Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi

9-22

Authors: Nesrişah SAYLAN

Bu çalışmada Şiî müfessirlerden olan Tabersî’nin Mecmeü’l-Beyân fî Tefsiri’l-Kur’ân adlı eserinde Hz. Ali’ye nispet edilen kıraatler tespit edilmiş ve söz konusu kıraatlerin dil ve anlam açısından tefsire yansımaları ortaya konulmaya çalışılmıştır. Küçük yaştan itibaren Hz. Peygamber’in eğitiminde yetişen Hz. Ali, birçok ilimde olduğu gibi kıraat ilminde de önemli bir yere sahiptir. O, Kur’ân’ı bizzat Hz. Peygamber (s.a.v.)’den öğrenmiş ve Hz. Peygamber döneminde Kur’an’ı ezberleyerek hafız sahabilerden olmuştur. Kıraat ilminde Ebü’l-Esved ed-Düelî, Ebû Abdirrahman b. Ebî Leylâ ve Ebû Abdirrahman es-Sülemî gibi meşhur âlimler yetiştiren Hz. Ali, biyografik eserlerde kurrâ olan sahabe arasında zikredilmiştir. Hz. Ali, bazı kıraat-i seb‘a ve aşere imamlarının senedlerinde de yer almıştır. Nitekim Hz. Ali yedi kıraat imamlarından Ebû Amr b. A‘lâ, Âsım b. Behdele ve Hamza b. Habîb’in; on kıraat imamlarından ise Yakûb el-Hadramî’nin isnad zincirinde yer almıştır. Hz. Ali’ye nispet edilen kıraatler erken dönemden günümüze kadar birçok tefsir kaynaklarında zikredilmiş ve bu kıraatlerin ayetin tefsirine sağladığı katkıya işaret edilmiştir. Şiî âlimlerden olan Tabersî, tefsirinde Hz. Ali’ye atfedilen kıraatlere geniş bir şekilde yer vermiş, tefsir ve tevil etkinliğinde bu kıraatlerden faydalanmıştır. Bu bağlamda makalenin amacı, Hz. Ali’nin kıraati örneğinde Tabersî’nin tefsirinde sahih ve şâz olarak zikredilen kıraatlerin nakil yöntemi, işleyiş tarzı ve tefsire etkisinin incelenmesidir [The aim of this study is to examine the recitations relating to ʿAlī in al-Tabarsī, one of the Shiî commentators, in his work Majmau’l-Bayān fī Tafsīr al-Qur’ān and the role of those recitations in terms of language and meaning. ʿAlī who grew up in the education of the Messenger from the very early age has an important place in the science of religion as in many branches of science. He learned the Qurʾān from the Messenger himself and became one of the hafiz companions by memorizing Qurʾān in Hz Muhammed’s era. ʿAlī who educated famous scholars like Abu’l-Asvad al-Dualī, Abū ʿAbd al-Rahmān b. Abī Laylā and Abū ʿAbd al-Rahmān al-Sulamī in the science of the Qurʾān recitation was considered in biographical sources as among the readers of the Qur’an. ʿAlī took place in the sanads of seven imams and ten imams of Qurʾānic recitation. As a matter of fact, ʿAlī appeared in the chains of sanads of the seven imams of Qurʾānic recitation Abū Amr b. Alā, Asım b. Bahdala and Hamza b. Habīb; and the ten imams of Yākūb al-Hadramī. The recitations relating to ʿAlī were mentioned in many commentary sources from very early times up to now, which were referred to the contribution for the interpretation of the verse. al-Tabarsī who is one of the Shī‘ī commentators described the recitation referring to ʿAlī in his interpretation and made use of these recitations in comentary and te’vil efficietly. In this context, the aim of the article, in the example of ʿAlī’s recitation, is to examine the transferring method and process of recitations in al-Tabarsī’s interpretation and their impact on the recitation as exceptional readings (Shādhdh) and truth readings.]

49-71

Authors: Feyza TOKAT

One of the most important rituals of Alawi-Bektashi communities is semah. As well as it is important to determine the meaning of the present shape, adornments, figures of the semah, reaching today by being transferred from generation to generation as an element of oral culture, it is also important to investigate the status of these items in the historical manuscripts. Each study on these topics will contribute to both cultural and religious studies. One of the oldest and most fundamental sources of the Ardabil Darvish Lodge and Safiaddin Ardabili is the work of Persian Safvatus-Safa of Ibn Bazzaz. This work was translated into Turkish by Neshati in the 16th century. In the present study, the information on semah in the British Museum Add.18548 copy of Tezkire-i Sheikh Safî, translated from Safvetu’s-Safa by Neshati, is examined. Based on the information given directly or indirectly about semah in Tezkire-i Sheikh Safî, features such as shape, duration, adornments, music, clothes of semah which were applied in Ardabil Darvish Lodge at that time are tried to be explained. In this way, the stationary aspects of semah and its changing aspects over the years will be revealed. According to the information given in Tezkire-i Sheikh Safi, the semah performed in the Ardabil Darvish Lodge due to vect, happiness and spiritual sign; could be done only with head, only with ear with the whole body and even without moving at all. In Tezkire-i Sheikh Safî it is stated that religious leaders and darvishes as well as an animal and goods besides human, perform semah. In Tezkire-i Sheikh Safi, althugh there is no definite information about the period or the special outfit of the semah in the Ardabil Darvish Lodge; there is information about the etiquette and musical notes of semah.

89-102

Authors: Ayşe ATICI ARAYANCAN

The Aq qoyunlu geography in the 15th century was a region where confusion and instability in terms of political, military, economic and religious (Sunni-Shi’a) existed. In this geography where the Sufi movements had found widespread place, many sheikhs and dervish were accepted and protected by administrations and had created spiritual power in Aq qoyunlu administration and campaigns. In addition, the Aq qoyunlu sultans kept the connection with the dervishes in a good manner to control the large masses, since dervishes had influence over the people, and tried to make this attitude a state politics. Crucial decisions in political movements such as going into the battle or ascend to the throne to be made for the continuity of the state, the sultans often consulted dervishes and sheiks in the first place. On the other hand, these dervishes who were influential in the belief and everyday life of the society, had taken various roles in the state hierarchy and directed the sultan who was at the head of the state and the army. For this reason, the examination of the dervishes, who constituted a strong structure in the administration of the Aq qoyunlu state, was an important issue in terms of solving the religion-politics relation of the state. The aim of this study is to examine the issues such as the role, prophecies and authority of the dervishes who lived in the XV. Century’s Aq qoyunlu land and their sanction and authority on the sultan in a multi-faceted way with examples and reasons. In addition, the dervishes gained reputation by the society and the administration, their influence on the Aq qoyunlu sultans, the messages given to the sultan and members of the army with their dream interpretations and enforced behaviors, political directions, administrative duties and their roles on Aq qoyunlu state policy and campaigns will be according to the primary sources.

153-182

Authors: Lütfiye GÖKTAŞ KAYA and Ebubekir Sıddık ATA

The harem section of the Dervish lodge located in Kastamonu Şeyh Şaban-ı Veli Dervish Lodge (Dargah) today functions as the foundation museum. At the museum, the objects in the dargah are exhibited along with the items of the foundation. The subject of the study is the 12 candlesticks, which belong to the foundation. Candlesticks, having important meanings in terms of religion and mysticism, are one of the objects that are presented as gifts to such buildings as mosques and tombs. The candlesticks in the present study are among the foundation objects brought from the various mosques in Kastamonu. All inscriptions on the candlesticks have date information, 8 of them have the name of the mosques where they were donated, also, 9 of them include the name of the donors. The candlesticks made of copper; shaped by forging and casting techniques, consisting of a conical body, neck, shoulder and candleholders are classified as mihrab candlesticks having a qualification of the letters patent (berat-license) at that time. Kastamonu is one of the regions with rich copper depositsIn the region, there were copper mining operations and copper processing workshops before and after the Ottoman period. According to the inscriptions on their bodies, the copper candlesticks dating to the 18th and 19th centuries are significant for indicating the local production of the late period of the Ottoman metalwork. In the 18th and 19th centuries Ottoman metalwork exhibited western influence in and around the capital, while traditional production far from these influences continues outside the capital. On the one hand, the candlesticks are examples of the gift/donation event in Turkish and Islamic tradition, and on the other hand, since they are made of copper and they emphasize the city of Kastamonu which produces and imports copper. In this study, the candlesticks, evaluated in terms of art history, were introduced to the world of science as examples of late Ottoman metalwork.

195-217

Authors: Ökkeş Hakan ÇETİN

Clothes images are an important group of examples of Ottoman paintings. These depictions, which were usually composed of single figure studies, offer a rich content in every way. Especially, seventeenth century paintings made by market painters show a developmental stage from simple to advanced quality, seen in the late period examples and photo albums. While in the early examples, depictions were drawn frontal, in later examples depictions were also shown from behind, so all aspects of clothes can be seen in detail. In this way, it could be observed that in some depictions jewelries attached to the neck were used. One of these albums is recorded with the inventory number 9005 at the Ethnographical Museum in Ankara. This album includes twenty-one paintings of single figures, painted with gouache technique. It is seen that the number of depictions is very low compared to similar albums. In the miniatures where various subjects such as palace and island ladies, palace officials, dervishes, pilgrims and prayer fathers are processed, there are French explanations on the edges and under the color stains on the lower parts of the figures. The identity of the description in the leaf 16 is not specified. In this study, the pictorial characteristics of the depictions that make up the album of the clothes will be conveyed, the information about the clothing-embroidery characteristics of the figures will be given and the similarities and differences with other dress descriptions will be revealed. In this way, it will be tried to determine from which angles the similar descriptions are influenced in the preparation of the depictions

9-20

Authors: Hüseyin GÜNEŞ

Zülfikar, Hz. Muhammed tarafından Hz. Ali’ye hediye edilen ve onunla birlikte efsaneleşen kılıcın adıdır. Hâkimiyet, güç ve iktidar sembolü olarak görülen kılıcın Hz. Ali’ye verilmesi, zahirî ve bâtıni manada onun Hz. Peygamber’in varisi olduğuna delil olarak görülmesine sebep olmuştur. Ona yüklenen bu öneme binaen Zülfikar hakkında tarih boyunca çok şey söylenmiştir. Türk edebiyatında ve özellikle Alevi-Bektaşi şiirlerinde daima Hz. Ali’ye izafe edilerek anılan Zülfikar, Düldül’le birlikte ona Zulfiqar is the sword’s name which gifted to Ali by Muhammed and with him become a legend. The sword which seen as symbol of sovereignty, power and authority, given to Ali has caused to be seen as evidence in the visible and hidden mean that he is the heir of the Prophet. By the virtue of importance that was upon to it, much has been said about Zulfiqar in history. In Turkish literature and especially in Alevis-Bektashi poems, Zulfiqar, which always remembered as attributed from Ali, takes Duldul along with it as a legendary sword, bestowed upon him by Allah. One of the two forks of Zulfiqar, which is curved and double-edged, in other words thought to be forked, represents science and the other represents faith. The hilt of the sword is the symbol of justice. Firstly in this articles it will be determined based on the basic sources of Islamic history, how and whom crafted Zulfiqar, which is considered to be of such importance in folk literatures and tales, has what kind of characteristics it possesses and who are its first owners. Then the answers will be sought to the question of how the Messenger of Allah has possess it and when and why he gave it to Ali. In addition it will be investigated to, afterwards what type of process it gone through and what it fate is. [Allah tarafından bahşedilen efsanevi bir kılıç olarak yer alır. Eğri ve çift ağızlı, başka bir ifadeyle çatallı olduğu düşünülen Zülfikar’ın iki çatal ucundan biri ilmi, diğeri de imanı temsil eder. Kılıcın kabzası ise adaletin sembolüdür. Makalede öncelikle halk edebiyatı ve menkıbelerde bu derece önem atfedilen Zülfikar’ın, ne zaman ve kimin tarafından imal edildiği, esasında onun hangi özelliklere sahip olduğu ve ilk sahiplerinin kimler olduğu, temel İslam tarihi kaynakları esas alınarak belirlenmeye çalışıldı. Resûlullah’ın bu kılıca ne şekilde sahip olduğu ve onu Hz. Ali’ye ne zaman ve niçin verdiği sorularına cevap arandı. Ayrıca kılıcın daha sonraları nasıl bir süreçten geçtiği ve akıbetinin ne olduğu araştırıldı.]

45-59

Authors: Gökçen Çatlı Özen

Every individual starts to acquire their cultural competence in childhood as a result of their interaction with their family and primary environment. For this reason, childhood is the first experience and the most important stage of socialising, forming the identity and creating a sense of belongingness. Going through transitions from childhood to adolescence and adulthood consecutively involves a usual process in most cultures, this can be done in a systematic, holy and secret ceremony in some other cultures. A good example of this ceremony is the local custom of uncle mediating between the male Nusayri child and his puberty. According to this custom, the acceptance of being a real Nusayri in the value of the community depends on the successful completion of the transitional ceremonies by the male child born in a Nusayri family. Nusayrism is considered to be Arabic Alawites according to some sources of information. It is widely argued that this classification can be generalized about Alevism and there can be a close resemblance between Anatolian or Turkish Alevism and Nusayrism in some sources. Taking everything into account, this article leads us to think in such an empirical way that each society and community can be said to have its own unique genetic fingerprints but in terms of social cohesion they need to meet in upper culture.

83-93

Authors: Ahmet Özkan

In all of the orders which are the institutions of Sufism the Hazrat Ali and Ahl al-Bayt are shown love and respect. In addition, the love of the Hazrat Ali and Ahl al-Bayt seen in the works of the Sunni Sufis has caused them to be perceived as Alawi-Bektashi from time to time. One of the most important of these Sufis is Eshrefoghlu Rumi, the founder of the Eşrafiyye branch of Kadiriyye order. Eşrefoğlu, who frequently mentioned the Hazrat Ali and Ahl al-Bayt, particularly in his book Tarikatname, has been described as Alawi-Bektashi due to his expressions by some. This article was written to put forth Sunni Sufis’ and especially Eshrefoghlu Rumi’s perception of the Hazrat Ali and Ahl al-Bayt and to evaluate their being regarded as Alawi-Bektashi due to his views. For this purpose, first the understanding of the Sunni Sufis regarding the Hazrat Ali and the Ahl al-Bayt was addressed, and then comparisons were made by mentioning perceptions of Eshrefoghlu Rumi in question. In particular, the place of the Hazrat Ali and Ahl al-Bayt in the understanding of Sunni Sufism was identified. As a result, it was observed that both Sunni Sufis’ and Eşrefoğlu Rumi’s perception ofthe Hazrat Ali and Ahl al-Bayt developed in Sunni Sufi culture and the love of the Hazrat Ali and Ahl-al Bayt was very intense particularly in the followers of the orders connected to the Prophet Muhammad through the Hazrat Ali’s descendants. One of the findings of the research was that this perception of the Sunni Sufis and Alawi-Bektashi and Shia communities showed similarities from time to time.

111-132

Authors: Sevda Önal Kılıç

The aim of this study is to analyse the seventh chapter of Âşık Paşa’s Mesnevi called Garîbnâme within the scope of the cultural background of number seven. Numbers and number symbolism have taken place in the cultural and intellectual field since the early periods of human history and they have become an inseparable part of religion, myth, culture, art and tradition with their conceptual and symbolic meanings. Quantitative, symbolic, ontological and metaphysical meanings attributed to numbers by human beings can be found in all the oral and written cultural sources; especially in religious texts and mythic narrative. In this respect, numbers and number symbolism have taken place within the literary texts of culture resources as complementary and supportive elements of narrative. Numbers are one of the most striking motifs of meaning and configuration field of the Mesnevi called Gâribnâme written by Âşık Paşa who is one of the mystical poets of 19th century Anatolian literature. Especially, the seventh chapter of this work has a specific narration which highlights the cultural background of number seven. In this study, the seventh chapter of Gâribnâme was analyzed with its realistic, symbolic, ontological and mystical aspects. The influences of meaning world of number seven upon the meaning world of the text were also discussed. The resources revealing the theological, mystical and cosmogonical background of number seven were determined. Allegorical comparisons/metaphors preferred for the narration of those resources and storytelling techniques was also mentioned.

153-168

Authors: Erdal Aksoy

The Turkification/Islamization of Balkanic region took place through Turkish dervishes and tribes/ communities associated with them. The sheikhs and dervishes settled in various parts of this region and tried to convey the massage of Islam through the sects which they belonged to. For this purpose, they established several institutions such as Islamic monasteries, tekke, zawiya, and asitane. One of these organizations is Harabati Baba Bektashi tekke located in Kalkadelen province of Macedonia. It is known that the tekke was established by Sersem Ali Baba in the second half of the XVIth century. The reason for the association of the tekke with Harabati Baba is the revitalization of tekke with the new constructions in the time of Harabati Baba who was the second founder of the tekke. The tekkes and zawiyas, along with being religious institutions, won the hearts of the local communities by offering social, cultural and artistic services. Without making any distinction on the basis of race and religion, every guest had the right of accommodation in the tekke for three days. The tekke had been closed for nearly seventy years because of various reasons such as the outbreak of wars and shifting to communist regime, however, some of the facilities were put into service again in 2006 owing to the resistance of Bektashis of Kalkaden, Gostivar, and Kırçova in Meydan Evi. This study aims to explain the function, the historical importance of the Harabati Baba Bektashi tekke as well as the changes it has been through.

9-41

Authors: H. Dursun GÜMÜŞOĞLU

It is well known that Ottoman Empire built numerous mosques, masjids, madrasah, inn, hammam and tekkes during its 600 years of history. Especially within the yards of masjids and tekkes, there are special burial grounds or graveyards which are called ‘hazire’ in Turkish. It can be stated that all the historical sites, relics, tombstones, graveyards and epitaphs are founding stones and cultural bridges of our society, connecting the past with the future.During the Ottoman reign, land was granted to Bektashi dervishes and dervishes of the other sects, who participated in conquests of Anatolia and Balkan Peninsula, in order to build their tekkes. One example is the tekke at Merdivenköy – İstanbul, which was granted by Orhan Gazi to Şahkulu Sultan and Mansur Baba who had come from Khorasan in 14th century and participated in the battle of Pelecanum, in order to build their tekke where a mausoleumexists. This graveyard in Merdivenköy, which is known as Mansur Baba Graveyard, is one of the many historical treasures standing against time. In this graveyard there are numerous tombstones, belonging to both Bektashi and other dervishes, written in Turkish but with a modified form of Arabic alphabet, which is generally referred as Ottoman writing. Thierry Zarcone reported in 1991 that there were 69 tombstones in the graveyard; but unfortunately, only 51 remain today, excluding foot-end stones. These tombstones belong to a period of 168 years, from 1753 to 1921 (from 1166 to 1137, according to Islamic calendar). In this study, all the tombstones were photographed; the writings were rewritten with Latin alphabet and then simplified to modern Turkish for a better understanding. Our aim was to create awareness and draw attention to the remaining Ottoman tombstones, surviving despite all the neglect and mistreatment, and sharing their contents. These tombstones bear many traces from the past including thoughts, beliefs and aspects of social life.

63-70

Authors: Salahaddin BEKKİ

The dhikr consisting of twelve services performed by the leaders of the so-called dede or baba is called Ayin-i cem in the The Alevi-Bektashi communities. One of the main elements of the secret cem ceremonies of the Alevis who had to live in remote places for a long time, is Semah. Semah groups are founded on the sayings of Pîr Sultan Abdal, Shah Ismail Hatayi and Kul Himmet and performed by specific a number of people consisting men and women called pervane/peyk in the accompany of the zakir in the Ayin-i cem ceremonies. The Semah groups have become a visible identity of the city Alevis by acquiring a new dimension through the migration of the Alevis from the village to the city. The Semah groups, which was removed from the traditional context and whose lyrics and musical elements are highlighted, started to be performed as folk songs by TRT artists and by bards coming from the Alevi tradition in the 70’s. The visual aspect of the Semah groups appealing to both the ear and the heart can also be considered as a dance with a high level of aesthetics.In this study, first, the emergence of Semah groups and the place in the Alevis-Bektashi belief system were examined from the written sources. Then, the values expressed in the Semah groups were emphasized. Finally, this study tried to explain the place of the new situation which emerged as the practice of Semah groups as independently from Ayin-i cem ceremonies in Turkish culture.

87-103

Authors: Erdal AKSOY and Zeynep Serap TEKTEN AKSÜRMELİ

Whether Turkish population can be defined as a “ethnic minority” or “diaspora” on the basis of how to define Turkish existence in Europe has recently been an issue of discussion. The cultural and political position of of the Alevi community, who migrated to Germany as “guest workers” with other Turkish migrants, in Turkish population in Germany further complicates the issue. In this article, Alevi community living in Germany is analyzed on the basis of the diaspora concept. Although the Alevi organizations in Germany are not homogenous, the organizational activities of Alevis strengthen the claim that Alevis form a seperate diaspora in Germany. Furthermore, other factors enabling political mobilization which are necessary for defining Alevis in Germany as a diaspora, are elaborated in the article. This study does not deny the existence of Alevis as a seperate diaspora in Germany, however, it points out that defining Alevi community as a seperate diaspora in Germany has some political and cultural consequences. Moreover, handling the Turkish existence in Germany as a totality rather than as fragmented diasporas is politically and culturally important to Turkish population in Germany. Therefore, instead of dividing The Turkish diasporic community into smaller different diasporas (such as Alevi, Dersim diaspora etc.), defending and demanding the rights unitedly as a “ethnic minority” and more importantly resisting the assimilation of Turkish people who are described as “foreign worker”, “ immigrant worker” in receiving countries, is considered as a better option for Turkish people in diaspora.

127-159

Authors: Adnan OKTAY

Rashid Ali Efendi, a Bektashi poet, was first mentioned by the Ottoman Authors (Osmanlı Müellifleri). He wrote his poems under the pseudonyms of Rashid and Kemter which were also adopted by other poets in their poems. Using multiple pseudonyms and the adoptations of these names by other poets led to the confusion in Rashid’s life and his literary personality. The only identified work of Rashid is Diwan which is claimed to be a voluminous one. Unfortunately, it could not be accessed in this study. The availbale copy of Rashid’s Diwan includes sixteen ghazals, seven nafases (Bektashi poem), two muxammases, and two musaddases. This work can be considered as a small diwan (diwancha) with this nature. It is understood from Rashid’s poems, he was a poet in love with Prophet Hazrat Muhammad and Hazrat Ali. Besides, he was a poet having a special love to Hazrat Hussain and Ahl al-Bayt. It is also possible to find the traces of the Jafferism, Haydarism, Bektashism and Hurufism in Rashid’s works.This study aims to understand the detection of Rashid Ali Efendi’s Diwan as a text and its investigation from a literary perspective. For these purposes, the catalog of manuscript libraries were searched and the copy of manuscript (Rashid’s Diwan) was obtained. The poems in that copy and the poems are claimed to be belonging to Rashid’s poetry in the other special works were examined with the method of comparison, analysis, sampling and explanation.

183-195

Authors: Mehmet DÖNMEZ and Hasan ÇELİK and Ergün ARMAĞAN

There are a number of methods in the Alevism-Bektashism belief, which is a sufistic interpretation of Islam. However, the most basic worship of Alevism-Bektashism is certainly “cemler”. “Cemlerˮ are regarded as a whole of the worship practices in which the decisions taken against the crimes committed by the candidates are applied as a social court and the candidates pass through the spiritual education in many ways and progress in their moral maturity. In the middle of the place where Cemler are made, there is a square where questions or graces are performed by coming in front of the sheikh. This square is called as “dâr square”. In front of the Hak-Muhammad-Ali post (in the presence of the sheikh), the questions and graces are made at this square and it is asked from “the dâr holding” spirits to account for their behaviors at the dâr square. It is for this reason that the Alevist-Bektashis are not considered to have fully experienced their beliefs without going through questioning-grace and dâr holding at the dâr square. In this study, we will first look through the window of the Alevi-Bektashi mysticism to try to explain the meanings of the concept of “dâr”. In the second part of the article, we will evaluate the dâr varieties and the meanings they carry in the Alevism-Bektashism belief as well as the basic concepts of the article like “dâr holding or dâr withdraw”. In the last part of the article, we will try to present brief information about the method of the deduction from the dâr, which is performed by the Alevi-Bektashi people after the spirits who “walk to the Hak”.

217-227

Authors: Türkan ARIK

This article investigates the subject of prayer for rain ceremonies among the Azerbaijani Turks, especially in the Nakhchivan region. The ceremony of prayer for rain is organized to end the drought and call the rain, which is the source of abundance. The main purpose of the article is to describe the process of prayer for rain ceremonies and to indicate the performed practices. At the same time, thes article tries to examine the similarities and different aspects of the rain prayer organizations among the Turkish people and to determine whether there are cultural connections between the ceremonies. It was aimed to base the research on the information gathered from the main sources. This article emphasizes the holiness of the rainwater in the Nakhchivan region and provides insights about the prayer for rain ceremonies faded into oblivion these days. This study revealed that the prayer for rain ceremonies have existed since ancient times and these ceremonies contain millennial belief hidden inside that could reach the present day. Moreover, the prayer for rain ceremonies held among the Turkish people has been organized for the the same purposes, and these beliefs and practices were transferred to the different geographical positions when immigration and displacement were carried out.

9-45

Authors: M. Fatih KÖKSAL

Sheikh Shuca Al-din, whose life is full of mysteries, has a book called Walayat-nama, which is believed to be published by one of his disciples. In this book, his name appears as ‘Sultan Varlığı’. What is known about this sheikh, who is a wandering dervish travelling especially around Western Anatolia, is mostly limited to his book Walayat-nama. By analyzing the historical characters in the book and eliminating the myths about his life and personality, it can be assumed that he lived during the end of 14th and beginning of 15th centuries. Sheikh Shuca, one of the most important people of the Abdalan-i Rûm group, is buried in a village of Seyitgazi, Eskişehir, which is named after him. The aim of this article is to present the findings and evaluations of the section in which the text of the Walayat-nama is published in Yagmur Say’s book about the Walayat-nama of Sheikh Shuca al-din, the book published in 2010. The findings and evaluation will be presented under two main headings: the deficiencies and mistakes in the “text writing process” in the publication of the work, and the erroneous readings we have found in the text. The reading mistakes are presented in a table in which a column explains where the mistake is, along with a cue that the reader passes through without being torn from the context of the words in order to facilitate retrieval.

61-91

Authors: Cenksu Üçer

The present study investigates the case of reading the Turkish Translations of the Qur’an rather than reading it in the Original Arabic at Cems by some of the groups which are described as Alawite today. The subject was studied by focusing on works on Adabs and Erkans (Alewi manners and ceremonies/ etiquettes), “cem”s with “deyish”s and “nefes”es, and traditional custom such as janazas, tomb visitings, etc. Traditionally, it is known that the Qur’an has been read in Arabic in each kind of these customs. It is understood that the recent practice of “Reading the Turkish Translation of the Qur’an at Cems” and making it almost obligatory by some groups is not matching with the traditional practices.

117-136

Authors: Turgut KOÇOĞLU

Mecmûas are a secret treasure of Turkish culture and literature for a wide variety of aspects such as content, method of arrangement, purpose of arrangement, and language. Great deals of information, documents, works, which have not revealed yet, are kept on the pages of these mecmûas. As the mecmûas are examined, they are introduced to scientific world. According to the catalog scans we made, there are two papers in Istanbul Metropolitan Municipality Ataturk Library, Osman Ergin Collection, registered in OE Yz 0786 05 inventory number and arranged for a religious-mystical purpose, which currently cannot be found in other sources. One of them is the article entitled “İmām ʿAli Kerremallāhu vechehu Ḥażretlerinin Maḫdūmları Cenāb-ı Ḥanifiyye’ye Nasāyiḥ-i Celilesi”. The work consists of seven pages. It contains Ali’s advice to his son Muhammad b. Hanafiyya. The work is written in an intimate style. In the work, there are appeals that fulfill the grandeur of a father’s love. There is no information about the source of the advice. The author wrote the mecmûa in February 1902. The author received advice from Ahmet Bey, who worked on the Tercümân-ı Hakîkat journal. Since they require a detailed investigation, the origin and correctness of the advice are not among the aims of the present study. Instead, the texts of the advices were transcribed and attempted to be interlaboratory by trying to remain faithful to the textual meaning of the words in this article.

163-193

Authors: Namiq MUSALI

Velayet-i Sheikh Safi which is a small booklet written in Turkish is a part of the manuscript book on Sufism stored at the Manuscript Library of Kastamonu under the archive number 37 Hk 2694. It deals with miracles and wisdoms of Sheikh Safi al-Din İshak Ardabilî, a famous Azerbaijani Sufi leader and the ancestor of Safavids. This booklet consists of 24 short chapters in 12 foils. The work was copied by Ahmed b. Mehmed in 990 / 1582. The booklet was written in a simple and understandable language. Although the text was written in Old Ottoman Turkish, the influence of Azerbaijani Turkish is also visible. As a result of comparing Velayet-i Sheikh Safi and Safvat al-Safa, we found that, this work is the Turkish translation of some stories taken from different chapters of Safvat al-Safa. Based on linguistic and historical facts, we assume that, these stories were translated in the 15th century. In terms of translation, this booklet is dissimilar from those translations which was realized by poet Badr during the time of Sheikh Junaid (before 1456-1457) and by translator Neshati during the reign of Shah Tahmasb I (in 1542-1543). However, Velayet-i Sheikh Safi contains some stories which are partially similar with same stories of the Turkish manuscripts of Safvat al-Safa in Baku, Mashhad and Uskudar. In this article we analyzed Sheikh Safi’s Velayetnama and presented a transcript of this manuscript.

213-227

Authors: Aykut ÖZBAYRAKTAR

This article deals with an uprising against the Mongolian government and its local collaborators under the leadership of a mystic healer named Mahmud Târâbî in the Bukhara region in Central Asia in 1238. Mahmud Târâbî Rebellion is one of the political and social events of the Mongol ruler Ögedei Khan era. The main purpose of the present study is to determine the reasons that caused the revolt, the development course of the rebellion, and the results and character of the rebellion. In addition, this study tries to analyze the rebellion from different directions based on the main resources of the period and contemporary studies. According to political, social, economical and psychological factors, the rebellion is caused by the expectation of a savior with the superhuman powers formed in the mind of the Buhara people and the depression without serious preparations and organization. It has been determined that the rebellion was originated from the psychological effects of the Mongol Invasion on the Turkish-Islamic society, and it should be evaluated under the category of messianic movements. Similarities and differences between the Mahmud Târâbî Rebellion and the Babaîs Rebellion, which developed in almost at the same time but in different geographies, was investigated. It was concluded that there is no direct connection between these two events, but that both movements was originated in the same thought.

9-29

Authors: Muhsin Macit

Abstract Shah Ismail (1487-1524), the Erdebil Dervish Monastery’s Shaykh and the founder of Safavid Dynasty, is a poet who also writes Turkish poems under the pseudonym Hatayi. His poems were collected in his works named Deh-name, Nasihat-name and Divan-ı Hatayi. When he was alive, his divan was copied by many. In addition to the twenty-five manuscripts of Divan-ı Hatayi, there are hundreds of Hatayi poems in magazines and poetry books. By adding the poems under the psuedonym Hatayi, the copies of Hatayi Divanı in magazines and poetry books, found in the literature libraries in Turkey and abroad, were also published by researchers in Baku, Istanbul, Napoli, Tabriz and Tehran. In the present publications, Berlin, Erdebil, Istanbul, London, Mezar-i Sharif, Paris, Tehran, Tashkent, Tabriz and Vatican copies of Hatayi Divanı’s were used. The eleven manuscripts of Hatayi Divanı were not used in the present publications. Some of these examples are very important manuscripts produced by journalists and illuminators. Some of them are important because they contain the poems of pseudonym Hatayi, which were not found in the existing poems. This copy, which will be introduced in detail, is a level that will need to pass on the existing information about the poetry of Shah Ismail in terms of the different poems which they contain and the accounts in the bookkeeping records.

49-79

Authors: Reyhan Keleş

Number symbolism has attracted attention of almost all societies since ancient times up to our day, and also has been important not only for the societies but also for the religions. In general, meanings attributed to numbers by cultures influenced from Pythagorean philosophy are different, however a unity of meaning in many points draws attention, as well. Number symbolism has influenced not only foreign cultures but also the Turkish and Islamic cultures. In these cultures, the numbers one, three, five, seven, nine, twenty-eight, thirty-two and forty are especially at the forefront. This work aims to give a brief information on the number symbolism and then elaborates on the number seven. After discussing the meanings attributed to symbolism of number seven by various religions and nations, we will touch the meanings attributed to the number seven by Alawite-Bektashi circles and Hurufi order -these groups were among of the most prominent circles when number symbolism is mentioned- , which were being represented by Nesimi, who is considered to be one of the Seven Grand Poets. Moreover, we will give information about the Seven Grand Poets - Nesîmî, Hatâî, Fuzûlî, Yemînî, Pîr Sultan Abdal, Virânî and Kul Himmet- of the Alawite-Bektashi culture, -these poets are considered among the representatives of Alawite-Bektashi culture - and the meanings attributed by them to the number seven, as they mentioned in their diwans (poetry anthologies)

101-123

Authors: Fatma Süreyya Kurtoğlu

Despite the recent scientific and technological developments, such problems as the state of violence and fear in the world, material and spiritual dissatisfaction, brutality, injustice, insensitivity towards what is happening in the world, unhappiness, and dissatisfaction with life render the importance of values education that is missing and its transmission and encourage the governments to revitalize some national and universal values and establish a new set of contemporary values, thus bring back the social control that has almost extincted. With this in mind, “values education” has been the subject of numerous studies all over the world. Since1995, it has been seriously emphasized and designed as a project called “Living Values Education” to attempt to revitalize the values that are on the brink of extinction. In this regard, in contemplation of values being taught in schools, a set of target values within the curriculum of all the courses taught in primary and secondary education has been determined in our country as well, considering the relevance of these values to the courses. In this study, we have attempted to read the poems by Âşık Veysel, who is one of the most important characters of Turkish folk literature in the twentieth century, in terms of “values education” considering that many of his works enable the national and spiritual values of Turkish literature to be taught and transmitted and give advices to his target readers. The results of studying on 158 poems brought about the fact that Aşık Veysel told his readers many things in the scope of values education. After identifying over 60 different values, at different frequency of occurrence, within these poems that consist of about 900 quadrants, the findings are evaluated and interpreted in terms of values education.

149-169

Authors: Uğur Sümer

The sheikh record, which is the subject of this study, is a document containing a petition which demands that the Bektashi order be recognized like the other orders and be accepted within the religion of Islam, and several written applications to the government of the time, the Sultan, by the Bektashi Dervish Lodge postnisin Haji Abdullah Baba of Topkapı Takyeci neighborhood and four other people from the babas. The document, which was delivered to Meclis-i Meşayîh (Chamber of Sheikhs) within the Shaykh al-Islam institution in order to get their views on the information and demands included in the document, consists of three chapters and a conclusion part. The translation of the document dated 1920 was conducted by Asst. Prof. Ayhan Işık who detected the document in the meşîhat archive of the Istanbul Mufti’s Office, on behalf of the Turkish Culture and Haji Bektash Veli Association (Türk Kültürü ve Hacı Bektaş Velî Vakfı). The original images and transcription of the document is included in the appendix of the study. A simplified Turkish text which contains the following information was examined by our association and evaluated with the present written sources: Haji Bektash Veli’s genealogy, his spiritual lineage of Hodja Ahmed Yesevi, the education he received from Lokman Perende, his marital status being single, his following representatives who were not his children but companions, the number of dervishes he raised, the customary practices of the Bektashi order.

223-240

Authors: Hacı YILMAZ

This paper focuses on Sheikh Hassan and Sheik Ahmad Tawil, who both arrived in Anatolia to flee the Mongol invasion. The fact that Ocaks were founded in their name shows that they were two wellknown and highly influential dervishes of the time and milieu, in which they lived. However, these dervishes have so far received little scholarly attention and the historical knowledge about them is scarce and limited to unreliable accounts. These accounts maintain that both were close to and trained by Ahmad Yassawi and they were sent to Anatolia for the Islamization of this land. These accounts even led to a view that Sheikh Ahmad Tawil was in fact, Ahmad Yasawi himself so “Ahmad Tawil Ocak” was also called “Ahmad Yassawi Ocak”. Planned as qualitative research, the method employed in the paper is document analysis. The data collected on Sheikh Hassan, Sheikh Ahmad Tawil and Abu al-Wafa al- Baghdadi was evaluated based on the method of document analysis. Hence, this paper attempts to show the connection of Sheikh Hassan and Sheikh Ahmad Tawil with Abu al-Wafa al-Baghdadi and discuss the other issues mentioned above. Furthermore, the identities of Sheikh Hassan and Sheikh Ahmad Tawil as well as the influence of Wafai tradition on Alawi Ocaks are revealed. Finally, the connection of Sheikh Hassan with the Sheikh Hassan tribe of Tunceli region is brought to attention. The paperconcludes that while the oral tradition maintains Sheikh Hassan and Sheik Ahmad Tawil are two dervishes trained and sent to Anatolia by Ahmad Yassawi, based on documents from year 1530 they were, in fact, connected to Abu al-Wafa and played an important role in the Islamization of the region.