Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi

11-36

Authors: Cenksu ÜÇER

This article deals with the Musāhiblik (companionship) institution. The Musāhiblik institution is available in some lodges (ocak) and groups named Alawi. This institution expresses the brotherhood of the two married families in the worldly life and the Hereafter. This study is aimed at dealing with the Musāhiblik institution that provides social solidarity in the past and present and to evaluate approaches of the Alawi lodges and groups on the issue. The Musāhiblik institution that maintains influence in some Alawi lodges and groups is nourished from the same sources with many formations in different regions of Anatolia, for example, Yaren, Barana, Delikanlı Organisation, Gezek, Muhabbet, Oda Organisation, Sohbet, Sıra, Perde, Arfana etc. It is understood that the Musāhiblik is a form established according to social and religious lives of the Alawi lodges and groups, which are also shaped by tribe system, lineage, clan and Sufi order life. However, the radical changes experienced due to modernity, secularization, industrialization, urbanization, specialization, migration and so on have radically shaken the social corporate structures, such as Dedelik, Düşkünlük, Musāhiblik and so forth. The transition period experienced in Turkey and the institutionalization efforts of the Alawi groups in the cities will determine and clarify how the traditional institutions will continue and whether or not they will continue in the first place.

111-142

Authors: Reyhan KELEŞ

This study, which covers the women poets, as the representatives of Alawi-Bektashi Literature, which dates back to very old years and finds its source in Yunus Emre, and continues with Kaygusuz Abdal, Hatayi and Pir Sultan Abdal and reaches today, aims to give information on women poets about whom there are disputes arising from the problems in resources classified according to their centuries. In this study, in which forty-eight publications were examined, except the basic works and anthologies of the field, from the beginning to the end in all chapters, information is given about eighty-two different people three of which are from 16th century, four from 18th century, twenty-nine from the 19th century and forty-one from the 20th century, also there are four poets whose century is not known and one more poet who is revealed to be a man in fact. In the conducted research, it was determined that the first poet known to have lived is from the 16th century. The poet who lived in the 18th century was not found in the resources. The cases of twelve women poets, about whom there are problems beginning from those especially on gender such as whether the poet was a man or a woman, varying up to the confusion on the dates of birth and death and name resemblances resulting in confusing these women poets with the poets of other literatures, are addressed to and discussed in the chapter called “Some Disputes”It has been determined that the women poets especially used the name “Bacı (Sister)”, and that the usage of this name decreased towards the later centuries and also that when their poems are analyzed, they mostly wrote poems about the love of Hazrat Ali, Ahl al-Bayt, Haji Bektashi Veli and the person to whom they are connected. As distinct from the other studies on the same subject, in this study a higher number of women poets as the representatives of Alawi-Bektashii Literature were found and the inadvertently made mistakes in references to previous studies in these resources are tried to be minimized.

163-191

Authors: Hüseyin DEDEKARGINOĞLU

The subject of this article is shaped by the meaning of the conceptual field of tawallā (love) and tabarrā (hate) by Alevi circles and how this meaning forms a typesetting around a fiction. According to this, based on the basic sources, the meaning given by Alevis within the meaning attributed to tawallā and tabarrā was tried to be clari-fied. The evaluation of the concepts in different disciplines and sciences was tried to explain the meaning gained to tawallā and tabarrā because common concepts are differentiated by the meanings imposed by different circles. In this respect, it is imperative that the difference between the meanings attributed by the relevant litera-ture and the Alevi oral and written sources and the difference between the meanings to be understood clearly. In this respect, it is a necessity to make clear the difference between the meanings attributed by the relevant litera-ture and the meaning that is conveyed in the Alevi oral and written sources and the following meaning. As long as this problem continues, the basic dynamics of the Alevi belief system will become difficult to understand and become uncertain. So if the basic concepts of the program, which have been described and followed for so many years, did not have their own internal meaning, then it will be impossible to explain why or where differen-tiation exists. In this respect, the monotonous meaning and fiction created by the dictionary and encyclopaedic meaning loaded on common concepts will lead to the impoverishment of the common heritage. As a result, while discussing the subject with its form and content in Alevi oral and written sources, it has also benefited from the transfer in the common literature. The Alevi meaning and framework was established based on the use of tawallā and tabarrā in the dictionary, encyclopedia and basic sources as the meaning of words, concepts and terms.

207-221

Authors: Sedat TAMAY

Sufistic Folk Literature is a special part of Turkish Folk Literature. The literary products belonging to every part of Turkish Folk Literature have their own characteristics. It can be said that although these types are the most emphasized in terms of speaking and vocalization, the richest in terms of cultural rituals are products called “deyiş” of Sufistic Folk Literature products. The most special examples of Sufistic Folk Literature in Anatolia are undoubtedly seen within the framework of the Alawi-Bektashi tradition. In addition to extending from the anthropological perspective to the Shaman culture, this tradition has created a separate culture, literature and art after the Turks settled in Anatolia from Central Asia and Turkic regions. This study was prepared in order to make a cultural, verbal and musical analysis of four works in the form of “deyiş” by Ali Ekber Çiçek, one of the most important representatives of the Anatolian Alawi-Bektashi tradition. This work is important in terms of showing the power of the literary arts used in the works, evident sides of this culture by making a detailed examination and evaluation of four works in AlawiBektashi tradition. In the study, in addition to cultural, literary and musical analysis of these four “deyiş” have been carried out, maqam evaluations have been kept in the secondary degree as the maqams have no direct effect on traditional Alawi-Bektashi culture and music, and the “deyiş” are produced in a certain maqam frame. Indeed, the existence and value of musical elements for products belonging to the Alawi-Bektashi tradition of Anatolian is shaped according to the characteristics of verbal (literary) and cultural phenomena. In this study where four words of Ali Ekber Çiçek from the Sufistic Folk Literature universe were taken as sample, they were used qualitative methods such as source scanning and analysis.

241-266

Authors: Naser SEDGHİ- Sinan TARİFCİ

Written by Abū al-‘Alā Ibn Hassūl Hamadānī, Tafdīl al-Atrāk ‘alā Sā’ir al-Ajnād is the first of the historical works written during the Seljuq period. This work was written during the conquests of Sultān Tughril and in the political-military competition and struggle environment between the Buyids and the Seljuqs. Ibn Hassūl who took aim at literary men-historian al-Sābī’s work named al-Tājī fī Akhbār al-Dawlat al-Daylimiyya carried the political-military competition and struggle between the Buyids and the Seljuqs to the field of historiography. He wrote Tafdīl al-Atrāk as an answer to Abū Ishāk al-Sābī’s work, al-Tājī. Therefore, the first and the main part of the Tafdīl al-Atrāk was devoted to criticize the historiography of al-Sābī on the origin of the Dailamites and the Buyids. AlthoughIbn Hassūl criticized severely al-Sābī’s style of historiography, he followed himself a similar way in the writing of Tafdīl al-Atrāk. As al-Sābī praised genealogy and characteristics of the Dailamites, the Buyids and Adud al-Dawla at al-Tājī, Ibn Hassūl also praised genealogy and virtues of the Turks, the Seljuqs and Sultān Tughril at Tafdīl al-Atrāk. In this article, the issue of the degree of success of Ibn Hassūl in competition with al-Sābī in the field of historiography will be discussed. The findings of this study show that Kitāb al-Tājī was used as a source by succeeding historians because it contains detailed and original information on the history of the Dailamites and the Buyids. However, Tafdīl al-Atrāk was hardly ever used as a source by later historians since his author Ibn Hassūl remained indifferent to recording of historical events about the Seljuqs and Tughril Beg.