Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi

47-60

Authors: Sıddık KORKMAZ

Imam Mâtürîdî, who is one of the founders of madhab al-Ahl as-Sunnah, followed the tradition of Abu Hanife and restated some of his ideas. Sheyh Ahmad Yasavî was also an important Sufi who grew up in the Hanafi- Mâtürîdî environment of learning and knowledge. It is difficult to directly compare Mâtürîdî and Ahmad Yasavi in terms of the sphere of their ideas. The reason is that they differ in their intentions, methodologies and fields. Furthermore, Ahmad Yasavi and Yasavism were premised on Hanefism and Mâtürîdîsm which solved a large number of basic religious problems before Yasavism. Mâtürîdî is known as an theoretical and practical interpreter of religion. Mâtürîdî interpret the religion neither like the Kharijites who commented upon the religion with a literal comprehension, nor like the Shia who commented upon the religion with an esoteric comprehension. Instead of Shia or Kharjites, he maintained his Hanafi tradition and developed a theology that was based on circle of Qur’an and Sunnah. The human is in the center of this theology with the balance of wisdom. As a representative of Hanafi- Mâtürîdî tradition, Mâtürîdî lived and worked in the Turkistan region. Being a follower of the same path, Ahmed Yasavi improved Mâtürîdî’s moral teaching. No esoteric/ internal or literal/external exaggerations that may be harmful for the basic principles of Islam can be found in Yasavi’s teaching. Constantly declaring that he is a follower of Sharia and Islamic rules, Yasavi repents of his lost prayers (salah), prays for forgiveness of Allah for his sins with excuses and asks the consent of God. Sometimes he criticizes cruel politicians who tortured the poor people and complains about social corruptions. He was a pure servant of the God, a keen follower of the Messenger with full of the Messenger’s love in his heart and a believer who prepared himself for the journey Hereafter. The present study deals with descriptions of the relationship between Imam Mâtürîdî and Ahmad Yasavi in basic issues such as creedal (aqaid) principles, politics and moral problems. In addition to some untouched topics of Yasavi, I will mention some problems that they are distinctive from other Sufi movements.

93-115

Authors: Ali DEMİR

Solidarity was offered by ethical expectations before the phase of Islamic development. People were also expected in the early period of Islam to participate their economic solidarity through the Sadaqa system. These norms were embedded in the framework of natural justice of that time. With the foundation of the Umma, the existing habits no longer satisfied the universal norms of Islam. Within the framework of the existing habits, which focused on the idea of justice, disputes between individuals as well as social conflicts could not be handled despite the correct application of analogies. In the face of the progressive rationalization of the lifeworld, the expectations which were initially based on theologically legitimate voluntariness were transformed into enforceable legal norms. Consequently, the Islamic conceptions of justice were derived from logical principles and implemented in the form of legal norms. This step made the Sadaqa system obsolete in favor of the Zakât system. The Bektaşi Order took over the Sadaqa and Zakât systems in this universalized norm. The Order, which represents the founding of the Ottoman Empire in microcosm, transforms these norms in the form of Waqfs into a next higher institution, namely the state.

137-161

Authors: Hüseyin GÜNEŞ

Muhammad ibn al-Hanafiya was the son of Ali b. Abi Tâlib and Khawlah bnt. Ja’far al-Hanafiya, who was a member of Banu Hanifa tribe. He was the oldest son after Hassan and Hussein. He was born in 16/637 during the caliphate of Umar and died in 81/700, the time of Umayyad caliph Abd al-Malik b. Marwan. He lived in an era whose events have been effective till today. He actively participated in Battles of Jamal, Siffin and Nahrawan. He lost his brother Hussein b. Ali and many relatives in Karbala massacre.In this study, the relations between Muhammad ibn al-Hanafiya and Ahl al-Bayt who involved in incidents of the period will be examined. On the basis of his close proximity to Ali, Hassan, Hussein and their children during that period, the image of Ahl al-Bayt as a whole will be investigated

195-210

Authors: Tattigul KARTAEVA and Bakytzhan KALNIYAZ

Betashar is the Kazak peoples’ traditional folklore heritage, rooted in ancient times. The tradition of betashar (meaning «opening the face of a new bride») is one of the important traditions of wedding ceremonies of the Kazakh people. Betashar is a vivid tradition in all regions of the Kazak land, passing from one generation to the next. This ceremony is performed by a cheerful, silver-tongued, respectable and young poet. A song accompanying the ceremony of removing shawl from the bride’s face is the most significant part of the betashar. The Betashar ritual is a tradition maintained within the family with great enthusiasm. The most important goal of the Betasar tradition is to guide the new bride to get used to new family life by the introducing new family members and the ease of getting used to a new family life , with the help of the song «betashar». Presentation of betashar is an extremely solemn and very picturesque event. After betashar, the ritual as a part of which the new daughter in law serve tea to all of the relatives starts. The article highlights the regional variations in the Betashar ritual in Kazak lan

229-261

Authors: Orhan KURTOĞLU

Bektashism, which originates from Ahmed Yesevi tradition and nourishes from resources such as Turkish beliefs and is positioned as a national and significant role in Turkish Sufism movement, has formed its own arts and literature tradition just like other Sufi movements in time. In this context, Bektashi literature, which has had a rich artist and literature establishment, has been a unique branch of Turkish culture and literature at the same time. In the literary examples of this tradition, which is believed to have started with Kaygusuz Abdal in the 14th century, the wise people of religion and Sufism are generally praised and there are also many elements related to Hurufism while the order’s practice, officials and rites are being told. Koniçe Dervish Convent sheikh Türâbî of Amasya, of whom people know little about his life for now, is also a Bektash sheikh who produced works within Bektashism tradition. Just like many other Sufis, since the main aim in Türâbi is to convey sufi ideas to his seekers, his poems do not have an attentive language, spelling and manner. In this study, sufi work “Dürcü’l-hakâyık” by Türâbî of Amasya, who had written it in order to convey his ideas to his seekers, is introduced and then textual evaluation of 42 poems is made and shape and content characteristics of these poems, which mostly were written in odes – one of the most popular poetry forms of classical Turkish literature – are focused on.