Garip-Name. Cilt 1. \u0130stanbul: TDK Yay\u0131nlar\u0131, s. 14, 2001.
\n9 \u0130smail Er\u00fcnsal ve Ahmet Ya\u015far Ocak. Elvan \u00c7elebi, Men\u00e2k\u0131b\u00fc\u2019l-Kusiyye Fi Men\u00e2s\u0131b\u00fc\u2019l-\u00dcnsiyye, Baba \u0130shak-\u0131 Horasan\u00ee ve S\u00fclalesinin Menk\u0131bev\u00ee
\nTarihi. Ankara: Tarih Kurumu Yay\u0131nlar\u0131, s. 47, 2014.
\n10 Er\u00fcnsal, a.g.e. s.47.
\n284<\/p>\n
Onun isyan\u0131n\u0131 duyan Baba \u0130lyas, derhal kendisine haber g\u00f6ndererek Amasya taraf\u0131na gelmeyip Canik\u2019e
\ngitmesini ister. Zira aksi takdirde fitne b\u00fcy\u00fcyecektir. \u0130shak-\u0131 \u015e\u00e2m\u00ee onu dinlemez. Maiyetindekilerle birlikte \u00c7at
\nk\u00f6y\u00fcne gelir. Bu arada Amasya kalesinde h\u00fck\u00fcmet kuvvetleri taraf\u0131ndan ku\u015fat\u0131lan Baba \u0130lyas g\u00f6\u011fe \u00e7ekilmek
\nsuretiyle bir daha g\u00f6r\u00fcnmez olur. Bunun \u00fczerine \u0130shak-\u0131 \u015e\u00e2m\u00ee, Konya\u2019ya sald\u0131rmak amac\u0131yla o y\u00f6ne ilerler.
\nZiyaret denilen mevkide Sel\u00e7uklu askerini yenen \u0130shak, K\u0131r\u015fehir yak\u0131nlar\u0131nda Malya ovas\u0131ndaki sava\u015f\u0131 kaybeder.
\nSava\u015fta \u0130shak-\u0131 \u015e\u00e2m\u00ee \u00fcst\u00fcn bir kahramanl\u0131k g\u00f6stermesine ra\u011fmen yenilir ve o da \u015feyhi gibi ortadan kaybolur.
\n…
\n(Elvan \u00c7elebi) Baba \u0130lyas\u2019\u0131n bu fitnede hi\u00e7bir rol\u00fc bulunmad\u0131\u011f\u0131n\u0131 savunmakta ve su\u00e7u \u0130shak-\u0131 \u015e\u00e2m\u00ee\u2019ye
\ny\u0131karak \u015fimdiye kadar bilinenlerden de\u011fi\u015fik bir bak\u0131\u015f a\u00e7\u0131s\u0131 getirmektedir. Elvan \u00c7elebi\u2019nin bu d\u00fc\u015f\u00fcncesini H\u00fcseyin
\nH\u00fcsameddin, bir ad\u0131m \u00f6teye g\u00f6t\u00fcr\u00fcp \u0130shak bir Rum prensi idi, demektedir.
\n\u0130lgin\u00e7 olan taraf \u015fudur: XIII. yy. S\u00fcryani tarih\u00e7i Barhebraeus\u2019un \u201cbaba resul\u201d kavram\u0131n\u0131 kimin kulland\u0131\u011f\u0131na
\ndair tespitleri ile ortal\u0131k kar\u0131\u015fm\u0131\u015ft\u0131r. Bu noktadan sonra isyan\u0131 \u00e7\u0131karan ki\u015fi ve peygamberlik ilan eden ki\u015fi hakk\u0131nda
\nyorumlar birbirine kar\u0131\u015fmakta ve herkes kendi d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne g\u00f6re bir \u201cisyanc\u0131\u201d portresi ortaya \u00e7\u0131karmaktad\u0131r.
\nYukar\u0131da bahsetti\u011fimiz gibi saltanata kar\u015f\u0131 bir \u00f6zg\u00fcrl\u00fck sava\u015f\u00e7\u0131s\u0131 veya ezilen halklar\u0131n haklar\u0131n\u0131 savunan
\nbir isyanc\u0131 olarak Baba \u0130lyas ve Baba \u0130shak renk de\u011fi\u015ftirmektedir.
\nBurada, Amasya Tarihi\u2019nin Baba \u0130lyas soyu ile ilgili bilgileri s\u0131ralad\u0131\u011f\u0131m\u0131zda, hi\u00e7 de devletle ve saltanatla
\n\u00e7eki\u015fen bir nesil g\u00f6remiyoruz. Baba \u0130lyas, Sultan Alaeddin Keykubat ile \u00e7ok yak\u0131n bir dosttur. Bu talihsiz isyan
\nolay\u0131ndan -ki kendisi kesinlikle bu duruma kar\u015f\u0131d\u0131r ve bu isyan\u0131n as\u0131l ma\u011fdurudur- sonra onun soyu yine devlet
\nadamlar\u0131 yeti\u015ftirmi\u015f ve sultanlar\u0131n yan\u0131nda yer alm\u0131\u015ft\u0131r.
\n\u00c7al\u0131\u015fmam\u0131zda, Amasya Tarihi\u2019nden pe\u015f pe\u015fe s\u0131ralad\u0131\u011f\u0131m\u0131z biyografilerin bu fikrimizi destekleyece\u011fini
\nd\u00fc\u015f\u00fcn\u00fcyoruz.
\nAhmet Ya\u015far Ocak bu duruma itiraz ederek \u015f\u00f6yle demektedir:
\n\u201cH\u00fcseyin H\u00fcsameddin, kaynak zikretmeden olay hakk\u0131nda geni\u015f bilgi vermi\u015f ve kendine
\ng\u00f6re baz\u0131 yorumlarda bulunmu\u015ftur. \u0130syan\u0131n su\u00e7unu ve peygamberlik iddias\u0131n\u0131 Baba \u0130shak\u2019a
\ny\u00fcklerken, onun asl\u0131nda \u0130saac ad\u0131nda bir Rum d\u00f6nmesi olup Trabzon imparatoru hesab\u0131na
\n\u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 iddia etmi\u015f ve Baba \u0130lyas\u2019\u0131 hep savunmu\u015ftur. Hemen her seferinde Baba \u0130lyas\u2019\u0131n
\nEhl-i s\u00fcnnet inanc\u0131na \u00e7ok ba\u011fl\u0131 \u00e2lim bir zat oldu\u011funu, isyanla katiyyen ilgisi olmad\u0131\u011f\u0131n\u0131, Baba
\n\u0130shak\u2019\u0131n kendisini kand\u0131rarak halifesi makam\u0131na ge\u00e7ti\u011fini \u0131srarla belirtir. Ayr\u0131ca Baba \u0130lyas\u2019\u0131n
\nisyan sonras\u0131nda ya\u015fad\u0131\u011f\u0131n\u0131 ispatlayan bir vakfiye okudu\u011funu ve 657 (1258)\u2019de \u00f6ld\u00fc\u011f\u00fcn\u00fc
\nkaydeder.\u201d 11
\nT\u00fcm bu kafa kar\u0131\u015f\u0131kl\u0131klar\u0131n\u0131n sebebi asl\u0131nda tarafs\u0131zl\u0131klar\u0131 tart\u0131\u015fmal\u0131 olan yabanc\u0131 orijinli tarih\u00e7ilerdir.
\n\u0130syan\u0131n ba\u015flang\u0131c\u0131 her ne kadar Baba \u0130lyas olsa da, bunun bir fitne y\u00fcz\u00fcnden oldu\u011funu ve sab\u0131r ile bu d\u00fc\u011f\u00fcm\u00fcn
\n\u00e7\u00f6z\u00fclece\u011fini savunan da Baba \u0130lyas\u2019t\u0131r. As\u0131l devleti y\u0131kmaya ahdeden ve bu durumu f\u0131rsat bilen \u0130shak-\u0131 \u015e\u00e2m\u00ee\u2019dir.
\nBu olay, t\u00fcm y\u00f6nleri ile bir f\u0131rsat\u00e7\u0131 casusun ilmek ilmek dokudu\u011fu ihanetin son darbesidir. Bunlar\u0131n hepsini hem
\nElvan \u00c7elebi hem H\u00fcseyin H\u00fcsameddin ve hem de Kemal Yavuz a\u00e7\u0131k\u00e7a ifade etmektedir. Ancak yine de baz\u0131
\nmihraklar bundan marksist, heteredoks \u0130slam taraftar\u0131, Alev\u00ee T\u00fcrkmen haklar\u0131n\u0131n savunucusu, Mehd\u00eeci bir tarikat
\nayaklanmas\u0131 \u00e7\u0131karmak hatta bu ayaklanmay\u0131 otoriteye, S\u00fcnn\u00eeli\u011fe ilk ba\u015fkald\u0131r\u0131 olarak sunmak istemektedirler.
\n11 Er\u00fcnsal, a.g.e, s.47.
\n285<\/p>\n
\u201c\u0130syan\u0131 \u2018k\u00f6yl\u00fc ayaklanmas\u0131\u2019 olarak niteleyen Marksist tarih\u00e7ilere de, isyan\u0131 hetedoroks
\n\u0130slam\u2019\u0131n ortodoks \u0130slam\u2019a tepkisi olarak niteleyenlere de kat\u0131lmayan Ahmet Ya\u015far Ocak\u2019a
\ng\u00f6re M\u00fcslim, gayrim\u00fcslim k\u00f6yl\u00fclerin de kat\u0131lmas\u0131na ra\u011fmen, isyan esas olarak zalim,
\nm\u00fcstebit ve yabanc\u0131larla (\u0130ranl\u0131lar) takviye edilmi\u015f Sel\u00e7uklu y\u00f6netimine \u00e7e\u015fitli nedenlerle
\ntepki duyan konar-g\u00f6\u00e7er yahut yar\u0131-g\u00f6\u00e7ebe T\u00fcrkmenlerin ba\u015flatt\u0131\u011f\u0131 \u2018mesiyanik\u2019 (Mehdici)
\nbir ihtilaldi\u201d 12
\n\u201cEsasen gayri S\u00fcnn\u00ee bir niteli\u011fe sahip olan Vef\u00e2\u00eeli\u011fin ba\u015f\u0131nda bulunan Baba \u0130ly\u00e2s-\u0131
\nHoras\u00e2n\u00ee\u2019nin soyundan gelen bu \u015feyh ailesinin birdenbire S\u00fcnn\u00eele\u015fti\u011fini d\u00fc\u015f\u00fcnmek \u00e7ok
\ng\u00fc\u00e7t\u00fcr. \u00c2\u015f\u0131k Pa\u015fa\u2019dan itibaren, dedesinin ve babas\u0131n\u0131n ad\u0131 etraf\u0131nda meydana gelmi\u015f olaylar\u0131
\nunutturabilmek ve s\u00fcl\u00e2leyi daha \u00f6nceki hadiselerin \u015faibesinden kurtarabilmek maksad\u0131yla,
\nbizzat Elvan \u00c7elebi\u2019nin yapt\u0131\u011f\u0131 gibi zaman\u0131n y\u00f6netim \u00e7evreleriyle yak\u0131n ili\u015fkilere girilmesi
\netkili olmu\u015f, b\u00f6ylece S\u00fcnn\u00eele\u015fme s\u00fcreci tamamlanm\u0131\u015ft\u0131r. Elvan \u00c7elebi\u2019nin \u00f6nemli bir
\n\u00f6zelli\u011fi de bu gayri S\u00fcnn\u00ee T\u00fcrkmen \u015feyh ailesinin S\u00fcnn\u00eele\u015fme s\u00fcrecini tamamlamak \u00fczere
\noldu\u011fu bir d\u00f6nemi temsil etmi\u015f olmas\u0131d\u0131r\u201d.13
\nYukardaki ifadeleri destekleyen pek \u00e7ok kitap ve yaz\u0131, kafalar\u0131 kar\u0131\u015ft\u0131rmaya devam etmektedir.
\nVefa\u00ee ve C\u00fcneyd\u00ee tarikatinin bir temsilcisi oldu\u011fu a\u00e7\u0131k olan Baba \u0130lyas\u2019\u0131 anlamak i\u00e7in bu tarikatlar\u0131n
\nd\u00fc\u015f\u00fcnce sistemine ve yay\u0131lma alanlar\u0131na da bakmak gerekir.
\n\u201cB\u00e2yez\u00eed-i Bist\u00e2m\u00ee\u2019ye nisbet edilen Tayf\u00fbriyye tarikat\u0131n\u0131n vecd ve cezbeyi esas almas\u0131na
\nkar\u015f\u0131l\u0131k C\u00fcneydiyye sahv g\u00f6r\u00fc\u015f\u00fcn\u00fc benimsemi\u015ftir. Esasen VI. (XII.) y\u00fczy\u0131ldan \u00f6nce hen\u00fcz
\ntarikatlar kurulmam\u0131\u015f oldu\u011fundan C\u00fcneydiyye ve Tayf\u00fbriyye bug\u00fcn anlad\u0131\u011f\u0131m\u0131z m\u00e2nada birer
\ntarikat olmay\u0131p daha \u00e7ok bir me\u015freptir. Bununla beraber XII. y\u00fczy\u0131ldan itibaren kurulmaya ba\u015flayan
\nK\u00fcbreviyye, K\u00e2diriyye, H\u00e2ceg\u00e2n, Gazz\u00e2liyye, Har\u00eesiyye, Ar\u00eefiyye gibi baz\u0131 tarikatlar ve
\nbunlar\u0131n kollar\u0131 kendilerini C\u00fcneydiyye\u2019den saym\u0131\u015flard\u0131r. Tarikatlar \u00f6ncesi d\u00f6nemde sekr halini
\nen \u00fcst\u00fcn hal sayanlara Tayf\u00fbriyye, sahv (kendine h\u00e2kim olma) halini sekr haline tercih edenlere
\nC\u00fcneydiyye deniliyordu. Bu t\u00fcr de\u011fi\u015fik tasavvuf\u00ee me\u015freplerden bahseden H\u00fccv\u00eer\u00ee kendi \u015feyhlerinin
\nhep C\u00fcneyd\u00ee olduklar\u0131n\u0131 s\u00f6yler. Har\u00eer\u00eez\u00e2de C\u00fcneydiyye\u2019nin esaslar\u0131 olarak \u015fu sekiz prensibi
\nkaydeder: Az yeme, az uyuma, az konu\u015fma, inziv\u00e2, s\u00fcrekli abdestli bulunma, kalbi m\u00e2siv\u00e2 ile
\nme\u015fgul etmeme, s\u00fcrekli zikir ve kalbi \u015feyhe rabt etme.\u201d14
\nVefa\u00eeye tarikati de bu ba\u011flamda incelenmelidir:
\n\u201cVef\u00e2iyye\u2019nin Anadolu\u2019nun bilhassa k\u0131rsal kesimlerinde yay\u0131lmas\u0131nda b\u00fcy\u00fck katk\u0131s\u0131
\nbulunan Dede Gark\u0131n, g\u00f6\u00e7ebe T\u00fcrkmen dervi\u015flerine kar\u015f\u0131 yak\u0131nl\u0131\u011f\u0131yla bilinen Sultan
\nAl\u00e2eddin Keykubad\u2019\u0131n takdirini kazand\u0131, sultan onu bizzat ziyaret etti ve kendisine on yedi
\nk\u00f6y vakfetti.
\nDede Gark\u0131n\u2019\u0131n halifesi Baba \u0130lyas\u2019\u0131n hem ya\u015fad\u0131\u011f\u0131 d\u00f6nemde hem de halifeleri
\nvas\u0131tas\u0131yla Osmanl\u0131 d\u00f6neminde Vef\u00e2iyye\u2019nin yay\u0131lmas\u0131nda b\u00fcy\u00fck pay\u0131 vard\u0131r. Dolay\u0131s\u0131yla
\nonu Dede Gark\u0131n\u2019dan sonra Anadolu\u2019da en \u00e7ok iz b\u0131rakan Vef\u00e2\u00ee \u015feyhi olarak kabul etmek
\nm\u00fcmk\u00fcnd\u00fcr.
\nDede Gark\u0131n 400 halifesi aras\u0131ndan Hac\u0131 Mihman, Ba\u011fd\u0131n Hac\u0131, \u015eeyh Osman ve
\nAyn\u00fcddevle\u2019yi gen\u00e7 halifesi ve ayn\u0131 zamanda torunu olan Baba \u0130lyas\u2019\u0131n emrine vermi\u015f,
\nonlar\u0131 Anadolu\u2019yu ir\u015fat etmekle g\u00f6revlendirmi\u015ftir (Men\u00e2k\u0131b\u00fc\u2019l-kudsiyye, s. 17-19). \u015eeyhin
\nemrini alan Baba \u0130lyas, Amasya yak\u0131nlar\u0131ndaki \u00c7at k\u00f6y\u00fcne gelerek burada bir z\u00e2viye kurdu
\n(\u015eahin 2019)\u201d.
\n12 Ay\u015fe H\u00fcr. baba-ilyasla-baba-ishak-neden-isyan-etti-. Aral\u0131k 2019. http:\/\/www.radikal.com.tr\/yazarlar\/ayse-hur\/baba-ilyasla-baba-ishak-neden-isyanetti-
\n1123589\/.
\n13 Ahmet Ya\u015far Ocak. \u00abElvan \u00c7elebi.\u00bb \u0130slam Ansiklopedisi. 12 2019. https:\/\/islamansiklopedisi.org.tr\/elvan-celebi.
\n14 S\u00fcleyman Uluda\u011f. C\u00fcneydiye Maddesi. Aral\u0131k 2019. https:\/\/islamansiklopedisi.org.tr\/cuneydiyye,.
\n286
\nINTERNATIONAL \u2018\u2018IRFAN<\/p>\n
\u201cG\u00fcn\u00fcm\u00fczde bu gelene\u011fe mensup Alev\u00ee ocaklar\u0131n\u0131n mevcudiyeti tarikat\u0131n k\u0131rsal
\nkesimde gayri S\u00fcnn\u00ee bir nitelik ta\u015f\u0131d\u0131\u011f\u0131n\u0131n bir delilidir.
\nVef\u00e2iyye k\u0131rsal kesimde b\u00f6yle bir yap\u0131 arzederken Elvan \u00c7elebi Z\u00e2viyesi\u2019nde yeti\u015fen
\n\u00c2\u015f\u0131kpa\u015faz\u00e2de ve Seyyid Vel\u00e2yet, Osmanl\u0131 co\u011frafyas\u0131nda Vef\u00e2iyye\u2019yi iktidar\u0131n da deste\u011fini
\nalm\u0131\u015f S\u00fcnn\u00ee bir tarikat olan Zeyniyye i\u00e7erisinde temsil etmi\u015flerdir. Dolay\u0131s\u0131yla tarikat\u0131n
\nk\u0131rsal kesimde gayri S\u00fcnn\u00ee, \u015fehirlerde S\u00fcnn\u00ee bir karakter arzetti\u011fi, S\u00fcnn\u00eele\u015fmenin Osmanl\u0131
\ntopraklar\u0131nda \u00c2\u015f\u0131kpa\u015fa-z\u00e2de taraf\u0131ndan ger\u00e7ekle\u015ftirildi\u011fi s\u00f6ylenebilir. Bu s\u00fcreci, Baba \u0130lyas
\nm\u00fcritleri gibi vaktiyle devlete kar\u015f\u0131 gelmi\u015f bir s\u00fbf\u00ee \u00e7evresinin Anadolu\u2019da art\u0131k Osmanl\u0131
\nh\u00e2kimiyetinin yerle\u015fti\u011fi XV. y\u00fczy\u0131lda bu \u015faibeli ge\u00e7mi\u015finin h\u00e2t\u0131ras\u0131n\u0131 silmeye y\u00f6nelik
\ngayretiyle ili\u015fkilendirmek de m\u00fcmk\u00fcnd\u00fcr\u201d. 15
\nB\u00fct\u00fcn bu kar\u0131\u015f\u0131k bilgiler iki hususta kafalar\u0131 kar\u0131\u015ft\u0131rmaktad\u0131r. Bir grup ara\u015ft\u0131rmac\u0131 Baba \u0130lyas soyunu
\nAlev\u00ee bir kol olan Gark\u0131n a\u015firetine ba\u011flay\u0131p tamamen Alev\u00ee bir hareket olarak g\u00f6stermektedir. Bir di\u011fer
\nara\u015ft\u0131rmac\u0131 grubu ise soyun Vefa\u00ee tarikat\u0131na ba\u011fl\u0131 bir kol oldu\u011funu ve zamanla bir k\u0131sm\u0131n\u0131n -\u00f6zellikle k\u0131rsaldaki-
\nAlev\u00eele\u015fti\u011fini, bir kolun ise S\u00fcnnile\u015fti\u011fini -\u00f6zellikle \u015fehirdeki k\u0131sm\u0131 ki bu kol Elvan \u00c7elebi ile \u00c2\u015f\u0131k Pa\u015fa-z\u00e2de
\nile belirginle\u015fmi\u015ftir- s\u00f6ylemektedir. H\u00fcseyin H\u00fcsameddin Yasar ise Alev\u00eelik k\u0131sm\u0131n\u0131 kesinlikle reddetmektedir.
\nSoyun Alev\u00ee T\u00fcrkmenler ve Tatarlar \u00fczerinde etkisinin oldu\u011funu ancak Alev\u00ee olmad\u0131\u011f\u0131n\u0131 iddia etmektedir. \u00c2\u015f\u0131k
\nPa\u015faz\u00e2de Tarihi\u2019nde de yazar kendi soyunu ve me\u015frebini \u015f\u00f6yle belirtmektedir:
\n\u201cBen ki fakir Dervi\u015f Ahmed \u00c2\u015f\u0131k\u00ee\u2019yim. \u015eeyh S\u00fcleyman\u2019\u0131n o\u011flu olan \u015eeyh Yahya\u2019n\u0131n o\u011fluyum. \u015eeyh
\nS\u00fcleyman da b\u00e2li y\u00fcce sultan \u00c2\u015f\u0131k Pa\u015fa\u2019n\u0131n o\u011fludur. O da ufuklar\u0131 ir\u015fat edicisi Muhlis Pa\u015fa\u2019n\u0131n o\u011fludur. Muhlis
\nPa\u015fa ise \u00e2riflerin t\u00e2c\u0131 Seyyid Ebu\u2019l-Vef\u00e2\u2019n\u0131n halifesi olan zaman\u0131n kutbu Baba \u0130lyas\u2019\u0131n o\u011fludur.\u201d16 Bu bilgiye g\u00f6re
\nBaba \u0130lyas\u2019\u0131n \u00fcnl\u00fc tarih\u00e7i torunu, dedesini Vefa\u00ee olarak g\u00f6stermektedir.
\nD. SONU\u00c7
\nH\u00fcseyin H\u00fcsameddin Yasar\u2019\u0131n Amasya Tarihi\u2019nden Elvan \u00c7elebi ve soyu hakk\u0131ndaki bilgileri okuduktan
\nsonra, Yasar\u2019\u0131n bize ba\u015flarken sordu\u011fumuz sorular hakk\u0131nda verdi\u011fi cevaplar \u015f\u00f6yle s\u0131ralanabilir:
\n1. Elvan \u00c7elebi, ya\u015fay\u0131p \u00f6ld\u00fc\u011f\u00fc b\u00f6lgede \u00e7ok sevilmi\u015f bir \u015fahsiyettir.
\n2. Elvan \u00c7elebi bu yeri tesad\u00fcfen se\u00e7memi\u015ftir, babas\u0131n\u0131n da burada bir d\u00f6nem bulundu\u011fu ve akrabas\u0131
\nolan devrin devlet adamlar\u0131 taraf\u0131ndan da buras\u0131n\u0131n kendisine tahsis edildi\u011fi anla\u015f\u0131lmaktad\u0131r.
\n3. Elvan \u00c7elebi\u2019nin Dede Gark\u0131n\u2019a kadar giden soyu \u015f\u00f6yledir: \u00c7elebi bin Elvan \u00c7elebi bin \u00c2\u015f\u0131k
\nPa\u015fa bin Muhlis Pa\u015fa bin Baba \u0130lyas Horasan\u00ee. Baba \u0130lyas ise Dede Gark\u0131n\u2019\u0131n torunudur. Bu \u015fah\u0131s Anadolu\u2019ya
\ngelmi\u015f \u00e7ok etkili bir Vefa\u00ee \u015feyhidir.
\n4. Baba \u0130lyas, Baba\u00ee ayaklanmas\u0131nda bir f\u00e2il de\u011fil ma\u011fdurdur.
\n5. Baba \u0130shak, ayaklanmay\u0131 ba\u015flatan ve bundan d\u00fcnyev\u00ee h\u0131rslar\u0131 i\u00e7in yarar uman bir isyank\u00e2rd\u0131r.
\nAncak bu isyan \u201cezilenlerin hakk\u0131n\u0131 aramak\u201d g\u00f6r\u00fcnt\u00fcs\u00fcyle \u00e7\u0131k\u0131p ba\u015fka ama\u00e7lara hizmet etmi\u015ftir.
\n6, Elvan \u00c7elebi\u2019nin soyu Baba \u0130lyas\u2019tan itibaren S\u00fcnn\u00ee bir \u00e7izgi izlemi\u015ftir ve bu \u00e7izgi hi\u00e7
\nde\u011fi\u015fmemi\u015ftir. Bu g\u00f6r\u00fc\u015f\u00fc desteklemek ad\u0131na Yasar, Elvan \u00c7elebi\u2019nin soyundan gelenlerin Halvetili\u011fi tercih
\netti\u011fini yazmaktad\u0131r. Hi\u00e7bir akrabas\u0131 veya torunu Bekta\u015f\u00ee veya Alev\u00ee olarak vas\u0131fland\u0131r\u0131lmamaktad\u0131r.
\n15 Ha\u015fim \u015eahin. Vefa\u00eeye Maddesi. Aral\u0131k 2019. https:\/\/islamansiklopedisi.org.tr\/vefaiyye–ebul-vefa-bagdadi
\n16 Ay\u015fenur Kala. Tev\u00e2rih-i \u00c2l-i Osman \u00c2\u015f\u0131k Pa\u015fa-z\u00e2de Tarihi. \u0130stanbul: Kamer Yay\u0131nlar\u0131, s. 29, 2018.
\n287
\nULUSLARARASI HORASAN\u2019DAN ANADOLU\u2019YA \u0130RFAN GELENE\u011e\u0130: ELVAN \u00c7ELEB\u0130 SEMPOZYUMU \/ 02-04 EK\u0130M 2020
\n7. Elvan \u00c7elebi\u2019nin hayat hik\u00e2yesi Yasar\u2019\u0131n eserinde yoktur. \u00c7\u00fcnk\u00fc eser, bu maddeye kadar
\ngelmemi\u015ftir. Ancak di\u011fer akrabalar\u0131n\u0131 ve evlad\u0131n\u0131 anlat\u0131rken onun hayat hik\u00e2yesi de \u015fekillenmektedir. (Yasar\u2019\u0131n
\nsonradan bulunan notlar h\u00e2lindeki defterlerinde de Elvan \u00c7elebi maddesi eksiktir.)
\n8. Elvan \u00c7elebi ve soyunun etkisi \u00e7e\u015fitli yollarla Balkanlara kadar ula\u015fm\u0131\u015ft\u0131r. (Salt\u0131k Baba- \u015eeyh
\nBedreddin)
\n9. Baba \u0130lyas\u2019\u0131n soyu asl\u0131nda devlete isyan eden de\u011fil, tam tersine devlete en b\u00fcy\u00fck hizmeti veren
\nilim adam\u0131 ve \u015fairler olarak g\u00f6z \u00f6n\u00fcnde olmu\u015flard\u0131r; ancak gizemli bir Baba \u0130lyas ve Baba\u00ee efsanesi s\u00fcr\u00fcp gitmi\u015ftir.
\nMesela \u00c2\u015f\u0131k Pa\u015fa-z\u00e2de \u0130stanbul\u2019da bir Halvet\u00ee \u015feyhi olarak ya\u015fam\u0131\u015f ve b\u00fcy\u00fck bir tarih\u00e7i olarak an\u0131lm\u0131\u015ft\u0131r.
\n10. Baba\u00eelik adl\u0131 tarikat\u0131 Baba \u0130lyas\u2019\u0131n kurmad\u0131\u011f\u0131 ve bu \u015fahs\u0131n Vefa\u00ee-C\u00fcneyd\u00ee oldu\u011fu g\u00f6r\u00fclmektedir.
\nDaha sonradan Baba\u00ee tarikat\u0131 \u015fekillenmi\u015ftir. Devrin insanlar\u0131 Baba\u00ee tarikat\u0131n\u0131n kat\u0131 kurallar\u0131 yerine Halvetili\u011fe
\nmeyletmi\u015ftir. Baba \u0130lyas\u2019\u0131n soyu da bu meyli g\u00f6stermi\u015ftir.
\n11. K\u0131z\u0131lba\u015f T\u00fcrkler bu aileyi \u00e7ok sevmi\u015f ve kendilerinin yan\u0131nda yer alm\u0131\u015flard\u0131r. Ancak ayaklanmada
\nonlar\u0131n da Baba \u0130lyas gibi aldat\u0131ld\u0131\u011f\u0131 \u00e2\u015fik\u00e2rd\u0131r.
\nBaba \u0130lyas\u2019\u0131; Hamza Aks\u00fct, Alevi T\u00fcrkmenlerin Gark\u0131n A\u015fireti (Boyu) dedesi olarak tan\u0131tmaktad\u0131r. Ona
\ng\u00f6re as\u0131l kavga, Alevi-S\u00fcnni \u00e7eki\u015fmesidir ve Bat\u0131 Anadolu co\u011frafyas\u0131nda Alev\u00ee T\u00fcrkmen n\u00fcfusunu istemeyen
\nS\u00fcnn\u00ee Sel\u00e7uklu T\u00fcrklerinin kavgas\u0131d\u0131r. Baba \u0130shak, Baba \u0130lyas ad\u0131na sava\u015fm\u0131\u015f bir kahramand\u0131r17. Garip olan
\n\u015fudur: Alev\u00ee-T\u00fcrkmen babalar\u0131, birer kom\u00fcnist-sosyalist devrimci gibi sunularak adeta zalim S\u00fcnni liderlere
\nba\u015fkald\u0131rmaktad\u0131rlar. Acaba ger\u00e7ekten Baba \u0130lyas b\u00f6yle mi d\u00fc\u015f\u00fcn\u00fcyordu diye sorgulad\u0131\u011f\u0131m\u0131zda \u00f6yle bir durum
\ntespit edemiyoruz. Baba \u0130lyas\u2019\u0131n ba\u015f\u0131na gelen iftira sonras\u0131, sabrederek ve tevekk\u00fcl ederek bu meselenin Allah\u2019\u0131n
\nizni ile hallolaca\u011f\u0131na inanc\u0131, hemen her kaynakta yaz\u0131lmaktad\u0131r. Burada daha \u00f6nceki Sel\u00e7uklu sultan\u0131 ile sorun
\nya\u015famayan ve soyundan gelenlerin de devlette \u00fcst d\u00fczey g\u00f6rev alm\u0131\u015f bir din ulusundan bahsetti\u011fimiz a\u00e7\u0131kt\u0131r. Baba
\n\u0130shak\u2019\u0131n (kast\u00ee olarak) yapt\u0131\u011f\u0131 hamleler ortal\u0131\u011f\u0131 kar\u0131\u015ft\u0131rm\u0131\u015f ve devletle Baba\u00eeler kar\u015f\u0131 kar\u015f\u0131ya gelmi\u015ftir.
\nAmasya\u2019da ayn\u0131 durum Mir Hamza Nigar\u00ee adl\u0131 Nak\u015f\u00ee \u015feyhinde de g\u00f6r\u00fclm\u00fc\u015f, kendisi s\u00fcrg\u00fcn edilmi\u015ftir.
\nAncak \u00e7ok fazla seveni oldu\u011fu halde bir kalk\u0131\u015fma olmam\u0131\u015ft\u0131r. Nigar\u00ee\u2019nin \u015fu beyti orta yolu bulmaya yetmi\u015ftir:
\n\u201cAllah\u0131 Muhammedi \u00e2l\u00ee seven dost\u00e2n\u0131z
\nNe S\u00fcnn\u00eeyiz ne \u015ei\u00ee bir h\u00e2lis M\u00fcsl\u00fcm\u00e2n\u0131z\u201d
\nBaba \u0130lyas\u2019\u0131n soyunun Bekta\u015f\u00eelik gibi Alev\u00ee g\u00f6r\u00fc\u015flere yak\u0131n bir tarikat yerine Halvet\u00eelik gibi yollar\u0131 tercih
\netmesi yukar\u0131da bahsetti\u011fimiz hususlarda bizleri farkl\u0131 d\u00fc\u015f\u00fcnmeye itmektedir.
\n12. Baba \u0130lyas ile Baba \u0130shak kesinlikle ayn\u0131 \u015fahsiyet de\u011fildir. Yasar\u2019a g\u00f6re \u0130shak-\u0131 \u015e\u00e2m\u00ee diye
\nadland\u0131rd\u0131\u011f\u0131 Baba \u0130shak isyanda \u00f6ld\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Mezar\u0131 da Ambarl\u0131 Evliyas\u0131 ad\u0131 verilen Amasya\u2019daki gizemli
\nt\u00fcrbede parampar\u00e7a bir cesetin bulundu\u011fu yerdir. Baba \u0130lyas ise ayaklanma s\u0131ras\u0131nda son g\u00f6rev olarak \u0130shak\u2019\u0131
\ndinsiz ilan edip \u00c7at (\u0130lyas) K\u00f6y\u00fc\u2019nde gizlenmi\u015ftir. Baba \u0130lyas bu ayaklanmadan sonra da birka\u00e7 y\u0131l ya\u015fam\u0131\u015ft\u0131r.
\n13. Baba \u0130lyas ve Elvan \u00c7elebi soyu \u015fair olarak da b\u00fcy\u00fck \u015fahsiyetler yeti\u015ftirmi\u015ftir. \u0130lk olarak Dede
\nGark\u0131n\u2019\u0131n bir Yunus Emre gibi \u015fiirleri oldu\u011funu ima eden Ahmet Ya\u015far Ocak\u2019t\u0131r. Yazar, Elvan \u00c7elebi\u2019nin manzum
\nmenak\u0131p-namesinden bunun emarelerini sunmaktad\u0131r. Baba \u0130lyas ve Muhlis Pa\u015fa i\u00e7in \u015fiir yazd\u0131\u011f\u0131na dair bir bilgi
\nbulunmamaktad\u0131r; ancak onlardan sonra T\u00fcrk \u015fiirinin ve T\u00fcrk\u00e7enin en b\u00fcy\u00fck \u00fcstatlar\u0131ndan birisi, Garip-n\u00e2me
\n\u015fairi \u00c2\u015f\u0131k Pa\u015fa gelmektedir. \u00c2\u015f\u0131k Pa\u015fa\u2019dan sonra neredeyse her evlad\u0131ndan \u015fiirle ilgilenenler olmu\u015ftur.
\n17 Hamza Aks\u00fct, \u00abBaba \u0130lyas ve Babailer Anmas\u0131.\u00bb https:\/\/www.youtube.com\/watch?v=QcNzLjHPVeI. 2019.
\n288<\/p>\n
14. \u015eairlikle ilgili Yasar\u2019\u0131n A\u015f\u0131k Pa\u015fa-z\u00e2de hakk\u0131nda \u015fu iddias\u0131 ilgin\u00e7tir: \u00abDi\u011fer evlad\u0131 S\u00fcleyman
\n\u00c7elebi\u2019dir. Sultan Orhan devlet adamlar\u0131ndan Mevlid sahibi S\u00fcleyman \u00c7elebi her halde bunun o\u011fludur. Mevlidin
\ndili tamam\u0131yla ve \u00fcslubu \u00c2\u015f\u0131k Pa\u015fa\u2019n\u0131n dil ve \u00fcslubuna pek benzer. \u0130vaz Pa\u015fa-z\u00e2de, S\u00fcleyman \u00c7elebi\u2019den evvel
\nbu mevlid vard\u0131.\u201d
\n15. \u00c2\u015f\u0131k Pa\u015fa kadar onun o\u011flu \u00c2\u015f\u0131k Pa\u015fa-z\u00e2de de \u015fiire a\u015f\u0131r\u0131 d\u00fc\u015fk\u00fcnd\u00fcr. Yazd\u0131\u011f\u0131 Osmanl\u0131 tarihinde
\nher anlatt\u0131\u011f\u0131 konudan sonra manzum tekrarlar yazm\u0131\u015ft\u0131r. Gayet ba\u015far\u0131l\u0131 manzumeler olan bu \u015fiirler onun \u015fairlik
\ny\u00f6n\u00fcn\u00fcn g\u00fcc\u00fcn\u00fc ortaya koymaktad\u0131r.
\n16. Elvan \u00c7elebi\u2019nin Menak\u0131b\u00fc\u2019l-Kudsiye haricinde \u015fiirleri de vard\u0131r ve ara\u015ft\u0131rmalar devam ettik\u00e7e
\ndaha fazla \u015fiirinin de bulunaca\u011f\u0131 \u00e2\u015fik\u00e2rd\u0131r:
\n\u201cElv\u00e2n \u00c7elebi\u2019nin, mecmualarda dokuz \u015fiiri tespit edilmi\u015ftir. \u0130kisi kaside, yedisi gazel,
\ndokuz manzumesinden yedisi E\u011fridirli H\u00e2c\u0131 Kem\u00e2l\u2019in C\u00e2mi\u2019u\u2019n-Nez\u00e2\u2019ir\u2019inde, di\u011ferleri bir
\nba\u015fka \u015fiir mecmuas\u0131nda yer almaktad\u0131r. Bunlar\u0131n d\u00f6rd\u00fc Ergun, C\u00e2mi\u2019u\u2019n-Nez\u00e2\u2019ir\u2019deki di\u011fer
\nbe\u015f \u015fiir ise K\u00f6ksal taraf\u0131ndan yay\u0131mlanm\u0131\u015ft\u0131r. Ayr\u0131ca \u015eak\u00e2y\u0131ku\u2019n-Nu\u2019m\u00e2niyye, K\u00fcnh\u00fc\u2019l-
\nAhb\u00e2r ve Osm\u00e2nl\u0131 M\u00fcellifleri\u2019nde Etv\u00e2r-\u0131 S\u00fcl\u00fbk adl\u0131 bir manzumesinden bahsedilmektedir.\u201d18
\nK\u0131sacas\u0131 Elvan \u00c7elebi, bug\u00fcn her ne kadar kendi ad\u0131yla an\u0131lan k\u00fc\u00e7\u00fck k\u00f6y\u00fcndeki t\u00fcrbesinde sessizce yatsa
\nda, etkileri bug\u00fcnlere gelen b\u00fcy\u00fck bir soyun temsilcisi oldu\u011funu ara\u015ft\u0131ran herkese ispatlamaktad\u0131r. \u00c7orum ve Amasya
\nilleri Baba \u0130lyas ve Elvan \u00c7elebi gibi de\u011ferleri daha fazla \u00f6n plana \u00e7\u0131kartmay\u0131 ve inan\u00e7 turizmine katmay\u0131 temel hedef
\nedinmelidir. Bu sayede daha fazla insan\u0131m\u0131z bu b\u00fcy\u00fck mutasavv\u0131f\u0131 tan\u0131y\u0131p onun \u00f6\u011fretisinden ilham almal\u0131d\u0131r.
\nE. KAYNAK\u00c7A
\nAks\u00fct, Hamza. \u00abBaba \u0130lyas ve Babailer Anmas\u0131.\u00bb https:\/\/www.youtube.com\/
\nwatch?v=QcNzLjHPVeI. 2019.
\nEr\u00fcnsal, E. \u0130smial, ve Ahmet Ya\u015far Ocak. Elvan \u00c7elebi, Men\u00e2k\u0131b\u00fc\u2019l-Kusiyye Fi Men\u00e2s\u0131b\u00fc\u2019l-\u00dcnsiyye,
\nBaba \u0130shak-\u0131 Horasan\u00ee ve S\u00fclalesinin Menk\u0131bev\u00ee Tarihi. Ankara: Tarih Kurumu Yay\u0131nlar\u0131, 2014.
\nH\u00fcr , Ay\u015fe. baba-ilyasla-baba-ishak-neden-isyan-etti-. Aral\u0131k 2019. http:\/\/www.radikal.com.tr\/
\nyazarlar\/ayse-hur\/baba-ilyasla-baba-ishak-neden-isyan-etti-1123589\/.
\nH\u00fcsameddin, H\u00fcseyin. Amasya Tarihi. Amasya: Yazma Eser, 1335.
\nKala , Ay\u015fenur. Tev\u00e2rih-i \u00c2l-i Osman \u00c2\u015f\u0131k Pa\u015fa-z\u00e2de Tarihi. \u0130stanbul: Kamer Yay\u0131nlar\u0131, 2018.
\nKocat\u00fcrk, Vasfi Mahir. T\u00fcrk Edebiyat\u0131nda Dini ve Tasavvufi \u015eiirler. Ankara: Edebiyat yay\u0131nevi, 1968.
\nK\u00f6ksal, M. Fatih. Elvan \u00c7elebi. 12 2019. http:\/\/www.turkedebiyatiisimlersozlugu.com\/index.
\nphp?sayfa=detay&detay=828 (12 2019 tarihinde eri\u015filmi\u015ftir).
\nK\u00f6ksal, M. Fatih. \u00abElvan \u00c7elebi\u2019nin \u015eiirleri ve \u015eairli\u011fi.\u00bb Klasik T\u00fcrk \u015eiiri Ara\u015ft\u0131rmalar\u0131, 2005: 489.
\nOcak, Ahmet Ya\u015far. \u00abElvan \u00c7elebi.\u00bb \u0130slam Ansiklopedisi. 12 2019. https:\/\/islamansiklopedisi.org.
\ntr\/elvan-celebi.
\n\u015eahin , Ha\u015fim. Vefa\u00eeye Maddesi. Aral\u0131k 2019. https:\/\/islamansiklopedisi.org.tr\/vefaiyye–ebulvefa-
\nbagdadi.
\nUluda\u011f, S\u00fcleyman. C\u00fcneydiye Maddesi. Aral\u0131k 2019. https:\/\/islamansiklopedisi.org.tr\/cuneydiyye,.
\nYavuz, Kemal. \u00c2\u015f\u0131k Pa\u015fa Garip-Name. Cilt 1. \u0130stanbul: TDK Yay\u0131nlar\u0131, 2001.
\n18 M. Fatih K\u00f6ksal, Elvan \u00c7elebi a.g.m.<\/p>\n","protected":false},"excerpt":{"rendered":"
259 ULUSLARARASI HORASAN\u2019DAN ANADOLU\u2019YA \u0130RFAN GELENE\u011e\u0130: ELVAN \u00c7ELEB\u0130 SEMPOZYUMU \/ 02-04 EK\u0130M 2020 http:\/\/www.elvancelebi2020.hitit.edu.tr\/NewsDetail\/10\/12\/2020\/bildiri-ozet-kitabi-ve-bildiri-tam-metin-kitabi-yayimlanmistir H\u00dcSEY\u0130N H\u00dcSAMEDD\u0130N YASAR\u2019IN AMASYA TAR\u0130H\u0130\u2019NDE ELVAN \u00c7ELEB\u0130 VE SOYU Do\u00e7. Dr. Metin HAKVERD\u0130O\u011eLU Amasya \u00dcniversitesi Fen – Edebiyat Fak\u00fcltesi \u00d6ZET T\u00fcrk edebiyat\u0131 hem tarih hem de … Okumaya devam et