Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi

1-10

Authors: ERALP ERDOĞAN

To understand the founding philosophy of the Safavid State established by Shah Ismail in 1501, it is important to take a look at the order process. Safiyuddin al-Ardabili, who rose to prominence after joining Sheikh Zahid’s order and gaining the rank of sheikh, founded the Safaviyye Sufi order in the early 14th century, shaping the region as an influential figure. The order, whose number of followers increased gradually, changed its identity over time and entered the process of becoming a state with its descendants. It is seen that dreams were used effectively in a period of approximately 200 years, from 1301, when Safiyüddin ascended the post, until the establishment of the State in 1501.The nature of dreams reflected in the sources varies according to time and situation. Dreams, which were understood to be aimed at strengthening the Sheikhs’ place in the order and placing them on a legitimate basis in the early periods, later served the purpose of establishing a political power. Dreams of this kind, recorded in sources after Safiyuddin’s death, date back to before his birth. The legitimacy source was announced to his mother before his birth, and after his birth, dreams were seen to built this process on solid ground. Successors who ascended the post after Safiyuddin generally attempted to gather followers by using dreams. This policy was succesful over time, and with the increasing number of followers, a tendency establishing a military power emerged. Military and political activities, which began during the period of Sheikh Cuneyd and continued during the time of Sheikh Haydar, were also supported by the use of dreams. During the time of Sheikh Haydar, the nature of dreams no longer indicated the sheikhly post but a political formation. With the dream seen by Sheikh Haydar, Safavid followers would adopt the name Kızılbash and gain motivation to transform the Safaviyya order into a state.

31-48

Authors: MERVE KARAKULAK

The city of Amasya, one of the centres of the Babaî Rebellion in the thirteenth century, is a base of operations for Anatolian uprisings against central authority. Since Baba Ishak, many of the charismatic-religious figures who gathered large Turkmen masses around them were based in Amasya and its neighbourhood. The manifestations and consequences of the Safavid propaganda, which began to intensify during the reign of Bayezid II, also manifested themselves around Amasya. As a matter of fact, Shah Kulu and Nur Halife caliphs, who pioneered the Safavid propaganda initiated by Shah Ismail in Anatolia, staged an uprising against the Ottoman Empire with their followers gathered around them. This study will focus on the micro-scale reflections of the diplomatic and ideological war between the Ottoman and Safavids and analyse the social consequences of the conflict. In this context, in the case of Amasya, the relationship of the Qizilbash with the Safavids, the prosecution of the Ottoman central government, and the activities of the Qizilbash in the conflict environment will be revealed to the extent reflected in Mühimme and registry records.

79-92

Authors: CİHAN ORUÇ

Although the sources express different opinions about Yusuf’s origin, they agree that he was a Shiite of Turkish origin and went to Ardabil in her childhood and became a disciple of Sheikh Safiyuddin. On this visit, Yusuf promised to spread the Shiite sect if Khidr granted him sovereignty. He lived in Save for a while during his childhood and received an education in accordance with the principles of Shiism. He traveled to India with the guidance of Hadrat Khidr, who appeared in his dream while he was in Shiraz, and joined the Behmenid court. Yusuf, who was appointed to various administrative and military posts, while he was the governor of Bicapur, gained independence by having a khutbah read in his name here in 1489 and established the sultanate of the Adilshahids. However, soon, with the instigation of the Bahmenis, some local forces attacked the Adilshahi lands and captured some castles. Yusuf encouraged his entourage by telling them that they would be successful against the enemy with the help of the spiritual figures of Shiism. After the victory, in a meeting with some statesmen, he said that in his dream, Khidr had given him the good news of his sultanate and promised to declare Shiism as the official sect in case of its realization. He even stated that the negative events occurred because he did not keep his promise. With this approach, he legitimized his desire to recognize Shiism as the official sect. Yusuf emphasized that, despite some objections at the meeting, he had promised this to God on this matter and that he had granted him a state. He based his aim of officially recognizing Shiism on spiritual grounds, and after a while declared Shiism as the official sect. Sunnis were granted freedom of worship. He did not go to extremes like Shah Ismail, who declared Shiism as the official sect in Iran in the same years. However, he had broken the power of some influential Sunni emirs or had their activities controlled. With his Shi’ite policy, Yusuf tried to break the people’s ties with the Sunni Behmanids to whom they had once belonged.In this study, it has been tried to reveal the politics of Yusuf during his early acquaintance with the Shiite sect, his adoption of this sect and his declaration of it as the official sect of the state he founded.

115-138

Authors: SELİM KAYA

In addition to being consumed as a food product in the Middle Ages, the poppy was recommended to people as a medicinal drug to urge sleep, aid digestion, and relieve coughs and diseases related to the stomach and intestine. The poppy’s seeds, tunic, and milk have been used since ancient times and in the Middle Ages, they were used in madrasahs, dervish lodges, zawiyahs, and folk medicine due to their sedative, analgesic, analgesic, stupefying and also recreational properties. It is seen that poppy, which is mostly known as a food, medicine, and mind-numbing feature, has been used as an organic fertilizer, energy, commercial and industrial product, and as a motif in works of art over time. This study deals with the statement and usage areas of poppy which is an important cultural factor in historical, medical, and sufistic works in the Middle Ages. It is aimed to determine why and how poppy was used in the historical period in the Middle Ages, especially in Anatolia. In the study covering the 11-14. centuries, mixed research methods, literature review, and text analysis techniques were used. This article is important because it is the first study to address the statement of poppy in historical, medical, and Sufistic sources about and the reasons for its use with a holistic approach when considering the context of Anatolia. Few academic studies shed light on the position and development of poppy in folk medicine in the Middle Ages, so it is thought that this study will contribute to the literature. It is also hoped that it will contribute scientifically to studies on Anatolian medical history regarding the dysfunction of the mind and blinding of the mind due to drug use and research on Medieval Turkish history. After conquering Anatolia, the Turks continued the thousands-year-old poppy culture and used poppy mostly as food and medicine. The poppy was mentioned in different ways in historical, medical, and Sufistic sources about the Middle Ages. It was mentioned to exemplify and explain a subject, to express its harms to human mental and spiritual health, or its benefits were stated provided that it was used in moderation. While the use of poppy as food does not pose a problem, the use of opium poppy outside the fields of pharmacy and medicine causes physical, mental, and spiritual health problems.

149-186

Authors: ÖKKEŞ HAKAN ÇETİN - NURŞEN ÖZKUL FINDIK - MUHAMMET GÖRÜR

Deer, which was frequently depicted in works of art as a totem in early Turkish Culture, attracts attention as a cult image. It is accepted as a guiding, auspicious and holy spirit in our culture. While the deer has taken on a guiding identity with being tracked during long hunts, it has also been accepted as one of the symbols of rebirth with the regrowth of its broken antlers. Among the Göktürks, Alp Bahadır’s journey to the other world with deers by disguising as one, it being shot and sacrificed in funeral ceremonies, and similarly, in Anatolian culture, especially in Bektashism, it is a being whose sanctity is accepted with the concepts of changing its disguise. As in the legend of the Geyikli Baba (Deer Father), deers were kept as companions for the members of the sect. In Anatolian culture, deer also has always been a loved and adopted animal with its similar characteristics. In addition, in Turkish literature, it is identified with the lover who is difficult to reach, with its natural beauty, elusiveness, timidity and elegance. On the other hand, it has become one of the important symbols of some sects in Anatolia, especially Bektashism. It is believed that some of the animal’s powers, such as the ability to change places quickly by disguising as a deer, are passed on to the sect leaders. This ritual is similar to the rapid journey of Central Asian Shamans between two worlds by disguising as a deer. All these changes and transformations in Turkish culture regarding deer have been visualized and depicted in all works of art produced from Central Asia to Anatolia - in a way that meets all the meanings attributed to the deer.

201-218

Authors: SEYİT YAVUZ

Mathnawi, which means “double, two by two” in the dictionary, is one of the verse forms in which each line rhymes with each other. Mathnawis are works that can be considered as the equivalent of today’s novels or stories in classical Turkish literature. Many of the dual love stories, some religious—sufistic stories and works such as mawlid, surname and shehrengiz were written using the mathnawi verse form. In our literary history, there are works whose existence is known but not yet accessible, and some works have never been mentioned in biographical sources. One of these works written in Turkish literature, whose existence hasn’t been known until today, is the mathnawi named Hakikatname, written by Diyarbakırlı Azmi and reflecting religious-sufistic characteristics. Although it is not known when the mathnawi was written, based on the information about the life of Azmi from Diyarbakır, it can be claimed that it was written during the poet’s stay abroad. The only copy of the work that we can determine today is in the form of two leaves in a journal in the Mektebetü Ömer Hamedan section of the Medina Melik Abdülaziz Library. In this study, firstly brief information will be given about the life of Azmi from Diyarbakır, and then the mathnawi named Hakikatname will be discussed in terms of form and content. After giving information about the subject of the mathnawi, the reason for its writing and its style, its transcribed text will be given. The transcription text prepared according to the text publication procedures, consists of one hundred seven couplets. For this reason, the work can be classified among the religious-mystical short mathnawis written in classical Turkish literature. This study was undertaken to make a little contribution to the history of Turkish literature. In addition, Diyarbakırlı Azmi’s unknown mathnawi named Hakikatname is expected to contribute to literary history researchers and the biography of Azmi.

233-256

Authors: PINAR BAYKAN - PELİN ÖNDER EROL

The study focused on understanding the family structure of the seven main Alevi ocaks in Tunceli, which are still active. The aim of the study is to understand the family structures of Alevi Alevi dedes (spiritual leaders) and family members belonging to these seven ocaks, to learn what kind of correspondence the family institution finds in the ocaks, and thus to reveal what kind of differentiation there is in the family in the process of social change. As part of the field study, interviews were conducted with Alevi dedes and family members in Tunceli and Elazığ. The data were analyzed by subjecting the content analysis technique. With the findings obtained, it has been tried to shed light on the family structures of the people and the dedes living in the region, the socio-cultural changes in the family and what kind of responses they find in the family. According to the general result obtained from the study themes, both Alevi dedes and family members stated that the family structures of both the Alevi community living in their geography and the entire Alevi society in general have undergone changes. While the Alevi dedes attributed this change to the fact that the loyalty to the Alevi belief as before, and that there was a disintegration in the rituals, traditions and customs practiced in Alevism with the intense migration to the cities, family members attributed this situation to the young generation’s rapid adaptation to the change and to the requirements of the time and place. The people who participated in the interview said that they were affected by the change by intertwining with different cultures as a result of these changes and that they agreed on not being able to resist the changes and transformations experienced on a social basis.

271-288

Authors: ESİN HÜDAVERDİ - NEBAHAT SÜLÇEVSİ

Within the framework of this article, the lodges and tombs built in and around the province of Gilan will be discussed. In this context, it has been tried to determine the lodges that have survived to the present day in the region, primarily with the published sources and the data obtained as a result of the survey and interview. As a result of the data obtained, it has been determined that some of the lodges, which have documents and information about their existence, have survived to the present day in their original form, and some have been rebuilt. After giving information about the physical conditions of the buildings, the distribution of these dervish lodges among the sects, as well as the determination of the rituals performed during the visit, the purposes of the visit, the times of the visit and the compilation of the legends constitute the main lines of this study. Dervish lodges and tombs of visit, which are called by various names such as mausoleums, tombs, tombs, are not only material culture elements, but also cultural heritage. Evliyâ Çelebi, who visited Kosovo in the 17th century, states that there were Bektashi lodges. Some sources indicate that the Khalwati order is one of the most widespread sects in Kosovo. There are many sects in Kosovo such as Mevlevi, Bektashi, Kadiri, Sa’di, Rifai, Halveti and Melami. In Gjilan, mostly Sa’di, Halvet and Rifai sects developed. However, according to some sources, there are traces of the Kadiri sect in Gjilan. During our research, we determined that there are 7 lodges belonging to different sects, three in Gjilan and one each in Topolniçe, Kitka, Dajniça, Rogoçica, Marevc, Cürişevc, Novobırda and Budriga villages, a total of eleven tombs.

311-326

Authors: ABDULKADİR ÖZTÜRK

Dîvân-ı Hikmet, the work of Sufi and poet Ahmet Yesevi, the founder of Turkish Sufi literature and a common value of the Turkish world, is an important treasure for Turkish language history and Turkish literature. Dîvân-ı Hikmet sheds light on the history of the Turkish language with the linguistic materials it contains and it is the first example of Turkish Sufi Literature in terms of content and style. While the environment of Sufism and Turkish culture spread from Turkestan to Anatolia with Yesevi successors, his legacy, Dîvân-ı Hikmet, continues to transfer this cultural accumulation to the generations of the Turkish world through ages. This work, which was the source of the birth of a literature in the field of Sufism, also guides the Turks who are honored with Islam. National consciousness, customs and traditions, heroic epics, etc. conveyed through the narratives of Dede Korkut and it had spread through oral tradition in Anatolia. The light of “Turkification and Islamization” that Hoca Ahmet Yesevî lit in Turkestan was conveyed to the hearts of followers and successors such as Hacı Bektaş-ı Veli, Yunus Emre, Abdal Musa, Baba Mansur, Haydar Sultan, Hubyar Sultan, who were his spiritual companions and heirs. This is how the permanence of Turkishness and Islam in Anatolia was realized. At the same time, there is the formation of a written Oghuz language in Anatolia by these important figures and other mystics, poets and literary figures. Oghuzs, who took their place on the stage of history since ancient times, lived in the 10th11th centuries. It is a Turkish tribe that spread to wide geographies over the centuries and left its mark on Turkish and Islamic history with the Seljuk and Ottoman states. The Oghuz people, who kept their language alive through oral tradition until the 13th century, created a new written language of the historical Turkish language in Anatolia. A new branch of written language, which we call the Western Turkish written language, and which differs from the Eastern Turkish written language, which has progressed in the direction of Kokturk, Old Uyghur, Karakhanid, Khwarezm and Chagatai Turkish, with its unique linguistic features, has emerged in this process. In this study, the gerund suffix {-UbAn} used in Dîvân-ı Hikmet, a work of the Eastern Turkish written language, will be discussed. In addition, the parallelism of this suffix with the texts of Old Oghuz Turkish, the first phase of the Western Turkish written language, will be evaluated.

355-418

Authors: ÖZKAN MORAN - NACİ MADANOĞLU - SONER ALGI - ALİ KEREM APAYDIN

Emlek region, which covers some districts and villages of Sivas, Yozgat, Kayseri and Tokat provinces, hosts a very rich culture in terms of minstrel tradition. Music, which is considered as an important element of this culture, has spread all over the country today on the saz of the minstrels of Emlek region. Although Emlek accent unmetered folk songs, which are in the unmetered folk song genre in terms of usul, have an important place in Turkish folk music literature and music education, the lack of academic studies on this subject has been remarkable. In this study, it is aimed to contribute to the literature on the Emlek region by examining the history, cultural texture of the Emlek region, the minstrel tradition in the region and the literary and musical identity of the 14 unmetered folk songs identified within the scope of the study. For this purpose, the relevant literature, archives and compilations were scanned, and detailed analyses on the region and the unmetered folk songs of the region were tried to be made by notating the sound recordings whose notes could not be reached. When the analysed works were examined from a literary point of view, it was determined that the subjects of love, infatuation, longing, separation, natural disasters, reproach to the disaster were dealt with, the majority of the poems were kosma written in 11 syllable meter and one of them was semai written in 8 syllable meter, they contained added words, but added words independent from the poem were not used frequently. In the musical analyses, it was concluded that the works decide on the note la, the notes B flat 1, B flat 2 and F sharp 3 are used as modifying signs, generally exhibit a descending-descending course, and have a sound width between 5 and 17 voices.

455-467

Authors: TÜRLİN CENGİZ

The “Thousand Gods” period of Anatolia is the Hittite age, which took its place on the stage of history in the first quarter of the second millennium BC and created a unique religious structure. The political and cultural relations they established with many contemporary civilizations from the Aegean Sea to the Persian Gulf, from the Black Sea to Egypt were decisive in the process of creating the “thousand gods” of this ancient Anatolian civilization, which called itself the inhabitants of a country with a “thousand gods”. The archaeological remains, cuneiform and hieroglyphic documents of this civilization, which was born in Anatolia and was one of the power centers of its age with its cosmopolitan structure, military and diplomatic strategies, shed light on the past. For this reason, the study of the Hittite language and culture is of great importance in understanding many aspects of today’s Anatolian culture. The aim of this study is to examine the religious structure in Anatolia of the Hittite period, which created a large group of gods, from ancient Anatolian civilizations such as Hatti, Luwi and Pala to the gods of neighboring civilizations such as Sumerian, Hurrian, Assyrian and Babylon, from theology to the history of religions; to contribute to many disciplines that carry out studies on religion and belief, from cultural history to psychology of religion.

479-491

Authors: İSKENDER CÜRE

In the field of cultural history, which scrutinizes the interactions between history, culture, and society, the numerous versions of storytelling are one of the specific subjects of interest. In this article, “Bektaşi stories” which were constantly narrated in the Ottoman religious culture and humorously indicate the divergences of Bektaşis with the widespread religious narrative, are set as the topic. In this regard, Bektaşi stories from different sources are compiled and explained, which are eccentric and can be named “alternative voices” that are heard by all. These stories could be regarded as peculiar representations of the Ottoman religious culture and Bektaşi, the main hero of the stories, is generally a versatile stereotype that represents the alternative voices of the religious culture. The Bektaşi stereotype speaks to certain figures of Ottoman society from several social degrees and the structure of the stories mirrors various characteristics of the Bektaşi stereotype as well as his authentic interpretations of events and facts. The Bektaşi is ultimately not a deist or an atheist, but his mindset differs from the widespread Muslim narrative in many senses. These stories which contain various elements for interpretation have been reproduced within the religious and cultural field and they could be survived to the present day. This article aims to articulate how the differences and alternative voices are quoted in a humorous way in Ottoman religious culture and how the stories of religious groups that have the potential to be seen outside of orthodoxy are conveyed delicately thanks to the tradition of storytelling.

503-507

Authors: MEHEMET GÖKTAŞ

This study is based on the work published by Cengiz Gündoğdu titled Hacı Bektâş-ı Velî ve Kâmil İnsan-Fâzıl Toplum Paradigm. Bektashism is one of the formations that has had a profound impact on the religious, moral, mystical, literary, cultural, political and military structure of Turkish society since its first emergence. There are very few primary sources on the life, historical personality and teachings of Hacı Bektâş-ı Velî, the Pīr of Bektashism, in the ancient period. In this study, the author aims to draw the general framework of the phenomenon of Bektashism within the scientific principles, and in realizing this goal, he has made a rich literature review that can help to understand Hacı Bektaş-ı Velî and his teaching, which is presented in its historical, spatial and contemporary dimensions. The author has carried out an objective reading of the information he has obtained from these sources, resulting in a meticulous, academic work of 440 pages.

1-20

Authors: Adem ÖGER - Alimcan İNAYET

Uighur Turks living in territories of Eastern Turkestan, which has witnessed to struggles of various tribes and nations throughout history, has brought different religions and cultures together, and which has showed the feature to be center of trade and art, had a rich cultural accumulation and productive territories due to their transition to the settled life in the early period. That geography where Uighur Turks were living was in a central location, enabled also different tribes and cultures to live here. This geography, which had contained Silk Road connecting cultures to each other through trade for centuries, hosted a great number of expeditions in 19th century and in the first half of 20th century. Many countries including Germany, England, France, Japan and Russia, organized expeditions for various purposes, by establishing scientific committees. Those are the leading names carrying out expeditions, such as Fernard Grenard, Paul Pelliot, August Albert von Le Coq, Carl Gustaf Emil Mannerheim, Kaarlo Hilden, Gustaf Raquette, Sir Marc Aurel Stein, Ella and Percy Sykes etc., who also gave a place to Abdals, living in Eastern Turkestan, in their reports and works. Information on the Abdals of Eastern Turkestan, given by these explorers, become source to names’ studies, such as Chinese Zhao Xiangru and Uighur Haxim Turdi, Xeripcan Kasım, Mutellip Sidiq, Ibrahim Muti’i, Ablet Abbas, Mirsultan Osmanov and Ali Ğopur etc. in the next period, as well. Purpose of this study is to introduce studies, carried out until now on the Abdals of Eastern Turkestan in the West and the East, and evaluate the present ones about the Abdals’ origins, identities, languages and cultures.

39-54

Authors: Funda ADITATAR - Meral SALMAN YIKMIŞ

This article aims to evaluate whether the narratives on the settled life transitions of the Alevi-Kızılbaş Tahtacı community living in İzmir can be a source of historical reality. Based on the narration of settlement where the epidemic stopped by the miracle of “yatırs” and one of the descendants of Yanyatır sacred lineage, the investigation from the archival sources that the plausible effect of the pandemic on the settling of the Tahtacı community in İzmir. According to archival sources that determined Tahtacıs in İzmir started to settle at the beginning of the XIXth century, epidemics that could be effective for the nomadic Tahtacıs were the epidemic diseases seen in İzmir during the same period. We determined that it might be the plague. The epidemic may be a plague, but the Tahtacı community in İzmir was affected by the no epidemic finding could be reached. The determination that the Tahtacı community was affected by the plague epidemic in Söke, the closest region to İzmir, gave the idea that the epidemic disease narrative might have spread among the interacting Tahtacı communities. The fact that epidemic narratives in memory are woven with miracles clues about how the Tahtacı community comprehended the world around them. The sedentary life policies of the state and the attempts of modernization in forestry brought about the end of the traditional woodworking profession as the main factors in the transition to settled life. The reason why the narrations about the epidemic and miracle, rather than the main factors, remain in the memory may be the facilitating effect of the marvel on the nomadic Tahtacıs to accept the settled life. Tahtacıs must have made these places, the essence of the world through miracles, into livable places for them.

73-98

Authors: İlhan KARACA

In the study, the media representation of Alevis, which constitutes a subculture form within the Turkish culture in Germany, has been researched. Acting on the assumption that representation is a construction process, in this study, an answer was sought to the question of through which other set of values and beliefs the mass media present Alevis -who they are and what they believe are hardly known both in the realm of academic literature and to the German public. The empirical data of this research, which is a document analysis, were collected from online newspapers, one of the most important information tools of the new media today, and analyzed according to the grounded theory method. A total of 35 articles from 17 different newspapers were subjected to this analysis. The results show that Alevis were noticed by the media with the enactment of the German integration policies, which turned into a debate on Islam towards the end of the 90s, and these policies formed the socio-cultural context of the media representation of Alevis. Although Germany has made considerable progress with these policies, which envisage their one-way integration without due regard to the basic cultural rights of immigrants of Muslim origin, it has fallen behind its ideals of being an open and liberal society. It resorted to the strategy of rebuilding these ideals through Alevism, which it identified as an “alternative Islam” to mainstream Islam. In this context, this study researching the media representation of Alevis concluded that the mass media instrumentalized Alevism by defining it in a way that would serve the interests of German integration policies.

119-144

Authors: Ufuk YILDIZ

Under the title of Alawi-Bektashi Classics Series by Türkiye Diyanet Foundation Publications: “Makalat, Hızırname, Fütüvvetname-i Tarikat, Besmele Commentary, Velayetname, İlm-i Cavidan, Kitab-ı Cabbar Kulu, Kitab-ı Dar, Dil-güşa, Saray-name, Erkanname-1, Şeyh Safi Order, Dastan-ı İbrahim Edhem-Dastan-ı Fatıma-Dastan-ı Hatun, Muhammed Bin Hanefiyye Cengi” were published. In these published works, there is a rich vocabulary used by Alawi-Bektashi groups. The main subject of our article is how the word of road used by Alawi-Bektashi groups is used in these texts, and what kind of vocabulary exists about the road. At the end of our article, the vocubulary related to the word of road in the Turkish dictionary has been mentioned, and the vocabulary related to the word of road in the texts we have examined has been compared with the vocabulary of the word of road in the Turkish dictionaray and the vocabulary related to the concept of road in the texts in a table. Determining the field of study is one of the important criteria in reaching scientific data. We limited our study to written texts with the thought that the concepts related to the way used in the dialecsts in daily life will exceed the dimensions of our writing. For his reason, the concepts related to the road used in daily life in folk dialects are excluded from our study.

165-182

Authors: Mahmut DEMİRDİL - Muhammed Ali YILDIZ

Muhsine Hatun Lodge is one of the first lodges of the Gulshaniyya sect established in Istanbul. The first Gulshaniyya lodges of the city were established in the 16th century under the leadership of Hasan Zarifi Efendi, who was left as the caliph by Ibrahim Gulshani, the founder of the sect. These lodges; Durmuş Dede Lodge in Rumelihisarı and Muhsine Hatun Lodge, which was established in Kumkapı and was a masjid converted from a church when it was allocated. Very detailed studies have been carried out about the Durmuş Dede Lodge, where Hasan Zarifi Efendi was the sheikh for many years. However, there is no separate study about Muhsine Hatun Lodge, which started its activities as a Gulshani lodge and which we think has a special value and importance for Gulshaniyya in the city. Considering that women’s foundations are an area of interest, there was a need to conduct a study that could present compiled information to researchers, in which Muhsine Hatun Lodge was also discussed. The Istanbul process of Gulshanism has a remarkable background with its developments in the axis of Ibrahim Pasha, Suleiman The Magnificent and Ibrahim Gulshani. It is possible that this situation may have had an impact on this structure to be built in the future. The aim of this study is to try to examine the historical events of Muhsine Hatun Lodge, which is one of the monumental structures of Kumkapı Nişancası with its 500 year old past, the disasters it affected, its architectural features and its sheikhs. Our study was supported by photographs and compared with the conditions of the building in previous years. The study, which we used document scanning and field investigation techniques, was limited to Muhsine Hatun Lodge in Istanbul of the Gulshaniyya sect.

203-222

Authors: Halise KARAASLAN ŞANLI

Alevi communities, which have spread to many places in Turkey and around the world with migration mobility, have developed a large number of mass communication tools in order to express their identities, promote them or interact with each other. The tools defined as Alevi media have a wide variety from traditional to new media with both qualitative and quantitative dimensions. The Alevi media, which is widespread in today’s world from periodicals to virtual networks, has not received the attention it deserves in the field of social sciences, especially communication studies, and has become a research subject that has been little studied. Although research on Alevi media has increased in recent years, it can be stated that the field of study has a rather scattered. The subject of this research is the examination of scientific/academic works that focus on Alevi media or include Alevi media types in their content. The research, which aims to examine academic studies on Alevi media with systematic literature review / systematic literature analysis, has more than one purpose. The first of the aims is to present the accumulation of the field by presenting the scope of current research in a tidy manner. Another aim is to contribute to the creation of a holistic and comprehensive map for future studies that will focus on the subject. It is also among the aims to contribute to the direction of new research by drawing attention to the continuous and neglected points in the field. For the research, YÖK National Thesis Center and internet-based search engines were searched with various keywords.

245-258

Authors: Eda TOK

Poets of the classical Ottoman era incorporated into their poetry the characteristics of the society in which they lived, their way of life, and almost every object they encountered in their daily lives as a means to express their emotions and thoughts. Generally, the poets included common words, concepts, and phrases in their poems. However, in addition to the basic meanings of the words and concepts, poets used the metaphorical and secondary meanings and connotations of these concepts in their poetry. “Şâm-ı garîbân” is one of the conspicuous concepts in terms of the meaning that divan poets attributed. “Şâm-ı garîbân” has various meanings; for Shiites, “şâm-ı garîbân” refers to the evening of the calamity that befell Imam Hussein and his companions. The evening of the tenth day of Muharram, when Imam Hussein was martyred and the Ahl al-Bayt were taken captive by the soldiers of Yezid, is also called “şâm-ı garîbân”. Additionally, this expression is used to denote the evening of the poor and destitute, who feel more distressed when the night falls. The basis of this study is the use of the expression “şâm-ı garîbân” in poetry. In order to originate the sample of our study; first, we have identified couplets where this expression is used by examining the diwans of poets. Before discussing the couplets, we will provide information from sources about the expression “şâm-ı garîbân”. We will then analyse all identified couplets and present selected examples to show the various meanings of the expression “şâm-ı garîbân” in classical Turkish poetry and to determine which meaning is more dominant in the poems. Therefore, it is tried to reveal what the concept of “şâm-ı garîbân” means and connotes in the rich world of classical Turkish poetry, and how frequently it is used.

287-306

Authors: Büşra BİLGİN

In Avicenna’s epistemology, self-knowledge refers to a genuine identity of the perpetrator, actual and object of process of knowing for a person. The belief of Avicenna that the creator of the world’s pure reason and that he created the world through self-reflection reveals that the act of self-knowledge is a Divine act. In Avicenna’s cosmology, God emerges First Mind, the thing that most resembles himself by thinking about himself. This First Mind emerges the mind that comes after it by thinking about God and itself, and the celestial fortune corresponding to this mind, and its soul. Thus, this overflow continues until the last (active) mind, creating multiplicity and causal chain in the world. The most important part that attracts attention in this theory of creation is that the creative verb is to think/reason/know. In other words, God performs his Divinity by thinking because he is the mind, and every intelligent being he creates also receives a share from him in certain proportions. A person’s ability to think, produce, and reach the truth by reasoning is directly proportional to the share he receives from God. The aim of this study is to show that the part of man that is most similar to God, based on Avicenna’s theory of creation, is to understand and be able to think for himself. As a result, the fact that the soul is a substance, what we call ourselves is not a body but a soul, and that we don’t need a body to know ourselves, by knowing ourselves we will actually get a little closer to the creator in order to understand universe, and with this we can achieve eternal happiness, has been clarified by many arguments.

331-352

Authors: Bilge KARGA GÖLLÜ

Ömer Necmi Efendi (Necmi) (H. 1230 ? / M. 1815 - H. 1307 / M. 1889) is a dervish lodge-mystic poet who was affiliated with the Halvetiyye, Rıfa’iyye, Şazeliyye and Şettariyye orders. The poet, who did not stray from the path of mysticism throughout his life, calls his circle “Necmi Baba”. The name “father”, which attracted attention among the Sufis and Yesevi dervishes who took the path of Hajagan in Turkestan in the 12th century, was given to people who distinguished themselves in the upper parts of the society in the following centuries. This shows that the poet is in a respectable position among mystics. Şem‘a-name-i Necmi, which is the subject of our study, is in the Süleymaniye Library Galata Mevlevihane Collection (Asset No: 257/untitled) was found in a manuscript. As a literary genre, Şem‘a-name-i Necmi can be considered as a hasb-i hal that describes the poet’s ordeal through the language of a candle. The work, which consists of 69 couplets and written in ode verse, is based on mystical love. The text, which has an allegorical feature, describes the poet’s journey in the background of candle and propeller symbols. In the study, firstly, detailed information about candles was given, after mentioning the use of candles in divan poetry and the tradition of Şem‘ ü Pervane masnavi, Şem‘a-name-i Necmi was emphasized. After the work was evaluated in terms of literary genre, it was also examined in terms of form and content. In the analysis part of the research, only the prose translation of the text was presented, and the transcribed text and facsimile were added to the end of the article.

381-402

Authors: Nursel BOLAT - Tuğçe KARACA ÖZDEMİR

Products of oral cultures provide sources for narratives in different disciplines. In addition to visual arts and literary texts, cinema can be drawing inspiration from oral culture. In this context, animated film script also serves as a form of folk narrative due to its incorporation of cultural elements. In the field of cinema, which increasingly relies on digital platforms, it can be said that animated films also serve as channels for cultural transmission. The main problem of this study is how cultural codes are reproduced through animated cartoons. The study aims to reveal the visual motifs and symbolic meanings created by Alevism and Bektashism, which is a belief system, a collective identity, through animated films. The animated film selected as a sample for this study is Hünkâr Bektaş Aslan ve Ceylan (2021), produced by the Alevi-Bektashi Cultural Institute. The selected film was analyzed in terms of natural meaning, consensus meaning and inner meaning-content with the iconographic and iconological analysis method of Erwin Panofsky, which is a qualitative research method. As a result of the analysis, it was understood that symbols, miracles and legends belonging to the Alevi Bektashi teaching were used extensively. On the other hand, it was observed that animal figures (pigeon, falcon, owl, etc.) and tree varieties (mulberry, juniper) were attributed spiritual values. Another inference is that the Alevi Bektashi teaching has been conveyed through cultural codes that focus on respect and human love, and especially give importance to equality and justice.

417-434

Authors: Mehmet GÖKTAŞ - Mehmet ÖZTÜRK

Ömer Necmî Efendi is a sufi poet who writes poems in the footsteps of tradition. He was born in Istanbul. The poet, who joined the military profession, first joined the Halwetiye sect and received guidance from the Shazeliyye, Melâmiyye, Syattariyah, and Rufaiyya sects of the period. He fulfilled his duty of guidance for a certain period in the Alaşehir district of Manisa. He died in Istanbul in 1307/1889. Necmî, who is a productive poet, has a total of six works, all of which are of a mystical nature: Turkish Diwan, Persian Diwancha, Kasîde-i Elfiyye, Tuhfe-i Vahdet, Şem›anâme and Sâkinâme. Sakînâmes are common literary genres in Persian and Turkish-Islamic Literature. In this study, the Sâkînâme poem of Ömer Necmî Efendi, which was written in a mystical nature, is discussed. In the study, after giving brief information about Ömer Necmî Efendi’s life and Sakînames, two copies of Necmî Efendi’s Sâkînâme were introduced, edition critiqued work, It was transcribed and presented to the world of science and literature as a cultural and literary heritage. In addition, in the last section, the work was analyzed in the context of its content. A study on the work was done on a single copy before. However, the detection of a second copy made it necessary to re-examine the work in two copies. Due to the reasons that we will list in a separate title, it was felt necessary to work on the work again.

455-474

Authors: Zekeriya IŞIK

The physical ruggedness of the eastern borders of the Ottoman Empire, along with its diversity in terms of religion, sects, orders, and ethnicity, made political, military, and security control challenging. Sharing these borders with a state like Iran, which was not only politically but also religiously and denominationally opposed, encouraged the presence and longevity of organized structures such as tribes and orders in the region. In the historical course of the region and the development of Ottoman-Iranian relations, from the 16th century onwards, Kurdish emirates and tribes played a more influential role, while in the mid-19th century, Sufi order sheikhs began to take the forefront. The effect of the centralizing administrative reforms implemented as a result of Ottoman modernization efforts in the region played a significant role in such a transformation. With these reforms, the emirate system was abolished, and central bureaucrats were appointed to newly established administrative positions. These bureaucrats, unfamiliar with the structure of the region, proved inadequate in resolving traditional issues that arose among the tribes. This chaotic situation in the region contributed to the prominence and increasing political influence of Sufi order sheikhs, who held a supra-tribal position. As this process continued, it also influenced Ottoman-Iranian relations, with Sufi order sheikhs becoming important actors in the region, regardless of sectarian differences in some cases. In the rise of orders in the region, in addition to reforms, the negative consequences of Western countries’ increasing pressure on the Islamic world and their missionary activities also played a significant role. This study aims to shed light on the role of Sufi orders in Ottoman-Iranian relations, based on the activities of Sheikh Ma’ruf, who is identified as a Qadiri sheikh from the Berzenci family. Sheikh Ma’ruf, along with his numerous followers and disciples, not only sought to preserve and perpetuate the Sunni Sufi tradition in the Merivan region of Iran but also became a socio-economic and political force for both countries by engaging in agriculture and farming in the territories under his influence, contributing to production. Therefore, the migration of Sheikh Ma’ruf and his settlement in Ottoman territories has multifaceted significance in this context.

489-506

Authors: Mevlüt YILMAZ

Folk medicine is an integral part of the folk culture. Folk medicine is transferred from generation to generation in the socio-cultural structure, includes diagnosis and treatment practices based on traditional knowledge of the health and disease system, and based on various prevention and treatment practices. In this study, traditional folk healing practices of Alevis residing in rural areas of Malatya city were evaluated. The research data were discussed in the context of the ethnographic pattern of the qualitative research model and was obtained through interviews with thirty-three participants using the purposeful sampling method. The data obtained from the research area were discussed from a descriptive perspective. As a result of the findings and evaluations regarding the research, it can be said that the beliefs and practices of traditional folk medicine constitute one of the central areas of daily life culture for the Alevi villagers living in Malatya. The health-disease system created for Alevi villagers in the context of plants, herbs, animal and mineral products are operated through the sanctity attributed to nature. In this respect, in making rural life sustainable can be concluded traditional knowledge regarding health and disease has an important place. Therefore, although the developments in modern medicine, as well as many other fields, have a transformative effect on the traditional structure, it can be argued that folk medicine seems to continue its existence among Alevi villagers.

529-534

Authors: Erdi DEMİR

This study is about Ahmet Taşğın’s doctoral thesis, published in Turkmen Alevis in Diyarbakır. The study was conducted on Alevi villages located in Diyarbakır center, Bismil and Çınar districts. Their numbers in Diyarbakır and its surroundings, where Turkmen Alevis have existed for a long time, have decreased almost to zero. Relatives of Diyarbakır Turkmen Alevis are settled in Mosul and surrounding villages. Their contact with their relatives in Mosul and its surroundings has also been cut off.

541-548

Authors: Gülsen ÇAPAR

This study is about the work named Koluaçık Hacım Sultan Velayetnâmesi, prepared for publication by İsmail Özmen. İsmail Özmen has published many books on Alevism and Bektashism, especially Koluaçık Hacım Sultan Velayetnâmesi. The work named Koluaçık Hacım Sultan Velayetnâmesi is based on the sources inherited from the quarry in Malatya and the grandfathers in the quarry.

555-562

Authors: Meltem ÖSÜN

Bu çalışmada, Bedriye Poyraz tarafından hazırlanan Hakikatin Dârına Durmak Alevilikte Kadın isimli kitap tanıtılıp incelenmiştir. Kitap 11-12 Aralık tarihleri arasında Ankara Üniversitesi İletişim Fakültesi’nde, Prof. Dr. Bedriye Poyraz ev sahipliğinde düzenlenen “İnançta ve Toplumsal Yaşamda Alevilikte Kadın” başlıklı konferansta sunulan bildirilerden oluşmuştur. Aynı zamanda bu konferans, Alevilik ve kadın konusunun tartışıldığı ilk akademik ortam olması nedeniyle de önem arz etmektedir. Konferansta çeşitli kadın akademisyenler tarafından sunulan bildiriler, makale haline getirilerek kitapta yer almıştır. Toplam dokuz makaleden oluşan kitapta, bir de yazar tarafından kaleme alınan giriş kısmı bulunmaktadır.

1-12

Authors: JEAN DURING

This article is based on frequent attendance at Ehli Haq assemblies (cem) between the years 1972 and 1992, particularly among the communities of Sahne, Kermanshah and Tehran belonging to the Shah Hayasi and Ateş Begi families (khandan). The descriptions of how the rituals take place are informed by reference to the sacred texts Serencam or Daftar in order to bring out their deeper meanings. Overall, the cem is not only a devotional assembly which follows precise rules, but above all a way of attracting the presence of elevated souls, of essences (zat) which manifested themselves in a time that has become mythical: The Forty, the Seven, the theophanies (like Ali and Soltân). The cem are led by bards (kelamhan) who sing litanies (zikr, kelam) to the accompaniment of the tanbur lute which is highly respected. The repertoire includes makam which bear the name of the great saints Ehl-i Haq, and are rarely performed for a secular audience. In certain cems, music and songs induce ecstatic states and an atmosphere which gives full meaning to the notion of “sacred”.

43-55

Authors: SEVDA ORAK REŞİTOĞLU

The deep-rooted and extensive literature of the Yarsans can be assumed as the forerunner of Kurdish literature. This literature, which started orally, has been passed down from generation to generation for centuries. They are not well known outside of their own society as they forced to live their culture and beliefs in secret for social, political, ethnic and religious reasons. The poems called kalam in the Yarsans were written down in the 15th century and mainly focused on themes such as social life, belief and ritual. There are many poets who have words in Yarsan literature and women have an important place among these poets, at the same time the words of women are seen as sacred. Reincarnation (dûnadûn) is the basis of this belief, so there is equality between men and women since the gender of a person in the previous period is not known. These women not only speak words, they have a sitting place in Cem and they also have a share of food. Moreover, the tanbûr, which is considered sacred by the Yarsans, is also played by women and has an important place in this culture. Another important subject of the Yarsan tradition is the symbolic mothers of the Gods, in other words, women who gave birth to their children as virgins like Mary. The problems that these women experienced during pregnancy were expressed in the words and the dialogues they had with the angels who helped them form an important part of this literature.

75-110

Authors: ERDEM ŞİMŞEK

Bağlama performance practice has entered into an important process of change since the 1980s. In the same years, the change experienced by Alevi cultural identity and its important component Alevi music has been the most important dynamic of this change process. This multi-layered movement, referred as the Alevi Music Revival in many studies, has been guided by a core revivalist musicians who are bağlama performers. On the other hand, a folk music revival developed in the 1990s, the basis of which was the Alevi music revival. Therefore, as an intricate process Alevi/Folk music revival has led to the development of a modern/urban representation understanding and new aesthetic preferences in baglama performance. These new choices point to a new authenticity formation. This study focuses on this field of discourse and practice, which started to form in the 1980s in terms of the performance of bağlama, has expanded until today and differs from other authenticities (local / official / market) in Turkey. In conclusion, it was understood that the process of Alevi/Folk Music Revival points to a process of change and construction of an authenticity in terms of bağlama performance practice; and this construction of authenticity has been shaped on the axis of essentialist-innovative tendencies of the musicians. It has been revealed that the mentioned process of change proceeds in three main axes: 1- The revival of the short-necked bağlama and the bağlama tuning, 2- The revival of Şelpe, 3- The revival of the old instruments: Dede sazı, kopuz, iki telli. In addition, it was pointed that in the revival atmosphere the movements towards new authenticities began to take place.

115-178

Authors: FAHRİ MADEN - HÜMEYRA KARABIYIK

There are many Abdalan-ı Rum saints in Anatolia who came from Khorasan and played an important role in the conquest of the region. One of the saints who participated in the conquest of Bursa is Abdal Murad. After the conquest of the city, Abdal Murad established his lodge on the slopes of Uludag with the support of Orhan Gazi. Properties were donated to the lodge foundation, especially in Filidar Village. Sources do not give detailed information about the activities of Abdal Murad Lodge until the 17th century. The first detailed information about Abdal Murad Lodge belongs to Evliya Celebi. According to his testimony, Bektashi dervishes served the guests in the enormous kitchen of the lodge. The region where the lodge was located was a recreation area overlooking the city, where notables came and rested. Archive documents give little information about Bektashi officials who worked in the lodge in the 18th century. After Bektashism was banned in 1826, Abdal Murad Lodge was demolished, and the administration of the mausoleum, which was left, was handed over to the Nakshi sheiks. During the 19th century, the Bektashi-Nakshi struggle broke out in the Abdal Murad Lodge. With the efforts of Necib Baba, the furnishing of the Istanbul Karyagdi Baba Lodge, the dervish lodge was again taken under the Bektashi administration. Abdal Murad Lodge was left to its fate after 1925 and was neglected, and was demolished in 1933. The graves of Abdal Murad and his son Abdal Mehmed remained behind. A mosque was built in place of the destroyed dervish lodge during the Republican period. In this study, the historical adventure of Abdal Murad Lodge, Tomb and foundation, which has an important place in mystical life in Bursa, is illuminated in the light of main sources.

193-211

Authors: MEHMET NECMEDDİN BARDAKÇI

Âşık Pasha explained his thoughts on sufism in his book Garib-nâme written in Turkish on the axis of the unity of God (tawhid). Âşık Pasha expressed his opinions on many subjects related to Sufism, especially God, the universe and human being. Emphasizing the importance of a correct vision of God, Âşık Pasha states that human mind becomes amazed when it realizes its helplessness before the greatness of God’s art. According to Âşık Pasha, the universe that was created as a result of Allah's love and within a certain order, rotates in an effort to reach God. The human beings whom Allah praises them in the Qur'an are the replicas of the universe. All features of the entities in this universe can be seen as hidden in them. For this reason, Âşık Pasha, like many Sufis, considers human being as a small universe (the microcosm). Since the human being is the essence of the universe, he looks like a great book whose contents were written in the hearts. Thus, he can reach God only by taking mystic education. However, in this process, a great struggle takes place between the spirit as the symbol of goodness and the soul as the symbol of evil. In this struggle, whichever seizes the heart, it dominates the human being. As every city or state has an administrator, the human organs also need a manager. According to Âşık Pasha, the ruler of the body city is the mind. Along with burdening the mind with responsibility, Allah has also given His mercy and made all creatures need it. In this study, Âşık Pasha's views on God, the universe and man will be revealed with a Garib-nâme focus. While doing this, his thoughts on the soul, spirit, heart and mind, which constitute the psychological aspect of man, will also be mentioned.

233-251

Authors: ABDÜLMECİT İSLAMOĞLU - MERVE GÜVEN

Hāşimī Emīr ʿOthmān, one of the Bayrami Melami sheiks of the 16th century, is the person who institutionalized the understanding of Melami theory with his dervish lodge in Kasımpaşa. One of the most famous works of the author is Ṭariqatname in which he presented his views on sufistic rules and conventions. He made important contributions to the religious-sufistic Turkish literature with his prose and verses. The rules and methods that the followers should obey while entering the order, rules that should be followed during seyr u suluk, behaviors and attitudes that should be obeyed concerning the religious guide and ikhwan are the issues that are mentioned in this important work. Hāşimī first initiated Alā’ al-Dīn from Vize, one of the followers of Bayrami Melami Qutb Sārbān Aḥmad. After that, he started following the orders of Gazanfer Efendī, who was in the same line as Alā’ al-Dīn. After the allegations about him, he initiated to Nūr al-Dīn-zāde, one of the Khalwatī sheiks. All these processes make it both attractive and difficult to analyze his work Ṭariqatname. In his work, there are information and presentations of his views. Our article is made of the introduction section and the three following sections. In the introduction part, the notion of melamet, which affected the sufistic life and understanding in the Ottoman period, is mentioned. The reflection of this understanding in the Bayramiyya sect, the original notions and practices of Bayrami Melami followers are also described in the work. In the first section of the study, information about the life of Hāşimī is presented and his works are introduced. The second section, eight copies that we could determine are introduced and the content of Ṭariqatname is analyzed. In the last section, the work is re-analyzed in the context of Melamiyya. Some findings and discussions about the work are presented to the readers.

267-284

Authors: MEHMET KILIÇ

Poetry magazines are very exceptional in our culture and literature history in that they contain the poems of any poet published in his own work or in different places, as well as unearth poems that are not found in any source. The missing parts of the poet's divan are completed by revealing his poems, which are not found in the divan he created while the poet was alive, or in the copies written in the following periods, through the journals and with the efforts of the researchers. Thanks to these poems in the magazines, the stages in the poet's art can also be followed. One of the poets whose poems have been reached in many magazines with the studies done is Yesârî from Batumi. In this study, poems with the pseudonym of Yesârî in the journal registered at number 171 of the Galata Mevlevihanesi Collection of the Süleymaniye Library are discussed. Although the first 232 pages of the journal, which has 348 pages, were studied, the last 116 pages were not studied. 99 of 124 poems with the pseudonym Yesârî in the journal have been published. It has been determined that 23 of the total 25 poems in the said mecmu are not included in any study conducted on behalf of Yesārī, and although 1 ghazal and 1 koumma are included in different sources, they have differences with the poems in the mecmua. These differences are disclosed in the footnote by way of comparison. Since there is more than one poet with the pseudonym Yesārī in our literature, although it is not certain to which Yesārī the poems belong, the translations of the poems are included in this study in order to contribute to new studies on Yesārī.

301-322

Authors: NEBAHAT SÜLÇEVSİ - İSA SÜLÇEVSİ

In this study, is given brief information about three of the oldest dervish lodges identified in Kosovo and their affiliations. These lodges are affiliated with Bektashi, Halveti and Qadiri orders. Other orders were specified only by their names and number of lodges affiliated to them. The backbone of the study is a notebook belonging to Sheikh Mehmed Sezâî. The notebook in question, which was opened vertically, was discovered by the authors of the study during a visit to the Kadirî Lodge of Pristina in 2013. The work, which was allowed to be scanned at the time of its detection, was transcribed a few years later. It was understood that it was a periodical containing verse text belonging to different poets. Determining that there was no criterion in the selection of the verse texts included in the notebook and noticing occasional spelling errors, it was concluded that this notebook was a poetry compilation book. Since some words unique to Old Anatolian Turkish were used in the poems written as Nazîre (parallel, imitation) although these poems belonging to Sezâî were written in the 20th century, the orthography was adhered to during transcription; therefore, no study was carried out to adapt it to the phonetic features of 20th century Turkey Turkish, especially in the field of derivational and inflectional affixes. In the analysis after transcription, we have given brief information about the form and content of the book, besides some linguistic and orthographic features of Sezâî's poems and emphasis on some concepts used. Only a few of his poems, which were determined to belong to Sezâî in this book, were selected and included in the study. Not all of the poems were included in the study as this would exceed the limits of this paper.

341-353

Authors: SEVİM YILMAZ ÖNDER

The Masnavi of Mihr u Vefâ, the work of Ummî Îsâ, was written in hijri 774 (1372-73). Mihr ü Vefâ masnavi, which is a work of love and adventure, is almost completely decorated with fairy tale motifs and elements. According to the plot of Mihr ü Vefâ masnavi, when a sultan named Filekavs in Anatolia passed away, his inheritance was divided among his three sons. The little prince Vefâ leaves the country when he finishes his gold. The fortune teller he consulted to, says that he will find a treasure with forty rooms and a beautiful girl. Vefâ finds Mihr and the treasure with forty rooms. But when he secretly opens the forbidden fortieth room, the wind blows one of the shirts of the talking trees off, then disasters begin. In this article, the resurrection motif of Mihr u Vefâ masnavi that is decorated with fairy tale motifs, the elements of resurrection and the contribution of Khidr on this subject, was examined. The resurrection motif is seen in two places in the story. Firstly, the leaves of the trees of the forbidden garden resurrect dead people. Secondly Khidr resurrect the main character. Khidr, who came to the aid of people in difficult situations and saved them from trouble, is seen in two places. Firstly, Khidr rescues Mihr and her nanny that were kidnapped by the enemies. Secondly, the witch who was sent to bring the owner of the shirt, comes to the palace of lovers and kills Vefâ by cutting her throat and takes Mihr and brings her to the sultan. The middle prince, comes to his palace and screams when he learns that his brother has been killed. At that time Khidr suddenly appears. Thanks to Khidr’s pray to Allah, Vefâ is resurrected.

381-390

Authors: DERYA COŞKUN

It is a known fact that Iran's geography hosted many dynasties in the 14th century. This period, when the influence of the Mongols gradually slowed down and was only seen as a threat in the regions they dominated, was the stage when popular movements against economic and social injustices began. The Serbedaris, who made a name for themselves as a Shia-based political organization in the city of Sebzevâr in Khorasan in the 14th century, also became the eponym of the new state to be established in the next period. This state, which was institutionalized under the name of Serbedârîs after a political recovery process, acted with a two-headed administrative mechanism: religious and political. Of course, it was the religious wing that played an active role in the uprising of the people and systematized the movement. What is meant by the religious wing was Sheikh Khalifa, who was claimed to be one of the sheikhs of the period. Sheikh Khalifa approached the people with his Shia-based teachings during the rebellion and identity search of the Sarbedaris, additionally systematically included them in the movement. Based on this information, the article deals with the identity and teachings of Sheikh Khalifa, who organized the Sarbedaris in the processes of their search for identity as well as their participation in the political arena.

399-406

Authors: SİRDERYAHAN UTANOVA

This study, by Prof. Dr. İbrohim Haqqul and Prof. Dr. Nodirxon Hasan It is about Xoja Ahmad Yassaviy: Umrıng Yeldek O’taro, Hıkmatlar published. The study was published by Muharrir Publishing House in Tashkent in 2020. The book consists of two main parts, the Preface and the Wisdom. In the Preface, it has been evaluated under two main headings as Hodja Ahmet Yesevi and Wisdom tradition. Detailed information is given about Hodja Ahmet Yesevi's life, activities, area of influence and the importance of his Wisdom and the tradition of Wisdom. In addition to 142 Wisdom, the section of Wisdom in which Hoca Ahmet Yesevi takes place is included in 73 new Wisdoms, which were scanned from different manuscripts and included in this work for the first time.

413-417

Authors: SATI SARIASLAN ATLİ

In the study, Caner Işık's work titled "Alevi Erenler Tradition" was introduced. In the work, the data of both oral and written sources have been analyzed by considering the origins and mystical characteristics of dervishes, who have an important place in the tradition. The tradition of Alevi saints has been examined by classifying the saints and dervishes and explaining their functions. In addition, the concepts of poet, minstrel, saz poet, dervish minstrel, folk poet are discussed and their changes and transformations in the historical process are explained. The work is a guide in understanding Alevism in the example of Derviş Ruhan.

429-448

Authors: HABİB KARTALOĞLU

Shortly after the investiture of Shah Ismā’il (r. 907-30/1501-24) in Iran, Twelver Shi'ism was declared the official sect of the state. The Safavids, who identified Twelver Shi’ism as a super-identity in order to ensure internal integration in Iran, invited Shiite scholars from Iraq, Bahrain, and especially from the Jabal alAmil region to Iran to support them in this process. Research on the migration of scholars to Safavid Iran, which began in the West with the work of E. G. Browne, has recently been increasing. One of the studies on this subject is Rula Jurdi Abisaab’s article titled “The Ulama of Jabal ‘Amil in Safavid Iran, 1501-1736: Marginality, Migration and Social Change”. This is a translation of Abisaab’s article on the migration of ulema to Safavid Iran.

1-25

Authors: ERKAN ÇANAKÇI - MAHİR MAK

In this study, firstly, the journey of kopuz, which is accepted as the ancestor of the baglama family towards today's geography is mentioned. In addition to the change experienced by the kopuz, which has emerged in a rich range as baglama family in Anatolia, innovative initiatives applied in the baglama family are also included. Thus, we have tried to underline which baglama we should talk about. Then, the written methods on baglama and instruments with 6 and 7 strings, which are now described as "baglama" (short and long necked) and played in baglama and disordered tuning, were examined. The baglama, which was accepted to be played by hand (tapping or playing without a plectrum), began to be played with a plectrum over time, far ahead of its performance with tapping. The baglama performances with tapping, which were recalled after 1980s, have become much more developed and widespread today. The string separation technique, which has been taken into consideration since 2003, actually brought together the traditional performance form of tapping and plectrum technique. Erkan Çanakçı tried to find an answer to the need for harmony in folk music with traditional playing methods by blending these two techniques without disturbing the traditional structure of baglama. During the maturation process of the article, resources related to the field of study were accessed with the document analysis method, it has been applied to different age groups who have learned the strings separation technique since 2003, concerts and recordings have been made in various platforms and performance areas. In addition, a special transcription showing this technique was prepared and presented in the article.

43-63

Authors: ZUBAIDA SHADKAM - UMIT KYDYRBAYEVA - OMIR TUYAKBAYEV

It is of great importance for us to unearth and examine such Turkic texts, which are important both in terms of history and geography of Turkic world and shed light on a large part of it. Finding and examining historical texts written in Central Asia is one of the important steps to be taken, especially in Turkic medical history studies. One of these values is the reflection of Yesevilik and Sufism, which reflects the culture, Islamic understanding and philosophy of Turkiс tribes’ life, in prayers and virds, which are important actions for mental and physical health. The manuscript “Dastūr al-‘Ilāj” written in the Chagatai language by Sultan Ali Tabīb Khorasani, who was chief physician in palace of Kyoskunju Khan of 16th century, is discussed. In the text, various prayers and rituals are used in addition to the drugs and classical methods used in the treatment of various diseases. In this classical and traditional medicine book written in the 16th century Central Asia, the treatment methods of various diseases, its functions and reasons of prayers used with drugs will be explained with examples. In the study, the meaning and importance of prayer and its effect in traditional medicine, that is, in folk medicine, as well as the fact that it is a supportive and auxiliary power and method besides medical treatment on the basis of domestic and foreign sources compiled from various scientific publications, the importance of spiritual treatment used on the basis of prayer, its psychodynamics are still up-to-date in Turkic culture. It has been emphasized that our spiritual values and mystical views play an important role in not being forgotten.

81-108

Authors: AYGUN ALIZADE

Ali Ibn Tālib was an eminent personality for all times and was focused on by famous gnostic poets. This study focuses on the poetry of Nāsir-i Khusraw and Sanā'ī Ghaznavī among these poets. The main purpose of the article is a particular research of each couplet devoted to ʿAlī by Nāsir-i Khusraw and Sanā'ī Ghaznavi and detection of their sympathy for ʿAlī. One of the poems written by Sanā'ī Ghaznavī and praising ʿAlī is “Adoration for ʿAlī ibn Abi Tālib” in the 24th part of the 3rd Section of Hadigat al-Haqiqa va Shariʿat al-Tariqah (The Garden of Truth and the Path to Trek). The research includes study of Nāsir-i Khusraw’s couplets in his Diwan, while Sanā'ī’s mentioned poem was chosen as a basis for comparison. After a brief description of life and works of the Ismāʿīlī poet Nāsir-i Khusraw and the gnostic poet Sanā'ī Ghaznavī, historical personality and moral features of ʿAlī has been subject to research in the article. The two poets’ couplets introducing and praising ʿAlī ibn Abi Tālib based on Qur’ān verses and sayings of the Prophet have been subject to the study. It may be concluded that both Nāsir-i Khusraw and Sanā'ī Ghaznavī demonstrated ʿAlī’s virtues and magnificence as a person in all spheres and tried to assume that a close approach to ʿAlī was necessary to learn and know Islamic rules, religious law and interpretation of the Qur’ān. Nāsir-i Khusraw and Sanā'ī Ghaznavī actually desired that all people take this perfect person an example for themselves.

127-146

Authors: İHSAN KOLUAÇIK - AZİME CANTAŞ

Hacı Bektaş Veli is one of the most important names of Turkish Islam. Various sources and groups paint different and completely opposite Hacı Bektaş portraits. While some describe Hacı Bektaş as a Sunni mystic, others consider him a representative of heterodox Islam. In addition, there are those who turn Hacı Bektaş into a purely political figure and show him as a symbol of resistance that stands by the working people against injustices. It is possible to come across cultural references and representations of this belief in cinema as a mass art. In this direction, the study aims to reveal the reflections of Hacı Bektaş representations, which have a great importance in the beliefs and values of Turkish society, but have discussions between his real and hisopic personality, on the cinema. Through the descriptive analysis and discourse analysis included in the qualitative research methodology, how a tradition reflected in Turkish cinema is defined and how it is interpreted has been evaluated through sample films. In the applied descriptive analysis, instead of interviews, the thematic framework in the films was set up and how it was evaluated, while it was tried to reveal how filmmakers and directors with different ideas reflect these values in the social structure they are in and their views on Hacı Bektaş Veli. Only one Hacı Bektaş Veli movie has been shot since its inception. This film is Hacı Bektaş’ı Veli (Those who Turkified Anatolia), which was shot by T. Fikret Uçar in 1967 and tried to convey sections from the lives of religious figures called “hazli films” within the aesthetics of Yeşilçam. In addition to the movie Hacı Bektaş Veli, the characters of Hacı Bektaş Veli are also encountered in the movies where Yunus Emre's life story is told. In the study, it has been determined that the representations of Hacı Bektaş examined in Turkish cinema vary in relation to the ideological thoughts and beliefs of the directors or screenwriters.

185-210

Authors: UFUK ALİ KAFTANLI

This article focuses on a semi-nomadic Kizilbash-Alevi Tahtacı tribe that lived in the Kaza of Alaşehir in the Eyalet of Aidin (Aydın) in the first half of the 19th century. In the analysis, which approaches the topic of the examination with a micro-historical viewpoint, the tribal population register numbered 2973 was used to reveal the socio-economic structure of the Tahtacı tribe. The study is made up of three substantial parts. In the first part, in the light of relevant journey notes and archive documents, three villages (Tahtacı, Tahtacı Bektaşlar, Tahtacı Alandız) where Tahtacı communities were located in Alaşehir in the first phase of the 20th centurywas identified. Then, the liaisons of these settlement centers with the Tahtacıs of Kızılçukur and Karacaali, who were inscribed in the aforesaid register in the first half of the 19th century, were questioned. In the second part, two separate communities of the Tahtacı tribe, encountered in the periphery of Kızılçukur and Karacaali villages, were evaluated by demographic and socio-economic criteria within the possibilities of the population register numbered 2973. In the third chapter, the symbiotic ligament established between the extensions of the Tahtacı tribe in two different places that are close to each other is demonstrated, and their semi-nomadic idiosyncrasy is interpreted from a comparative aspect. In the conclusion part, the raw data of the related population register for Tahtacıs in the region are presented by socio-demographic and economic factors. As a result, for the first time, a local example of the micro-historical “from below” historiography method was created for the Alaşehir Tahtacıs.

253-264

Authors: MAHMUT DEMİRDİL - MUHAMMED ALİ YILDIZ

A person can be in some states during his worship or dhikr due to the situation he is in. Those who witness these behaviors may perceive the situation as exaggeration and showing off. It is seen that especially those who are in such situations are given adjectives such as murai (hypocrite) and mutazehhid (non ascetic) as a religious concept. The subject of hypocrisy has a wide scope in terms of its different reflections. For this reason, our study is limited to the approaches to murailik (hypocrisy) in particular dhikr. Scholars have expressed their views in detail in their works so that people can get rid of this disease. In particular, the danger of this thought or intention has been mentioned as well as a share of realization. The aim of our research is to examine the perception of hypocrisy/müraism that may occur in humans in the face of a number of cases during dhikr. Of course, there are studies on the details of the hypocrisy issue. However, a detached study could not be seen in which the issue we examined was examined through the relevant hadiths. Therefore, it is aimed to draw attention to new research. In our study, the subject resources were combined with the scanning model using qualitative research method. It has been seen that the hadiths that constitute the framework of our research have a mixed health status. However, the weakness of these narrations in the category of weak hadith is not advanced; It was thought that it should be addressed in the study because it encourages goodness.

277-297

Authors: MEHMET DUGAN - ALİ KÜRŞAT TURGUT

This study aims to briefly introduce Mübahat Türker Küyel, who was one of the few people who did academic studies in the early years of the Republic of Turkey, and to reveal her contributions to the history of Turkic-Islamic thought. Mübahat Türker Küyel made important contributions in the field of philosophy in Turkey. One of the main reasons for presenting the study is that there are almost no studies on Küyel. As an example of these few studies, the master's thesis on his life, works and basic views can be given. In addition, there are several book chapters written about Küyel. However, although this article gives brief information about Küyel’s life and academic works, our study essentially differs from other studies in terms of identifying her contributions to Turkish thought through her writings. When the works of Küyel are examined carefully, It will be seen that she has various works on Turkish philosophers and thinkers such as al-Fārābī, Khawārizmī, al-Bīrūnī, Ibn al-Sīnā, Yusuf Has Hājib, Ahmad al-Yasawī and Yunus Emre. Küyel's doctoral dissertation titled Üç Tehâfüt Bakımından Felsefe ve Din Münasebeti, which covers the important issues of Islamic philosophy, still maintains its importance. It also should be said that her both translations and publications about al-Fārābī have a very important and original position in terms of Islamic Philosophy studies conducted in Turkey. As well as These studies she wrote about Pre-Islamic Turkish president such as Bilge Qaghan and Tonyukuk. When her works are examined in a holistic way, Küyel's contributions to Turkish culture and thought will be seen more clearly. In this study, which indicates the characteristics of a monograph, the literature was searched, and the descriptive method was used.

319-336

Authors: MUHARREM FERATAN - ERHAN SOLMAZ

Dance, which emerged as an entertainment element today, was seen as an element of worship in primitive times. The dances, which were performed to please the gods or to protect them from their wrath in the first years, aimed to reach the god and become one with him in the following years. In order to achieve this goal, people imitated nature and animals in their religious dances. People observing the behavior of animals sometimes felt fear and sometimes admiration for them. This feeling of fear and admiration has revealed the human effort to identify with the animal and acquire its virtues. They believed that acquiring these features could only be achieved by imitating animal movements. This situation is also supported by the figures and hymns of the religious dances exhibited today and the words these hymns contain. For this reason, this study aimed to find answers to questions such as which Turkish religious dances in the Anatolian area are, the animals symbolized in these dances and what these animals mean in Turkish-Islamic culture. In order to achieve this aim, document analysis and critical discourse analysis techniques, which include the examination and analysis of written and visual materials related to the subject, were used by applying the qualitative research method. In addition, the images of the religious dances in question were added to the study with the QR code system. In our study, Turkish religious dances in the Anatolian area and the animal symbolism seen in these dances were discussed.

353-370

Authors: CİHAD CİHAN

In different regions of Anatolia, in both Sunni and Alevi Turk communities, an animal is sacrificed under the name of sin sacrifice, on the day of death and in different periods after death. The subject of this article is the origin of the sin sacrifice, which is slaughtered for the deceased in some regions of Anatolia today. The thesis of the study argues that the origin of the sin sacrifice slaughtered for the deceased by Muslim Turk communities in Anatolia is related to the belief in the spirit and death in pre-Islamic Turks. The common practice of this sacrifice, which has no place in the Islamic religion, despite sectarian differences, indicates that it is related to pre-Islamic beliefs. Based on this finding, the study applied the method of induction, that is, the method of going back to cultural origins. While taking this method as a basis, the cultural connection between the soul, death, grave, tombstone and sacrifice was taken into consideration. According to the interpretation made on the basis of etymological information, the word sin may be related to the spirits believed to be present in human beings - namely sün-süne, sür. Based on the deductions, the origin of this sacrifice is based on the ancestor cult in old Turks. According to this cult, the spirit of the deceased continues its relationship with this world for a certain period of time. Therefore, the sacrifices made during yog and commemoration ceremonies when death occurs are linked to this conception of the spirit and death. As a result, the tradition of offering sacrifices to the souls of the deceased, which was already present among the Turks in the pre-Islamic period, continued its existence by gaining Islamic motifs after the change of religion.

387-409

Authors: BEDRİ ÖZÇELİK

Ahmet Çıtak (1893 – 1963) one of the most important but one of those whom hadn’t been studied enough minstrels of 20th century. He was born to a wealthy family in Elbistan, Kahramanmaraş, located on the course of Archaic Silk-Road and Spice-Road. His mother named him Şeyh Hamit, but after being asked by two saintly looking sages to name his son Ahmet in a dream, his father changed his name into Ahmet. His family strived for him to receive a good education and sent him to Ottoman Junior School of Kayseri. Yet, he could not complete his education there. He earned his life as a farmhand. It stands out that just like in his naming, his being a poet was inspired by a dream. Çıtak saw a dream when he was 8 and this dream was interpreted by his mother as he would be a poet. Known for his lyrics in praise and lampoonery, Çıtak also read and composed didactic poems dealing with religious matters. His Karbala themed poems were affected, again, by a dream. At an ill fallen night, he saw Hazrat Ali in his dream. As he woke up, he started to write the poems themed on Karbala. By looking at this fact, it can be deducted that the turning points of the poet’s life had been impacted by his own and his family’s dreams. The aim of the study is to detect the contexts in which Karbala themed poems were written by Ahmet Çıtak, to introduce the poems made by the impact of this context, carry out the evaluation about the aforementioned poems, to interpret the love of Ahl Bayt reflected on these poems and to inform the science world about the texts that has not been studied on yet.

421-426

Authors: CEYLAN ERZİNCAN

This study consists of the evaluation of Fuat Bozkurt's work called Çağdaşlaşma Sürecinde Alevilik-Alevism in the Process of Modernization-, which is about the experience in the urbanization process. Fuat Bozkurt conveyed the problems faced by the Alevi communities who migrated from the countryside to the cities in the 1990s and the solutions they produced for these people in a fluent and understandable way.

437-443

Authors: DİLARA AYDIN

This study is about Cemalettin Yavuz's published master's thesis, titled Duvazimamlar in the Alevi Bektashi Tradition- Alevi Bektaşi Geleneğinde Düvazimamlar. Duvazimams are important works of Alevi Bektashi literature and are read with a certain melody in the square. It is the first published under this title.

1-37

Authors: FATİH USLUER

One of the most important documents in Hurufi history is a letter known as Saḥīfat al-Istikhlās sent by Amīr Ghiyāth al-Dīn to Mawlānā Ḥasan, a Hurufi darwish. Aḥmad-i Lur attempted to assasinate Shāhrukh, the ruler of the Timurid Empire, in 830/1427. Aḥmad-i Lur was killed on the spot and because of the lettrist books found in his room and the people he met, it was concluded that Aḥmad-i Lur was a Hurufi. Two years later Faḍlallah's grandson Amīr Nūr-Allah and Faḍlallah's caliph ʿAlī al-Aʿlā's nephew Amīr Ghiyāth al-Dīn, considered as the instigators of the assassination were arrested, interrogated, imprisoned and finally escaped from the dungeon. This letter which has a unique copy, describes all these processes in detail. In the letter, the views of the administrators and the scholars of the Timurid period towards Hurufis, and some relations of the Hurufis with Timurids and Qaraqoyunlus are clearly reflected. In addition, it shows that the Timurid rulers and administrators had had very limited knowledge regarding Hurufism. In addition to the historical records of this letter, in which the defendants describe a trial process in the Timurid Empire of the 15th century, it also provides some important information on Hurufi doctrine, such as the jurisprudential sect of Faḍlallah and his family, the difference between them and the followers of Vaḥdat al-Vujūd. This article first of all explains the historical background of assasination attempt and interrogation process. It tries as well to create a chronology relying on the data of the letter. The historical and doctrinal importance of this letter was analysed in detail in this article.

57-71

Authors: MUAMMER SEMİH İRTEŞ

Hacı Bektaş Velî, one of Ahmed Yesevî's Anatolian saints, migrated from Nishapur and settled in today's Hacı Bektaş district. He founded Kızılca Halvet, that is Çilehane, and after his death he was buried next to Çilehane and a tomb was built on it. The tomb structure, which is the center and part of the complex, is located opposite the entrance door of the Hazrat Courtyard, which is the third courtyard of the lodge. Although it is not known when the tomb was built, it is dated to the 15th century. When the dervish lodge and lodge were closed during the Republican period, the kulliye was closed in 1925. After serving as an Agricultural School for a while, it was restored with the 1925 letter of the Ministry of National Education and opened as a museum. It conforms to the original structure numbered 22 May 1964 and 1935. It was arranged in accordance with the original in the repairs made between 1950-1960. Although there is information about Bektashism and Hacı Bektaş Velî in our sources, there is no explanatory information about the historical and artistic features of the tomb and the painted decorations. When we examine the painted ornament patterns that we can see in a renovated state today, it is seen that they belong to the 15th century. At the end of the century, perhaps at the beginning of the 16th century, II. We can see the traces of decoration art of Bâyezid period.

97-127

Authors: SACİDE ÇOBANOĞLU

Developing technology in our age has opened the doors of a virtual-digital world to humanity. However, the negative effects of this development were seen in a short time. Tradition has been moved away and ethical values have begun to be lost. In order to bring the lost ethical values in Turkish society to new generations with a folkloric point of view, we have introduced Folklogical Metaethics Theory with an interdisciplinary approach in the fields of folklore, ethics and metaethics, and we have developed the method of Folklore Grounding Metaethics Analysis. The works of Hacı Bektaş Veli are very rich in that they contain cultural products that will be useful in updating our ethical values in Turkish folk philosophy, where our ethical understanding shaped by religious tradition is reflected in ethical codes in accordance with our cultural ergonomics. In this study, Hacı Bektaş Veli’s Basmalah Commentary was chosen in order to look at our cultural richness from a different perspective. The subject of the study is to reveal the place of the ethical values of generosity and stealing in the narrative of the Basmalah Commentary of Hacı Bektaş Veli, which is in the category of religious traditions of the theory in folk philosophy. It is aimed to make an exemplary study on the application of Folklogical Metaethics Theory to the works of Hacı Bektaş Veli by revealing the folk ideas in the folklore sense and the propositions in the metaethics sense of the storytelling.

151-173

Authors: MİNARA GULIYEVA JAMSHIDI

It is known that Turkmen living in Çanakkale- Ayvacık villages use their traditional clothes on special occasions, weddings, ceremonies and festivals, but it has been observed that very little research has been done in the literature on Turkmen clothing in Çanakkale Ayvacık villages. In line with these purposes, it is aimed to research the identifiable examples of Turkmen clothing in order to document and archive with scientific methods, to introduce them to today's people and future generations, and to reveal their values in terms of clothing. Turkmen brides and women's clothes were researched by conducting field research in Ayvacık villages (Güzelköy, Çiftlik district) of Çanakkale, where Turkmen live widely; their names were identified and defined. As a result of the field research, clothing; It was determined as what were worn on the head, on the back, what were worn on the feet and it were explained how they are used, their symbolic meanings, how they were prepared, and by whom they were worn in which situations. In this context, the issues related to naming clothing based on examples; folklore, socio-cultural situation and were evaluated in the perspective of semantics. It has been observed that in these examples, in Ayvacık villages of Çanakkale, there have been differentiations in clothing with the change of lifestyles over time, and that the new generation's lack of familiarity with the characteristics of Turkmen clothing has been effective in the decrease in demand. Considering that it will help both the promotion of the region and the cultural transfer between generations, the subject has been discussed in terms of the importance, current status and sustainability of Turkmen clothing.

215-231

Authors: CEMİL LİV

Akhism was a vital system that not only developed the social, cultural, and political but also was one of the most essential mechanisms of the commercial environment of the 13th century. Akhism contributed the social welfare, market stability, and market security.One of the most visible characteristics of Akhisim was seen that it successfully integrated the financial ethic with all types of commercial affairs. In this study, two basics of the standardization policy including quality of product and price stability that the system mostly improved among the financial ethic were examined in the fıqh references. The standardization policy of Akhism controlling the entire journey of any product that includes production, manufacturing, and marketing contributed to the financial development of the thirteenth century. This standardization policy orders that all products must be produced among certain techniques and principles. Quality standards, market conditions, and precautions taken against deceptive and manipulatory affairs, control and product management are the principles that the Islamic Law system underlines. The Akhi organization not only set a certain quality standard for products but also intervened in marketing prices of supplied products so that products have certain price standards. If any affairs to disrupt the marketing conditions and price stabilities occur, the state is supposed to intervene in the system as it has happened since earlier periods. Thus there is a strong relationship between the intervening commercial policies that were fundamental of Akhism and the price policies that have been followed since the early periods of Islam.

245-263

Authors: YAVUZ DEMİRTAŞ

Sa'dî-i Şîrâzî, who was one of the significant figures of the Iranian literature, educated in Nizâmiyye Madrasah, acquainted with many poets, sufis and religious scholars, spent most his life with travel, also visited Anatolia during his travels, influenced poets and writers who grew up in Islamic countries with his works. Sa'dî's influence was not only limited to Persian literature, but also left important traces in the western world and in Turkish and Urdu literatures which is why it is possible to see this effect especially in the works written by poets and writers of the Turkish literature since the 14th century. Sa'dî, who was a sufi as well as a poet, made moral expressions in his works - especially in Bostan (Bûstân) and Gülistan - he used a simple, attractive and understandable style while telling his knowledge and experiences in the form of stories and anecdotes and he talked about historical figures from time to time and tried to make the reader understand the way of happiness, the necessity of humanity, the virtue of goodness and righteousness in small stories full of meaning and judgment, supported by verses, hadiths, proverbs and idioms and dealt with subjects such as servitude, discipline, love, affection to Allah (c.c.) and similar topics in an instructive manner, while doing this he used the concepts belonging to many branches of science and arts - especially music - as examples and parable. This paper aims to reveal Sa'dî's understanding of music by mentioning and explaining the stories and instructions in Bostan and Gülistan, in which the concepts related to music are given as examples and parable. The data obtained in our study, in which the document review method, one of the qualitative research methods, was used, was arranged in line with descriptive analysis, interpreted and presented to the readers.

279-299

Authors: BAUYRZHAN SAİFUNOV-ZHANBOLAT SAMBETOV

Scientific studies on the legacy of Hodja Aḥmad al-Yasawī (d.562/1166) started with the research of Fuad Köprülü (1890-1966) in the 20th century. Despite many important studies on al-Yasawī and his legacy, it is noteworthy that some important issues related to Aḥmad al-Yasawī’s personality are neglected. There is no clear information about Aḥmad al-Yasawī's date of birth. However, there is definite information about the date of death of al-Yasawī and how long he lived in the pedigree writings. Based on this information, it is possible to determine the year of birth of Hodja Aḥmad. In addition, the idea of whether Yūsuf al-Hamadānī (d. 535/1140) was al-Yasawī's teacher is open to discussion if some medieval sources are consulted. For this reason, we found it appropriate to examine Aḥmad al-Yasawī's year of birth and his scientific personality. In the article, the birth and death years of Aḥmad al-Yasawī were tried to be determined from primary sources, especially family trees. Later, the issue of whether Yūsuf al-Hamadānī was Aḥmad al-Yasawī’s teacher was also examined by comparing the views of the mentioned personalities in their own works. By constantly considering the human factor, the conditions under which al-Hamadānī was associated with Aḥmad al-Yasawī’s teaching were examined with a descriptive method within the understanding of impartiality. In addition, deepening and comparative analysis methods were used on individuals during the study. Some determinations and evaluations were made about Aḥmad al-Yasawī's bibliography and his teachers.

313-333

Authors: SHERUBAY KURMANBAIULY-MARLEN ADILOV

Abay Qunanbayuli, is one of the important literary man that has left his mark in the nineteenth century Kazakh cultural life. He is known as the greatest poet of Kazakh Turks. Abay wrote his works in Kazakh Turkish, but since he continues the tradition of Chaghatay Turkish, those who speak Karluk and Oghuz group dialects can easily understand his works. In the work, elements that are rarely used in contemporary Kipchak dialects, but whose origin is Oghuz Turkish, are also found in his poems. Although Aḥmad al-Yasawī's Dīvān-ı Hikmet, who lived long before than Abay, was written during the Karakhanid period, its copies written in Chaghatay Turkish have survived. Despite this situation, we can say that we have come across a few Oghuz Turkish elements from the new copy. In this article, the poets of different periods and regions of the Turkish world, Aḥmad al-Yasawī, Yūnus Emre and Abay Qunanbayuli, were examined by comparing the words specific to Kipchak or Oghuz Turkish. In the study, Yūnus Emre was chosen as the representative of the Oghuz group and Aḥmad al-Yasawī as the representative of Eastern Turkish close to the time of Yūnus. Abay has also been shown as the representative of the Kipchak group more recently. Thus, it was revealed that common elements were preserved in three large groups. Accordingly, it has been concluded that the influence of the linguistic and cultural tradition of the Göktürk, Old Uyghur, Karakhanid, Khwārazm, Chaghatay and Kipchak Turkish periods continues to a significant extent in terms of vocabulary in the written language of both geographies.

347-358

Authors: GÖKHAN GÖKÇEK-ESİN HÜDAVERDİ-NEBAHAT SÜLÇEVSİ

The massive interaction between mankind and the environment has paved the roads of various processes, how to live, how to believe, how to spend, how to plan a future. As a nation who gave great importance to the aforementioned concepts, Turks carried on their ancient traditions and culture in a way which would not contradict Islam and found a harmony after meeting their new religion. While the heroic stories were passed from one generation to another with this new cultural transformation, it created a new form called “Cenkname”, especially after the conditions took place with the conquest of Anatolia. İmam Ali, known for his tremendous heroism in Islam history has been the main figure of the narratives mentioned due to his valor in the mentioned form. Hazrat Ali’s close relation with the Prophet has gained him respect in the heroic stories with his epic features. These attributes given to Hazrat Ali developed as “Cenkname” and continues since centuries. Even after the Ottoman Empire, where “Cenkname” emerged and spread, Hazrat Ali’s Cenknames continued. Also, one of the great poets of the modern Turkish Poem, Sezai Karakoç had a poem, which’s main theme was a Cenkname of Hazrat Ali. Sezai Karakoç tried to express how the Hazrat Ali Cenknames made his friends and himself feel as a child while they were listening to them in his poem “Çocukluğumuz”. This research is based on the aforementioned information, the importance of the concept of heroism, the tradition of “Cenkname”, the importance of Hazrat Ali Cenknames in Turkish culture and their traces in Sezai Karakoç’s poem.

369-374

Authors: YASİN ŞAHİN

Ahmet Yaşar Ocak, in this work, which he puts forward by taking Alevi-Bektashi velayetnames and their breath as a source, claimed that the foundations of Alevism and Bektashism and the elements that constitute the historical backround of the origins of belief consist of , Shamanism, Buddhism, Manichaeism, Taoism; Zoroastrianism and Mazdakism: Chiristianity and Judaism. Thaks to this work, researchers will be able to have information about the sources of belief motifs in both Alevi rituals and menakipnames. The work is a guide in this field.

383-391

Authors: ESMA KARABEY

The subject of the book we are examining is Hurufism. It is a monographic work translated from English to Turkish. The book is a remarkable work. It contains basic and essential information about Hurufism and Fazlullah Esterabâdi, appeals to the general reader, and uses clear and understandable language. Book; It consists of two prefaces, seven chapters, an appendix/Hurufi literature, reading suggestions, and an index. This study briefly explains the author, chapters, content / the basic principles of Hurufism and its founder.