Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi

9-20

Authors: Hüseyin GÜNEŞ

Zülfikar, Hz. Muhammed tarafından Hz. Ali’ye hediye edilen ve onunla birlikte efsaneleşen kılıcın adıdır. Hâkimiyet, güç ve iktidar sembolü olarak görülen kılıcın Hz. Ali’ye verilmesi, zahirî ve bâtıni manada onun Hz. Peygamber’in varisi olduğuna delil olarak görülmesine sebep olmuştur. Ona yüklenen bu öneme binaen Zülfikar hakkında tarih boyunca çok şey söylenmiştir. Türk edebiyatında ve özellikle Alevi-Bektaşi şiirlerinde daima Hz. Ali’ye izafe edilerek anılan Zülfikar, Düldül’le birlikte ona Zulfiqar is the sword’s name which gifted to Ali by Muhammed and with him become a legend. The sword which seen as symbol of sovereignty, power and authority, given to Ali has caused to be seen as evidence in the visible and hidden mean that he is the heir of the Prophet. By the virtue of importance that was upon to it, much has been said about Zulfiqar in history. In Turkish literature and especially in Alevis-Bektashi poems, Zulfiqar, which always remembered as attributed from Ali, takes Duldul along with it as a legendary sword, bestowed upon him by Allah. One of the two forks of Zulfiqar, which is curved and double-edged, in other words thought to be forked, represents science and the other represents faith. The hilt of the sword is the symbol of justice. Firstly in this articles it will be determined based on the basic sources of Islamic history, how and whom crafted Zulfiqar, which is considered to be of such importance in folk literatures and tales, has what kind of characteristics it possesses and who are its first owners. Then the answers will be sought to the question of how the Messenger of Allah has possess it and when and why he gave it to Ali. In addition it will be investigated to, afterwards what type of process it gone through and what it fate is. [Allah tarafından bahşedilen efsanevi bir kılıç olarak yer alır. Eğri ve çift ağızlı, başka bir ifadeyle çatallı olduğu düşünülen Zülfikar’ın iki çatal ucundan biri ilmi, diğeri de imanı temsil eder. Kılıcın kabzası ise adaletin sembolüdür. Makalede öncelikle halk edebiyatı ve menkıbelerde bu derece önem atfedilen Zülfikar’ın, ne zaman ve kimin tarafından imal edildiği, esasında onun hangi özelliklere sahip olduğu ve ilk sahiplerinin kimler olduğu, temel İslam tarihi kaynakları esas alınarak belirlenmeye çalışıldı. Resûlullah’ın bu kılıca ne şekilde sahip olduğu ve onu Hz. Ali’ye ne zaman ve niçin verdiği sorularına cevap arandı. Ayrıca kılıcın daha sonraları nasıl bir süreçten geçtiği ve akıbetinin ne olduğu araştırıldı.]

45-59

Authors: Gökçen Çatlı Özen

Every individual starts to acquire their cultural competence in childhood as a result of their interaction with their family and primary environment. For this reason, childhood is the first experience and the most important stage of socialising, forming the identity and creating a sense of belongingness. Going through transitions from childhood to adolescence and adulthood consecutively involves a usual process in most cultures, this can be done in a systematic, holy and secret ceremony in some other cultures. A good example of this ceremony is the local custom of uncle mediating between the male Nusayri child and his puberty. According to this custom, the acceptance of being a real Nusayri in the value of the community depends on the successful completion of the transitional ceremonies by the male child born in a Nusayri family. Nusayrism is considered to be Arabic Alawites according to some sources of information. It is widely argued that this classification can be generalized about Alevism and there can be a close resemblance between Anatolian or Turkish Alevism and Nusayrism in some sources. Taking everything into account, this article leads us to think in such an empirical way that each society and community can be said to have its own unique genetic fingerprints but in terms of social cohesion they need to meet in upper culture.

83-93

Authors: Ahmet Özkan

In all of the orders which are the institutions of Sufism the Hazrat Ali and Ahl al-Bayt are shown love and respect. In addition, the love of the Hazrat Ali and Ahl al-Bayt seen in the works of the Sunni Sufis has caused them to be perceived as Alawi-Bektashi from time to time. One of the most important of these Sufis is Eshrefoghlu Rumi, the founder of the Eşrafiyye branch of Kadiriyye order. Eşrefoğlu, who frequently mentioned the Hazrat Ali and Ahl al-Bayt, particularly in his book Tarikatname, has been described as Alawi-Bektashi due to his expressions by some. This article was written to put forth Sunni Sufis’ and especially Eshrefoghlu Rumi’s perception of the Hazrat Ali and Ahl al-Bayt and to evaluate their being regarded as Alawi-Bektashi due to his views. For this purpose, first the understanding of the Sunni Sufis regarding the Hazrat Ali and the Ahl al-Bayt was addressed, and then comparisons were made by mentioning perceptions of Eshrefoghlu Rumi in question. In particular, the place of the Hazrat Ali and Ahl al-Bayt in the understanding of Sunni Sufism was identified. As a result, it was observed that both Sunni Sufis’ and Eşrefoğlu Rumi’s perception ofthe Hazrat Ali and Ahl al-Bayt developed in Sunni Sufi culture and the love of the Hazrat Ali and Ahl-al Bayt was very intense particularly in the followers of the orders connected to the Prophet Muhammad through the Hazrat Ali’s descendants. One of the findings of the research was that this perception of the Sunni Sufis and Alawi-Bektashi and Shia communities showed similarities from time to time.

111-132

Authors: Sevda Önal Kılıç

The aim of this study is to analyse the seventh chapter of Âşık Paşa’s Mesnevi called Garîbnâme within the scope of the cultural background of number seven. Numbers and number symbolism have taken place in the cultural and intellectual field since the early periods of human history and they have become an inseparable part of religion, myth, culture, art and tradition with their conceptual and symbolic meanings. Quantitative, symbolic, ontological and metaphysical meanings attributed to numbers by human beings can be found in all the oral and written cultural sources; especially in religious texts and mythic narrative. In this respect, numbers and number symbolism have taken place within the literary texts of culture resources as complementary and supportive elements of narrative. Numbers are one of the most striking motifs of meaning and configuration field of the Mesnevi called Gâribnâme written by Âşık Paşa who is one of the mystical poets of 19th century Anatolian literature. Especially, the seventh chapter of this work has a specific narration which highlights the cultural background of number seven. In this study, the seventh chapter of Gâribnâme was analyzed with its realistic, symbolic, ontological and mystical aspects. The influences of meaning world of number seven upon the meaning world of the text were also discussed. The resources revealing the theological, mystical and cosmogonical background of number seven were determined. Allegorical comparisons/metaphors preferred for the narration of those resources and storytelling techniques was also mentioned.

153-168

Authors: Erdal Aksoy

The Turkification/Islamization of Balkanic region took place through Turkish dervishes and tribes/ communities associated with them. The sheikhs and dervishes settled in various parts of this region and tried to convey the massage of Islam through the sects which they belonged to. For this purpose, they established several institutions such as Islamic monasteries, tekke, zawiya, and asitane. One of these organizations is Harabati Baba Bektashi tekke located in Kalkadelen province of Macedonia. It is known that the tekke was established by Sersem Ali Baba in the second half of the XVIth century. The reason for the association of the tekke with Harabati Baba is the revitalization of tekke with the new constructions in the time of Harabati Baba who was the second founder of the tekke. The tekkes and zawiyas, along with being religious institutions, won the hearts of the local communities by offering social, cultural and artistic services. Without making any distinction on the basis of race and religion, every guest had the right of accommodation in the tekke for three days. The tekke had been closed for nearly seventy years because of various reasons such as the outbreak of wars and shifting to communist regime, however, some of the facilities were put into service again in 2006 owing to the resistance of Bektashis of Kalkaden, Gostivar, and Kırçova in Meydan Evi. This study aims to explain the function, the historical importance of the Harabati Baba Bektashi tekke as well as the changes it has been through.