Babailer ismiyle me\u015fhur olmu\u015f isyan\u0131 Amasya y\u00f6resinde faaliyet g\u00f6steren Baba \u0130ly\u00e2s-\u0131 Horas\u00e2n\u00ee (\u00f6. 637\/1240) isminde bir T\u00fcrkmen \u015feyhi y\u00f6netti\u011fi i\u00e7in hareket onun ad\u0131na atfen Baba\u00eelik ad\u0131yla an\u0131lmaktad\u0131r. \u201cBaba\u00ee\u201d terimine ilk defa, isyan\u0131 olduk\u00e7a teferruatl\u0131 bir tarzda anlatan ve hadiseye \u00e7a\u011fda\u015f olan kaynaklardan \u0130bn B\u00eeb\u00ee\u2019nin Fars\u00e7a el-Ev\u00e2mir\u00fc\u2019l-\u02bfAl\u00e2\u02beiyye\u2019sinde rastlanmaktad\u0131r. Babailik, XVI. y\u00fczy\u0131lda Ta\u015fk\u00f6priz\u00e2de\u2019nin e\u015f-\u015ee\u1e33\u0101\u02bei\u1e33u\u2019n-nu\u02bfm\u00e2niyye\u2019sinde Baba \u0130lyas\u2019\u0131n kurdu\u011fu tahmin edilen bir tarikat\u0131n ismi olarak kullan\u0131lm\u0131\u015ft\u0131r. Bu sebeple de sonraki m\u00fcellif ve ara\u015ft\u0131rmac\u0131lar baba\u00ee terimini hep bir tarikat ad\u0131 olarak kabul etmi\u015flerdir. Sadece Claude Cahen, Baba \u0130lyas\u2019\u0131n b\u00f6yle bir tarikat\u0131 belki de hi\u00e7 kurmam\u0131\u015f olabilece\u011fi \u00fczerinde durmu\u015ftur.
\nBaba\u00eelik hareketinin do\u011fu\u015funa yol a\u00e7an Baba\u00ee isyan\u0131 veya di\u011fer ad\u0131yla Baba Resul k\u0131y\u00e2m\u0131, 1240 y\u0131l\u0131nda II. G\u0131y\u00e2seddin Keyhusrev zaman\u0131nda meydana gelmi\u015ftir. Baba\u00eelik tarikat\u0131 meselesi gibi bu isyan da \u00e7ok defa iyi te\u015fhis edilememi\u015f, Baba\u00ee isyan\u0131yla ondan sonra te\u015fekk\u00fcl edip geli\u015fen Baba\u00ee hareketi birbirine kar\u0131\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Halbuki Baba\u00ee isyan\u0131 kendine mahsus birtak\u0131m \u015fart ve sebeplerin meydana \u00e7\u0131kard\u0131\u011f\u0131 siyas\u00ee-sosyal bir olayd\u0131r. Baba\u00eelik ise h\u00fck\u00fcmetin isyan\u0131 bast\u0131rmas\u0131ndan sonra kurtulmay\u0131 ba\u015faran Baba \u0130lyas m\u00fcridlerinin ba\u015far\u0131s\u0131zl\u0131kla sonu\u00e7lanan hareketlerinin fikr\u00ee sahaya intikal ederek i\u00e7erik de\u011fi\u015ftirmesinden ibarettir. Baba\u00ee isyan\u0131 b\u00fcy\u00fck \u00f6l\u00e7\u00fcde, I. Al\u00e2eddin Keykubad\u2019dan sonra yerine ge\u00e7en o\u011flu II. G\u0131y\u00e2seddin Keyhusrev\u2019in k\u00f6t\u00fc idaresi y\u00fcz\u00fcnden bozulmaya y\u00fcz tutan Sel\u00e7uklu iktisad\u00ee-sosyal yap\u0131s\u0131yla ilgilidir. Bozulman\u0131n yol a\u00e7t\u0131\u011f\u0131 idar\u00ee yolsuzluklar toprak ve vergi nizam\u0131n\u0131n sars\u0131lmas\u0131yla sonu\u00e7lanm\u0131\u015f ve bu olay g\u00f6\u00e7ebe hayat\u0131 s\u00fcren T\u00fcrkmen topluluklar\u0131n\u0131 di\u011fer b\u00fct\u00fcn z\u00fcmrelerden \u00e7ok daha g\u00fc\u00e7 bir duruma sokmu\u015ftu. Hayatlar\u0131n\u0131 s\u00fcrd\u00fcrebilmek i\u00e7in zorlu bir m\u00fccadele vermek durumuna d\u00fc\u015fen T\u00fcrkmenler, tarihin hemen her devrinde benzer durumlarla kar\u015f\u0131la\u015fan toplumlarda oldu\u011fu gibi kendilerini kurtaracak semav\u00ee bir \u015fahsiyet beklemeye ba\u015flad\u0131lar. Bu \u015fahsiyet de Baba \u0130ly\u00e2s-\u0131 Horas\u00e2n\u00ee oldu. Onun, T\u00e2c\u00fcl\u00e2rif\u00een Seyyid Eb\u00fc\u2019l-Vef\u00e2 Ba\u011fd\u00e2d\u00ee\u2019nin (\u00f6. 501\/1107) kurdu\u011fu bir tarikat olup T\u00fcrkmenler aras\u0131nda \u00e7ok yay\u0131lan ve Yesev\u00eeli\u011fe benzedi\u011fi anla\u015f\u0131lan Vef\u00e2\u00eeli\u011fe mensup oldu\u011fu bilinmektedir.
\nI. Al\u00e2eddin Keykubad zaman\u0131nda Amasya yak\u0131nlar\u0131ndaki \u00c7at (bug\u00fcnk\u00fc \u0130lyas) k\u00f6y\u00fcne yerle\u015ferek burada kurdu\u011fu z\u00e2viyesinde ya\u015famaya ba\u015flayan Baba \u0130lyas, bir Vef\u00e2\u00ee \u015feyhi olarak civarda ya\u015fayan T\u00fcrkmenler aras\u0131nda, daha \u00e7ok eski T\u00fcrk inan\u00e7lar\u0131n\u0131n \u0130sl\u00e2miyet\u2019le yorumlanm\u0131\u015f bir \u015feklini tasavvuf\u00ee h\u00fcviyetle t\u00e2lim etmekteydi. Bu fikirlerin k\u0131smen \u0130sm\u00e2il\u00ee tesirler ta\u015f\u0131mas\u0131 muhtemeldir. Ancak muhakkak olan bir \u015fey varsa o da Baba \u0130lyas\u2019\u0131n kendisini bir mehd\u00ee (belki peygamber) h\u00fcviyetiyle T\u00fcrkmenler\u2019e tan\u0131tt\u0131\u011f\u0131, bask\u0131 alt\u0131nda kalm\u0131\u015f ve t\u00fcrl\u00fc sosyal-iktisad\u00ee zorluklar i\u00e7inde bunalm\u0131\u015f sade insanlar\u0131n da onu bu g\u00f6zle g\u00f6rd\u00fckleridir. Bu y\u00fczden kaynaklar kendisini Baba Resul ismiyle de anmaktad\u0131r.
\nOlaylar\u0131n ak\u0131\u015f\u0131na bak\u0131l\u0131rsa Baba \u0130lyas, T\u00fcrkmenler\u2019i k\u00f6t\u00fc durumdan kurtarmak i\u00e7in Sel\u00e7uklu h\u00fck\u00fcmetini devirerek idareyi ele almaya ciddi bir \u015fekilde taliptir ve faaliyetlerini bu hedef \u00fczerinde yo\u011funla\u015ft\u0131rm\u0131\u015ft\u0131r. Bu yolda kendisinin en b\u00fcy\u00fck yard\u0131mc\u0131s\u0131 ileri gelen halifelerinden Baba \u0130shak\u2019t\u0131r. Baba \u0130shak, merkez Kefersud olmak \u00fczere T\u00fcrkmenler\u2019in yo\u011fun oldu\u011fu G\u00fcneydo\u011fu Anadolu\u2019da \u015feyhi ad\u0131na propaganda yapmaya ve te\u015fkilatlanmaya ba\u015flam\u0131\u015f, ayn\u0131 faaliyetler Amasya\u2019dan Orta Anadolu\u2019nun muhtelif merkezlerine g\u00f6nderilen \u00f6teki halifeler taraf\u0131ndan da s\u00fcrd\u00fcr\u00fclm\u00fc\u015ft\u00fcr.
\n\u0130syan\u0131 fiilen ba\u015flatan Baba \u0130shak oldu. 637\u2019de (1240) Kefersud\u2019da T\u00fcrkmenler ayakland\u0131lar ve buray\u0131 ellerine ge\u00e7irdiler. Ard\u0131ndan H\u0131sn\u0131mans\u00fbr, Gerger ve K\u00e2hta zaptedildi. Bu safhada ayaklanmaya baz\u0131 gayri m\u00fcslim gruplar\u0131n da kat\u0131lmas\u0131 hayli dikkat \u00e7ekicidir. \u0130syan k\u0131v\u0131lc\u0131m\u0131 k\u0131sa s\u00fcrede Orta Anadolu\u2019ya s\u0131\u00e7rad\u0131 ve T\u00fcrkmenler epeyce ba\u015far\u0131 kazand\u0131lar. Ancak aradan fazla zaman ge\u00e7meden Baba \u0130lyas Sel\u00e7uklu kuvvetleri taraf\u0131ndan Amasya\u2019da ku\u015fat\u0131l\u0131p yakalanarak idam edildi. Onun intikam\u0131n\u0131 almak isteyen Baba \u0130shak Amasya\u2019ya gelerek beraberindeki kalabal\u0131k kuvvetlerle Konya \u00fczerine y\u00fcr\u00fcd\u00fc. Fakat yolda K\u0131r\u015fehir yak\u0131n\u0131ndaki Malya ovas\u0131nda Sel\u00e7uklu ordusu taraf\u0131ndan ma\u011fl\u00fbp edilip \u00f6ld\u00fcr\u00fcld\u00fc. T\u00fcrkmenler\u2019in \u00e7o\u011fu k\u0131l\u0131\u00e7tan ge\u00e7irildi; kalanlar esir edildi, halifelerden kurtulabilenler ise sa\u011fa sola ka\u00e7\u0131p izlerini kaybettirmeyi ba\u015fard\u0131lar.
\n\u201cBaba\u00eelik\u201d yahut \u201cBaba\u00ee hareketi\u201d bu safhadan sonra ba\u015flad\u0131. Her ne kadar Baba \u0130lyas\u2019\u0131n \u00e7evresinde toplanan Vef\u00e2\u00ee, Yesev\u00ee, Kalender\u00ee ve Haydar\u00ee T\u00fcrkmen dervi\u015flerinden pek \u00e7o\u011funun kat\u0131ld\u0131\u011f\u0131 bu isyan hedefine ula\u015famad\u0131 ise de bu ba\u015far\u0131s\u0131zl\u0131k kurtulabilen taraftarlar\u0131 s\u0131k\u0131 bir dayan\u0131\u015fman\u0131n i\u00e7ine soktu. Baba \u0130lyas\u2019\u0131n daha hayattayken kutsalla\u015fan \u015fahsiyeti giderek yeni bir \u201csyncr\u00e9tiste\u201d (farkl\u0131 din\u00ee inan\u00e7 ve telakkileri birle\u015ftirici) din\u00ee-tasavvuf\u00ee hareketin merkezi oldu. Baba\u00eelik ad\u0131 verilen bu ak\u0131m T\u00fcrkmenler aras\u0131nda do\u011fdu\u011fu ve onlara hitap etti\u011fi i\u00e7in sosyal, din\u00ee ve k\u00fclt\u00fcrel yap\u0131lar\u0131na uygun bir mahiyet ortaya koymu\u015ftur. Bu mahiyet, T\u00fcrkmenler hen\u00fcz M\u00fcsl\u00fcman olduklar\u0131, yeni dini \u00f6z\u00fcmseyecek yeterli zamana sahip bulunmad\u0131klar\u0131, eski inan\u00e7 ve geleneklerinin tesiri b\u00fcy\u00fck \u00f6l\u00e7\u00fcde devam etti\u011fi i\u00e7in genellikle S\u00fcnnili\u011fe uymayan bir yap\u0131y\u0131 yans\u0131t\u0131yordu. Ancak bug\u00fcn i\u00e7in bu yap\u0131y\u0131 b\u00fct\u00fcn ayr\u0131nt\u0131, nitelik ve \u00f6zellikleriyle tespit etmeye ve sergilemeye yarayacak bizzat T\u00fcrkmenler taraf\u0131ndan b\u0131rak\u0131lm\u0131\u015f yaz\u0131l\u0131 kaynaklara sahip de\u011filiz. Zaten bu kaynaklar hi\u00e7bir zaman mevcut olmam\u0131\u015ft\u0131r. Zira ne Baba\u00eeli\u011fin ortaya \u00e7\u0131k\u0131p geli\u015fti\u011fi T\u00fcrkmen z\u00fcmreleri inan\u00e7lar\u0131n\u0131 sistemle\u015ftirecek ve sonra da kaleme alacak bir durumda idiler, ne de bu inan\u00e7lar b\u00f6yle bir sistem olu\u015fturacak yap\u0131da idi.
\nBununla beraber bu durum, Baba\u00eeli\u011fin mahiyetini az \u00e7ok te\u015fhis etmeye ve anlamaya engel de\u011fildir. Her ne kadar bug\u00fcn Baba\u00eelik ad\u0131n\u0131 ta\u015f\u0131yan bir mezhep veya tarikat yoksa da Baba\u00eeli\u011fin inan\u00e7 ve gelenekleri kendilerine miras kalan K\u0131z\u0131lba\u015f z\u00fcmrelerle Bekta\u015f\u00eelik tarikat\u0131 vard\u0131r. Bunlar, sonraki \u015ei\u00ee ve Hur\u00fbf\u00ee tesirleri hari\u00e7 tutulursa Baba\u00eeli\u011fin isim de\u011fi\u015ftirmi\u015f \u015feklinden ba\u015fka bir \u015fey de\u011fildirler. Aksi halde gerek K\u0131z\u0131lba\u015f z\u00fcmrelerin gerekse Bekta\u015f\u00eeli\u011fin mevcudiyetini ilm\u00ee olarak s\u0131rf \u015ei\u00eelik\u2019le a\u00e7\u0131klamak m\u00fcmk\u00fcn de\u011fildir. Bu sebeplerle, Bekta\u015f\u00eelik b\u00fcnyesinde XVI. y\u00fczy\u0131ldan evvel, yani \u015ei\u00ee tesirlerin yo\u011funla\u015fmas\u0131ndan \u00f6nce meydana getirilen ve bir k\u0131s\u0131m men\u00e2k\u0131bn\u00e2melerden ibaret bulunan eserler Baba\u00eeli\u011fin inan\u00e7 yap\u0131s\u0131n\u0131 do\u011fruya yak\u0131n bir bi\u00e7imde tahlile yarayacak kaynaklar olarak de\u011ferlendirilmelidir. Ayr\u0131ca bu eserlerde yer alan inan\u00e7lar\u0131n onlar\u0131n yaz\u0131ld\u0131klar\u0131 devirde birdenbire var olmad\u0131klar\u0131, eskiden beri kuvvetle devam edegeldikleri i\u00e7in bunlara girdikleri \u015f\u00fcphesizdir.
\nS\u00f6z konusu eserlerdeki metinler dikkatle incelendi\u011fi zaman farkl\u0131 kaynaklardan gelen \u00e7ok de\u011fi\u015fik inan\u00e7lar\u0131 yans\u0131tt\u0131klar\u0131n\u0131 g\u00f6rmek zor de\u011fildir. Bunlar muhtelif tabiat k\u00fcltleri ve G\u00f6k Tanr\u0131 k\u00fclt\u00fc gibi eski T\u00fcrk inan\u00e7lar\u0131 gibi \u00e7e\u015fitli zaman ve mek\u00e2nlarda T\u00fcrk z\u00fcmreleri aras\u0131nda az \u00e7ok yer bulmu\u015f dinlerin ve hatta k\u0131smen mahall\u00ee Anadolu inan\u00e7lar\u0131n\u0131n kal\u0131nt\u0131lar\u0131d\u0131r. Bu kal\u0131nt\u0131lar aras\u0131nda bilhassa atalar k\u00fclt\u00fc, da\u011f tepe, ta\u015f kaya k\u00fcltleri, a\u011fa\u00e7, su ve ate\u015f k\u00fcltleri, ten\u00e2s\u00fch, hul\u00fbl ve metamorfoz ile ilgili inan\u00e7lar kuvvetli bir yer i\u015fgal eder. Bug\u00fcn de Bekta\u015f\u00ee ve K\u0131z\u0131lba\u015f z\u00fcmreler aras\u0131nda bu inan\u00e7lar ayn\u0131 kuvvetle mevcudiyetlerini s\u00fcrd\u00fcrmektedir. \u0130\u015fte Baba\u00eelik, b\u00fct\u00fcn bu kar\u0131\u015f\u0131k ve farkl\u0131 men\u015felerden gelen inan\u00e7lar\u0131n \u0130sl\u00e2m\u00ee cil\u00e2 alt\u0131nda bir \u201csyncr\u00e9tism\u201d ile eski T\u00fcrkmen sosyal yap\u0131s\u0131n\u0131n birbirini tamamlad\u0131\u011f\u0131 bir b\u00fct\u00fcnd\u00fcr.
\nBu b\u00fct\u00fcn i\u00e7inde \u015ei\u00eeli\u011fin pay\u0131na gelince, bug\u00fcn, Baba\u00ee isyan\u0131 ve hareketinin meydana geldi\u011fi XIII. y\u00fczy\u0131l Anadolu\u2019sunda sistemli \u015ei\u00ee propagandas\u0131n\u0131n ve mevcudiyetinin s\u00f6z konusu olmad\u0131\u011f\u0131 bilinmektedir. Ancak bir k\u0131s\u0131m T\u00fcrkmen a\u015firetlerinin Anadolu\u2019ya gelmeden \u00f6nce \u0130ran ve Suriye\u2019de \u0130sm\u00e2il\u00ee propagandalar tesirinde kald\u0131klar\u0131 kuvvetle muhtemel ve hatta VIII-IX. y\u00fczy\u0131llarda M\u00e2ver\u00e2\u00fcnnehir, Horasan ve Azerbaycan\u2019da baz\u0131 hareketlere kat\u0131ld\u0131klar\u0131 bir ger\u00e7ektir. Bununla beraber bu k\u0131sm\u00ee tesirlere bakarak T\u00fcrkmenler\u2019i \u015e\u00eea mezhebine mensup kabul etmek, dolay\u0131s\u0131yla Baba\u00eeli\u011fin \u015ei\u00ee bir cereyan oldu\u011funu ileri s\u00fcrmek yanl\u0131\u015f olur. Anadolu\u2019da as\u0131l \u015ei\u00ee tesirleri ta\u015f\u0131yan hareketler ancak XV. y\u00fczy\u0131l\u0131n sonlar\u0131ndan itibaren Safev\u00ee propagandas\u0131yla ba\u015flam\u0131\u015f, Bekta\u015f\u00ee ve K\u0131z\u0131lba\u015f z\u00fcmrelerde kuvvetle yer eden on iki imam k\u00fclt\u00fc bu devirde Anadolu\u2019ya girmi\u015ftir. Ancak burada unutulmamas\u0131 gereken son derece \u00f6nemli bir nokta da s\u00f6z konusu bu \u015ei\u00ee tesirlerin bile ad\u0131 ge\u00e7en z\u00fcmreler aras\u0131nda eski T\u00fcrk inan\u00e7lar\u0131n\u0131n geni\u015f \u00f6l\u00e7\u00fcde damgas\u0131n\u0131 yemi\u015f olduklar\u0131d\u0131r.
\nBaba\u00eeli\u011fin \u00f6nemi Anadolu inan\u00e7 tarihinde gayri S\u00fcnn\u00ee hareket ve z\u00fcmrelerin temelini olu\u015fturmas\u0131ndan, dolay\u0131s\u0131yla bug\u00fcnk\u00fc yap\u0131n\u0131n iyi kavranmas\u0131na b\u00fcy\u00fck \u00f6l\u00e7\u00fcde yard\u0131m etmi\u015f olmas\u0131ndan ileri gelmektedir. Bu sebeple Baba\u00ee isyan\u0131n\u0131n ve hareketinin Anadolu inan\u00e7 tarihinde m\u00fchim bir yer i\u015fgal etti\u011fi s\u00f6ylenebiir.<\/p>\n","protected":false},"excerpt":{"rendered":"
Babailer ismiyle me\u015fhur olmu\u015f isyan\u0131 Amasya y\u00f6resinde faaliyet g\u00f6steren Baba \u0130ly\u00e2s-\u0131 Horas\u00e2n\u00ee (\u00f6. 637\/1240) isminde bir T\u00fcrkmen \u015feyhi y\u00f6netti\u011fi i\u00e7in hareket onun ad\u0131na atfen Baba\u00eelik ad\u0131yla an\u0131lmaktad\u0131r. \u201cBaba\u00ee\u201d terimine ilk defa, isyan\u0131 olduk\u00e7a teferruatl\u0131 bir tarzda anlatan ve hadiseye \u00e7a\u011fda\u015f olan kaynaklardan \u0130bn B\u00eeb\u00ee\u2019nin Fars\u00e7a el-Ev\u00e2mir\u00fc\u2019l-\u02bfAl\u00e2\u02beiyye\u2019sinde rastlanmaktad\u0131r. Babailik, XVI. y\u00fczy\u0131lda Ta\u015fk\u00f6priz\u00e2de\u2019nin e\u015f-\u015ee\u1e33\u0101\u02bei\u1e33u\u2019n-nu\u02bfm\u00e2niyye\u2019sinde Baba \u0130lyas\u2019\u0131n kurdu\u011fu […]<\/p>\n","protected":false},"author":3,"featured_media":2384,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_acf_changed":false,"footnotes":""},"doc_category":[52,39],"doc_tag":[],"class_list":["post-2305","docs","type-docs","status-publish","has-post-thumbnail","hentry","doc_category-alevi-topluluklar","doc_category-kronolojik-alevi-tarihi"],"acf":[],"year_month":"2026-10","word_count":1711,"total_views":"3208","reactions":{"happy":"0","normal":"0","sad":"1"},"author_info":{"name":"redaktion","author_nicename":"redaktion","author_url":"https:\/\/alevipedia.org\/tr\/author\/redaktion\/"},"doc_category_info":[{"term_name":"Alevi Topluluklar","term_url":"https:\/\/alevipedia.org\/tr\/themen-kategorie\/alevi-topluluklar\/"},{"term_name":"Kronolojik Alevi Tarihi","term_url":"https:\/\/alevipedia.org\/tr\/themen-kategorie\/kronolojik-alevi-tarihi\/"}],"doc_tag_info":[],"knowledge_base_info":[],"knowledge_base_slug":[],"_links":{"self":[{"href":"https:\/\/alevipedia.org\/tr\/wp-json\/wp\/v2\/docs\/2305","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/alevipedia.org\/tr\/wp-json\/wp\/v2\/docs"}],"about":[{"href":"https:\/\/alevipedia.org\/tr\/wp-json\/wp\/v2\/types\/docs"}],"author":[{"embeddable":true,"href":"https:\/\/alevipedia.org\/tr\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/alevipedia.org\/tr\/wp-json\/wp\/v2\/comments?post=2305"}],"version-history":[{"count":1,"href":"https:\/\/alevipedia.org\/tr\/wp-json\/wp\/v2\/docs\/2305\/revisions"}],"predecessor-version":[{"id":2306,"href":"https:\/\/alevipedia.org\/tr\/wp-json\/wp\/v2\/docs\/2305\/revisions\/2306"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/alevipedia.org\/tr\/wp-json\/wp\/v2\/media\/2384"}],"wp:attachment":[{"href":"https:\/\/alevipedia.org\/tr\/wp-json\/wp\/v2\/media?parent=2305"}],"wp:term":[{"taxonomy":"doc_category","embeddable":true,"href":"https:\/\/alevipedia.org\/tr\/wp-json\/wp\/v2\/doc_category?post=2305"},{"taxonomy":"doc_tag","embeddable":true,"href":"https:\/\/alevipedia.org\/tr\/wp-json\/wp\/v2\/doc_tag?post=2305"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}