Turk Kulturu ve Haci Bektas Veli - Arastirma Dergisi最新文献

{"title":"Milliyetçilik, Bilim ve Din: Türk Milliyetçiliğinin Milli Toplum Tahayyülünde Halk Dini","authors":"Murat Coşkuner","doi":"10.34189/hbv.96.032","DOIUrl":"https://doi.org/10.34189/hbv.96.032","url":null,"abstract":"AbstractSolidarity, established strongly between power and science, showed once again in the 19th and20th centuries to create national states and societies. Nationalist powers to build their own nationalsocieties as a homogeneous totality benefited from science excessively. This study, which examinesin the context of services provided by science in the process of building a national Turkish society,discusses how Turkish nationalist elites use the scientific paradigms to make the folk religionnonfunctional. The study, which attempts to show that this is made possible by the manipulation,over-interpretation and ignoring the most vital points of scientific theories by French SociologistEmile Durkheim, focuses on the works of two nationalist thinkers as Ziya Gokalp and MehmetFuad Koprulu intensively influenced by Durkheim. This study aims to reveal a series of scientificmanipulations towards religion and religious culture in the creation of a nationalist society, byanalyzing the works of these nationalist intellectuals with the method of context analysis. In thefirst part of the study plan, the relationship of power with science will be discussed and the role ofintellectuals in this process will be highlighted. In the following section, it will discuss how ideas ofnationalist thinkers at issue intertwine with science by analyzing the relation between science andpower in Turkish political life. In the third and last part, it will be shown how the manipulation andover-interpretation in the process of interpretation of Durkheim’s theoretical explanations make folkreligion and religious folk culture nonfunctional.Keywords: Folk Religion, Nationalism, Scientific Manipulation, Ziya Gokalp, Mehmet FuadKoprulu.","PeriodicalId":39168,"journal":{"name":"Turk Kulturu ve Haci Bektas Veli - Arastirma Dergisi","volume":"18 1","pages":"595-616"},"PeriodicalIF":0.0,"publicationDate":"2020-12-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81802188","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Fahri Maden, Zümre-i Nâzenin (Bektaşilik Üzerine Makaleler), Kitabevi Yayınları, İstanbul, 2020.","authors":"Birol Yıldırım","doi":"10.34189/hbv.96.030","DOIUrl":"https://doi.org/10.34189/hbv.96.030","url":null,"abstract":"Fahri Maden Hoca tarafindan kaleme alinan “Zumre-i Nâzenin Bektasilik Uzerine Makaleler” adli eser, alti ana bolumden olusmaktadir. Birinci bolum Tire yoresinde Bektasiligin tarihi seyrini ele almaktadir. Ibn Batuta’ya gore bir Âhi kenti konumunda olan Tire’de gecmis asirlarda Bektasilik icin onemli bir merkez olmus, bu tarike ait bircok tekke acilmis, onemli sahsiyetler yetismistir. Haci Bektas Veli’den sonra tarikatin ikinci kurucu piri/pir-i  sâni mesabesinde olan Balim Sultan (v. 1516) ismini tasiyan bir tekke  ve bir turbe olmasi yorenin Bektâsilik adina onemini artirmaktadir.\u0000Belgesel tadindaki eserde yazar tarikata ait mimari yapiyi o kadar canli tasvir etmistir ki, okuyucu adeta basini egerek anlatilan mekânlarin kapisindan iceri girmekte, o mekânlarin kokusunu almaktadir. Her karsilastigi mezar tasina bir fatiha-i serif okumadan gecememektedir. Zumre-i Nâzenin isimlendirilmesi derin bir estetik ve zerafeti ifade etmekte, baski donemlerinde boyle guzel bir ortunun altinda saklandiklarini gostermektedir.\u0000Alevi-Bektasi gelenegine mensup kardeslerimiz, Anadolu’nun dort manevi direginden biri kabul edilen/evtâd-i erbaa Hunkâr Haci Bektas Veli Hazreleri’nin sahih tarikatlarin zikir merasimlerinde anildigini bilmelidirler.\u0000Tanitim yazimizi bir sonraki baski icin birkac oneri ile sonlandiralim. Oncelikle bir tasavvuf sozlugu kullanilarak “tecdid-i vuzu, muvelleh, inhâ, salât-i nâriye” gibi okuyucuya yabanci gelebilecek kavramlar izah edilmelidir. Ikincisi ise, “Meclis-i Mesayih Kararlarinda Bektasilik” adli makaleye kurumun (1866-1922) kurulus ve kaldirilis tarihleri eklenmelidir Bir de belgesel tadindaki bu esere bir fotograf eki eklenmesi yerinde olur.","PeriodicalId":39168,"journal":{"name":"Turk Kulturu ve Haci Bektas Veli - Arastirma Dergisi","volume":"51 1","pages":"631-636"},"PeriodicalIF":0.0,"publicationDate":"2020-12-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79996359","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"YASSAWI CULTURE VERSUS HISTORICAL MARXIST DIALECTIC","authors":"Dosay Kenzhetayev, Muzaffer Tan","doi":"10.34189/hbv.95.012","DOIUrl":"https://doi.org/10.34189/hbv.95.012","url":null,"abstract":"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.\u0000Keywords: Ahmad Yassawi, Yassawi culture, Sufism, Marxist Dialectics, Atheism","PeriodicalId":39168,"journal":{"name":"Turk Kulturu ve Haci Bektas Veli - Arastirma Dergisi","volume":"32 1","pages":"335-347"},"PeriodicalIF":0.0,"publicationDate":"2020-09-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81271734","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"ANADOLU TÜRK MİMARİSİNDE ZÜLFİKAR TASVİRLERİ","authors":"Muhammet Arslan","doi":"10.34189/hbv.95.008","DOIUrl":"https://doi.org/10.34189/hbv.95.008","url":null,"abstract":"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 Ali, la Seyfe ilâ Zulfikar\", 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 Râsidin, 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.\u0000 \u0000Keywords: Zulfiqar, Hazrat Muhammad, Hazrat Ali, sword, image.","PeriodicalId":39168,"journal":{"name":"Turk Kulturu ve Haci Bektas Veli - Arastirma Dergisi","volume":"52 1","pages":"235-275"},"PeriodicalIF":0.0,"publicationDate":"2020-09-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87087357","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"DEMİR BABA TEKKESİNİN STATÜSÜ HAKKINDA BULGARİSTAN BASININDA YAPILAN TARTIŞMALAR: ANANİE YAVAŞOV VE MEHMET CELİL ARASINDAKİ YAZIŞMALAR ÜZERİNE BAZI NOTLAR","authors":"Memi̇sh Syuleyman Merdan","doi":"10.34189/hbv.95.004","DOIUrl":"https://doi.org/10.34189/hbv.95.004","url":null,"abstract":"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. Yavasov 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.\u0000A 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.\u0000Two 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 Yavasov'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.\u0000Consequently, 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 dis","PeriodicalId":39168,"journal":{"name":"Turk Kulturu ve Haci Bektas Veli - Arastirma Dergisi","volume":"3 1","pages":"101-142"},"PeriodicalIF":0.0,"publicationDate":"2020-09-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82196062","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"BABAESKİ’DE SARI SALTIK (SALTUK) BABA TÜRBE VE TEKKESİ","authors":"Fahri Maden","doi":"10.34189/hbv.95.002","DOIUrl":"https://doi.org/10.34189/hbv.95.002","url":null,"abstract":"One of the most important figures in representing the Alevi and Bektashi faith and culture in the Balkans is Sari Saltik (Saltuk) Baba. Sari Saltik (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. Sari Saltik (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 Sari Saltik (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 Sari Saltik (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 Celebi in the middle of the 17th  century. Evliya Celebi witnessed that the lodge was under the direction of the Bektashi dervishes at that time. The administration of the Bektashis Sari Saltik (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 Sari Saltik (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 Ismail and Haci 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 Sari Saltik (Saltuk) Dervish Lodge and Tomb in Babaeski will be discussed.\u0000 \u0000Keywords: Balkans, Edirne, Kirklareli, Babaeski, Bektashism, Sari Saltik (Saltuk) Baba.","PeriodicalId":39168,"journal":{"name":"Turk Kulturu ve Haci Bektas Veli - Arastirma Dergisi","volume":"52 1","pages":"25-69"},"PeriodicalIF":0.0,"publicationDate":"2020-09-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83306183","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"ALEVİ VE BEKTAŞİ YAZI-RESİM SANATINDA İNSAN SURETİ","authors":"Meryem Günana","doi":"10.34189/hbv.95.011","DOIUrl":"https://doi.org/10.34189/hbv.95.011","url":null,"abstract":"In this article, it has been discussed on the place and importance of the art of writing and painting, which transforms soul to image and image to soul, in Alawi-Bektashi method. These works had been produced by the Babagan (Mucerret) branch of Bektashi order, which was distributed in 1826. They had been entered private collections and museums in 1925 and majority of this works had been falsified. In this paper, it has been clarified that it does not emerge from the Hurūfīsm effect; they are not pictograms or good writing calligraphy, but a manifestation of pantheism. Although the art of writing and painting produced by the Alawi and Bektashi method has been called Hurūfīsm because of writing in letters, it has been explained in the article that it is not a product of Hurūfīsm, but rather a reflection of the pantheism. It has been discussed why with a symmetrical understanding realized writing-paintings are preferred, which has been known as a type of writing in calligraphy as musannā (dual) mirrored writing. The relation of the pantheism to the art of writing-painting, which has a symbolic reference to the apparent (outer) and abdominal (inner) images of being, has been explained. This paper also tackles with the plastic values of the works made in the form of human, which have an important place in the text and pictures, how to be a human in the Alawi-Bektashi way, and how to transform the human image into a soul. It evaluates how the names of Allah-Muhammad-Ali images in human form have been transformed from invisible to visible. Besides, the information have been given about why the prostration to Man has been done since the day of prostration to Adam and what it meant in the Alawi-Bektashi way.\u0000Keywords: Alawi, Bektashi, pantheism, writing-painting art, human.","PeriodicalId":39168,"journal":{"name":"Turk Kulturu ve Haci Bektas Veli - Arastirma Dergisi","volume":"14 1","pages":"323-333"},"PeriodicalIF":0.0,"publicationDate":"2020-09-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80879660","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"ÇORUMLU CAFERİLEŞMİŞ ALEVİLERİN CAFERİLEŞME SÜREÇLERİ VE TEMEL İNANÇ ESASLARI","authors":"Şaban Banaz","doi":"10.34189/hbv.95.006","DOIUrl":"https://doi.org/10.34189/hbv.95.006","url":null,"abstract":"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 Igdir, Kars and Ardahan through migrations from Armenia and Azerbaijan in the 20th century and spread to other parts of Turkey.\u0000Islamic 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 Corum 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 Corum 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 Corum on the subject were put into a frame.\u0000Keywords: Shi‘ism, Ja‘fari, Ja‘farism, Alawism, Ahl al-Bayt Foundation, Teoman Şahin.","PeriodicalId":39168,"journal":{"name":"Turk Kulturu ve Haci Bektas Veli - Arastirma Dergisi","volume":"59 1","pages":"169-198"},"PeriodicalIF":0.0,"publicationDate":"2020-09-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83904883","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"İMAM CAFER ES-SADIK’A NİSBET EDİLEN BUYRUK’TA YER ALAN AYETLER ÜZERİNE BİR İNCELEME","authors":"Y. Gördük","doi":"10.34189/hbv.95.007","DOIUrl":"https://doi.org/10.34189/hbv.95.007","url":null,"abstract":"In this article, the verses (āyāts) in the book titled “Buyruq” or “Buyruq of Imam Ja‘far al-Sādiq”, which have an important place in the written religious culture of the Alawi-Bektashi communities living in Anatolia, were identified, and then analyzed by the literature review method in the light of Sunni and Shia tafsīr (interpretation) literature. It was understood that some researchers confused the order of Imam Ja‘far al-Sādiq with Bisati/Sheikh Safi. It is mentioned that the original Arabic texts of the verses and hadiths have been given in the manuscripts which are the basis of “Buyruq” prints. Today, it is seen that in different editions of the book circulating in the market, there are plenty of errors and some of them do not even contain verse translations. This situation points to the importance of a publication by people with sufficient knowledge in Islamic sciences, by examining the oldest manuscripts available and by detecting possible errors in these manuscripts. In such a detailed study, the explanations of the verses and hadiths included in the text should also be made. There are 27 verses in total in three texts published by different publishers that we have examined within the scope of the article. These are the Surah al-Baqarah 2/153, 165, 201, 256; Āl-i Imrān 3/31; al-Mā’idah 5/119; al-Aʻrāf 7/23, 101; at-Tawbah 9/80; Yūsuf 12/20; al-Isrā 17/111; al-Kahf 18/110; al-Hajj 22/78; al-Furqān 25/23; an-Naml 27/30-31; al-Ahzāb 33/40; al-Fath 48/10; al-Hashr 59/21; as-Saff 61/13-14; al-Munāfiqūn 63/8; at-Talāq 65/2-3; at-Tahrīm 66/8; al-Insān 76/21 and al-Bayyinah 98/8. In most of these, not all of the verses, but some of them are mentioned. In the article, the verses that we briefly convey their tafsīr and the narrations from the Ahl al-Bayt Imams cover the main topics of the Islamic belief and worship system, namely the existence and unity of God (tawhīd), believing in prophets and the Prophet Muhammad (pbuh), sunnah al-saniyye, the value of the sahābe (the companions of the Prophet), ibādah (worship), salāt (praying), patience, bīat (submission), sadaqa (charity), taqwā (piousness), tawakkul (trust in God), tawbah (repentance), forgiveness and Paradise, as well as denial, shirk, nifāq (discord), paganism, pretentiousness, destruction of tribes, sealing of hearts, hereafter and the punishment of hell. Like all Muslims, the path of believers who follow the tradition of Alawi-Bektashi is undoubtedly the way that summarized by these verses in Buyruq.\u0000Keywords: Tafsīr, Verse (āyah), Ja‘far al-Sādiq, Buyruq, Alawism, Bektashism.","PeriodicalId":39168,"journal":{"name":"Turk Kulturu ve Haci Bektas Veli - Arastirma Dergisi","volume":"33 1","pages":"199-234"},"PeriodicalIF":0.0,"publicationDate":"2020-09-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75087162","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"GAZİLER OVACIĞINDAN ÇAĞDAŞ BİR DERVİŞ: CUMA ZEYTÜNLÜ (DERTLİ GARİP)","authors":"Caner Işık, Ezgi Aydin Onar","doi":"10.34189/hbv.95.003","DOIUrl":"https://doi.org/10.34189/hbv.95.003","url":null,"abstract":"There are only a few studies concerning the tradition of Alawi saints in the literature. Cuma Zeytunlu, the subject of this paper, is from a region known as “Gaziler Ovacigi” where the tradition of saintship has been observed in Turkey. He is a minstrel who writes folk poetry by using pseudonym called “Dertli Garip” (Garip the Heavyhearted). In recent years, there have been a significant transformation in the tradition of saintship, revealed by the way in which some saints call themselves as “contemporary dervishes”. In this article, the so called transformation of “contemporary dervishes” is exemplified through the case of Cuma Zeytunlu who lives in Amasya, Gumushacikoy.\u0000The methodological framework of this study is based on an analysis of the world of meaning by using participant observation, interviews, and recording non-written folk poetry examples between 2005-2018. In this analysis, which focuses on tackling the theme of “contemporary dervishes”, the major methodological grounds of this article also rests on his biography, eleven poems written by minstrel Zeytunlu, his interpretations on his own poetry. For this reason, the basic subjects of meaning world of Cuma Zeytunlu, namely dervish identity, musahiplik (companionship), reincarnation, love, spiritual wisdom, dede identity, death and nafs, have been analyzed in this article. In the mean time, the ways in which newly emerging tradition of saintship de-emphasizes the notion of spirituality is another theme in the process of gaining new talents.\u0000The theme of contemporary and traditional divide in understanding the tradition of saintship is another important issue in this article. While the traditional saintship emphasized spirituality through their poetry as well as their counselling on practical problems, in contemporary saintship the importance of rational argumentation and narratives is revealed more clearly. The more he distanced himself from the spiritual tradition of saintship the more he associated himself with the sphere of rationality and science, which has been coded as the major values of the contemporary saintship.\u0000Cuma Zeytunlu, who disassociates himself from the spiritual interpretations, is a good example of some Alawi people who also distance themselves from mystical orientations in Alawi culture. Although he was not educated in the modern sense, the folk poet covered in this paper, has been trying to adapt change caused by modernization into his own tradition. This article has analyzed these processes.\u0000Keywords: Dertli Garip, the Plains of Gaziler, Bektashi people, contemporary dervishes, minstrels.","PeriodicalId":39168,"journal":{"name":"Turk Kulturu ve Haci Bektas Veli - Arastirma Dergisi","volume":"117 1","pages":"71-99"},"PeriodicalIF":0.0,"publicationDate":"2020-09-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79110831","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}