Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi

39-56

Authors: ALİYE UZUNLAR

The copies of erkannāma belonging to the Rifā‘ī order, which have survived till the present day, are works dated by the end of the 18th and the 19th century. These works, which provide the opportunity to determine how the Rifā‘ī order was practised in Istanbul and Anatolia, have served as a kind of handbook for the groups affiliated to the order. The fact that most of these copies, which include issues like order ceremonies, spiritual journey practices, khidma (acts of service) levels, were named as Futuwwatnāma is the first sign that Rifā‘iyya is one of the orders dependent on the futuwwa rules. Fütüvvetnāme-i Yāsin er-Rifāī written by Shaykh Yâsin al-Shāmī (end of the 18th century) and Minhācü'l-Müridīn written by Mehmed Tāhir Tophanevī (1812) are the oldest known Rifā‘ī futuwwatnāmas and they have become the source for the ones written later. In the article, the contents of the second chapter of Minhāc have been evaluated and it has been determined that the source of this work is the futuwwatnāma produced by Seyyid Hüseyin ibn Seyyid Gaybī (15th century). The interpretation of Ibn Gaybī's work as a futuwwatnāma with Shī‘ite elements and Abdulbāki Gölpınarlı's claim that Rifā‘iyya, over time, has taken an Alawīte form due to the influence of futuwwa followers have made it necessary to discuss the reasons that brought the Rifā‘īs and futuwwa followers closer. In the second part of the article some factors that may serve as the reason for Rifā‘īs and Shī‘ite-Bāṭinī-Alawīte groups to find common ground are evaluated based on texts, historical events and facts. As a result of this evaluation, it is concluded that the above-mentioned factors have existed since the establishment of Rifā‘iyya and that this is the way the order has spread to Anatolia.

73-95

Authors: SELAHATTİN DÖGÜŞ

In this article, contrary to the separation of Alevism and Bektashism, the integration of Alevism and Bektashism in the historical process will be discussed. Bektashism did not emerge from the Qizilbāsh, on the contrary, Bektashism and Alevism merged over time. While Kizilbash was common among nomadic Turkmen tribes in Eastern Anatolia, Bektashism was common among Yörüks in Western Anatolia, in Thrace, with the distinction made by the Ottomans. While it is seen that Ottoman nomads are more inclined to settled values and urban culture, it is seen that Alawite-Turkmen under the influence of Shiite-Safavid are more closely connected to nomadic-tribal values. In terms of time, the development of Bektashism as a sect structure and the evolution process of Qizilbāshism to Alevism are also different. Therefore, the view that two completely different phenomena in terms of time and space are seen as parts of the same organism and separated from each other over time does not reflect the truth. It is anachronism to make a general judgment by looking at the common elements between their socio-economic structures and their religious-cultural traditions. There are certain differences between Alevism and Bektashi rituals and cem rituals, and there are fundamental differences between the homogeneous structure of Alevism, which gives importance to lineage, and the heterogeneous structure of Bektashism, which absorbs even non-Muslims. In Turkey, both faith circles came together and fused under the influence of many political and social historical factors. The emphasis of Hacı Bektaş Veli and Shah İsmail to be of Khorasan origin is related to the issue of gaining legitimacy among the Anatolian nomads. The common element that brings these two formations together, which the researchers try to explain with religious syncretism, is undoubtedly Sufism.

129-149

Authors: DAVOUD SPARHAM-MOUSA RAHIMI-MEHMET ŞAHİN

This study examines how the ethical and philosophical views of the Revāqiyya school are reflected in Mevlānā's works, especially in his Masnavi. According to the Revāqiyya, perfect harmony and goodness prevail in the universe. God is the one who provides this order in the universe. If humans live in accordance with this order and nature, they will be moral and happy. If the moral intellect dominates human instincts, the right action can be achieved. In this respect, Revāqiyya morality is directly related to practical life. Revāqiyya's ethics and philosophy have influenced many ideas over time. The analysis shows that the ethical views of the Revāqiyya influenced Mevlānā's thoughts to a great extent. When the topics related to human, soul and morality in the Masnavi are analyzed, it is revealed that there are many similarities between the way Mawlānā and the Revāqīs addressed the topics and their perspectives on the subject. Mawlānā combined the philosophy of man in the Sufi tradition and Islamic moral philosophy in his work Masnawī. The moral principles in the Masnavi aim to create a virtuous moral personality. Mawlānā has analyzed the human being's bāṭin in depth and dealt with his egoistic aspects in all details. Mevlânâ accepts morality as ontological values and rules appropriate to human nature. Mawlānā argues that in order for moral unity and integrity to emerge, the individual must be in harmony with nature, have tamed his nafs, and have achieved the unity of matter and meaning. The Revāqīs dealt with man and morality in the same style and manner.

175-213

Authors: DAMLANUR KÜÇÜKYILDIZ GÖZELCE

Bektashi order has a deep-rooted tradition, and a long history. This situation was reflected in the Bektashi literature and led to the emergence of rich Bektashi literature. Bektashi poets reflected their cultural background, beliefs, traditions and lives in their poems. Ali İlhami, who was a member of the Bektashi order and who had been a Shaikh for the Seyyid Battal Gazi Lodge for many years, was one of the folk poets who successfully used the methods and principles, subtleties, beliefs and traditions of this order in his poems. It is seen that his poems focus on the love of Allah, Hz. Ali, Hz. Hasan, Hz. Hüseyin, Twelve Imams, Haci Bektashi Veli, Battal Gazi, the Karbala incident, and devotion to the founders of the order and mentors. The topics such as nature, the transience of the world and human love are also handled in his poems. He shaped his poetry with advices such as not following the soul, not seeing the fault of anyone, and abandoning the love of the world. Considering Ali İlhami’s poems, it is seen that these are the poems that overlap with the principles of Bektashi order and support the rites of this path. Ali İlhami's poems were collected by Şükrü Efendi, the grandson of the poet, and arranged as Dîvân-ı Şeyh İlhâmî and Seyyid Battal Gazi. In this study, it is aimed to add a new and rich source to the Turkish folk poetry treasury by transferring 49 poems in the in the printed copy of Ali İlhami’s Divan, one of the 19th century folk poets, written in Ottoman Turkish to Latin letters. In addition, based on the poems in the Divan, how the Bektashi doctrine was handled in İlhami's poetry and how it was expressed was also emphasized.

233-243

Authors: İBRAHİM KARACA

The belief in Ahl-i Haqq was revealed by Sultan Ishak, who was born in Sulaymaniyah in the 13th century. Sultan İshāk migrated to Perdiver, which is located in the Pave region of today's Iran, in order to spread the belief he founded. With the emergence of the Ahl-i Haqq belief, he created a community for himself. The sources that gave the first information about the Ahl-i Haqqs named the community as ʿAlī Ilāhīs. Although this naming is a general name, it is an incorrect usage. The subject of this study is that the Ahl-i Haqq are not ʿAlī Divine in the context of the cult of ʿAlī in the belief of Ahl-i Haqq. The belief in Hulul, which is known as Emergence in the belief of Ahl-i Haqq, caused the community to be known as ʿAlī Divine for a long time. This nomenclature is opposed by the Ahl-i Haqqs themselves, but it does not comply with the principles of belief. The purpose of this study is to explain the belief in the emergence of Ahl-i Haqq and to reveal that the community known as ʿAlī Ilāhīs is not actually ʿAlī Ilāhīs. In accordance with this purpose, the belief in the emergence or hulul in the belief of Ahl-i Haqq is discussed in the context of the fact that the Ahl-i Haqqs are not ʿAlī Divine. The number of these appearances is generally seven. For this purpose, the field study conducted in Iran's Tabriz, Kermanshah and Tehran cities between 2016-2019 was the source of this study. A comparison was made based on the data obtained from the field study and the Kalams, which are the first-hand sources belonging to the Ahl-i ḥaqqs.

265-277

Authors: ASSYLBEK MEIIRBEKOV

This paper represents the results of the pioneering research work that studied the toponymic heritage of real historical personality like Ahmad Yasawi. It proposed that the name-giver of the city of Turkestan is Ahmad Yasawi by means of conducting intensive toponymic research and by considering Ahmad Yasawi’s ‘Diwan-i Hikmat’ and Suleyman Baqirgani’s ‘Aqirzaman’ as historical documents. Also the research paper analyzes the legends and stories related to the life of Ahmad Yasawi by Bolatbek Qorganbekov and Mashkhur Zhusup as the toponymic legends, which can be considered as etymological foundations of some place names. The author of the current research work made the classification of Ahmad Yasawi’s toponymic heritage, which can be regarded as the first classification of historical personality’s toponymic heritage suggested by scholars. Moreover, the research work discovers Ahmad Yasawi’s deed from a new angle. All place names, which are regarded as the toponymic heritage of Ahmad Yasawi, were divided into three main groups. They are as following: 1. The place names whose author was Ahmad Yasawi himself; 2. Ahmad Yasawi’s, his relatives’, and followers’ graveyards, which are considered here as sacral places of Kazakhstan, and also they are nekronyms that can be accepted as toponymic heritage of Yasawi; 3. The place names which appeared under the influence of Yasawi’s relatives and followers. The total number of toponyms that are classified as Yasawi’s toponymic heritage is 33. They are 13 econyms, 2 hydronyms, one oronym, and 17 nekronyms.

301-312

Authors: TUNGYSH ABYLOV-TALGAT ZHOLDASSULY

The Golden Horde was founded in 1241 by Batu Khān, the grandson of Chingghis Khān. People of all religions lived in the vast geography of this state, whose borders stretched from the Dniester River in the west to the Irtysh River in the east. From the middle of the 13th century, ṣūfī orders began preaching in the Golden Horde, and in the middle of the 14th century, most people, including the ruling class, converted to Islam. Islam begun to dominate the life of the people and the functioning of the state. Islam was easily accepted by society through the channel of ṣūfism, and this was facilitated by the similarity of ṣūfī spiritual practices with the forms of faith of nomadic peoples. In this process, in particular, the Yasawiyya ṣūfī order, formed by the teachings of Aḥmad al-Yasawī, and the Kubrāwiyya order, founded by Najm al-Dīn al-Kubrā, played a significant role. The dervishes of these two orders spread Islamic culture in the region from Khwārazm to Crimea. Yasawī and Kubrawī ṣūfīs conducted communication work between various religious and ethnic communities of the Golden Horde, as well as carried out informal educational activities in institutions such as khānqāh (ṣūfī convent), zāwiyah (ṣūfī lodge) and madrasahs, using the support of the authorities, and some even participated in wars for the support of Islam. Zāwiyas became a refuge for the population of the Golden Horde in times of crisis and played an important role in ensuring social peace and restoring the country’s sovereignty. Thus, this article will discuss topics such as which orders were active in the Golden Horde, which periods were active, the contribution of ṣūfī sheikhs to the process of Islamization, their place in the administrative system of the state and their spiritual heritage.

335-346

Authors: ŞABANALİ AHMED

This study aimed to examine the ethno-religious situation of Bektashi, Qizilbash and Alevis in Bulgaria after Bulgaria's accession to the European Union, in the example of Alvanlar village (Yablanovo) in Sliven province. It was investigated in the example of Bektashi, Kizilbash, Alevis Alvans (Yablanovo) village in Bulgaria. After a period of ten years, a new research on the village of Alvanlar has been made and the change that has occurred has been followed. Especially after the Republic of Bulgaria's transition to democracy and accession to the European Union, the practices against the Turks, who are among the minorities in Bulgaria, and the developments regarding the non-fulfillment of the cultural rights demands of the Bektashi, Qizilbash and Alevis, who constitute a considerable number among the Turks, have been monitored. After the article gives information about the importance and method of the research, the village of Alvanlar in Bulgarias Sliven Province is briefly introduced. Secondly, information is given about Alevism-Bektashism in Bulgaria, whose history goes back to the pre-Ottoman era. The history of the village of Alvanlar in the province of Sliven, Bulgaria, and the religious and national practices and difficulties faced by the Bektashi, Qizilbash, Alevis of the Alvanlar village are included. Especially in the socialist period of Bulgaria, the center of the struggle, which resisted the systematic oppression and assimilation policy against the Turkish and Muslim people, is the village of Alvanlar/Yablanovo. In this respect, the village of Alvanlar/Yablanovo is an important settlement in Bulgaria both in the transition to democracy and in the preservation of the Turkish-Muslim identity. It is also the center of Ali Koç Baba, his children and Ali Koç Babas Ojak, who both carry and protect the memory of the dervishes who traveled from Khorasan to Anatolia and from Anatolia to Rumelia.

361-368

Authors: FADİME KURTOĞLU

The work we are doing is an important work that contributes to the field of evaluation of the social structure of the Turks living in the town of Babadağ in the province of Tulca of Romania and their perspective on Sarı Saltuk. In this study, interviews were conducted with Turkish families on the socio-cultural structure of the region, religious beliefs and perceptions of Sarı Saltuk. The author analyzed the social memories of the region by interviewing the elderly population living in the Babadağ town center and the villages connected to this town. The elderly population was taken as a sample in the study due to the fact that the young population usually immigrates to European countries and the remaining ones have undergone cultural degeneration to a large extent. In the present work, it was found that Tatar Turks and other Turks living in the region identify themselves as “Turks”, while gypsies, who speak Turkish and who are Muslims identify themselves as “millet” or “Turkish nation”.

375-382

Authors: ADEM ŞEN

This work, which has been evaluated, reflects the traditions, historical and mythological backgrounds of the Tahtacılar. The work consists of a history section describing the origins of the Tahtacılar and traditions and living part of describing their daily lives and the cultures. In the study, the author's purpose of creating the work, the methods and the sources that obtain to the data, and the history, traditions and beliefs, given about the Tahtacılar will be evaluated.

395-450

Authors: NAMİQ MUSALI

One of the prominent representatives of Soviet Orientalism Prof. Dr. Ilya Pavlovich Petrushevsky (1898-1977) is known for his studies on the medieval history of Azerbaijan, Central Asia and Iran, especially the development process and characteristics of Eastern feudalism. He has more than a hundred scientific works published during his lifetime. One of the author's well-known works is the paper " The Sarbedar Movement in Khorasan", published in the XIV volume of the series "Scientific Works of the Institute of Oriental Studies of Academy of Sciences of USSR" in Moscow in 1956. The corresponding work was translated from Russian into Persian by Karim Keshavarz and published in Tehran in 1972 as a separate book. In view of the importance of the topic, we considered it necessary to translate the mentioned work of Petrushevsky from Russian into Turkish.The Sarbedar movement, which began in the village of Bashtin in the Bayhak district of the Khorasan region in 1336-1337, soon led to the creation of the Sarbedar state with its center in Sabzavar. This state, which existed between 1337 and 1386, left its mark on history due to the role it played in the political life of Iran, as well as the reforms and practices that it carried out in the social sphere. Petrushevsky, a Marxist historian, studying the Sarbedar movement, mainly tried to pay attention to the socio-economic factors that provoked this process, the class conflict and the struggle for power of various social groups among the Sarbedars, and programmatic differences between them.