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.