Memoirs are the literary texts that individuals have written about moments and events that took place
in their lives. There are significant pieces of works written in Turkish and world literature in this
genre. These works are often created with the purpose of ensuring that other people are aware of the
events and individuals that the author came across and thought to be important and preventing the
people and events mentioned in these memoirs from being forgotten. Relatively important information
can be found between the lines of these memoirs. Through these works, an important part of the
life of a writer can be informed about a lost work or a new copy of a recognized work. Sıdkî Baba
who lived between the second half of the 19th century and the first quarter of the 20th century has an
important role in Alevi-Bektashi tradition and is recognized with his works on Alevi-Bektashi culture
and its world of thought. He is also respected due to his close relations with Şeyh Cemâleddin Efendi
and Mudarris Ali Nihânî in the Hacı Bektash Velî Dervish Convent where he studied at a young age.
In the documents written by the Sıdkî Baba in 1341/1923 that comprises of his memoirs, there are
notes regarding Ali Nihânî’s life and unknown facts about his work. In this study, the analysis of these
documents revealed information about Ali Nihânî’s hometown, family, education, teaching activities
in the Dervish Convent, his illness, death, and funeral as well as the story of the writing of his work.
Hicret’ten yaklaşık yirmi iki yıl önce Mekke’de dünyaya gelen Hz. Ali, Hz. Peygamberin amcası Ebû
Talib’in oğludur. Hz. Ali, beş yaşından Hicret’e kadar yani on yedi/on sekiz sene Hz Peygamber’in
himayesi ve terbiyesi altında büyümüştür. Dört büyük halifenin sonuncusu olan Hz. Ali aynı zamanda
hayatta iken Cennet ile müjdelenen on kişiden biridir. Hz. Ali, İslam’ın doğuş ve yayılış yıllarındaki
tüm savaşlara katılarak cesaret ve kahramanlıkta büyük ün kazanmıştır. Hz. Muhammed’in kızıyla
evlenen Hz Ali’nin soyu iki kol halinde günümüze kadar gelmiştir.
Hz. Ali, Türk tasavvuf geleneğinde pek çok tarikat silsilesinde en başta yer alır ve o tarikatın piri
kabul edilir. Bu kabul, tasavvuf geleneğinde Hz. Ali’nin insan-ı kâmil olarak örnek alınmasıyla
ontolojik bir temele de oturtulmuş olur.
Ahilikte de Hz. Ali’nin önemli bir yeri vardır. Ahiliğin temel yazılı kaynakları fütüvvetnameler ile
şecerenamelerdir. Bu kaynaklar, Hz. Ali’yi Ahi Evran’ın ustası, amcası oğlu ve kayınpederi olarak
tanıtır. Yine bu kaynaklar, Hz. Ali’yi Ahilikte çok önemli bir yere sahip olan şed kuşanma, fütüvvet
libası giyme konusunda bizzat Hz. Peygamber tarafından kuşağı bağlanan kişi olarak göstermektedir.
Bu çalışmada İslam tarihinde çok önemli bir yere sahip olan Hz. Ali’nin bir Türk kurumu olan
Ahilikteki yeri ve önemi ortaya konmaya çalışılmıştır. Bu yapılırken ilk önce Hz. Ali’nin tarihi
kişiliği hakkında özlü bilgilere yer verilmiştir. Daha sonra bazı mezhep ve tarikatlardaki Hz. Ali
algısı üzerinde durulmuştur. Ahiliğin temel kaynaklarından yayımlanmış olan yedi fütüvvetname ile
altı şecerename incelenerek Hz Ali’nin ahilikte önemli bir konuma sahip olduğu bilgisine ulaşılmıştır.
Hz. Ali, who was born in Mecca 22 years before the Hegira, was the son of Abu Talib, the uncle of
the Messenger Muhammed. Ali grew up under the guardianship of Hz. Muhammed for 18 years
and grew up under his discipline. The last of the four great caliphs, Hz. Ali is also one of the ten
people heralded with Jannah when he was alive. Hz. Ali gained great fame in courage and heroism
by participating in all wars during the birth and spread of Islam. Ali married Muhammed’s daughter
and his lineage survived to the present day in two branches. Hz. Ali is in the forefront of many sects
in the Turkish Sufi tradition and he is considered the piri of that sect. By taking Ali as the model of
the human being, he is based on an ontological basis. In Akhi tradition, Hz. Ali also has an important
place. The main written sources of Akhi are futuwwatnamas and genealogies. These sources describe
Hz. Ali as the master of Ahi Evran, the son of his uncle, and his father-in-law. These sources also point to Hz. Ali as the person who has a very important place in the Akhism and who is been tied up
by Hz. Muhammed himself for wearing the shah of Sufis and the futuristic piety. The aim of this study
is to investigate the position and the importance of Hz. Ali in Akhi (a Turkish institution) tradition.
First, information about his historical personality was briefly explained. After, the perception of Hz.
Ali in some sects was emphasized. Seven futuwwat descriptions and six genealogies published from
the main sources of Akhism were examined. It was concluded that Hz. Ali had an important position
in Akhi tradition.
The name is not only an identifier of the individual but also of the family, community, society and
culture. In this study, it is aimed to interpret the attributional attitudes of contemporary Alevi and
Bektashi communities with the idea that names have influence on the behaviors of the individuals.
The basic point of the study is that the name completes the person and the person completes the
name. However, the name is both individual and social. The name of the individual is actually the
visible part of the iceberg; on the other part there exists a deeper level which reflects all experiences
of society from past to present. Therefore, individual names are cultural, just like traditional. Each
community and society may have a unique name. The universe of this study is Istanbul and the research
sample consists of 224 people male and female who are over 18 years old. The research technique
consisted of a structured questionnaire consisting of closed-ended questions and the data were
analyzed with SPSS. In Turkish culture, it is not a coincidence but a preference of social memory
that families give their children respectively religious/well-known/loved person-oriented names. It is understood that the Alevi and Bektashi communities, which are an important part of our society, have
given names to their children through their own traditional understanding and that they pay attention
to ensure a harmonious relationship with the rest of the society. Alevi and Bektashi communities
prefer to use the names of Ehli Beyt as well as of giving importance to the names inspired by nature.
Although there is a male-dominated understanding in the naming hierarchy of the studied group, it is
understood that women’s ideas are also important with urbanization.
The fact that political and religious structures are inseparable in state government is an important
detail for states’ future that was built on this basis. It is possible to explain the importance of this
detail with the rise of many problems as a consequence of religious structure’s directing role in politics.
In addition, religion and politics based disintegrations brought about conflicts between groups,
giving way to the formation of new groups within the state. This situation resulted in some serious
problems in the states foundations. Within the pages of history, a movement which was ostensibly
from economic reasons, but actually came into existence in form of an independence movement, was
emerged. This movement got into a Shia pattern and pioneered many similar movements likely to
emerge. Sheik Hasan Cevri, who was accepted as religious leader of this political, social and economic
revolt, named as Serbedari Movement, and his perception of politics are the main subjects of
this study. The article reveals the struggle of Shaikh Hasan Juri within the frame of a Shiite ideology
and the activities he carried out to this end, and an effort is also made to present to readers the topic
of politics gaining a religion-based institutional structure.
The Bektashism, which had an important place in the Ottoman Empire, was prohibited simultaneously
with the closure of the Janissary corps. Hacı Bektaş Veli dervish lodge (Pir House), the center
of Bektashism, was influenced by this process and remained under the rule of the Naqshis. Based on
different archive documents in the studies conducted so far, this period of Pir House was tried to be
clarified in this study. What is significance in this study is that Pirevi is examined in the light of the
data of the population books and to reveal new information in this direction. 6 population registers
held between 1830 and 1846 constituted the main lines of this study. Based on population data, new
information and opinions are put forward about Babagan Bektashis, Celebis and Naqshi sheik and
his family under the roof of Pir House. Thus, other aspects of the dervishes found in Pir House,
the Naqshi sheik and his family and the demographic characteristics of the Çelebil are explained.
Therefore, other aspects of the dervishes residing in Pir House, the Naqshi sheik and his family, and
the other, particularly the demographic features of the Celebis are explained. In particular, thanks to
appearance records, which are the basic data of the population of registry, the physical appearance
of the Bektashi dervishes is known. In some records, the detail of the area where the dervishes came from is important in terms of showing the distribution of the human resources in Pir House in the
Ottoman borders. In addition, the villages of the Pir House foundation and the people living in these
villages were also identified. Apart from the population registers, the property of Sheikh Veli, who
had previously made a sheikh in Pir House, was also revealed by making use of the temettuat register.
Preparing and distributing of Ashura to friends, which consists of at least ten kinds of ingredients,
on 10th of Muharram “Ashura Day” has been accepted as the sunnah of Noah prophet and for this
reason the Ashura day has been celebrated in various manners as a holy day throughout history. In
the Ottomans, it was common both among general public and the palace and government high officials
to make and hand out ashura on the Ashura Day, which was something that was paid attention.
Literature review reveals that making and distribution of ashura in the Ottoman Palace between the
XVIIIth and XIXth century has not been emphasized. Therefore, the subject of this article is to examine
the practices of Ashura making and handing out from XVIIIth century to the first half of the
XIXth century on Ashura Day. The findings are intended to contribute to Turkish cultural history. The celebrations of the ashura day have been a tradition that revived Ottoman social life, strengthening
feelings of unity and solidarity. Information regarding the Ashura Day is possible to be obtained from
some documents in Ottoman archive such as “teşrifat, cîb-i hümayun (ceyb-i hümayun) and harc-ı
hassa” books. It is possible to find such details as the ingredients needed for the ashura to be cooked
in the palace, materials used in cooking and distributing Ashura, persons to whom ashura is distributed
and persons who distribute ashura, kindnesses done when ashura is cooked, tips given to persons
who bring ashura and furs that are dressed to them in these documents. The information provided by
the archive documents is also important in terms of indicating palace officials and their salaries and
tips on special days. The documents used in this study comprise early XVIIIth and XIXth centuries
and contributes to the understanding of things done on the ashura day in the late Ottoman period.
Poetry is a form of composition that takes its production process from the structural skills. In the
process of this composition, senses originated from the outer world change into their desirable value
from the inner world. Each item’s ability in a poetry line, which is the builder of this transformation,
is related with their positions in a sentence as well as their inspiration strength and rhythm richness.
This placement in the syntax is the determiner of both the word’s meaning and its impact skill. The
purpose is to process any verse type from the classic tradition with the methods of stylistic linguistic
analysis. The work that is the basis of this study is called Kenzu’l-Mesâ’ib written in the form of
Maktel-i Hüseyin that is structured with didactic and lyrical aspects. This copy which has just been
translated into Turkish is a work of Mirzâ Muhammed Takî, writing under the pseudonym of Kumrî who is one of the maktel poets. The data of this 186 foiled work written in the form mersiye, which
is a poem written after the dead ones, focuses on the “theme of separation (ayrılık)”. To introduce the
new copy of the text and to analyze the poetic language material, the stylistic language uses of the
sentences are examined and interpreted within the scope of “syntactic prominences”. For this purpose,
text is examined and in general the sentences that include the word “ayrılık” and the couplets/
lines that have the verb “ayrıl (-to separate)” as their repeated voice are scanned and the findings are
arranged in accordance with the purpose. In the second part of the study the stylistic features of the
text is tried to be enlightened through the analysis of the verbs, pronouns and prepositions in the sentences
that are concentrated on the theme of separation and the prominences of the words that are synonyms,
homonyms and antonyms within the same scope; and the stylistic notions within the inner/
outer structure are reflected through meaning-sensation web. As a result of the effort to try to analyze
the multi-dimensional structure of the poem lines with the stylistic language studies, the purpose is
to unravel the sophisticated meanings and the aesthetic of the voices in the literary texts that are the
reflections of the experiences and by this way being able to help out other linguistics studies.