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Kaygusuz Abdal (Alâeddin Gaybî) Menâkibnâmesi Ve Velâyet-Nâme - Manâkib-I Hünkâr Haci Bektâş-I Veli'de Mitoloji

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Kaygusuz Abdal (Alâeddin Gaybî) Menâkibnâmesi Ve Velâyet-Nâme - Manâkib-I Hünkâr Haci Bektâş-I Veli'de Mitoloji KAYGUSUZ ABDAL (ALÂEDDİN GAYBÎ) MENÂKIBNÂMESİ VE VELÂYET-NÂME - MANÂKIB-I HÜNKÂR HACI BEKTÂŞ-I VELİ'DE MİTOLOJİ YÜKSEK LİSANS TEZİ Ahmed Faruk KEMALOĞLU Danışman Yard. Doç. İbrahim ÖZKAN AFYONKARAHİSAR 2016 T.C. AFYON KOCATEPE ÜNİVERSİTESİ SOSYAL BİLİMLER ENSTİTÜSÜ TÜRK DİLİ VE EDEBİYATI ANABİLİM DALI YÜKSEK LİSANS TEZİ KAYGUSUZ ABDAL (ALÂEDDİN GAYBÎ) MENÂKIBNÂMESİ VE VELÂYET-NÂME - MANÂKIB-I HÜNKÂR HACI BEKTÂŞ-I VELİ'DE MİTOLOJİ Hazırlayan Ahmed Faruk KEMALOĞLU Danışman Yard. Doç. İbrahim ÖZKAN AFYONKARAHİSAR 2016 YEMİN METNİ Yüksek Lisans tezi olarak sunduğum "Kaygusuz Abdal (Alâeddin Gaybî) Menâkıbnâmesi ve Velâyet-nâme - Manâkıb-ı Hünkâr Hacı Bektâş-ı Velî'de Mitoloji" adlı çalışmanın, tarafımdan bilimsel ahlak ve geleneklere aykırı düşecek bir yardıma başvurmaksızın yazıldığını ve yararlandığım eserlerin Kaynakça’da gösterilen eserlerden oluştuğunu, bunlara atıf yapılarak yararlanmış olduğumu belirtir ve bunu onurumla doğrularım. 02/11/2016 Ahmed Faruk KEMALOĞLU i ÖZET KAYGUSUZ ABDAL (ALÂEDDİN GAYBÎ) MENÂKIBNÂMESİ VE VELÂYET-NÂME - MANÂKIB-I HÜNKÂR HACI BEKTÂŞ-I VELİ'DE MİTOLOJİ Ahmed Faruk KEMALOĞLU AFYON KOCATEPE ÜNİVERSİTESİ SOSYAL BİLİMLER ENSTİTÜSÜ TÜRK DİLİ VE EDEBİYATI ANABİLİM DALI Eylül 2016 Danışman: Yrd. Doç. Dr. İbrahim ÖZKAN Ġnsanlığın genel anlamda evreni anlama ve anlamlandırma bağlamında ortaya koyduğu bilgi ve uygulamalar olan mitin özünü iman unsuru oluĢturur. Özünde iman unsuru olan mitin kutsal bir mahiyet taĢıması, onun Tanrısal/dini bir kaynağa dayanmasındandır. Mitin özünde bulunan bu kutsallık, miti döngüsel bir zamana bağlı kılar. Böylece içinde bilindik zaman kavramı bulunmayan mit, ilerleme ve zamanın sembolü tarihin karĢısında yer alır. Ancak insanların ilk bilgisi olan mit, her ne kadar tarihin karĢısında olsa da, tarih sahnesinde, mitik "an"da üretilen ilk bilgiler dönüĢüme uğrayarak ait olduğu kültürlerin anlatı dünyasında varlığını sürdürür. Türk kültürü anlatı dünyasının dini anlamda önemli bir kolu olan menkıbeler de mitik "an"ın bu ürünlerini içinde taĢır. Özellikle mitin Tanrısal/dini özü, bu dönüĢümü dini mahiyeti olan anlatı dünyası içinde varlığını devam ettirmesini kolaylaĢtırmıĢtır. Bu çalıĢmada Kaygusuz Abdal Menâkıbnâmesi ile Vilâyetnâme'de geçen mitik unsurlar metin merkezli olarak incelenmiĢtir. Bu unsurlar incelenirken mitik iii unsurların oluĢtuğu sözlü kültür ortamına, sözlü kültürün halk muhayyilesine olan etkisine, bu etkinin yaratıma olan yansımasına özellikle değinilmiĢtir. ÇalıĢma beĢ bölümden oluĢmaktadır. Birinci bölümde menkıbe, menâkıbnâme ve Türk edebiyatındaki menâkıbnâme geleneği üzerinde durulmuĢtur. Ġkinci bölümde Kaygusuz Abdal Menâkıbnâmesi ile Vilâyetnâme'nin konusu hakkında bilgi verilmiĢ, üçüncü bölümde Kaygusuz Abdal ve Hacı BektâĢ'ın tarihsel kiĢilikleri üzerinde durulmuĢtur. Dördüncü bölümde mit/mitoloji kavramı çeĢitli tanımlar çevresinde incelenmiĢ, beĢinci bölümde ise incelediğimiz kaynaklarda yer alan mitik unsurlar çeĢitli açıklama ve örnekler eĢliğinde sunulmuĢtur. Anahtar Kelimeler: Menâkıbnâme, Kaygusuz Abdal Menâkıbnâmesi, Velâyetnâme, Mitoloji, DönüĢüm. iv ABSTRACT MYTHOLOGY OF MENÂKIBNÂME OF KAYGUSUZ ABDAL (ALÂEDDİN GAYBÎ) AND VELÂYET-NÂME - MENÂKIB-I HÜNKÂR HAJi BEKTÂŞ-i VELi Ahmed Faruk KEMALOĞLU AFYON KOCATEPE UNIVERSITY THE INSTITUTE OF SOCIAL SCIENCES DEPARTMENT OF TURKISH LANGUAGE AND LİTERATURE September 2016 Advisor: Yrd. Doç. Dr. İbrahim ÖZKAN Essence of the myth which is knowledge and practices presented by humanity in the context of understanding and sense-making the universe in general terms is constituted by faith element. That myth, in which there is the faith element in its essense, bears a sacred nature is due to the fact that it is based on a divine/religious source. This sacredness present at the essence of myth makes the myth a cyclical time-dependent. Thus, the myth in which there is not the customary time concept takes a place against progress and history which is symbol of the time. But, although the myth that is people’s first knowledge is against history, the first knowledge which had been produced at mythic ‘‘moment’’ still continue their existence, by undergoing transformation, in narrative world of cultures to which they belong. Also sagas that are an important section of narrative world of Turkish culture in a religious sense contain within themselves these products of the mythical ‘‘moment’’. v Particularly, divine/religious essense of the myth made it easier for this transformation to continue its existance within the narrative world which has a religious nature. In this study, we examined text-centeredly mythic elements which are mentioned in Menâkibnâme (Sufi hagiography) of Kaygusuz Abdal and Vilâyetnâme (Saintly Exploits of Haji Bektash Veli). In examining these elements, we addressed oral culture medium in which mythic elements have been constituted, the impact of oral culture on public (folk) imagination, and reflection of this impact on the creation, in particular. The study consists of five chapters. In the first chapter, we dwelled upon saga, menâkibnâme (Sufi hagiography) and menâkibnâme tradition in Turkish literature. In the second chapter, we informed about the subject of Menâkibnâme of Kaygusuz Abdal and of Vilâyetnâme; and in the third chapter, we deliberated on historical personalities of Kaygusuz Abdal and Haji Bektash. In the fourth chapter, we examined myth/mythology concept within the scope of various definitions; and in the fifth chapter, we presented mythic elements which take place in references which we examined, in company with various explanations and examples. Key Words: Menâkibnâme, Menâkibnâme of Kaygusuz Abdal, Velâyetnâme, Mythology, Transformation. vi ÖNSÖZ Bu tezin planlanmasında, yazıya geçirilmesinde yol gösteren, kaynaklara ulaĢmamda kolaylık sağlayan, bilgi ve yönlendirmeleriyle farklı düĢünceler üretmeme yol açan saygıdeğer danıĢman hocam Yrd. Doç. Dr. Ġbrahim ÖZKAN'a, çalıĢmam boyunca ilmi ve manevi anlamda desteğini esirgemeyen kıymetli kardeĢim Hüseyin KARAKAYA'ya ve bu çalıĢmanın ortaya çıkmasında gereken huzurlu ortamı bana sağlayan, her zaman yanımda olan, bu çalıĢmanın çilesini benimle birlikte çeken çok kıymetli eĢim Gülyeter AYDIN KEMALOĞLU'na teĢekkürü bir borç bilirim. Ahmed Faruk KEMALOĞLU Zonguldak - 2016 vii İÇİNDEKİLER YEMİN METNİ ……………………………………………………………..................... i TEZ JÜRİSİ KARARI VE ENSTİTÜ MÜDÜRLÜĞÜ ONAYI ………………….… ii ÖZET…………………………………………………………………………….......... iii ABSTRACT ………………………………………………………………………….. v ÖNSÖZ ……………………………………………………………………………….. vii İÇİNDEKİLER……………………………………………………………………... viii GİRİŞ ………………………………………………………………………………... 1 BİRİNCİ BÖLÜM MENÂKIBNÂME VE TÜRK EDEBİYATINDA YER ALAN MENÂKIBNÂMELER 1. VELÎ KİMLİĞİ VE KERAMET …………………………………………........... 5 1. 1. VELÎ KÜLTÜNÜN OLUġUMUNDA PSĠKOLOJĠK, SOSYAL VE DĠNÎ ETKENLER ……………………………………………………………………….… 8 2. MENKIBE ………………………………………………………………………… 13 2. 1. TÜRK EDEBĠYATINDA MENÂKIBNÂMELER …………………………... 18 İKİNCİ BÖLÜM KAYGUSUZ ABDAL (ALÂEDDİN GAYBÎ) MENÂKIBNÂMESİ İLE MANÂKIB-I HÜNKÂR HACI BEKTÂŞ-I VELİ VELÂYET-NÂMESİ'NİN KONUSU 1. KAYGUSUZ ABDAL MENÂKIBNÂMESİNİN KONUSU ……………….... 30 2. HACI BEKTÂŞ-I VELÎ VELÂYET-NÂMESİNİN KONUSU ……………… 32 ÜÇÜNCÜ BÖLÜM KAYGUSUZ ABDAL (ALÂEDDİN GAYBÎ) VE HACI BEKTÂŞ-I VELÎ'NİN TARİHSEL KİŞLİKLERİ 1. KAYGUSUZ ABDAL'IN (ALÂEDDİN GAYBÎ) TARİHİ HAYATI VE ŞAHSİYETİ…………………………………………………………….………....... 34 2. HACI BEKTÂŞ-I VELÎ'NİN TARİHİ HAYATI VE ŞAHSİYETİ …………. 44 DÖRDÜNCÜ BÖLÜM MİT-MİTOLOJİ 1. MİT-MİTOLOJİ NEDİR? ……………………………………………………... 54 BEŞİNCİ BÖLÜM KAYGUSUZ ABDAL (ALÂEDDİN GAYBÎ) MENÂKIBNÂMESİ İLE MANÂKIB-I HÜNKÂR HACI BEKTÂŞ-I VELİ VELÂYET-NÂMESİNDE YER ALAN MİTOLOJİK UNSURLAR 1. EVREN İLE İLGİLİ MİTOLOJİK UNSURLAR …………………………….. 71 viii 1. 1. GÖK-GÖKYÜZÜ (UÇMAK-CENNET) ………………………………………. 78 1. 2. YERYÜZÜ (ORTA DÜNYA) ………………………………………………..... 85 1. 3. YERALTI (TAMU-CEHENNEM)……………………………………………... 90 2. YARATILIŞLA İLGİLİ MİTOLOJİK UNSURLAR ………………………..... 92 3. EVRENİN-DÜNYANIN SONU İLE İLGİLİ MİTOLOJİK UNSURLAR ..…..98 4. DİNÎ-EFSANEVÎ KİŞİLERLE İLGİLİ MİTOLOJİK UNSURLAR ............... 106 4. 1. HIZIR ..................................................................................................................... 106 4. 2. ĠSKENDER ............................................................................................................. 114 4. 3. BATTAL GAZĠ (SEYYĠD GAZĠ) ......................................................................... 115 5. DOĞA İLE İLGİLİ MİTOLOJİK UNSURLAR ................................................. 120 5. 1. ATEġ ................................................................................................................... 120 5. 2. SU ......................................................................................................................... 131 5. 3. AĞAÇ .................................................................................................................. 142 5. 4. TAġ-KAYA.......................................................................................................... 153 6. HAYVAN İLE İLGİLİ MİTOLOJİK UNSURLAR ........................................... 161 6. 1. ASLAN ................................................................................................................ 161 6. 2. GEYĠK ................................................................................................................. 165 6. 3. KUġ ....................................................................................................................... 171 6. 4. EJDERHA-YILAN .............................................................................................
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