{"id":9777,"date":"2020-02-01T00:01:33","date_gmt":"2020-01-31T22:01:33","guid":{"rendered":"http:\/\/kadrandergi.com.tr\/?p=9777"},"modified":"2020-02-01T00:01:33","modified_gmt":"2020-01-31T22:01:33","slug":"baris-manconun-eserlerinde-tasavvuf-izleri","status":"publish","type":"post","link":"https:\/\/www.kadrandergi.com.tr\/?p=9777","title":{"rendered":"BARI\u015e MAN\u00c7O\u2019NUN ESERLER\u0130NDE TASAVVUF \u0130ZLER\u0130"},"content":{"rendered":"

Halk m\u00fczi\u011fimizin hor g\u00f6r\u00fcld\u00fc\u011f\u00fc s\u0131ralarda, bat\u0131n\u0131n ve do\u011funun enstr\u00fcmanlar\u0131n\u0131 birbirine kayna\u015ft\u0131rarak, \u00f6z\u00fcm\u00fcz olan t\u00fcrk\u00fcleri geni\u015f kitlelere sevdiren farkl\u0131 s\u00f6yleyi\u015fiyle benimsedik b\u00fcy\u00fck \u00fcstat Bar\u0131\u015f Man\u00e7o\u2019yu. Geni\u015f yelpazesi, \u00e7ok y\u00f6nl\u00fc kimli\u011fi, s\u0131cak yakla\u015f\u0131m\u0131yla, 7\u2019den 77\u2019ye herkesin g\u00f6nl\u00fcnde taht kurmay\u0131 ba\u015faran Bar\u0131\u015f Man\u00e7o, insanl\u0131k ad\u0131na yapt\u0131klar\u0131yla, pek \u00e7ok g\u00fczel s\u0131fat\u0131 b\u00fcnyesinde toplam\u0131\u015f bir \u015fahsiyettir. \u00d6mr\u00fc boyunca sanat\u0131yla kendisini ifade eden Bar\u0131\u015f Man\u00e7o, modern bir Evliya \u00c7elebi ayn\u0131 zamanda ozan-baks\u0131 gelene\u011fini devam ettiren \u00e7a\u011fda\u015f bir T\u00fcrk ozan\u0131yd\u0131. K\u0131yafetleriyle, ilgin\u00e7 tak\u0131lar\u0131yla, uzun sa\u00e7lar\u0131yla, bizim bildi\u011fimiz \u00e2\u015f\u0131klardan \u00e7ok farkl\u0131yd\u0131. Bir di\u011fer farkl\u0131 y\u00f6n\u00fc de elinde kopuz ve saz yerine gitar olmas\u0131yd\u0131. Buna ra\u011fmen insanlara t\u00fcrk\u00fclerimizi ve t\u00fcrk\u00fc format\u0131ndaki \u015fark\u0131lar\u0131n\u0131 sevdiriyor; bizim dilimizi, s\u00f6z\u00fcm\u00fcz\u00fc, ezgimizi benimsetiyordu. \u201cBar\u0131\u015f der ki\u2026\u201d diye ba\u015flayan d\u00f6rtl\u00fcklerinde bir Karacao\u011flan, bir Dadalo\u011flu oluveriyor; sevgiyi, d\u00fcnyan\u0131n fanili\u011fini, ilahi a\u015fk\u0131 anlat\u0131rken de bir Yunus, bir Mevlana oluveriyordu.<\/p>\n

Bar\u0131\u015f Man\u00e7o, Yunus Emre\u2019nin 13.yy\u2019dan sonra Anadolu\u2019da ba\u015flatt\u0131\u011f\u0131 ser\u00fcvenin g\u00fcn\u00fcm\u00fcz temsilcisi olmu\u015ftur. O, Anadolu\u2019nun ba\u011fr\u0131ndan gelen de\u011ferlere sahip \u00e7\u0131kan atalar\u0131n\u0131n s\u00f6zlerini, Yunus Emre\u2019nin felsefesini, \u00e7a\u011f\u0131m\u0131za uygun bi\u00e7imde ta\u015f\u0131yan bir el\u00e7idir.<\/p>\n

\u0130nsan\u0131n huzura kavu\u015fmas\u0131 ve kendisini tan\u0131mas\u0131, Allah sevgisiyle m\u00fcmk\u00fcnd\u00fcr. Yarat\u0131lm\u0131\u015f\u0131, yaratandan \u00f6t\u00fcr\u00fc ho\u015f g\u00f6rmek, her \u015feye sevgiyle bakmakla g\u00f6n\u00fcl g\u00f6z\u00fcyle m\u00fcmk\u00fcnd\u00fcr. Bar\u0131\u015f Man\u00e7o\u2019nun ya\u015fam\u0131na ve sanat\u00e7\u0131 kimli\u011fine bakt\u0131\u011f\u0131m\u0131zda, onun Yunus Emre\u2019ye ne kadar \u00e7ok benzedi\u011fini anlayabiliriz. Gerek ya\u015fam\u0131nda, gerekse eserlerinde do\u011fu ve bat\u0131y\u0131 bir sentezle birle\u015ftirmi\u015f, sevgiye, ho\u015fg\u00f6r\u00fcye, bar\u0131\u015fa, k\u0131sacas\u0131 evrensel de\u011ferlere yer vermi\u015ftir. \u201cHem\u015ferim Memleket Nire?\u201d \u201cBir Selam Sana\u201d \u015fark\u0131lar\u0131nda karde\u015flik, ho\u015fg\u00f6r\u00fc insanlar\u0131, e\u015fit g\u00f6rme vard\u0131r. \u201cG\u00fcnayd\u0131n \u00c7ocuklar\u201dda bar\u0131\u015fa olan \u00f6zlemin dile getirili\u015fini g\u00f6r\u00fcr\u00fcz. Yunus Emre\u2019nin tasavvuf anlay\u0131\u015f\u0131n\u0131, Bar\u0131\u015f Man\u00e7o\u2019nun \u201cD\u00f6rt Kap\u0131\u201d \u201cBenden \u00d6te Benden Ziyade\u201d gibi\u2019 \u015fark\u0131lar\u0131nda da g\u00f6r\u00fcr\u00fcz. \u201cBir can\u0131m var, verece\u011fim maldan \u00f6te maldan ziyade\/ Orda \u00f6yle bir isim var ki o senden \u00f6te senden ziyade\u201d<\/em> derken d\u00fcnyan\u0131n fanili\u011fi ve tek ger\u00e7e\u011fin, hakiki sevgilinin Allah oldu\u011fu, bunun d\u00f6rt kitapta da verildi\u011fini anlatan Bar\u0131\u015f Man\u00e7o, Yunus Emre\u2019nin \u201cTen fani, canlar baki\u201d g\u00f6r\u00fc\u015f\u00fcn\u00fc desteklemi\u015ftir.<\/p>\n

\u201cHer canl\u0131 \u00f6l\u00fcm\u00fc tadacakt\u0131r.\u201d ayetini \u015fiirlerinde dile getiren Yunus Emre ile Bar\u0131\u015f Man\u00e7o\u2019nun \u201cTopraktan geldi insan, yine topra\u011fa gidecek. Unutma ki d\u00fcnya fani veren Allah al\u0131r can\u0131\u201d gibi ifadeleri, her iki \u015fahsiyetin de \u00f6l\u00fcme yakla\u015f\u0131m\u0131n\u0131 g\u00f6stermektedir. Bar\u0131\u015f ve Yunus, \u00f6l\u00fcm\u00fcn korkun\u00e7lu\u011funu vurgulayanlardan de\u011fil, onun do\u011fall\u0131\u011f\u0131n\u0131 ve g\u00fczelli\u011fini, \u00f6l\u00fcm\u00fc sevmeyi bir uygulayanlardan olmu\u015ftur.<\/p>\n

\u0130slam d\u00fcnyas\u0131nda etkisi y\u00fczy\u0131llarca s\u00fcrm\u00fc\u015f bir inan\u00e7 ve d\u00fc\u015f\u00fcnce sistemi olan tasavvufun temeli, evrende tek bir varl\u0131\u011f\u0131n bulundu\u011fu, bu tek varl\u0131\u011f\u0131n d\u0131\u015f\u0131ndaki di\u011fer varl\u0131klar\u0131n ise onun yery\u00fcz\u00fcndeki yans\u0131mas\u0131 oldu\u011fu g\u00f6r\u00fc\u015f\u00fcne dayan\u0131r. Yery\u00fcz\u00fcndeki her varl\u0131k, Allah\u2019\u0131n anla\u015f\u0131labilmesi i\u00e7in vard\u0131r.<\/p>\n

Bar\u0131\u015f Man\u00e7o\u2019nun baz\u0131 eserlerinde de derin bir anlam i\u00e7eren tasavvufi unsurlar vard\u0131r. Sanat\u00e7\u0131n\u0131n,\u201cBenden \u00d6te Benden Ziyade, D\u00f6rt Kap\u0131, M\u00fcsaadenizle \u00c7ocuklar, Yol\u201d adl\u0131 \u015fark\u0131lar\u0131nda \u00f6zelikle tasavvufi dokunu\u015flar\u0131 g\u00f6rmekteyiz.<\/p>\n

Tasavvufi anlamda \u201cinsan-\u0131 k\u00e2mil\u201d olmak i\u00e7in \u201cbeka billah\u201d mertebesine, yani devaml\u0131 Allah\u2019\u0131n varl\u0131\u011f\u0131nda bulunma mertebesine ula\u015fmak gerekir. Bunu, Allah\u2019\u0131n varl\u0131\u011f\u0131nda yok olmak, yani \u201cfenafill\u00e2h\u201d makam\u0131 izler. Tasavvufta buna \u201cdevriye\u201d usul\u00fc denir. Bar\u0131\u015f Man\u00e7o\u2019nun \u201cBenden \u00d6te Benden Ziyade\u201d adl\u0131 eserinde de devriye usul\u00fcn\u00fc g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Be\u015feri a\u015fktan ilahi a\u015fka eri\u015fmeyi, yarad\u0131l\u0131\u015f gayesini anlamay\u0131, Allah\u2019\u0131n varl\u0131\u011f\u0131nda birle\u015fmeyi bu eserde bulabiliriz:<\/p>\n

\u201cD\u00f6rt kitaptan ba\u015flayal\u0131m, istersen gel s\u00f6ze\/Orda \u00f6yle bir isim var ki, kuldan \u00f6te, o kuldan ziyade\/Onu d\u00fc\u015f\u00fcn, ona s\u0131\u011f\u0131n, o senden \u00f6te, benden ziyade\/Bir ben var ki benim i\u00e7imde, benden \u00f6te, benden ziyade…\u201d<\/em><\/p>\n

Tasavvufta g\u00f6n\u00fcl Allah\u2019\u0131n evidir. \u0130nsan\u0131n Allah\u2019\u0131 bulup \u00f6\u011frenece\u011fi yer, insan\u0131n kendi g\u00f6nl\u00fcd\u00fcr. Tasavvufta g\u00f6n\u00fcl, \u201cKaf Da\u011f\u0131\u201d olarak nitelendirilir. O gizemli, b\u00fcy\u00fcl\u00fc, y\u00fcce da\u011fa ula\u015fmak, g\u00f6n\u00fcl k\u00f6\u015fk\u00fcn\u00fcn sultan\u0131n\u0131 tan\u0131makla olur. O ise bize \u015fah damar\u0131m\u0131zdan daha yak\u0131nd\u0131r ve her \u015feyden ziyadedir.<\/p>\n

Tasavvufta d\u00f6rt mertebe vard\u0131r. \u0130nsan, Allah\u2019\u0131n varl\u0131\u011f\u0131nda birle\u015fmeyi yani fenafill\u00e2h makam\u0131na eri\u015fmeyi, \u201c\u015feriat\u201d \u201ctarikat\u201d \u201cmarifet\u201d ve \u201chakikat\u201d basamaklar\u0131n\u0131 \u00e7\u0131kararak elde eder. Sanat\u00e7\u0131n\u0131n, \u201cD\u00f6rt Kap\u0131\u201d adl\u0131 eserinde, bu d\u00f6rt mertebeyi kastetti\u011fini \u015fu d\u00f6rtl\u00fckten anlayabiliriz:<\/p>\n

\u201cBar\u0131\u015f\u2019\u0131m uzaktan geldim\/D\u00f6rt kap\u0131 \u00f6n\u00fcnde durdum\/D\u00f6rt kap\u0131dan ge\u00e7emezsem\/Geldi\u011fim gibi gideyim\u201d<\/em><\/p>\n

\"\"M\u00fcsaadenizle \u00c7ocuklar adl\u0131 \u015fark\u0131s\u0131nda ise \u201cEline, beline, diline h\u00e2kim olma\u201d<\/em> vard\u0131r. Tasavvufta, mutasavv\u0131flar nefis terbiyesi g\u00f6r\u00fcrler. Nitekim Yunus Emre, Taptuk Emre\u2019nin yoluna girmek i\u00e7in b\u00fcy\u00fck sab\u0131r ve fedak\u00e2rl\u0131k g\u00f6stermi\u015f, nefsine h\u00e2kim olmu\u015ftur. El harama uzanmayacak, k\u00f6t\u00fc i\u015fler yapmayacak; bel arzular\u0131ndan uzakla\u015facak; dil k\u00f6t\u00fc s\u00f6z s\u00f6ylemeyecektir. Sanat\u00e7\u0131, bu hususa \u015f\u00f6yle de\u011finir:<\/p>\n

\u201cK\u0131nalar yakal\u0131m elimize\/Sahip olal\u0131m dilimize\/Aman dikkat belimize\/\u015eimdi m\u00fcsaadenizle \u00e7ocuklar<\/em>…\u201d<\/p>\n

Bar\u0131\u015f Man\u00e7o\u2019nun bahsi ge\u00e7en eserlerinde tasavvuf, Allah\u2019a ula\u015fman\u0131n bir yoludur, bu yolda \u00f6lmek vard\u0131r ama d\u00f6nmek asla yoktur. Topraktan gelen insan, yine topra\u011fa d\u00f6necektir. Helalle\u015fme, kimsenin kimseye hakk\u0131 kalmamas\u0131, \u201cYol\u201d \u015fark\u0131s\u0131nda verilir ve sanat\u00e7\u0131 Allah\u2019a ula\u015fmay\u0131 \u015f\u00f6yle tan\u0131mlar:<\/p>\n

\u201cD\u00fcnya hanc\u0131 biz garip yolcu \/Haydi bast\u0131r be o\u011flum!\/Allah\u2019a bir can borcum var \/Bir tek ona g\u00fcven, yolun a\u00e7\u0131k olsun\u201d<\/em><\/p>\n

H\u0131rka, dervi\u015flerin giydi\u011fi, yakas\u0131z ve kolsuz c\u00fcbbedir. Kal\u0131n kuma\u015ftan yap\u0131l\u0131r ve yaz k\u0131\u015f giyilir. Dervi\u015fler, bu h\u0131rkalar\u0131 giydikten sonra d\u00fcnya nimetlerinden el etek \u00e7ekerler, kendilerini soyutlarlar. Bar\u0131\u015f Man\u00e7o\u2019da D\u00f6rt Kap\u0131 adl\u0131 eserinde \u201cK\u0131rk yamal\u0131 h\u0131rka yeter, \u0130dris bi\u00e7mi\u015f der, giyerim.\u201d diyerek kendisinin d\u00fcnya nimetlerinden vazge\u00e7ti\u011fini belirtir. Hz. \u00d6mer\u2019in de giydi\u011fi rivayet edilen k\u0131rk yamal\u0131 h\u0131rkaya at\u0131fta bulunur. Bar\u0131\u015f Man\u00e7o, sufi anlay\u0131\u015f\u0131n\u0131 eserlerine yans\u0131tm\u0131\u015ft\u0131r. O, insan\u0131n k\u0131sa s\u00fcreli varl\u0131\u011f\u0131 s\u00fcresince yery\u00fcz\u00fcnde b\u00fct\u00fcn \u00e7abas\u0131n\u0131n Allah\u2019\u0131 bilmek, \u00f6\u011frenmek oldu\u011funu s\u00f6yler. Bunun i\u00e7in nefis, terbiye edilmelidir. D\u00fcnya nimetlerinin p\u0131r\u0131lt\u0131l\u0131 ihti\u015fam\u0131na kat\u0131lmadan aza kanaat edilmelidir. \u201cHele destur!\u201d diye ba\u015flayan \u201cD\u0131ral Dede\u2019nin D\u00fcd\u00fc\u011f\u00fc\u201d adl\u0131 \u015fark\u0131da \u0130srafil\u2019in suru \u00fcflemesine bir telmih yaparken \u201cKul Ahmet erken kalkar, haydi ya nasip dermi\u015f. Kimseler anlamazm\u0131\u015f, ya nasip ne demekmi\u015f.\u201d dedi\u011fi \u201cAhmet Bey\u2019in Ceketi\u201d adl\u0131 \u015fark\u0131s\u0131nda Allah\u2019a teslim olmu\u015f bir dervi\u015fi ifade eden Ahmet Bey\u2019in dervi\u015flere has tutumu, ba\u015f\u0131nda sar\u0131\u011f\u0131 yerine ceketini s\u0131rt\u0131nda s\u00fcrekli ta\u015f\u0131mas\u0131 da sanat\u00e7\u0131n\u0131n tasavvufi sembolleri kullanmas\u0131n\u0131n bir g\u00f6stergesidir.<\/p>\n

\u0130slamiyet\u2019e g\u00f6re ten \u00f6l\u00fcr, ruh ise \u00f6lmeyip \u201chayr-ebed<\/em>\u201d bulunur. Bar\u0131\u015f Man\u00e7o da \u00f6l\u00fcm\u00fcn ka\u00e7\u0131n\u0131lmazl\u0131\u011f\u0131n\u0131, d\u00fcnyan\u0131n fani bir mek\u00e2n, insan\u0131n bir yolcu oldu\u011funu eserlerinde anlat\u0131r. \u00d6l\u00fcm\u00fc b\u00fcy\u00fck bir tevekk\u00fcl ile kabullenir, ondan korkmaz. Zira ebedi sevgiliye kavu\u015fmak i\u00e7in \u00f6l\u00fcm\u00fc arzu eder. T\u0131pk\u0131 Mevlana gibi. Sanat\u00e7\u0131n\u0131n \u00f6l\u00fcm\u00fc anlatan eserleri ise \u015funlard\u0131r:<\/p>\n

\u201cAbbas Yolcu, Ahmet Bey\u2019in Ceketi, Bal Sultan, Bug\u00fcn Bayram, Can Bedenden \u00c7\u0131kmay\u0131nca, Elveda \u00d6l\u00fcm, G\u00f6n\u00fcl Ferman Dinlemiyor, G\u00fclbebe\u011fim, Osman, \u00d6l\u00fcm Allah\u2019\u0131n Emri, Yol, Binbo\u011fa\u2019n\u0131n K\u0131z\u0131\u201d<\/em><\/p>\n

Tasavufi anlay\u0131\u015fa g\u00f6re g\u00f6n\u00fcl, Allah\u2019\u0131n tecelli etti\u011fi yerdir. Bir hadisi kutside belirtildi\u011fi gibi yere g\u00f6re s\u0131\u011fmayan Tanr\u0131, m\u00fcmin kulunun g\u00f6nl\u00fcne s\u0131\u011fm\u0131\u015ft\u0131r. Allah, gayb \u00e2lemindedir. G\u00f6n\u00fcl de o \u00e2lemin bir arma\u011fan\u0131d\u0131r. K\u00e2inat\u0131n gizli s\u0131rr\u0131 ona a\u015fik\u00e2rd\u0131r. Bu sebeple \u00e2\u015f\u0131k onun k\u0131ymetini bilmelidir. G\u00f6n\u00fcl, sanat\u00e7\u0131n\u0131n eserlerinde a\u015f\u0131\u011f\u0131n adeta ikinci bir h\u00fcrriyetidir. O da \u00e2\u015f\u0131k gibi a\u011flar, g\u00f6zya\u015f\u0131 d\u00f6ker, yaralan\u0131r, a\u015fk\u0131n gam merkezidir. \u00c2\u015f\u0131k i\u00e7in can\u0131n hi\u00e7 bir \u00f6nemi yoktur. Can tende emanettir. Fakat o sevgilisi u\u011fruna can\u0131n\u0131 seve seve feda etmekten \u00e7ekinmez. G\u00f6n\u00fcl saray\u0131nda iki sultan olmayaca\u011f\u0131 i\u00e7in can yerine a\u015fk yeterlidir, can seve seve kurban edilir. \u0130nsana can\u0131 Allah vermi\u015ftir alacak olan da ancak odur. Can tenden ayr\u0131lmad\u0131k\u00e7a \u00e2\u015f\u0131k sevgilisini unutmaz:<\/p>\n

\u201cUnutma ki d\u00fcnya fani\/ Veren Allah, al\u0131r can\u0131\/ Ben nas\u0131l unuturum seni\/ Can bedenden \u00e7\u0131kmay\u0131nca\u201d<\/em><\/p>\n

Bar\u0131\u015f Man\u00e7o\u2019nun eserlerinde Allah ile ilgili m\u00fcstakil bir manzume mevcut de\u011fildir. Ancak ismi, s\u0131fatlar\u0131 ve l\u00fctfu s\u00f6z konusu edilir. Allah, Tanr\u0131, Mevla olarak da kullan\u0131l\u0131r. Onun eserlerinde Allah her \u015feye muktedirdir. Emriyle Hz. \u00c2dem olur. Nuh, tufandan korunmak i\u00e7in gemi yapar. \u0130brahim peygamber, o\u011flunu Allah\u2019a kurban etmek ister, her \u015feyin r\u0131zk\u0131n\u0131 o verir. Ondan umut kesilmez, sadece ona g\u00fcvenilir, ona s\u0131\u011f\u0131n\u0131l\u0131r, onun emrine boyun e\u011filir. \u00c2\u015f\u0131klar sevdiklerine kavu\u015fmak i\u00e7in ona dua ederler.<\/p>\n

Hz.\u0130dris, Kur\u2019anda ad\u0131 ge\u00e7en yirmi be\u015f peygamberden biridir. Onun zaman\u0131na kadar insanlar bedenlerini deri par\u00e7alar\u0131 ile \u00f6rtermi\u015f. \u0130dris, ilk defa elbise dikmi\u015f, giymi\u015f ve giydirmi\u015f terzilerin piridir. D\u00f6rt Kap\u0131 adl\u0131 eserde, \u0130dris i\u00e7in \u015funlar s\u00f6ylenir:<\/p>\n

\u201cKadir k\u0131ymet anlayana, sand\u0131k a\u00e7masan da olur\/K\u0131rk yamal\u0131 h\u0131rka yeter\/\u0130dris bi\u00e7mi\u015f der giyerim.\u201d<\/em><\/p>\n

Dervi\u015fler genellikle yamal\u0131 h\u0131rka giyer. Sand\u0131klarda \u00e7eyizlik \u00f6zel, yeni ve g\u00fczel kuma\u015flar olur. Bar\u0131\u015f \u00c7elebi, sand\u0131k a\u00e7maya l\u00fczum olmad\u0131\u011f\u0131n\u0131 s\u00f6yler. Yeni, de\u011ferli bir elbise yerine, k\u0131rk yamal\u0131 h\u0131rka giymeyi tercih etti\u011fini s\u00f6yler. \u0130dris, terzilerin piri oldu\u011fu i\u00e7in k\u0131rk yamal\u0131 h\u0131rkay\u0131 \u0130dris\u2019in dikti\u011fi bir elbise sayarak giymek istedi\u011fini s\u00f6yler. Burada bir i\u015fi hangi niyetle yapt\u0131\u011f\u0131n\u0131z \u00f6nemlidir, amelin pek h\u00fckm\u00fc yoktur. Bildi\u011finiz gibi Nasrettin Hoca\u2019n\u0131n \u201cYe k\u00fcrk\u00fcm ye\u201d f\u0131kras\u0131nda, insanlar\u0131n g\u00f6r\u00fcn\u00fc\u015fe, k\u0131l\u0131k k\u0131yafete \u00f6nem verdi\u011fi ele\u015ftirilmi\u015f. Bar\u0131\u015f Man\u00e7o ise bir makam \u00f6n\u00fcne \u00e7\u0131kacakt\u0131r ve bu makama \u015f\u0131k k\u0131yafetlerle de\u011fil yamal\u0131 bir h\u0131rka ile \u00e7\u0131kmak ister. Tasavvufta halka ula\u015fma yolunda dervi\u015flerin tak\u0131nd\u0131\u011f\u0131 tavra benzer bu.<\/p>\n

Bar\u0131\u015f Man\u00e7o, uzun sa\u00e7l\u0131, h\u0131rkal\u0131 haliyle bir dervi\u015f g\u00f6r\u00fcnt\u00fcs\u00fc \u00e7izmi\u015f, eserlerinde de bir Anadolu ereni gibi \u201cHak\u201d a\u015f\u0131\u011f\u0131 oldu\u011funu dile getirmi\u015ftir. S\u00f6z\u00fcyle, tavr\u0131yla, modern d\u00fcnyan\u0131n sufilerinden biri olmu\u015ftur ve olmaya devam edecektir.<\/p>\n

 <\/p>\n

KAYNAK\u00c7A:
\n1.Birg\u00fcl YANGIN<\/strong>, \u00c7a\u011fda\u015f T\u00fcrk Ozan\u0131 Bar\u0131\u015f Man\u00e7o, Ankara, Ak\u00e7a\u011f Yay\u0131nlar\u0131,2002<\/p>\n","protected":false},"excerpt":{"rendered":"

Halk m\u00fczi\u011fimizin hor g\u00f6r\u00fcld\u00fc\u011f\u00fc s\u0131ralarda, bat\u0131n\u0131n…<\/p>\n","protected":false},"author":216,"featured_media":9778,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[53,55],"tags":[],"_links":{"self":[{"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=\/wp\/v2\/posts\/9777"}],"collection":[{"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=\/wp\/v2\/users\/216"}],"replies":[{"embeddable":true,"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=9777"}],"version-history":[{"count":0,"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=\/wp\/v2\/posts\/9777\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=\/"}],"wp:attachment":[{"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=9777"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=9777"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=9777"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}