{"id":193,"date":"2023-07-22T09:07:05","date_gmt":"2023-07-22T09:07:05","guid":{"rendered":"https:\/\/ehlendergisi.com\/?p=193"},"modified":"2023-08-04T07:40:16","modified_gmt":"2023-08-04T07:40:16","slug":"alamut-kartali-hasan-sabbah","status":"publish","type":"post","link":"https:\/\/ehlendergisi.com\/index.php\/2023\/07\/22\/alamut-kartali-hasan-sabbah\/","title":{"rendered":"Alamut Kartal\u0131 Hasan Sabbah"},"content":{"rendered":"\n

Hakan Mertcan<\/p>\n\n\n\n

\u0130slam i\u00e7indeki \u201cmuhalif damar\u201d olarak da nitelendirilebilecek olan \u201cHeterodoksi\u201d, genel olarak, uzun bir tarihsel d\u00f6nemde \u00f6nemli bir etkinli\u011fe ve d\u00fc\u015f\u00fcnsel zenginli\u011fe sahip \u00e7e\u015fitli B\u00e2t\u0131ni gruplar\u0131 ifade etmektedir. <\/sup>B\u00e2t\u0131nilik, genel olarak, g\u00f6r\u00fcnen anlam d\u00fcnyas\u0131n\u0131n derinlerinde\/\u00f6tesinde yer alan deruni, ezoterik bilgiye ili\u015fkin bir hakikat aray\u0131\u015f\u0131d\u0131r. B\u00e2t\u0131niler, kutsal metinlerin d\u0131\u015fsal (zahiri) bilgisinin \u00f6tesine ge\u00e7erek, \u201cmuktedirlerin \u0130slam\u0131\u201dna kar\u015f\u0131 kendi varolu\u015fsal ko\u015fullar\u0131 gere\u011fi farkl\u0131 yorumlar \u00fcretebilme imk\u00e2n\u0131na sahip olabilmi\u015flerdir.  <\/p>\n\n\n\n

Burada ayr\u0131nt\u0131ya girmeden, \u201cHeterodoksi\u201dnin, \u201cdo\u011fru\/sahih yol\u201ddan ayr\u0131lm\u0131\u015f, \u201csapm\u0131\u015f\u201d gibi anlamlar\u0131n yan\u0131 s\u0131ra, \u201cmerkezde\u201d yer alan, \u201cdevletl\u00fb\u201d, \u201cegemen olan\u201d, siyasal iktidar ile ontolojik ili\u015fki kuran kurumsal dinin d\u0131\u015f\u0131nda bulunan dinsel anlay\u0131\u015flar ve topluluklar i\u00e7in de kullan\u0131ld\u0131\u011f\u0131n\u0131 belirtmek gerekiyor.[1]<\/sup><\/a> \u201cHeterodoks\u201d olarak da nitelendirildi\u011fine \u015fahit oldu\u011fumuz inan\u00e7 topluluklar\u0131, tarihsel geli\u015fim evrelerinde B\u00e2t\u0131ni \u00f6\u011fretileriyle oldu\u011fu kadar s\u0131n\u0131fsal-siyasal karakterleri itibariyle de dikkatleri \u00e7ekmi\u015ftir. Genel olarak \u201c\u00f6tekile\u015ftirilmi\u015f\u201d, zul\u00fcm ile ku\u015fat\u0131lm\u0131\u015f, nefret ve \u015fiddete maruz b\u0131rak\u0131lm\u0131\u015f kesimlerin dinsel, sosyal ve siyasal yap\u0131lanmas\u0131n\u0131 temsil eden bu gruplardan bug\u00fcne gelebilen az say\u0131da topluluk bulunmaktad\u0131r. Bu insanlar\u0131n tarihsel mek\u00e2nlar\u0131nda y\u00fckselen toplumsal dalgalar, kanl\u0131 olaylar ve \u015fiddet, bir zamanlar bu topluluklar\u0131n en etkililerinden olan \u0130smailili\u011fin Nizari kolunun kurucu \u00f6znelerinden birinin vedas\u0131n\u0131 hat\u0131rlat\u0131yor. <\/p>\n\n\n\n

11. y\u00fczy\u0131l\u0131n ortalar\u0131nda, \u0130ran \u015eiili\u011finin \u00f6nemli merkezlerinden biri olarak kabul edilen Kum kentinde, On \u0130ki \u0130mamc\u0131 bir ailede d\u00fcnyaya gelen, daha sonra t\u00fckenmek bilmeyen aray\u0131\u015f tutkusunun neticesinde, gizli faaliyet y\u00fcr\u00fcten \u0130smaili dailerle kar\u015f\u0131la\u015fan ve onlar\u0131n \u00f6\u011fretisine intisab eden Hasan Sabbah \u201cdillere destan\u201d bir ya\u015fam\u0131n ard\u0131ndan, 1124 y\u0131l\u0131n\u0131n ortalar\u0131nda hayata g\u00f6zlerini kapam\u0131\u015ft\u0131r. 1090 y\u0131l\u0131nda kans\u0131z bir devrimle ele ge\u00e7irdi\u011fi ve muktedirlere kar\u015f\u0131 e\u015fitlik\u00e7i-halk\u00e7\u0131 karakterli bir ba\u015fkald\u0131r\u0131n\u0131n \u015fiddetle \u00f6r\u00fclen bayra\u011f\u0131n\u0131 dalgaland\u0131rd\u0131\u011f\u0131 Alamut Kalesi\u2019nde zaman\u0131n\u0131 disiplinli bir \u00e7al\u0131\u015fmayla ge\u00e7iren Hasan Sabbah \u00f6mr\u00fcn\u00fc davas\u0131na adam\u0131\u015f bir eylem adam\u0131 oldu\u011fu kadar, \u201cbilginin her \u00e7e\u015fidine kar\u015f\u0131 tutkusu olan\u201d, \u00e7ok say\u0131da alanda yetkinle\u015fti\u011fi ifade edilen, \u201chakk\u0131 yenilmi\u015f\u201d bir d\u00fc\u015f\u00fcn\u00fcrd\u00fc. Mo\u011fol istilas\u0131n\u0131n neticesinde, uzun y\u0131llar tefekk\u00fcr ederek yazd\u0131klar\u0131ndan geriye pek bir \u015fey kalmayan bu dikkate de\u011fer \u015fahsiyet, ard\u0131nda yine de insanl\u0131\u011f\u0131n y\u00fczlerce y\u0131l unutamayaca\u011f\u0131 bir isim, rivayetler ve tart\u0131\u015fmalar b\u0131rakarak bu d\u00fcnyadan ayr\u0131ld\u0131. Ya\u015fad\u0131\u011f\u0131 d\u00f6nemde egemen g\u00fc\u00e7lere kar\u015f\u0131 kulland\u0131\u011f\u0131 y\u00f6ntemlerle g\u00fc\u00e7l\u00fc bir etkiye sahip olan, \u00f6ld\u00fckten sonra da b\u0131rakt\u0131\u011f\u0131 \u00f6\u011freti ve \u00f6rg\u00fctl\u00fc topluluk sayesinde bu etkisini uzun s\u00fcre devam ettiren Sabbah hakk\u0131nda bug\u00fcn de bir\u00e7ok edebi ve akademik eser bulunmaktad\u0131r; hakl\u0131l\u0131\u011f\u0131 me\u00e7hul su\u00e7lay\u0131c\u0131 anlat\u0131lar, tarihsel ve olgusal hakikatlere ayk\u0131r\u0131 hik\u00e2yeler-fantaziler zaman zaman pop\u00fclerle\u015ferek varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmektedir.<\/p>\n\n\n\n

Hasan\u2019a ili\u015fkin en yayg\u0131n rivayetlerden biri, onun, \u00d6mer Hayyam ve Nizam-\u00fcl M\u00fclk ile olan okul arkada\u015fl\u0131\u011f\u0131 ve bu \u00fc\u00e7 arkada\u015f\u0131n, bir g\u00fcn \u00f6nemli bir yere geldikleri takdirde birbirlerine yard\u0131m edeceklerine dair verdikleri s\u00f6zle ilgili olan\u0131d\u0131r. Bu, Hasan\u2019\u0131n Sel\u00e7uklu Saray\u0131\u2019nda darbe giri\u015fimini, bunun ba\u015far\u0131s\u0131zl\u0131\u011f\u0131 kar\u015f\u0131s\u0131nda h\u0131n\u00e7 ve \u00f6fke dolu olarak saraydan ka\u00e7mas\u0131n\u0131 ve intikam aray\u0131\u015f\u0131n\u0131 konu edinen malum hik\u00e2yedir. Hik\u00e2yenin heyecan uyand\u0131ran taraflar\u0131 olsa da hakikatle \u00f6rt\u00fc\u015fmedi\u011fi, konunun yetkin ara\u015ft\u0131rmac\u0131lar\u0131nca bilimsel temelleriyle izah edilmi\u015ftir.[2]<\/sup><\/a> Her \u015feyden evvel \u015fah\u0131slar\u0131n ya\u015fam\u0131\u015f olduklar\u0131 mek\u00e2nlar, do\u011fum tarihlerindeki ciddi farkl\u0131l\u0131klar b\u00f6yle bir birlikteli\u011fe m\u00fcsaade etmemektedir.<\/p>\n\n\n\n

Bir di\u011fer rivayet de Venedikli seyyah Marco Polo taraf\u0131ndan zenginle\u015ftirilerek Bat\u0131\u2019da yayg\u0131nla\u015fmas\u0131 sa\u011flanan cennet bah\u00e7eleri<\/em> hik\u00e2yesidir. Bu hik\u00e2yeye g\u00f6re, Alamut\u2019ta bir cennet bah\u00e7esi olu\u015fturulmu\u015f ve burada d\u00fcnyan\u0131n en g\u00fczel ve yetenekli k\u0131zlar\u0131 Hasan\u2019\u0131n siyasi cinayetler ger\u00e7ekle\u015ftirebilmek i\u00e7in se\u00e7ti\u011fi fedailere \u201ct\u00fcrl\u00fc hizmetler\u201d vermektedir; \u00e7e\u015fmelerden \u015farap, s\u00fct, bal akmakta, keyifle kullan\u0131lan uyu\u015fturucular e\u015fli\u011finde ak\u0131l al\u0131c\u0131 cinsel oyunlar oynanmaktad\u0131r\u2026 Bu renkli hik\u00e2yenin cezbedici kurgu ve teferruatlar\u0131, (kimilerince \u201cortodoks\u201d olarak da nitelendirilen) egemen \u0130slam\u2019\u0131n tarih yaz\u0131c\u0131l\u0131\u011f\u0131n\u0131n sorunlar\u0131n\u0131n yan\u0131 s\u0131ra, Avrupa\u2019n\u0131n muhayyel Do\u011fu\u2019suyla, ba\u015fka bir ifadeyle oryantalist bak\u0131\u015f a\u00e7\u0131s\u0131yla ili\u015fkilidir. Burada bir parantez a\u00e7mak gerekiyor: <\/p>\n\n\n\n

Bat\u0131, uzun bir s\u00fcrece yay\u0131lm\u0131\u015f \u00e7abalar sonucunda, ger\u00e7ekte olmayan bir \u201cDo\u011fu\u201d in\u015fa etmi\u015ftir: \u201cHayali Do\u011fu\u201d. Ve bu sayede\/ bunun \u00fczerinden kendini tan\u0131mlam\u0131\u015ft\u0131r. Bir anlamda, Do\u011fu, Bat\u0131\u2019n\u0131n kendine bakt\u0131\u011f\u0131 bir ayna olmu\u015ftur; Do\u011fu\u2019nun haline bakt\u0131k\u00e7a, kendi g\u00fczelli\u011fi-y\u00fcceli\u011fi ile b\u00fcy\u00fclenmi\u015ftir. Bu kurgusal Do\u011fu, \u201charem\u201d, \u201chamam\u201d, \u201cerotizm\u201d, \u201cegzotizm\u201d, \u201cdespotizm\u201d, \u201cmiskinlik\u201d, \u201c\u00e7irkinlik\u201d, \u201cpislik\u201d, \u201csapk\u0131nl\u0131k\u201d vb. imgelerle besleniyordu. Do\u011fu dekorunda, her t\u00fcrl\u00fc mistik \u00f6\u011fe, birbirinden \u201crenkli\u201d cinsel fanteziler, garip yarat\u0131klar, tuhaf insan topluluklar\u0131 yerlerini alm\u0131\u015ft\u0131. K\u0131sacas\u0131, Do\u011fu bir merak konusu, bir e\u011flence nesnesi, seyirlik bir malzeme, tuhafl\u0131klar ve utanmazl\u0131klar\u0131n diyar\u0131d\u0131r; ac\u0131nas\u0131 bir \u00e7ocuk, ke\u015ffedilmeyi bekleyen gen\u00e7 bir k\u0131z ve \u0131slah edilmesi gereken azg\u0131n bir yarat\u0131kt\u0131r… \u00c7ok eski zamanlardan itibaren Do\u011fu\u2019ya y\u00f6nelik bir ilgi bulunmaktayd\u0131; oryantalizm (\u015farkiyat\u00e7\u0131l\u0131k), bu ilginin uzmanla\u015fm\u0131\u015f bir ifadesidir, denilebilir. S\u00f6zl\u00fck anlam\u0131, \u201cDo\u011fu bilimi\u201d, \u201cDo\u011fu dilleri, edebiyat\u0131, tarihi uzmanl\u0131\u011f\u0131\u201d olarak belirtilen bu Do\u011fu ara\u015ft\u0131rmalar\u0131 sahas\u0131n\u0131n faaliyetlerinin masum bir bilgi \u00fcretimi olup olmad\u0131\u011f\u0131 uzun s\u00fcredir tart\u0131\u015f\u0131lmaktad\u0131r. Oryantalizme ili\u015fkin yap\u0131lan tart\u0131\u015fmalarda yer alan en \u00f6nemli d\u00fc\u015f\u00fcn\u00fcr\u00fcn Edward Said oldu\u011fu s\u00f6ylenebilir. Oryantalizme ili\u015fkin bak\u0131\u015f a\u00e7\u0131s\u0131\/de\u011ferlendirmeler, Said\u2019in, 1978 y\u0131l\u0131nda yay\u0131nlanan \u201cOryantalizm\u201d isimli eseri ile \u201cradikal\u201d bir sars\u0131nt\u0131ya u\u011fram\u0131\u015ft\u0131r. Ku\u015fkusuz oryantalizm ele\u015ftirileri bu kitapla ba\u015flamam\u0131\u015ft\u0131r; Said\u2019den \u00e7ok \u00f6nceleri de oryantalizmin, masum, akademik-bilimsel bir ilgi alan\u0131 oldu\u011fu y\u00f6n\u00fcndeki egemen g\u00f6r\u00fc\u015f sorgulan\u0131yordu. Fakat Said\u2019in fark\u0131, edebiyattan antropolojiye, siyasal s\u00f6ylevlerden seyahatnamelere varana dek olduk\u00e7a kapsaml\u0131 bir inceleme yaparak, b\u00fct\u00fcn ve\u00e7heleriyle Avrupa\u2019n\u0131n geneline sinmi\u015f, Avrupa\u2019n\u0131n \u00fcst\u00fcnl\u00fc\u011f\u00fc fikrine dayanan bir d\u00fc\u015f\u00fcnce sisteminin olu\u015fum s\u00fcrecini, bu d\u00fc\u015f\u00fcncenin \u00e7e\u015fitli bi\u00e7imlerdeki yans\u0131malar\u0131n\u0131 ortaya koymu\u015f olmas\u0131d\u0131r. Said, bir anlamda bilginin arkeolojik kaz\u0131s\u0131n\u0131 yapm\u0131\u015f, g\u00f6r\u00fcnenin gerisindeki ger\u00e7ekleri (birbirinden kopuk, tesad\u00fcf\u00ee ili\u015fkiler olarak de\u011fil) belli bir ba\u011flam i\u00e7erisinde ele alarak, Do\u011fu hakk\u0131nda \u00fcretilen bilgi ile Bat\u0131 s\u00f6m\u00fcrgecili\u011finin derin-karma\u015f\u0131k ili\u015fkisini ortaya \u00e7\u0131karm\u0131\u015ft\u0131r. Bu, oryantalizm hakk\u0131ndaki egemen d\u00fc\u015f\u00fcncenin, olumlu bak\u0131\u015f\u0131n ciddi bir ele\u015ftirisiydi; bir anlamda \u201cparadigman\u0131n iflas\u0131\u201dyd\u0131. Bu s\u00fcre\u00e7ten sonra tart\u0131\u015fma zenginle\u015ferek derinle\u015fmi\u015ftir. [3]<\/sup><\/a><\/sup><\/p>\n\n\n\n

Parantezimizi kapat\u0131p geri Alamut konusuna d\u00f6necek olursak, ger\u00e7ekte, hik\u00e2yenin yayg\u0131nl\u0131k kazanmas\u0131n\u0131n m\u00fcsebbiplerinden olan Polo\u2019nun, Alamut\u2019un oldu\u011fu b\u00f6lgeye gidip gitmedi\u011fi dahi tart\u0131\u015fmal\u0131d\u0131r. Polo\u2019nun bu b\u00f6lgeden ge\u00e7ti\u011fi kabul edilse bile, 1270\u2019li y\u0131llar\u0131n ba\u015flar\u0131na denk gelen bu seyahatinde, 1256\u2019da Mo\u011follar taraf\u0131ndan yerle bir edilmi\u015f olan Alamut Kalesi\u2019nin kendisiyle de\u011fil, kal\u0131nt\u0131lar\u0131yla kar\u015f\u0131la\u015ft\u0131\u011f\u0131 ifade edilir.[4]<\/sup><\/a><\/p>\n\n\n\n

Sanat ve edebiyat\u0131n g\u00fc\u00e7l\u00fc olanaklar\u0131yla zenginle\u015ftirilen bu t\u00fcrden rivayetler neticesinde b\u00fcy\u00fck bir topluluk tarihe \u201cHa\u015fi\u015filer\/Ha\u015fha\u015filer\u201d olarak ge\u00e7mi\u015ftir. Bir yandan ya\u015fad\u0131klar\u0131 co\u011frafyada, egemen \u0130slam<\/em> g\u00fc\u00e7lerince her ad\u0131mlar\u0131 \u015faibeli kabul edilmi\u015f, m\u00fcrtet entrikac\u0131lar olarak g\u00f6r\u00fclm\u00fc\u015f, sapk\u0131nl\u0131k-sap\u0131kl\u0131kla itham edilerek b\u00fcy\u00fck katliamlara maruz b\u0131rak\u0131lm\u0131\u015flar; \u00f6te yandan Bat\u0131\u2019da kiral\u0131k katiller\/suikast\u00e7\u0131lar, afyon\/esrar m\u00fcptelas\u0131 ter\u00f6ristler olarak ilan edilmi\u015f ve hatta Bat\u0131\u2019daki birtak\u0131m cinayetlerde, komplolarda parmaklar\u0131 oldu\u011fu iddia edilmi\u015ftir. \u00d6yle ki ha\u015fha\u015fi<\/em> kelimesi bat\u0131 dillerine assassin<\/em> (katil-suikast\u00e7\u0131) olarak ge\u00e7mi\u015f ve bug\u00fcn, Avrupa dillerinin bir\u00e7o\u011funda ortak bir kelime olarak yerle\u015fmi\u015ftir. Hasan Sabbah ve onun takip\u00e7ilerine ili\u015fkin bu tutum, y\u00f6neltilen ithamlar istisna de\u011fildi; pek \u00e7ok B\u00e2t\u0131ni gruba ve bu gruplar\u0131n \u00f6nderlerine ili\u015fkin benzer bir yakla\u015f\u0131m i\u00e7inde olundu\u011fu, Ebu\u2019l Hattab el Esedi, Muhammed bin Nusayr, Hamdan bin Hasibi gibi tarihsel \u015fahsiyetlere dair anlat\u0131lar incelendi\u011finde g\u00f6r\u00fclmektedir.<\/p>\n\n\n\n

Dinler tarihi, muktedirlerin dini yorum ve yakla\u015f\u0131mlar\u0131na kar\u015f\u0131 ezilen topluluklar\u0131n da kendi yorumlar\u0131n\u0131 geli\u015ftirdikleri, bu \u201cdil\u201d i\u00e7erisinde e\u015fit, adil ve daha ya\u015fan\u0131labilir bir d\u00fcnya arzular\u0131n\u0131 ifade ederek m\u00fccadele ettiklerini g\u00f6stermektedir. \u0130slam tarihinde bu \u00e7izgiye tekab\u00fcl eden B\u00e2t\u0131ni topluluklar da muhalif yap\u0131lar olarak, dinsel inan\u00e7lar\u0131, d\u00fc\u015f\u00fcnsel duru\u015flar\u0131 ve ya\u015fam bi\u00e7imleriyle muktedirlerden farkl\u0131 olagelmi\u015flerdir. Bizatihi bu durum ve de ontolojik olarak B\u00e2t\u0131nili\u011fin deruni, i\u00e7e d\u00f6n\u00fck, ehline dile gelen<\/em> yap\u0131s\u0131 da pusuda bekleyen m\u00fcfteriler\/sald\u0131rganlar taraf\u0131ndan, karalama, su\u00e7lama, iftira ve as\u0131ls\u0131z rivayetler i\u00e7in \u201cm\u00fcnbit\u201d bir zemin olarak kullan\u0131lm\u0131\u015ft\u0131r. Hasan Sabbah ve takip\u00e7ileri a\u00e7\u0131s\u0131ndan oldu\u011fu gibi bug\u00fcn varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcren az say\u0131daki B\u00e2t\u0131ni grup a\u00e7\u0131s\u0131ndan da bu tehlikeli yakla\u015f\u0131m\u0131n devam etti\u011fini, g\u00fcncel analizler yap\u0131l\u0131rken bu tehlikenin kendini \u00e7e\u015fitli formlarda yeniden in\u015fa etti\u011fi ger\u00e7e\u011fini, Ortado\u011fu\u2019nun sonu bir t\u00fcrl\u00fc gelmeyen \u015fu \u201csanc\u0131l\u0131\u201d zamanlar\u0131nda hat\u0131rlatmak isteriz. Bug\u00fcn B\u00e2t\u0131ni gruplardan gelen baz\u0131 insanlar\u0131n, bulunduklar\u0131 topraklarda egemen olan iktidar ayg\u0131t\u0131 (b\u00fcrokrasi, yarg\u0131, ordu vb.) i\u00e7erisinde yer almalar\u0131, ne ait olduklar\u0131 B\u00e2t\u0131ni kimlikleri bir iktidar yap\u0131s\u0131yla \u00f6zde\u015fle\u015ftirmeyi ne de bu insanlar\u0131n \u2013kimliklerinden \u00f6t\u00fcr\u00fc- tarihsel olarak ihtilafl\u0131 olduklar\u0131 topluluklara kar\u015f\u0131 \u201ckirli hesaplar\u201d i\u00e7erisinde olduklar\u0131 y\u00f6n\u00fcndeki yakla\u015f\u0131mlar\u0131\/s\u00f6ylemleri hakl\u0131 \u00e7\u0131karmaya yeterlidir.<\/p>\n\n\n\n

(Bu yaz\u0131, Hakan Mertcan\u2019\u0131n Ak\u0131nt\u0131ya Kar\u015f\u0131: Aleviler, Suriye ve Laiklik<\/em> kitab\u0131ndan al\u0131nm\u0131\u015ft\u0131r.)<\/p>\n\n\n\n

\n\n\n\n

[1]<\/sup><\/a> Ayr\u0131ca, kavram\u0131n negatif, pejoratif anlamlarla da kullan\u0131mlar\u0131n\u0131n oldu\u011funu ifade etmeliyiz. Neticede, \u201cheterodoksi\u201d, \u00fczerinde bir\u00e7ok tart\u0131\u015fman\u0131n y\u00fcr\u00fct\u00fcld\u00fc\u011f\u00fc bir kavram olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r.   Farkl\u0131 g\u00f6r\u00fc\u015f ve tart\u0131\u015fmalar i\u00e7in bkz: Markus Dressler, T\u00fcrk Alevili<\/strong>\u011f<\/strong>inin <\/strong>\u0130<\/strong>n<\/strong>\u015f<\/strong>as\u0131: Oryantalizm, Tarih\u00e7ilik, Milliyet\u00e7ilik ve Din Yaz\u0131m\u0131<\/strong>, 1. B., \u0130stanbul, \u0130stanbul Bilgi \u00dcniversitesi Yay., 2016, s. 220-25; Ayfer Karakaya-Stump,Vefailik, Bekta\u015filik, K\u0131z\u0131lba\u015fl\u0131k: Alevi Kaynaklar\u0131n\u0131, Tarihini ve Tarihyaz\u0131m\u0131n\u0131 Yeniden D\u00fc\u015f\u00fcnmek<\/strong>, 1. B., \u0130stanbul, \u0130stanbul Bilgi \u00dcniversitesi Yay., 2015, s. 6-9; A. Kerim G\u00fcltekin, \u201cHeterodoksi-Ortodoksi Kavramlar\u0131 ve Alevilik\u201d, Bilim ve Gelecek<\/strong>, 2019, S. 187, s. 80-82; Ayhan Yal\u00e7\u0131nkaya, \u201cAlevilik ve Sol\u201d, https:\/\/derdimartardaima.blogspot.com\/2014\/09\/alevilik-ve-sol.html, (E.T. 01.12.2020).<\/p>\n\n\n\n

[2]<\/sup><\/a> Bu konuda temel bir kaynak i\u00e7in bak\u0131n\u0131z Daftary, \u0130smaililer Tarihleri ve \u00d6\u011fretileri<\/strong>.<\/p>\n\n\n\n

[3]<\/sup><\/a> Hakan Mertcan, \u201cOryantalizm\u201d, Kavram S\u00f6zl\u00fc\u011f\u00fc II S\u00f6ylem ve Ger\u00e7ek<\/strong>, ed. F. Ba\u015fkaya, Ankara, \u00d6zg\u00fcr \u00dcniversite Kitapl\u0131\u011f\u0131, 2006, s. 435-38.<\/p>\n\n\n\n

[4]<\/sup><\/a> Do\u011fu\u2019ya gitmeden Do\u011fu\u2019yu anlatmak istisnai bir \u015fey de\u011fildi. Bir\u00e7ok oryantalist ressam, Avrupa\u2019daki at\u00f6lyelerinde, hi\u00e7 g\u00f6rmedikleri Do\u011fu\u2019ya ili\u015fkin resimler \u00e7izmi\u015flerdir. Do\u011fu\u2019yu g\u00f6rmeden Do\u011fu\u2019nun \u00f6yk\u00fcs\u00fcn\u00fc, \u015fiirini yazanlar\u0131n, resmini \u00e7izenlerin d\u0131\u015f\u0131nda, hi\u00e7 g\u00f6rmedi\u011fi yerleri anlatan seyyahlar da mevcuttu. \u00c7in\u2019e gitmeden \u00c7in seyahatnamesi yazabilen Marko Polo belki de bunlar aras\u0131nda en yeteneklilerden biriydi; Mertcan, a.g.m., s. 441.<\/p>\n","protected":false},"excerpt":{"rendered":"

Hakan Mertcan \u0130slam i\u00e7indeki \u201cmuhalif damar\u201d olarak da nitelendirilebilecek olan \u201cHeterodoksi\u201d, genel olarak, uzun bir tarihsel d\u00f6nemde \u00f6nemli bir etkinli\u011fe ve d\u00fc\u015f\u00fcnsel zenginli\u011fe sahip \u00e7e\u015fitli B\u00e2t\u0131ni gruplar\u0131 ifade etmektedir. B\u00e2t\u0131nilik, genel olarak, g\u00f6r\u00fcnen anlam d\u00fcnyas\u0131n\u0131n derinlerinde\/\u00f6tesinde yer alan deruni, ezoterik bilgiye ili\u015fkin bir hakikat aray\u0131\u015f\u0131d\u0131r. B\u00e2t\u0131niler, kutsal metinlerin d\u0131\u015fsal (zahiri) bilgisinin \u00f6tesine ge\u00e7erek, \u201cmuktedirlerin \u0130slam\u0131\u201dna kar\u015f\u0131 […]<\/p>\n","protected":false},"author":1,"featured_media":231,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"tdm_status":"","tdm_grid_status":"","footnotes":""},"categories":[5],"tags":[],"class_list":{"0":"post-193","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-tarih"},"yoast_head":"\nAlamut Kartal\u0131 Hasan Sabbah - ehlen<\/title>\n<meta name=\"description\" content=\"Alamut Kalesi\u2019nde zaman\u0131n\u0131 disiplinli bir \u00e7al\u0131\u015fmayla ge\u00e7iren Hasan Sabbah \u00f6mr\u00fcn\u00fc davas\u0131na adam\u0131\u015f bir eylem adam\u0131 oldu\u011fu kadar, \u201cbilginin her \u00e7e\u015fidine kar\u015f\u0131 tutkusu olan\u201d, \u00e7ok say\u0131da alanda yetkinle\u015fti\u011fi ifade edilen, \u201chakk\u0131 yenilmi\u015f\u201d bir d\u00fc\u015f\u00fcn\u00fcrd\u00fc.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ehlendergisi.com\/index.php\/2023\/07\/22\/alamut-kartali-hasan-sabbah\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Alamut Kartal\u0131 Hasan Sabbah - 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