Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi

25-69

Authors: Fahri MADEN

One of the most important figures in representing the Alevi and Bektashi faith and culture in the Balkans is Sarı Saltık (Saltuk) Baba. Sarı Saltık (Saltuk) Baba, who was also linked to the Rifā‘ī sect by Ibn Serrāc, tried to spread Islam in the Balkans and surrounding geographies by reaching Dobrudja in the 13th century, and this struggle has come to our day. Sarı Saltık (Saltuk) Baba was one of the tombs and lodges established in the name of Babaeski. Although there are rumours that this lodge was founded directly by Sarı Saltık (Saltuk) Baba, the actual establishment took place after the conquest of the region by the Ottoman Empire. From 1480 onwards, archives and main sources contain information about the Sarı Saltık (Saltuk) Dervish Lodge and Tomb in Babaeski. 16th century archival records indicate that the lodge was under serious investigation by the government. In addition, from the middle of the same century, Western travellers’ impressions of the dervish lodge and the mausoleum have been encountered. The most extensive information on this subject belongs to Evliya Çelebi in the middle of the 17th century. Evliya Çelebi witnessed that the lodge was under the direction of the Bektashi dervishes at that time. The administration of the Bektashis Sarı Saltık (Saltuk) Dervish Lodge in Babaeski lasted until the banning of Bektashism in 1826. At this date, Bektashism was banned and all Bektashi monasteries were closed and their assets were confiscated. The Sarı Saltık (Saltuk) Dervish Lodge in Babaeski was also affected by this disaster and the lodge was demolished by leaving only the mausoleum; its belongings and other properties were sold. The mausoleum of the lodge, which had been ruined for many years, was given to the administration of the Sezāī and Naqshī sheikhs, respectively. The lodge, which was rebuilt in wood in the mid-19th century with the initiative of the Rifā‘ī sheikh Kalbi Baba, was left to the Bektashis again in the 1880s. Bektashi sheikhs such as Kurban İsmail and Hacı Rasih Hasan Dede ruled the lodge. In this way, it is known that the lodge, which reached the 20th century, was destroyed during the Balkan wars during the occupation of the city by the Bulgarians, and that the tomb area was abandoned to its destiny after the closure of all the lodges and shrines in 1925. It was finally destroyed during the opening of the Istanbul-Edirne road. In this study, in the light of archival documents and main sources, the history of the Sarı Saltık (Saltuk) Dervish Lodge and Tomb in Babaeski will be discussed.

101-142

Authors: Memish Syuleyman MERDAN

This study deals with the opinions put forward about Demir Baba Tekke, Mausoleum and Village in Mir, Zname and Rehber newspapers published in Bulgaria and focuses on the publications about the discussions around these views. These broadcasts were carried out mutually by Ananie Yavashov in Mir and Zname and by Mehmet Celil in Rehber. Yavaşov and Celil shared their views about Demir Baba Tekke, Mausoleum and Village through the press and these views continued for a while as mutual discussion. This study is about the discussion in these people and newspapers. Thus, it is limited to the information and opinions put forward in these individuals and newspapers. The research resorted to written sources, as it took place around the debate on the status of Demir Baba Tekke, Mausoleum and Village at the beginning of the twentieth century. A few correspondence articles were published in Mir, Zname and Rehber newspapers published in Bulgaria in 1928 and this publication started a discussion later. The subject of discussion in the articles published in these newspapers was about whether Demir Baba Tekke’s land and the tomb in the building staff were the tomb of the Bulgarian (Protobulgar) ruler Han Omurtag or the tomb of Demir Baba. In addition, the second title of the discussion, which was held in connection with this discussion, was about the ownership of the lodge. Two different opinions were reflected in the newspapers and they presented the evidence they had on both sides with these publications and declared the opinions they claimed. The first of these views, which also started the discussion, was published in the newspapers Mir and Zname by Ananie Yavashov, who was also the head of the Razgrad Archeology Society founded in 1922. Yavashov cited the source of the Greek inscription in the Holy Forty Martyrs Church (Sveti Chetirideset Machenitsi) in Tarnovo as evidence and justification for his opinions and claims. Based on this inscription, the tomb in the Demir Baba Tekke was originally built as the tomb of Han Omurtag in the ninth century, but later it was based on the views and allegations that this tomb was turned into a tomb of a “fake” dervish named Demir Baba. The second opinion was put forward in the articles written by Mehmet Celil in the newspaper Rehber. Mehmet Celil also argued that Yavaşov’s claim that the tomb in the Demir Baba Tekke was the tomb of Han Omurtag was essentially the purpose of seizing his lodge and property. Consequently, the part of this study that we find remarkable is that the opinions of Demir Baba Tekke, Mausoleum and its land are given together by Ananie Yavashov, President of the Razgrad Archeology Society, and Mehmet Celil, the Chief of the Chief Mufti’s Office. In these discussions, the subject was tried to be put forward with full clarity. In addition, some issues were made more clear and understandable and new questions emerged about the emerging issues regarding gaps or difficult to explain. The subject and the discussions are up to date and discussions about Demir Baba Tekke, Mausoleum and its land included ideas about the status of the lodge. We can say that the echoes of these views are felt even today, approximately 100 years later.

169-198

Authors: Şaban BANAZ

Shi‘ism, which was born in Iraq and later transferred to Iranian geography, has been divided into many branches within itself and spread across geographies due to, such as regional proximity, war and migration. Today it has extended to almost every place where more or less Muslims live. Imāmiyya Shi‘ism/Ja‘farism, which represents the biggest living branch of the Shia, first extended to Azerbaijan due to both its proximity to Iran and some social and political effects. Thanks to the sectarian propaganda they used to help the political ambitions of the Safavids, they influenced the Turkish tribes in the Azerbaijan region and in time, it has become a dominant sect. Ja‘farism has not been able to spread much in Anatolia because of the states established in Anatolia has chosen the policy of Sunni path of Islam in the past, as well as their religious and political struggles with the Safavids. However, because of geographical proximity with Iran, the conquest of the Eastern Anatolia region by the Safavids from time to time, Ja‘farism eventually entered to Turkey’s eastern provinces, such as Iğdır, Kars and Ardahan through migrations from Armenia and Azerbaijan in the 20th century and spread to other parts of Turkey. Islamic Revolution of 1979 in Iran mostly affected Turkey as being a neighbour and has been more effective on Alawis due to some common values between Shi‘ism and Alawism. This work draws attention to a religious/denominational group that was carried out as an organization around the Ahl al-Bayt Foundation in Çorum and later converted to Ja‘farism when it was Alawis being influenced by the revolution in Iran. In this study, which relies on the data gained through indirect observation, participatory observation and interview techniques, it has been determined how the Ja‘farized Alawis living in Çorum became Ja‘fari, how their foundations were established and to what extent they depend on the basic belief principles of Ja‘farism. The data obtained after these determinations were compared with the main sources of Ja‘farism and other works written on the subject, and the views of Ja‘faris in Çorum on the subject were put into a frame.

235-275

Authors: Muhammet ARSLAN

The Prophet of Islam Muhammad used the sword named Zulfiqar, which was among the war booties he had obtained from the Battle of Badr and finally gave it to Hazrat Ali in during the Battle of Uhud. In the meantime, he made a call “La fetâ ilâ Alî, la Seyfe ilâ Zülfikar”, which means “there is no brave other than Ali, no sword other than Zulfiqar”. The sword, which was used by the grandchildren of the Prophet with the death of Hazrat Ali, later became the Abbasid caliph and then the Fatimid caliph. Finally, it is not known where and in what condition the sword, remained in the Abbasid caliphate, is today. Giving such a qualified sword as a gift to Hazrat Ali, who is the son-in-law of Hazrat Muhammad and the fourth of Hulefâ-yi Râşidîn, made the sword blessed and has created a religious and strong perception about it ever since. Undoubtedly, this situation also affected Turkish-Islamic art, especially Islamic art, and caused the sword to become an image. The first imagination of Zulfiqar as an image is religious. Its usage in religious buildings such as mosques, masjids, tombs and lodges supports this. The second imagination can be explained by the perception of “power and political power”. It is the result of this imagination why it takes place in the flags which is fluctuating in the battlefields and on the shirt of a Turkish sultan. It is obvious that description of zulfiqar has been used in order to reflect this sense; whether it is pictured in the sense of “religious” or “power-political power”. In this article, this icon that we encounter in architecture, miniatures, flags, banner marks, tombstones and folk art is only evaluated in the context of architecture. Its samples in Anatolia were examined and it is tried to be evaluated with similar examples in non-Anatolian geographies.

301-322

Authors: Yusuf ACIOĞLU

In this research, Kadıncık Ana House, also known as Balım Evi, located in the Hacıbektaş district of Nevşehir province, is introduced. Various publications have been made about Hacı Bektaş Veli Complex and other buildings previously, but there has not been any detailed research made on Kadıncık Ana House, which is thought to be the house, where Hacı Bektaş Veli stayed, when he came to Hacıbektaş. Therefore, it is aimed to contribute to lack of knowledge in the literature and to put forward the position of the building in Bektashism and Turkish House architecture. Accordingly, after the reviewed of the sources and archives related to the subject, the building was examined taking into account the architectural and decorative features. Although there is no information on the date of the first construction of the building, it is understood that it was repaired in the years 1896-97 and 1974 according to the inscription on the arch in the Sır Room section of the building. Built with rubble stone and cut stone material, the house consists of collateral three rooms having a rectangular plan and in front of it, there is a large garden having two tombstone headstone inside. The houses in the region are generally with sofa, but at present, Kadıncık Ana House has no sofa. The walls of the Sır Room and Cem Room are plastered and embellished with hand-drawn artworks within the building. The walls of the Guest Room located between the two chambers are plasterless. We believe that the hand-drawn artworks, which have the effects of Westernization period and which are located on the walls of the Cem Room, were formed in 1896-97, and the hand-drawn artworks on the walls of the Sır Room were renovated during the restoration in 1974. The lintel arch used in the cover system of both of the rooms is widely used in the region. It is observed in the region that the vaults are built by placing sometimes a wooden beamed ceiling and sometimes a flat fine stone on the lintel arch. The covering system made in this way is generally completed with earthen roof. Herein, the Guest Room is covered with a wooden beamed ceiling, the Cem Room with a lintel arched vault and the Sır Room with a wooden beamed lintel arched ceiling. The earthen roof must be closed with a hipped roof later on. With all of its these features, the building contains the architecture of the Turkish House architecture unique to the Central Anatolia Region and constitutes an important place in the of Bektashism culture.

335-347

Authors: Dosay KENZHETAYEV- Muzaffer TAN

It is clear that Sufism is one of the most important elements that contributed to the spread of Islam among the Turks. In this sense, as the founder of the first Turkish Sufi tradition, Ahmad Yassawi, who left a deep mark on the spiritual life of the Turks deserves a special attention. Since the Yassawi culture was the first example of Turkish Sufi tradition, spiritual activities of Ahmad Yassawi has a remarkable place. Ahmad Yassawi is considered as the first Sufi of Turkish culture. Yassawi culture is the deepest dimension of living religious experience. It neither made any concessions to the seventy- year communist regime, nor accepted the compromise. It did not melt in front of the synthesis of atheist education. It did not lose its identity under the weight of atheist propaganda and pressure, and survived until today. Even after the power in Turkestan passed to the communist regime which argued that it destroyed the eternal foundations of the economic, social, religious life of Islam, Islam continued to exist, and in this the Yassawi culture had a crucial role. This research deals with the problem of the importance of Yassawi culture from a historical point of view.