Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi

25-69

Authors: Fahri MADEN

One of the most important figures in representing the Alevi and Bektashi faith and culture in the Balkans is Sarı Saltık (Saltuk) Baba. Sarı Saltık (Saltuk) Baba, who was also linked to the Rifā‘ī sect by Ibn Serrāc, tried to spread Islam in the Balkans and surrounding geographies by reaching Dobrudja in the 13th century, and this struggle has come to our day. Sarı Saltık (Saltuk) Baba was one of the tombs and lodges established in the name of Babaeski. Although there are rumours that this lodge was founded directly by Sarı Saltık (Saltuk) Baba, the actual establishment took place after the conquest of the region by the Ottoman Empire. From 1480 onwards, archives and main sources contain information about the Sarı Saltık (Saltuk) Dervish Lodge and Tomb in Babaeski. 16th century archival records indicate that the lodge was under serious investigation by the government. In addition, from the middle of the same century, Western travellers’ impressions of the dervish lodge and the mausoleum have been encountered. The most extensive information on this subject belongs to Evliya Çelebi in the middle of the 17th century. Evliya Çelebi witnessed that the lodge was under the direction of the Bektashi dervishes at that time. The administration of the Bektashis Sarı Saltık (Saltuk) Dervish Lodge in Babaeski lasted until the banning of Bektashism in 1826. At this date, Bektashism was banned and all Bektashi monasteries were closed and their assets were confiscated. The Sarı Saltık (Saltuk) Dervish Lodge in Babaeski was also affected by this disaster and the lodge was demolished by leaving only the mausoleum; its belongings and other properties were sold. The mausoleum of the lodge, which had been ruined for many years, was given to the administration of the Sezāī and Naqshī sheikhs, respectively. The lodge, which was rebuilt in wood in the mid-19th century with the initiative of the Rifā‘ī sheikh Kalbi Baba, was left to the Bektashis again in the 1880s. Bektashi sheikhs such as Kurban İsmail and Hacı Rasih Hasan Dede ruled the lodge. In this way, it is known that the lodge, which reached the 20th century, was destroyed during the Balkan wars during the occupation of the city by the Bulgarians, and that the tomb area was abandoned to its destiny after the closure of all the lodges and shrines in 1925. It was finally destroyed during the opening of the Istanbul-Edirne road. In this study, in the light of archival documents and main sources, the history of the Sarı Saltık (Saltuk) Dervish Lodge and Tomb in Babaeski will be discussed.

101-142

Authors: Memish Syuleyman MERDAN

This study deals with the opinions put forward about Demir Baba Tekke, Mausoleum and Village in Mir, Zname and Rehber newspapers published in Bulgaria and focuses on the publications about the discussions around these views. These broadcasts were carried out mutually by Ananie Yavashov in Mir and Zname and by Mehmet Celil in Rehber. Yavaşov and Celil shared their views about Demir Baba Tekke, Mausoleum and Village through the press and these views continued for a while as mutual discussion. This study is about the discussion in these people and newspapers. Thus, it is limited to the information and opinions put forward in these individuals and newspapers. The research resorted to written sources, as it took place around the debate on the status of Demir Baba Tekke, Mausoleum and Village at the beginning of the twentieth century. A few correspondence articles were published in Mir, Zname and Rehber newspapers published in Bulgaria in 1928 and this publication started a discussion later. The subject of discussion in the articles published in these newspapers was about whether Demir Baba Tekke’s land and the tomb in the building staff were the tomb of the Bulgarian (Protobulgar) ruler Han Omurtag or the tomb of Demir Baba. In addition, the second title of the discussion, which was held in connection with this discussion, was about the ownership of the lodge. Two different opinions were reflected in the newspapers and they presented the evidence they had on both sides with these publications and declared the opinions they claimed. The first of these views, which also started the discussion, was published in the newspapers Mir and Zname by Ananie Yavashov, who was also the head of the Razgrad Archeology Society founded in 1922. Yavashov cited the source of the Greek inscription in the Holy Forty Martyrs Church (Sveti Chetirideset Machenitsi) in Tarnovo as evidence and justification for his opinions and claims. Based on this inscription, the tomb in the Demir Baba Tekke was originally built as the tomb of Han Omurtag in the ninth century, but later it was based on the views and allegations that this tomb was turned into a tomb of a “fake” dervish named Demir Baba. The second opinion was put forward in the articles written by Mehmet Celil in the newspaper Rehber. Mehmet Celil also argued that Yavaşov’s claim that the tomb in the Demir Baba Tekke was the tomb of Han Omurtag was essentially the purpose of seizing his lodge and property. Consequently, the part of this study that we find remarkable is that the opinions of Demir Baba Tekke, Mausoleum and its land are given together by Ananie Yavashov, President of the Razgrad Archeology Society, and Mehmet Celil, the Chief of the Chief Mufti’s Office. In these discussions, the subject was tried to be put forward with full clarity. In addition, some issues were made more clear and understandable and new questions emerged about the emerging issues regarding gaps or difficult to explain. The subject and the discussions are up to date and discussions about Demir Baba Tekke, Mausoleum and its land included ideas about the status of the lodge. We can say that the echoes of these views are felt even today, approximately 100 years later.

169-198

Authors: Şaban BANAZ

Shi‘ism, which was born in Iraq and later transferred to Iranian geography, has been divided into many branches within itself and spread across geographies due to, such as regional proximity, war and migration. Today it has extended to almost every place where more or less Muslims live. Imāmiyya Shi‘ism/Ja‘farism, which represents the biggest living branch of the Shia, first extended to Azerbaijan due to both its proximity to Iran and some social and political effects. Thanks to the sectarian propaganda they used to help the political ambitions of the Safavids, they influenced the Turkish tribes in the Azerbaijan region and in time, it has become a dominant sect. Ja‘farism has not been able to spread much in Anatolia because of the states established in Anatolia has chosen the policy of Sunni path of Islam in the past, as well as their religious and political struggles with the Safavids. However, because of geographical proximity with Iran, the conquest of the Eastern Anatolia region by the Safavids from time to time, Ja‘farism eventually entered to Turkey’s eastern provinces, such as Iğdır, Kars and Ardahan through migrations from Armenia and Azerbaijan in the 20th century and spread to other parts of Turkey. Islamic Revolution of 1979 in Iran mostly affected Turkey as being a neighbour and has been more effective on Alawis due to some common values between Shi‘ism and Alawism. This work draws attention to a religious/denominational group that was carried out as an organization around the Ahl al-Bayt Foundation in Çorum and later converted to Ja‘farism when it was Alawis being influenced by the revolution in Iran. In this study, which relies on the data gained through indirect observation, participatory observation and interview techniques, it has been determined how the Ja‘farized Alawis living in Çorum became Ja‘fari, how their foundations were established and to what extent they depend on the basic belief principles of Ja‘farism. The data obtained after these determinations were compared with the main sources of Ja‘farism and other works written on the subject, and the views of Ja‘faris in Çorum on the subject were put into a frame.

235-275

Authors: Muhammet ARSLAN

The Prophet of Islam Muhammad used the sword named Zulfiqar, which was among the war booties he had obtained from the Battle of Badr and finally gave it to Hazrat Ali in during the Battle of Uhud. In the meantime, he made a call “La fetâ ilâ Alî, la Seyfe ilâ Zülfikar”, which means “there is no brave other than Ali, no sword other than Zulfiqar”. The sword, which was used by the grandchildren of the Prophet with the death of Hazrat Ali, later became the Abbasid caliph and then the Fatimid caliph. Finally, it is not known where and in what condition the sword, remained in the Abbasid caliphate, is today. Giving such a qualified sword as a gift to Hazrat Ali, who is the son-in-law of Hazrat Muhammad and the fourth of Hulefâ-yi Râşidîn, made the sword blessed and has created a religious and strong perception about it ever since. Undoubtedly, this situation also affected Turkish-Islamic art, especially Islamic art, and caused the sword to become an image. The first imagination of Zulfiqar as an image is religious. Its usage in religious buildings such as mosques, masjids, tombs and lodges supports this. The second imagination can be explained by the perception of “power and political power”. It is the result of this imagination why it takes place in the flags which is fluctuating in the battlefields and on the shirt of a Turkish sultan. It is obvious that description of zulfiqar has been used in order to reflect this sense; whether it is pictured in the sense of “religious” or “power-political power”. In this article, this icon that we encounter in architecture, miniatures, flags, banner marks, tombstones and folk art is only evaluated in the context of architecture. Its samples in Anatolia were examined and it is tried to be evaluated with similar examples in non-Anatolian geographies.

301-322

Authors: Yusuf ACIOĞLU

In this research, Kadıncık Ana House, also known as Balım Evi, located in the Hacıbektaş district of Nevşehir province, is introduced. Various publications have been made about Hacı Bektaş Veli Complex and other buildings previously, but there has not been any detailed research made on Kadıncık Ana House, which is thought to be the house, where Hacı Bektaş Veli stayed, when he came to Hacıbektaş. Therefore, it is aimed to contribute to lack of knowledge in the literature and to put forward the position of the building in Bektashism and Turkish House architecture. Accordingly, after the reviewed of the sources and archives related to the subject, the building was examined taking into account the architectural and decorative features. Although there is no information on the date of the first construction of the building, it is understood that it was repaired in the years 1896-97 and 1974 according to the inscription on the arch in the Sır Room section of the building. Built with rubble stone and cut stone material, the house consists of collateral three rooms having a rectangular plan and in front of it, there is a large garden having two tombstone headstone inside. The houses in the region are generally with sofa, but at present, Kadıncık Ana House has no sofa. The walls of the Sır Room and Cem Room are plastered and embellished with hand-drawn artworks within the building. The walls of the Guest Room located between the two chambers are plasterless. We believe that the hand-drawn artworks, which have the effects of Westernization period and which are located on the walls of the Cem Room, were formed in 1896-97, and the hand-drawn artworks on the walls of the Sır Room were renovated during the restoration in 1974. The lintel arch used in the cover system of both of the rooms is widely used in the region. It is observed in the region that the vaults are built by placing sometimes a wooden beamed ceiling and sometimes a flat fine stone on the lintel arch. The covering system made in this way is generally completed with earthen roof. Herein, the Guest Room is covered with a wooden beamed ceiling, the Cem Room with a lintel arched vault and the Sır Room with a wooden beamed lintel arched ceiling. The earthen roof must be closed with a hipped roof later on. With all of its these features, the building contains the architecture of the Turkish House architecture unique to the Central Anatolia Region and constitutes an important place in the of Bektashism culture.

335-347

Authors: Dosay KENZHETAYEV- Muzaffer TAN

It is clear that Sufism is one of the most important elements that contributed to the spread of Islam among the Turks. In this sense, as the founder of the first Turkish Sufi tradition, Ahmad Yassawi, who left a deep mark on the spiritual life of the Turks deserves a special attention. Since the Yassawi culture was the first example of Turkish Sufi tradition, spiritual activities of Ahmad Yassawi has a remarkable place. Ahmad Yassawi is considered as the first Sufi of Turkish culture. Yassawi culture is the deepest dimension of living religious experience. It neither made any concessions to the seventy- year communist regime, nor accepted the compromise. It did not melt in front of the synthesis of atheist education. It did not lose its identity under the weight of atheist propaganda and pressure, and survived until today. Even after the power in Turkestan passed to the communist regime which argued that it destroyed the eternal foundations of the economic, social, religious life of Islam, Islam continued to exist, and in this the Yassawi culture had a crucial role. This research deals with the problem of the importance of Yassawi culture from a historical point of view.

37-59

Authors: Muhammed CEYHAN, Murat ALANDAĞLI

Tarih ve tarihî kaynak denince ilk olarak akla devletler ve onların resmî olarak ürettiği arşiv materyali gelmektedir. Bu durumda toplumun sesini sadece devletle olan irtibatı ölçüsünce duymak mümkün olmaktadır. Oysa günümüzde tarihçiler artık toplumların ve bireylerin ne düşündükleri, nasıl bir hayat yaşadıkları gibi daha spesifik sorulara cevap aramaktadır. Tam da bu noktada yeni tarih ve tarihçilik algısına katkı sunacak bir eser tarafımızdan tespit edilmiş ve yeni yaklaşımlar çerçevesinde analiz edilmiştir. Söz konusu eser; Vakıflar Genel Müdürlüğü Arşivi’nde 2216 numara ile kayıtlı 13 Aralık 1921 - 29 Ağustos 1925 tarihleri arasını kapsayan Hacı Bektaş Veli Hazretleri Türbesinin Ziyaret Not Defteri isimli kaynaktır. Bu kaynak; Alevi ve Bektaşi toplumu için derin bir mana ve varlık vesilesi addedilen Hazret-i Pîrʼin dergâhına toplu ve bireysel olarak gelip misafir olanların bu kutsal mekândaki duygu ve düşüncelerini serbest olarak, oldukça safiyane bir şekilde kaleme aldıkları ve dile getirdikleri bir eserdir. Kaynaktaki veriler çerçevesinde ziyaretçilerin devletin çeşitli kademelerinde memur ve asker, sivil- sıradan vatandaş ve hatta yabancı ülke vatandaşları olanlar şeklinde sınıflandırılabilmektedir. Bu zenginlik, defteri oldukça önemli kılmaktadır. Nitekim bu vesile ile toplumun hem sivil kesiminin ve hem de devletin temsilcilerinin sesini bir arada duyma imkânı doğmuştur. Diğer taraftan kaynak bize dönemin dinî, siyasî, askerî ve içtimai hayatına ilişkin oldukça zengin bilgiler sunmaktadır. Bilhassa zaman dilimi bakımından bir devrin sonu ve başka bir devrin başlangıcına isabet eden bu defter; bir manada Osmanlının ölüm acısına Cumhuriyetin ise doğum sancına şahitlik etmesi, dönemin insanlarının duygu ve düşünceleri ile manevî hayatları ve itikadî duruşlarını yansıtması bakımından da farklı bir değeri hak etmektedir. Çalışmamızda, söz konusu defterden elde edilen veriler Alevilik veBektaşilik üzerine yazılan literatür desteğinde nitel ve nicel analiz yöntemi ile değerlendirilmiştir.

79-94

Authors: Elif GÜRSOY

Due to the fact that the concept of visiting sacred places exists in Turkish culture and Islam, as in many other belief systems, the importance of beliefs and practices related to tombs, entombed saints and places of visit increase; and stories of extraordinary behaviours related to the lives of saints, awliyās, erens and dedes are brought along. In this context, the mausoleum, known as Seydisül, is among the places to go to ask for children, to eliminate infertility, to help grumpy kids behave, to overcome fear or a disaster, to make a cow give more milk and to make ill tempered animals well behave. Seydisül Mausoleum in Altıntaş District of Kütahya province, which has been known for its quarries since ancient times, is open to visitors today. Within the scope of this study, the architectural presentation and decoration features of the tomb are emphasized and an evaluation is made. Up-to-date photographs, plan drawings and decoration drawings were used in the promotion of the building. With the introduction of the tomb, which is dated to the end of the 19th century and the beginning of the 20th century with its architectural and ornamental features, it is aimed to contribute to the field of architectural history by settling its place within the Anatolian Turkish Architecture. The Seydisül Mausoleum, which draws attention with the spolia materials in the tomb facades and the burial it is in, has a square prism body. Despite its plain plan, the structure is important with its dome core, dome skirt, door and window decorations, and painting techniques on dry plaster on the south facade wall. It is seen that “S-C” fold, curtain motif and flower arrangements are included in the decoration.

117-130

Authors: Selcen ÖZYURT ULUTAŞ

The conversion of the Turks to Islam is considered as one of the main events that had an effect on shaping the world history. However, the adoption of Islam, i.e. the process of Islamization of the Turks is a multi-layered subject. There are still many questions that are not answered properly, thus waiting to be investigated. The nature of the political and military conditions of the period is very important in evaluating the process of Islamization of the Turks. The work titled Mu‘īn al-Murīd written by Ersarı Bay’s request sheds an important light on this subject. The members of the Ersarı Tribe, mostly living in Turkmenistan and whose population is around one and a half million today, are still grateful for Ersarı Bay’s leadership and the decisions he took, in terms of Islamization. In this study, the conditions of the 12th century, the results of the Mongol raids and how Ersarı Bay made his decision that affected the history will be examined. Subsequently, we will take a closer look at how Islam is explained to the nomadic Turkmens by means of Mu‘īn al-Murīd.

149-160

Authors: Gül Aynur ÇOTULAY

Respecting adults has always had an important place in Islam, and Turkish customs and traditions. Especially the belief and love for the people who are believed to be capable of showing extraordinary miracles have preceded others. When they passed away, their tombs have become one of the places frequented by people. Anatolian people have shown love and respect to such great people for years, and accepted their graves as a supreme authority. In this context, visiting tombs where people pray and offer sacrifices to God, has gained a great importance. When their prayers are accepted, they would pay another visit to the tombs to sacrifice their offerings. Besides, they perform their prayers through different practices in order to be accepted. Such practices and rituals revolving around the tombs have continued for years and survived to the present day. The Hamza Baba Mausoleum, located in Kemalpaşa District of Izmir, continues to exist as a mausoleum that has been visited by Anatolian people for years, where they offered sacrifices, and per-formed various practices and rituals. This study focuses on Hamza Baba Tomb, as it contains both traces of Turkish culture and Alawi-Bektashi traditions. The study consist of three essential parts, namely the Hamza Baba Mausoleum, the Bektashi tradition that is followed by Hamza Baba, the practices and rituals performed around the mausoleum. To this end, interviews were conducted with the villagers who live in where the tomb is located, and written sources were consulted to discuss the data gained during fieldwork and enrich the study.

171-190

Authors: Ainura KURMANALİYEVA- Sultanmurat ABZHALOV- Bakhytzhan SAPAROV

Kazakh Turks have enriched their cultural structure in their negative social life since the VIII century, after the acceptance of the acceptance of Islam and sharia values in the steppe. Various propaganda methods were carried out against the Islamic values adopted by the Kazakh society with this cultural momentum, which lasted about 10 centuries, the annexation of Tsarist Russia and the colonial administration that followed, and the policy of atheism, which was adopted by the Soviet Communist party for 70 years. In the early years, the Soviet administration carefully treated the religious feelings of the native Kazakh Turks. On the one hand, the Bolsheviks pledged to “protect Muslims” and their rights, on the other hand tried to destroy their democratic principles. In the second half of the 1920’s, the “violent attack” policy against Islam started in the USSR (Union of Soviet Socialist Republics). The totalitarian system, which strengthened until the end of the 1920’s, implemented a political campaign against the clergy. The organs of the OGPU (United States Political Administration under the People’s Commissariat Council of the USSR) used various methods to prevent the unification of the country’s Muslims and the political empowerment of religious and clergymen and their National intellectuals. The Bolsheviks made decisions regarding the registration of religious associations, opening and closing mosques, and managed to control cultural legislation. This new communist order led to restrictions and violations of public rights and initiated harsh administrative control over all religious activities of the country. Within these restrictions, Islam was attacked more than other religions. After the establishment of the communist administration in Kazakhstan, the first period of famine began in 1921–1922, the policy of collectivization after 1926, the new economic policy and the second period of hunger, followed by the policy of exposing the elite and genocide of the local population. Thus, in this article, the ban on Muslim religious organizations, the persecution of mollas and imams, the closure of mosques, the role of Islam in Kazakhstan, and the issue of famine were classified based on archival documents.

37-70

Authors: Fahri MADEN

Balkans is one of the important geographies where Bektashism spread. The Alawi-Bektashi interpretation of Islam began to be represented in this geography from the 13th century onwards. Köprülü (Veles) is located in the region of Macedonia where Bektashism is heavily adopted. The Hacet Baba Lodge, which was put into operation in the second half of the 18th century, was located just outside the town. When the Bektashism was banned in 1826, this lodge was destroyed and its assets were confiscated by the state. Thus, not only a religious belief center with its large buildings and outbuildings, but also an important agriculture and agricultural center with its farms in the surrounding villages has been in danger of being erased from history. In 1831, the Hacet Baba Lodge, which was tried to be transformed into a Naqshi lodge, was re-administered by the Bektashis in the last quarter of the 19th century. During this period and in the following years, prominent figures such as Hasan Baba and his sons and Hüseyin Hüsni Erdikut Baba served as the postnişin (the head of the lodge). There is no trace of the Hacet Baba Lodge, which preserved its vitality in the Balkan Wars until the out of the Ottoman administration of K(Veles). There is a hospital building on the lodge land today. In this study, the history of Köprülü Hacet Baba Lodge, which is one of the important centers of Bektashism in the Balkans, has been handled in the light of the main sources and researches primarily archive records. In addition, the original images of the archive documents related to the lodge and the translations to today’s letters are given in the appendix section. In the conduct of this study, the traces of Hacet Baba Lodge’s historical process have not been discussed in a scientific article before.

143-162

Authors: Mahmut BOLAT

France, which captured Syria to protect its interests in the Mediterranean and Middle East at the end of the World War I, endeavoured to implement the “divide and rule” policy as the easiest way of reigning over these territories. In line with that policy, they established Lebanon, Druse, Alawite, Damascus and Aleppo states in Syria, which they divided according to ethnic, religious and denominational differences and used these states as an instrument to attain their benefits in the region. According to these policies, the French used especially the Nusayris, which were also called Alawi. The Nusayris which had their own state under the name of “Alawite State” during the mandate government of France in Syria, were connected to the Syrian State when France terminated the mandate government in Syria in 1946. This paper gives information about being a Nusayri and the Latakia region where the Nusayris live intensely, in the introduction section. It discusses the operations performed by the French to capture the region as from the World War I and invasion of the region, under the title “The Process Leading to the French Occupation in Syria”. The paper also discusses the policies implemented by the French throughout their mandate government in these territories and reactions to these policies, under the title “Ethnic and Religious Division of Syria under the French Mandate and the Alawite State”. As distinct from the articles written especially on this issue, the paper reviews the “Alawite State” and developments concerning this state using relevant works, compilations, newspapers and archive documents of the era.

193-205

Authors: Rıza AKYÜREK

Cultural diversity and richness reveal the differences of societies from past to present and are tried to be transferred to future generations in their simplest form. Scientific studies and literature acquisitions in the literature are the legacy and natural inheritance of future generations in the light of certain principles that make oral cultural elements inherited from the past written in the light of science. The Tahtaci community, who has been trying to keep their traditions alive for centuries in a wide geography starting from the east of the Mediterranean and extending to the northern Aegean, have transmitted their culture and cultural heritage from generation to generation in their purest form whenever possible. The community’s unique birth, wedding, death, entertainment, ceremony etc. having succeeded in conveying their traditions from Central Asia to the present with a closed society structure, their rituals have been passed down from generation to generation through masterapprentice teachings, as far as possible by the leading guides, scholars and cultural ambassadors of the Tahtaci community. It is an important hypothesis of this study that the scientific researches of the traditional approaches of the Tahtacis of Aydın region before the wedding, during the wedding and after the wedding are unique. Another important aspect of the research is the observation of Tahtacis’ wedding ceremonies regarded as living verbal culture, tradition and original rituals, and the scientific analysis of traditions with prominent people belonging to that community. The data in this study were collected by literature review, observation and structured interview method. Field research has been conducted in Tahtaci’ villages of Aydın province, namely Alamut, Dutluoluk, Yeniköy and Yılmazköy. The data obtained were then analyzed and evaluated in the findings section of the research.

223-239

Authors: Ali Cem AKBULUT

Sıdkî (Pervane) was one of the distinguished poets (âşık, ozan) in the 19th and 20th centuries. As a deputy of the family of Çelebi of Hacı Bektaş Veli Lodge, he connected the followers (muhibb) with the lodge (dergah). He served for the community to solve social problems and travelled to the Middle East and almost every part of Anatolia. He also had an important role in the Turkish Independence War. In addition to these, his poems in the manuscripts, oral sources from different regions and these poems’ still being in demand, as well as his virtuous personality all demonstrate his spiritual and literary significance. There have been many studies on the life and poetry of Âşık Sıdkî (Pervane) who has continuous impact on the people residing in the region he lived. Although we can draw some conclusions about his life from his poems, his date of birth and some other information about his life is still ambiguous. In this study, written and oral sources from Merzifon district on aşık poetry have been examined. As a part of findings of this research, some birth records belonging to one of the descendants of Âşık Sıdkî (Pervane) has been revealed. In connection with this, his date of birth and some other information about his family have been clarified to a large extent through the findings presented in this paper. His 15 previously unpublished poems written in syllabic meter have also been presented. In one of those poems, some new findings shedding light on his life have been obtained. The ultimate aim of this paper is to contribute to future studies on him through these findings.

267-276

Authors: Huriye EMEN

In the Balkans, since the 15th century, two different lodges, namely Otman (Atman) Baba and Osman Baba, have operated within the boundaries of Hasköy district. Even the advocates have been accepted as the only institution because they operate in the same geography and their names are similar, but it was determined by a research that these are different lodges. However, it was concluded that the name of the dervish who had custody was Otman. The issue of whether the dervish’s name is Otman or Osman is still unclear in the researches and discourses. The purpose of this study is to reveal that the name of the dervish from the two founders of Osman and Otman Baba was Osman Baba who was renowned in the Balkan geography, who lived in the period of Fatih Sultan Mehmet and who met with him, and whose custody is written, not Otman Baba, based on archive records. In the study, the information will be compared with the archive records on the basis of the knowledge that Osman Baba was single and had no children, the information will be compared to archive records. The information given in the examination works related to the time when Osman Baba was at first seen in the scene of history will either be compared with the documents of archive. In addition, the periods when the two sheikhs might have lived and the dates when their lodges may have been established, the information about their family records, the financial records of their lodges and the quality of their services provided will be analysed. The activities of Osman Baba lodge, which constitutes the basis of this research, have been continuing and there is a mausoleum that is surviving through present day. The issue will become clearer with the knowledge that there is no information about the activities of the institution of the other sheikh Otman Baba after the 16th century.

29-42

Authors: Sadullah Gülten

Malazgirt Savaşı sonrasında ve Moğol istilası sırasında ve sonrasında Türkmen aşiretleriyle birlikte, çeşitli tarikatlara mensup yüzlerce derviş Anadolu’ya gelip yerleşmiştir. Bunlar bir taraftan kendi fikirlerini Türkmenler arasında yayarken, bir taraftan da kurdukları zaviyelerle Anadolu’nun iskânını sağlamışlardır. Bu dervişlerden bazılarının hangi tarikata bağlı oldukları, inançları ve yaşam tarzları gibi hususlar bugün artık iyice bilinmektedir. Fakat özellikle 13. ve 14. yüzyıllarda Anadolu’da faaliyet gösteren tarikatların çeşitliğinin fazla olmasından dolayı, hepsiyle ilgili bilgilerimizin yeterli olduğu söylenemez. Bunlardan biri de, Anadolu’nun Türkleşip İslamlaşmasında rol oynayan Etyemezlerdir. Bu bağlamda Etyemez adı bir taraftan Türklerin eski dinleri arasında yer alan Budizm ve Manihaizm’in etle ilgili inançlarını, diğer taraftan da Budizm ve Manihaizm de içinde olduğu Hint-İran mistisizminden etkilenerek dünyayı umursamayan Kalenderîleri çağrıştırmaktadır. Bu ekole mensup şeyhler, diğer heterodoks dervişler gibi, konar-göçerlerle birlikte hareket ederek onlar arasında görüşlerini yaymışlardır. Kayseri’ye bağlı İncesu kasabasında tespit edilen Etyemezli cemaati bu hususa dair güzel bir örnektir. Ayrıca kurdukları zaviyelerin çevreleri zamanla göç alarak köylere ve mahallelere dönüşmüştür. Balkanlar ve Anadolu’da tespit edilen zaviyelerin yanı sıra Bozok, Ankara, Kastamonu, Kütahya, Sivas/Kangal, Samsun/Bafra ve Samsun/Terme’de kurulmuş köyler bu cümledendir. İşte bu makalede, arşiv belgeleri ve menakıbnâmeler gibi bazı kaynaklardan hareketle, Etyemez isminden başlamak üzere, bunların kökenleri, inanç özellikleri, Anadolu’daki faaliyetleri ve dağıldıkları sahalar, ayrıca Alevî ve Bektaşî grupları ile temaslarına dair bazı tespit ve değerlendirmeler yapılacaktır.

67-82

Authors: Yakup Karasoy

Eski Oğuz Türkçesiyle yazılan dinî-destanî hikâyeler klâsik Türk edebiyatının ilk örnekleridir. Bu hikâyeler okundukça, nesilden nesile aktarıldıkça nüsha farklılıkları oluşur. Hz. Muhammed’le ilgili beyitler hâlinde yazılan ortalama 40 beyitlik “Güvercin Hikâyesi” de bunlardan biridir. Hikâye Hz. Muhammed veya Hz. Ali’nin mescitte oldukları bir anda gökten iki meleğin (Cebrail ve Mikâil) güvercin ve doğan kılığında yanlarına gelmeleri, güvercinin peşinde olan doğandan kaçışı, sığınmak istemesi, Hz. Muhammed veya Hz. Ali’nin doğana kendi vücutlarından et teklif etmeleriyle gelişir. Hikâyenin sonunda güvercinin Mikâile’e, doğanın Cebrail’e dönüşmesi ve Allah’ın emriyle kendilerini sınamak için geldiklerini belirtip yeniden kaybolmaları anlatılır. Güvercin Hikâyesi’nin farklı nüshaları üzerine kapsamlı araştırmalar yapılmıştır. Güvercin Hikâyesi’nin farklı bir değişkesini de Mahdum Kulu Divanı’nda görüyoruz. “Gökçe Güvercin” adı verilen bu hikâye şekil ve içerik açısından Anadolu sahasındaki “Güvercin Hikâyesi”nden farklıdır. Dörtlükler hâlinde yazılan bu destanda Hz. Muhammed’in yerini Hz. Ali almıştır. Bu çalışmada hikâyenin Mahdum Kulu Divanı’nın Mollanefes nüshasındaki metnini ele alacağız. Mahdum Kulu’ndaki Hz. Ali sevgisiyle ilgili bazı çalışmalar da yapılmıştır. Eski Oğuz Türkçesiyle mesnevi tarzında yazılan Anadolu sahasındaki “Güvercin Hikâyesi”nde dönemin ses ve yapı bilgisi özelliklerini görürüz. Mahdum Kulu Divanı’ndaki dörtlük hâlinde ve destanî tarzda yazılan “Gökçe Güvercin” hikâyesinde ise hem Doğu Türkçesinin (Çağatayca) hem de Türkmen Türkçesinin ses ve yapı bilgisi özelliklerini görmek mümkündür. Biz hikâyenin Hz. Muhammed ve Hz. Ali etrafında farklı bölgelerde yazılmasına dikkat çekmek, araştırmacılara yeni karşılaştırma imkânı sunmak amacındayız.

101-111

Authors: Mehmet Dağlar

Kızılbaş Türkmenler, Safevi Devleti’nin kuruluşunda mühim rol oynayan konar göçer kabilelerdir. Anadolu, Suriye ve İran topraklarında çeşitli devletlerin egemenlikleri altında yaşayarak farklı kültürlerle etkileşim içerisinde olmuşlardır. Geleneksel inançlarını sürdüren Kızılbaşların değnek vurma geleneği tarihi süreçte farklı amaçlarla uygulanmıştır. Bu tarz geleneklere mitolojik köken inşa edilmeye çalışılması kurumsal inanç sistemlerinden bağımsız yaşayan tüm geleneksel toplumlarda görülmüştür. Mitolojik öğeler barındıran ve Kızılbaşların sosyal hayatlarında önemli bir yer kaplayan bu gelenek çalışmamızda geçiş ritüeli bağlamında değerlendirilmiştir. Kızılbaşların cem törenlerinde çeşitli amaçlarla uyguladıkları değnek vurma, Kızılbaş kabilelerin kutsal saydıkları ve Safevi etkisi altında yazılan ‘Buyruk’ adlı kitaplarda anlatılmıştır. Değnek vurma, özellikle Kızılbaş Türkmenlerde mitolojik öğelerle özdeşleştirilerek Hz. Ali ile irtibatlandırılmıştır. Kızılbaşların temel yazılı kaynaklarından olan bu kitaplarda değnek vurmanın nasıl ve ne şekilde yapılacağının yanı sıra hangi amaçlar için uygulanacağı da açıklanmıştır. Bu çalışmada Kızılbaşların yaşamlarında önemli bir yere sahip olan ve cem törenlerinde bir geçiş ritüeli şeklinde uygulanan değnek vurma geleneğinin tarihi süreçte geçirdiği değişimler anlatılarak Kızılbaşlar için önemi ortaya konulmaya çalışılmıştır. Bu yapılırken öncelikle Kızılbaşlardan bahsedilerek Safevilerin Şiileşmesinde oynadıkları tarihi rolden bahsedilmiştir. Daha sonra geçiş ritüeli ve kültürel değişimin nasıl olduğunun üzerinde durulmuştur. Kızılbaşların kutsal kitaplarından olan ‘Buyruk’ adlı kitaptan derlenen ve değnek vurmanın mitolojik kökenine ışık tutan anlatılardan yola çıkarak bu geleneğin Kızılbaş Türkmenler arasındaki önemi ortaya konulmaya çalışılmıştır

143-170

Authors: Sadettin KALENDEROĞLU, Cenk Güray

Miraç kavramı diğer birçok inanç sisteminde olduğu gibi İslam’da ve İslam içerisindeki tasavvufi tarikatların birçoğunun inanç dünyasında da önemli yere sahiptir. Sadece inanç dünyası ile sınırlı kalmayıp tarikatların kendine özgü ritüellerinin de temel dayanağı olarak gösterilebilen Hz. Muhammed’in miracı bu yönü ile İslam kültürü içerisinde özellikle Alevilik’te somut bir şekilde gözlemlenebilmektedir. Anadolu’da bulundukları coğrafyadan bağımsız olarak Alevi toplulukların hafızasında küçük ayrıntılar dışında birbirine çok yakın olan “Miraç ve Kırklar Cemi” anlatıları mevcuttur. Aleviliğin gerek teolojisi gerekse de temel ritüelleri için temel dayanak noktası olarak görülen miraç ve Hz. Muhammed’in miraç dönüşü uğradığı Kırklar Meclisi, “miraç-inanç” ve “miraç-ritüel” ilişkisini inceleyebilmek adına Anadolu’daki diğer inanç sistemleri için de önemli bir model teşkil etmektedir. Anadolu’da Geleneksel Aleviliğin günümüzde dahi inançsal ve ritüelik bir bütünsellik içerisinde devam ettiği Çubuk ve Şabanözü bölgeleri bünyelerinde Aleviliğin miraç algısına dair zengin edebi, görsel ve müzikal eserler barındırmaktadır. Bu eserler diğer coğrafyalarda varlık gösteren Alevi topluluklarının belleklerinde mevcut olan “Miraç ve Kırklar Cemi” anlatıları ile örtüşür nitelik taşımaktadır. Makalede önce yazılı kaynaklardaki Miraç ve Kırklar Cemi anlatısının çözümlemesi yapılmış daha sonra gerek Çubuk gerekse de Şabanözü bölgelerine dair sözlü kaynaklar ile yapılan söyleşiler sonucunda miraca dair çözümlemeyi destekler nitelikte olan bilgiler toplanmıştır. Çalışma için Şabanözü’nün Çapar, Göldağ ve Kutluşar köylerinde tarafımızca yapılan söyleşiler ve alan araştırması kayıtları kullanılmış olup daha önce söz konusu bölgeye dair yapılmış olan çalışmalardan da faydalanılmıştır.

223-228

Authors: Kazım ATAÇ

Revak; kadîm şark mimarisinde dergâh, tekke, saray, kütüphane, medrese, cami gib yapıların, ana binanın bahçeye/avluya bakan kısmında, direkler üzerinde kubbeleri veya çatısı olan, etrafı açık bölümüdür. Yağmurda, karda veya güneşte, Revak altına girenler korunmuş olurlar. Bu yazıda tanıtmaya çalışacağımız Revak Kitabevi de, ismini bu mânâya dayandırmış. Amaçlarını, Ehlibeyt’in zâhirî ve bâtınî yolunu, bu yolu yürütmüş Pîrlerin/Erenlerin hayatlarını, fikirlerini, kültürlerini anlatan eserleri Revak altında toplamak olarak açıklıyorlar. Yayınladıkları eserleri seriler altında tasnif eden Revak Kitabevi, 2012 senesinden bugüne kadar, “Ehlibeyt ve Âl-i Beyt” serileri altında biyografi tarzında on beş kitap neşretmiş. Bunlardan, Hz. Ali, Hz. Fâtime, Hz. Ebû Tâlib, Hz. Hasan, Hz. Hüseyin, Hz. Zeyneb, Hz. Hatice hazerâtı hakkındaki eserler ilk defa yayınlanmıştır. Kitapların yazarları, kendi sahalarında muteber isimler olmaları ile dikkat çekiyor. Eserlerde Ehlibeyt’in atalarının ve evlâtlarının hayatları, duygusal hikâyeler şeklinde değil, ilmî deliller ve irfânî inceliklerle okuyucuya sunulmuş. Yayınevinin kitapları bir yandan Ehlibeyt âşıklarının kalplerine hitap ederken, diğer yandan da konuyu ilmî olarak araştıran kimseleri sağlam delillerle düşünmeye sevk ediyor. Revak’ın Ehlibeyt’in bâtınî yolu hakkında neşrettiği eserler ise, (bazı tarih araştırmaları dışında) bu yolun ehli kimselerinin kaleminden çıkmış. Söz konusu eserleri bugüne kadar sekiz ayrı seri altında toplayan yayınevi otuz üç kitap neşretmiş. Serilerin isimleri şöyle: Bektaşilik Serisi, Rifâîlik Serisi, Kâdîrilik Serisi, Mevlevîlik Serisi, Hurûfîlik Serisi, Arûsîlik Serisi, Halvetîlik Serisi, Celvetîlik Serisi. Biz bu yazıda Bektaşilik Serisi’nde neşredilen sekiz kitabı tanıtmaya çalışacağız.

29-42

Authors: Zeki GÜREL

The main aim of this article is to investigate the life and teachings of the wali known as Koyun Baba in Turkish-Islamic culture. The other aim of this study is to investigate the existence and effects of Koyun Baba in the Balkan region. The researcher personally visited most of the tombs that are believed to belong to Koyun Baba in Turkey during the study. In particular, tomb of Koyun Baba in Çorum Osmancik province was emphasized since all of the handwritten manuscripts of Koyun Baba usually point there. The researcher also visited tomb of Koyun Baba near the village of Sipkoviça, Kalkandelen in Macedonia twice in different years while investigating Koyun Baba’s traces in the Balkans. As a result of literature review, the identity, teachings and traces of Koyun Baba in the Balkans were tried to be uncovered.Ottoman Explorer Evliya Çelebi talks about Koyun Baba in his travelbook Seyahatname: “Koyun Baba, personally is the caliph of Haci Bektash Veli.” As a result of the legends about him, it is understood that Koyun Baba was born in Khorasan. His real name is Seyyid Ali and he is accepted as 12th son of the imam-sect leader Rıza. Koyun Baba left Khorasan and after visiting Karbala, he went to pilgrimage to Mecca after which he came to Anatolia and visited the city of Bursa. There he became a shepherd of a wealthy person called Abdullah and he made a deal with this wealthy man: when a sheep gave a birth to twins Koyun Baba had the right to obtain one of them. After a while, he came to Osmancık with forty sheep he had received in Bursa. Koyun Baba’s fame has reached the present day as a result of his 30 miraculous deeds and anecdotes. In so-called ‘velâyetname’ books which are about the lives of walis like Otman Baba and Piri Baba Koyun Baba was mentioned. In addition, the anecdotes about the Koyun Baba were written in both verse and prose which have reached the present day as manuscripts. One can find lots of Koyun Baba Tombs all over Turkey. However, there are two Koyun Baba tombs in the Balkans, one in Romania and the other inMacedonia. After mentioning Koyun Baba’s life, doctrine and research carried out on him, we will talk about sending his evlat (son) Erişti Ali for spiritual and ethic guide to the Balkans from Çorum, Osmancık and his influence in the Balkans. We will first talk about the Koyun Baba tomb in Romania and then the one in Tetovo, Macedonia, making comparisons with the narratives in Turkey.

65-88

Authors: İlkay ŞAHİN

Sıraç, known as an Aşiret, is a Kızılbaş/Alevi community of Beydili Turkoman living in villages of Tokat, Yozgat, Sivas and Amasya in central Anatolia. Most of the Siraçi villages in Tokat-Zile and Yozgat-Çekerek belong to the ocak of Anşa bacı that began to institutionalize a hundred and fifty years ago. Sıraç Turkmens set up a new ocak during the leadership of Anşa bacı at the end of the nineteenth century. The 19th century, when the ocak was founded, coincided with a transition period in which the Ottoman Empire implemented Westernization projects, underwent a process of rapid, radical and intertwined structural and cultural change and faced with crises related to it. This study aims to explore socio-political movements initiated by Sıraçis at the beginning of the nineteenth century against both Kızılbaş ocaks and central authority and resulting in schism and establishment of a new ocak as a process according to V. Turner’s approach of social drama. How the movement initiated by Sıraçis was structured as a separate and new ocak is tried to be pointed out. The institutionalization of the ocak of Anşa Bacılı was analysed according to the data obtained from the Ottoman archival documents and the ethnographic fieldwork carried out in villages in the Zile/Tokat and Çekerek/ Yozgat between 2010 and 2012. As a result, it was concluded that Sıraç sociopolitical movement was institutionalized as a new and separate ocak through the stage of breach, crisis and redress.

107-146

Authors: Ferudun Hakan ÖZKAN

The apothegms of Hz. Ali, who is loved, respected and taken as a role model by Turkish nation because of his being a member of Ahl-i Bayt (the family of the Prophet), have been translated into Turkish as both poetry and prose by a total of fifty different writers some of whom are unknown. Among them, Terceme-i Nesrü’l-Le’âlî Min Kelâmi Alî Ebî Tâlib, written by Mâtemî who is known to live in the 16th century, is the subject of this study. In the first part of the study, the selected collected works about the apothegms of Hz. Ali and their Turkish translations were concisely presented; then, by giving information about Mâtemî, it was pointed out that Mâtemî, the poet of the above-stated work, was a different person from the poet who firstly used the pseudonym Mâtemî and then changed it to Hâtemî. In this study, it was also revealed that the poet whose work was focused in this study lived in the sixteenth century and that his real name was Yâr Alî Tebrîzî who migrated to Anatolia and lived in Bursa after the collapse of the Akkoyunlu State. It was also found out that he presented a literary work to Selim the Resolute and had three literary works. Afterwards, the content, language and style of the above-mentioned work was analysed and then the copies of the work were introduced. Hz. Ali’s 252 apothegms were listed on the basis of elifba and each one was translated into Turkish with two couplets. These educative and guiding statements are important in terms of enlightenment of society and maturation of individuals. While translating the Mâtemî apothegms,it was aimed to contribute to the vocabulary and poetic quality of the Turkish language by using Turkish words as much as possible.

169-192

Authors: Yusuf BENLİ

This work endeavors to reveal the presence of music and literature in the ritual of the last voyage of ‘Living soul/can’ that is also known as ‘The Convention ruling the way people walk to God/Truth’ in Alevi-Bektashi teachings. It highlights the historical process of Alevi-Bektashi society concerning this issue. Data is gathered using the methods of literature reviews, observation, participation and interviews. It examines the traditional context of this process, points out the place and importance of music in it, and elaborates on the ‘cem (gathering) ritual of dardan indirme (releasing burden)’ that is arranged for the one who ‘walked to God’.In this context, and in the light of data in the historical process, various examples are presented from these Conventions and from death hymns [nefes] performed by Alevi-Bektashi minstrels [aşıks] and poets, and their perception of death is presented. It stresses once again how Alevi-Bektashi minstrels and poets became illuminating sources in their society. It draws attention to various studies conducted on the issue of Urbanization by its respective institutions. The findings are chronologically organized, the cross-cultural context of cultural environment, perception of death and the quest for immortality is dwelled upon, and their reflections on the social life are pointed out with domestic and international examples. In conclusion, this work includes the observations that this social structure affiliated with Anatolian Alevi-Bektashi teachings has been in the effort to protect, maintain, sustain its cultural identity, traditions, customs and conventions and transfer them to next generations in every social space it has inhabited , and that it carries on these efforts by instututionalization through the Urbanization process. It’s ascertained that their death rituals reveal the way of life and belief systems of Anatolian Alevi- Bektashi teachings.

207-212

Authors: İsmail GÜLEÇ

In this study, Rıza Yıldırım’s book titled Hacı Bektaş Veli’den Balım Sultan’a Bektaşiliğin Doğuşu (The Birth of Bektashism from Hacı Bektaş Veli to Balım Sultan) will be evaluated and the place of this study between Alevism and Bektashism studies will be tried to be determined.