Search

This article examines a religious libel, well-known in Turkish as 'putting out the candle' (mum söndürmek), that levels the accusation of orgiastic activities against Bektashi Sufis and Kızılbaş-Alevis. Dating back to at least the second century B.C.E. the accusation of debauchery following the extinguishing of candles has had a long and varied history in the Mediterranean that knows neither linguistic nor confessional boundaries. In the early twentieth century, the orgy libel was transformed by Turkish authors and propagated via modern fiction, particularly in novels and short stories. I argue that this change in authorship and genre had the effect of adapting ancient slanders and giving them new dimensions of appeal and credibility among modern audiences. Namely, modern Turkish literature wielded the orgy libel to entertain the public, support the reform and suppression of Sufi lodges, and express patriarchal views about women's roles in society. [ABSTRACT FROM AUTHOR]

The hand ax, one of the oldest weapons and stone age inventions of mankind, has a history of approximately 1.5 million years. These hand axes, which have a purpose of being made beyond their functions rather than their functionality, have started to be made-described in a double-headed form, containing an intense symbolism, especially since the Iron Age. The double-headed ax, of which different examples emerged in different civilizations and cultures in the process, has found use in a wide geography as both an object and an element of decoration, first as a goddess, then as a god and king-hero weapon. In this study, the double-headed ax was considered as one of the important symbols (symbols) of the sacred phenomenon in the process of transforming from an image to an object, and at the same time, it was evaluated as one of the most important signs-reflections in intercultural interaction, especially in Anatolia. This article is a hermeneutic and phenomenological study on the relationship and symbolic origin of the double-headed ax, the first examples of which began to be seen in the Prehistoric period, but encountered with different names in many civilizations and cultures of the ancient world. Accordingly, a descriptive methodology based on cataloging the double-headed ax samples was not preferred in the text. Examples of double-headed axes in different cultures are included in the text only to emphasize the incidence and spread of the object-form. In addition, the connection of the double-headed ax with the halberd, which has a special place in Turkish mysticism and especially in Bektashi culture and is defined as the dervish dowry, has been tried to be established in the context of the symbolism emphasized in the article. This article consists of five parts. In the First section, the emergence of the first ax samples and its form, in the Sample section, the double-headed ax samples in different cultures and related cases are mentioned. Symbolic Origin section, the relationship of the double-headed ax form with the sky is tried to be justified. Bektashism and Teber section, this sky-centered symbolic language, in particular the Sufi thought Bektashi belief-phenomenon, the dimensions of the phenomenon shaped by its own practices and its connection with halberd are emphasized. In the evaluation and conclusion, the subject is interpreted with a holistic perspective, especially in the context of the relationship between language, name and meaning, and also, the concept of intercultural interaction with the double-headed ax is emphasized. [ABSTRACT FROM AUTHOR]

The Bektashi Sufi order is an analytical and descriptive study that may be a pioneer in this field in explaining the foundations and rules on which that order was based, which can be recognized as a Shiite order that has achieved a significant spread in the Sunni community. The study aims to dismantle the beginnings and roots of this method and identify the changes that occurred in it compared to what it was at the time of its founding, then try it fundamentally to show the extent of its conformity with the doctrinal rules and foundations. Revealing the identity of the members of the Bektashi order and following up on their path and the extent of their growing belief in the order is one of the determinants that imposed its presence in the study due to the peculiarities and doctrinal entanglements. However, its most important feature is its proximity to the world of Ahl al-Bayt (peace be upon them) in terms of loving them and disavowing their enemies. Despite the scarcity of sources that dealt with the subject of the study in the Arabic language, most of which were in Turkish and Persian, and the challenge this posed in providing the research with a comfortable flow of information and ideas, objective results were reached in the study that confirm that the Bektashi method is very close to the literature and principles of the Jaafari doctrine and that there are opportunities. There are many shared spaces that can be invested in guidance, advocacy, and containment, similar to the experience presented in this field by His Eminence, the authority of the sect, Mr. Mohsen Al-Hakim, may God Almighty be pleased with him. [ABSTRACT FROM AUTHOR]

Bektashism, with its unique philosophy, has been a sect that has been viewed with suspicion by other Islamic groups, especially the Sunni Ulema, and accused of activities contrary to Islamic tradition. The Ottoman rulers, on the other hand, were confronted with the complex role of Bektashis in the empire. While they used Bektashism as a means of strengthening state authority in the early periods, they restricted it to a narrow field "military" in the later periods as the Sunni understanding gained strength in the bureaucracy. With the prohibition of Bektashism, the institutional structure dependent on the state authority was dismantled and Bektashism was persecuted in every field. With the Islamism policy of the Abdülhamid II period, the pressure and measures increased even more. In the atmosphere of the period, the negative view of Bektashis evolved into different debates. One of these debates was the accusation that Bektashis were engaged in Christianisation and Christianising the population. In addition, Western researchers looking for traces of Christianity in the Balkans also approached the Bektashis from this perspective and endeavoured to base their claims on various grounds, considering them to be secret Christians. In our study, the historical background from the Bektashi image, which was gradually shaken in the Ottoman Empire, to the allegations of Christianisation against them will be given and these debates will be analysed. [ABSTRACT FROM AUTHOR]

Copyright of Belgi Dergisi is the property of Pamukkale University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Poetry magazines are very exceptional in our culture and literature history in that they contain the poems of any poet published in his own work or in different places, as well as unearth poems that are not found in any source. The missing parts of the poet's divan are completed by revealing his poems, which are not found in the divan he created while the poet was alive, or in the copies written in the following periods, through the journals and with the efforts of the researchers. Thanks to these poems in the magazines, the stages in the poet's art can also be followed. One of the poets whose poems have been reached in many magazines with the studies done is Yesârî from Batumi. In this study, poems with the pseudonym of Yesârî in the journal registered at number 171 of the Galata Mevlevihanesi Collection of the Süleymaniye Library are discussed. Although the first 232 pages of the journal, which has 348 pages, were studied, the last 116 pages were not studied. 99 of 124 poems with the pseudonym Yesârî in the journal have been published. It has been determined that 23 of the total 25 poems in the said mecmu are not included in any study conducted on behalf of Yesārī, and although 1 ghazal and 1 koumma are included in different sources, they have differences with the poems in the mecmua. These differences are disclosed in the footnote by way of comparison. Since there is more than one poet with the pseudonym Yesārī in our literature, although it is not certain to which Yesārī the poems belong, the translations of the poems are included in this study in order to contribute to new studies on Yesārī.

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Prior research has broadly addressed the link between residents' perceptions of tourism impacts and their support for tourism development (STD) in different destination-based contexts. However, the literature on residents' perceptions of the impacts of tourism on their faith and how these perceptions affect their STD in a faith tourism destination remains tenuous. This study seeks to fill this gap by investigating the link between residents' perceptions of the economic, cultural, environmental, social and faith impacts of tourism and their STD in the Bektashi faith tourism destination. A total of 244 valid questionnaires were obtained from the inhabitants of Nevşehir, Türkiye. The authors applied fuzzy-set qualitative comparative analysis (fsQCA) and PLS-SEM as asymmetrical and symmetrical approaches, respectively. The symmetrical approach demonstrated that only perceived cultural, social and faith impacts positively and significantly affect residents' STD. The asymmetrical results provided more complex compounds of tourism impacts, with six configurations sufficient to create a high level of STD. The fsQCA analysis confirmed that only perceived faith impact was a necessity in determining residents' STD. The results of the study suggest that, in order for faith tourism destinations to thrive, responsible authorities should avoid diminishing the faith elements. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study is about Hacı Bektaş Veli in the Ahl-i Hakk text, belief and oral culture. The name of Hacı Bektaş Veli is rarely mentioned in the Ahl-i Hakk texts. Verbally, the Ehl-i Hakki talk more about Hacı Bektaş Veli. Hacı Bektaş Veli, who is mentioned in the texts as the emergence of Sultan Sehak in the Ahl-i Hakk texts, is Shah-i Mihman. It is also reported that Hacı Bektaş Veli later went to Rum and settled in Rum. The appearance of Sultan Sehak in the form of Hacı Bektaş Veli is also valid for the founder of the Haksariye sect, Shah Seyyid Celaleddin Haydar, and therefore Shah Sayyid Celaleddin Haydar is Shah-i Mihman. Over time, the bond between the Ehl-i Hakk, Bektashi and Haksariye was broken and all three had different powers and knowledge. As a result of the available data and the evaluations made around these data, Ehl-i Hakk, Bektashi and Haksariye have a lot in common. If the Serancam texts, which were read in the hands of the Ehl-i Hakklar, are re-evaluated based on beliefs, history, people and places, more data than known can be reached and at the same time, this limited information that has not been explained for a long time can be understood more. At the same time, it will be revealed how many common features the Ehl-i Hakk, Bektashi and Haksariye have, which are dispersed in different geographies and differ from each other and seem to have no connection between them. This study is in the nature of a preface to the studies to be done on this subject, where there are similarities and commonalities between the Ehl-i Hakk, Bektashi and Haksariye. From this point of view, it draws attention to the subject in order to reveal new studies. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Cultural Studies / Kültür Araştırmaları Dergisi is the property of Journal of Cultural Studies / Kultur Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study is about Rıza Tevfik Bölükbaşı's nefes. In the last period of the Ottoman Empire and the first period of the Turkish Republic, Rıza Tevfik, who was influential with his poems and especially his nefes, relied on Bektashi Literature as a moral support. He established a spiritual way out and a safe space through his childhood and youth years and his philosophy readings, with the issues mentioned in the cönk and menakıbnames held by Bektashi community as a way out for his intellectual depressions and depressions. He also included nefes in his poems during the renewal period. nefes, which he wrote, started to be read and followed with interest in Bektashi community and lodges in a short time. Almost all of the nefes's were composed and sung in Bektashi meydan with their compositions. Language and literature studies have held a privileged place among the activities of the environment where the experience and experience they have gained around the changes and new demands in many fields as philosophical, political, cultural and literary against the West. Nefes has a privileged place in language and literature, as well as in poetry and poetry. Rıza Tevfik, as one of the most influential figures of the innovation period, wrote many poems under the title Nefes among his poems. One of the titles of his poems published under the name Serab-ı Ömrüm is nefes. By providing great support and contribution to Bektashi community, Rıza Tevfik made it possible for Bektashi Literature to develop, spread and be read in different community Rıza Tevfik was noticed in the literary community with the nefes he wrote and brought the evaluation of nefes as a genre into the agenda again. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article aims to analyze the myth of Güruh-ı naci and Şit1 in Alevi and Bektashi piety2 and its function on Alevi and Bektashi self-designation as "a saved community." The main theme of the myth is based on the idea that the Alevi and Bektashi do not descend from Adam and Eve, but from the heavenly houri Güruh-ı naci and Şit. Accordingly, they belong to a different lineage apart from Adam and Eve's progeny and constitute the seventy-third fırka (party) who will attain salvation. In this context, the study argues, primarily based on the oral accounts and a modern collection of Alevi and Bektashi poetry, that the myth does not appear as a meaningless combination of random stories but rather serves to engender Alevi and Bektashi self-understanding in connection with its mythical past. Additionally, it asserts that the notion supports the idea of Alevi and Bektashi being "the possessors of the light of Muhammad-Ali," "the true followers of the right path," and "the bearers of esoteric knowledge" against those they consider to be "others." Thus, it reaches a conclusion that the concept functions as a mechanism to justify the position of religious leaders of Alevi ocak s (lit. hearths, religious communities) as well as the Alevi and Bektashi perfection in religious terms and contributes to their ideas regarding salvation. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The word "Türabi" means "related to soil, made of soil" and is one of most frequently used pseudonym in Turkish literature. There are eight different poets who use this expression as pseudonym; some of these poets belong to Tekke literature and some to Minstrel literature, and the other some to Divan literature. Hadji Ali Türabi Baba from Yanbolu, the most famous of the poets with the pseudonym "Türabi", has an important position in the Alevi-Bektashi culture, because of his education, his Divan and his duty of the head of the Hadjibektash dervish lodge. This work, firstly mentions the nature of the word "Türabi" and the poets who determined this name as a pseudonym and refers to the reason of this pseudonym to be taken by various poets. In addition, it examines Türabi Baba's personal and literary life, his Divan, and his duty of the head of Hacı Bektash Veli Dervish Lodge. [ABSTRACT FROM AUTHOR]

Copyright of Croatian Journal of Education / Hrvatski Časopis za Odgoj i Obrazovanje is the property of Uciteljski Fakultet u Zagrebu and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Bektashi Order is from amongst those orders whose teachings are based upon Shia thought, but whose practices have drastically transformed because of the influence placed upon it by the Christians and Sunnis in the Balkans and Anatolia. Their ontological view is centered on the concept of Imamate and according to them all the grace that is seen in the world is because of the Infallibles as they are the channel of Divine Grace. So in addition to having a legislative role, the Imam has an influence on the system of natural law as well. This research, which relies upon the sacred scriptures of the Bektashi Alavi Order, aims to show that their fundamental beliefs were based upon Shia thought and that they have faith in the pillars and subsidiaries of religion; even though they may differ from the Shia in certain practices and apparent rituals, there is no difference between them regarding the pillars and fundamentals of religion. Furthermore, the attempts of certain Sunni scholars to try and separate this Order from its Shia roots and introduce it as a Sunni order in the form of academic articles will be shown to be incorrect and invalid. Furthermore, the attribution of a Christian trinity like concept to this order is a baseless and unfair claim and essentially flawed. In this paper, light will be thrown on certain important discrepancies regarding the beliefs of the Bektashi Alavi Order that were previously overlooked and the unity of their belief system with that of the Shia's will be attempted to be proven by means of content analysis of the main sacred scriptures of the Alavis such as the Buyruks, Husniyyah and the Divan of the Seven Poets, as these texts act as interpreters for their beliefs.

Copyright of Motif Academy Journal of Folklore is the property of Motif Yayincilik and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The sensitive topic of religion in the Albanian 2011 census and the coming one is the focus of this study. The country majority is composed of ethnic Albanians, sharing the same nationality; blood, language, culture, territory while religion differs. It was found a flaw in categorization under the category ‘Bektashi’, one of the Albanian traditional divisions historically a sub-category of ‘Islam’. Placing it as a separate category, while the main body category ‘Islam’ is the other option creates fogginess for the inquired person. Checking on ‘Islam’ excludes s/he from the possibility to choose ‘Bektashi’ and vice versa. Data retrieved from the official INSTAT Albania online web atlas and reorganized second study objectives. Maps show a shift from traditional religious categories, Muslim, Catholic, Orthodox and Bektashi with clear geographical connotations. Traditional religious nominations range from the lowest loss of 2.9% to 56.5%. With a range 53.6%, and mean and standard deviation 23.6±13.3%, change is statistically significant p

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

One of the significant personalities who put his stamp on Turkish Islam is Ahmed Yesevi. All branches of Turkish Islam, whether Alevi or Sunni, embrace Ahmed Yesevi and claim to be his heir. The influence of Ahmed Yesevi can be seen almost in all Turkish homelands. This study examines his place on the Alevi-Bektashi path. The main sources of the study are the works of Ahmed Yesevi and his early caliphs. In addition to these, the works produced by Babais, Bektashis and Kızılbash in Anatolia and the surrounding regions are among the main sources of the study. Contemporary studies on Ahmed Yesevi's influence on Alevism and Bektashism have also been used in this study. Our study consists of five main sections. In the first section, evaluations were made about the early Yesevi sources; in the second section, the influence of Ahmed Yesevi on the Alevi-Bektashi path through the Four Gates curriculum was examined; in the third section, the role of Ahmed Yesevi in the establishment of the Alevi-Bektashi poem was explained; in the fourth section his relationship to the important figures of Alevism was investigated, and in the fifth chapter, some remaining issues were touched upon. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The term "niyaz", which means "wish", "orison" and "prayer" in Turkish folk beliefs, appears in Turkish Sufism as a Sufi stage or aspect and a practice of visiting and greeting, done in this aspect. At first glance, it seems that the concept of "niyaz" has similar uses within the Alevi belief system, too. However, our findings and researches, based on our fieldwork done among communities connected with the hearths in Iran, Turkey and the Balkans, along with information in existing literature on the topic, have shown that this concept has a very broad meaning and use within the Alevi belief system. In this scope, our paper discusses the semantic world of the concept of "niyaz" in Alevi belief and the rituals performed in this context. This discussion is based on written sources, such as "buyruk" (decree) accepted as sacred, "conk" (collected works), book of rules, and on information obtained from the oral tradition, mostly during our fieldwork, together with poetry texts of the Alevi poets and ashiks. In accordance with the evaluations made via the information obtained, the paper includes evaluations and analysis about the conceptual framework and meaning of the concept of "niyaz" within the esoteric structure of the Alevi belief system, its transformation into ritual-centred performance, its new meaning in the ritual and its functional dimension arose in this context. [ABSTRACT FROM AUTHOR]

Bahâ Saîd Bey (1882-1939) is one of our national heroes during the transition period from the Ottoman to the Republic and dedicated his existence to his country and nation with his distinguished personality. He was appointed by the administration of the period to closely examine the Alevi-Bektashi communities, Tahtaci, Chetmi and Hardal Turkmens in Anatolia in terms of their ancesters, languages, sects and traditions. Having an intellectual personality, Bahâ Saîd's researches on Alevism Bektashism were published in newspapers and magazines such as Muhibbân, Memleket and Meslek, especially in the Türk Yurdu journal. His articles published in the Türk Yurdu journal are consist of field researches made by scientific methods and they supply detailed information. Bahâ Saîd's field researches cover a long period. Therefore, the information given at the end of the researches is very important. His researches on the Alevi-Bektashi and Nusayriya have a special importance as they are the firsts in Turkey. In this study, it was aimed to determine Bahâ Saîd's researches on Alevi-Bektashi and Nusayriya communities and his thoughts on these communities. Bahâ Saîd gave general information about the origins and rites of the Alevi-Bektashi belief in his field researches. In addition, in this study, it was observed that Bahâ Saîd, who applied participatory observation and interview techniques, examined the belief and cultural systems of other communities in Anatolia, especially Alevis and Bektashis, and determined the presence of traces of ancient Turkish culture in them. [ABSTRACT FROM AUTHOR]

The history of Alevi piety is embodied in the large body of works known under the title of 'Alevi-Bektashi literature', a neglected corpus that is in fact vital for our understanding of the development of vernacular religious traditions in Anatolia and the Balkans. This article presents an overview of the historical evolution of Alevi doctrine between the 14th and 17th centuries, via the study of the literary works written by authors belonging to two major constituents of Alevism: the dervish groups of the Bektashis and the Abdāl s of Rūm. The study contains a doctrinal analysis of the works of six abdāl s (all of them also Bektashis except for Yemīnī) ranging from the 14th to the 17th centuries, at which time the abdāl s had been fully integrated into the Bektashi order. These works are: The corpus of Ḳayġusuz Abdāl (fl. late 14th – early 15th century) consisting of eleven works; the Dīvān of Ṣādıḳ Abdāl (the end of the 14thc. – 15th c.); the Fażīlet-nāme of Yemīnī (d. after 925/1519); the Deh Murġ by Şemsī (d. after 919/1513), the Dīvān of Muḥyiddῑn Abdāl (16th c.); and the Risāle and the Dīvān of Vīrānī (late 16th – early 17th c.). The research demonstrates that, contrary to the generally accepted view, 'extremist' and Twelver Shi'i beliefs existed in the Anatolian Turkmen milieu long before Safavid propaganda. In fact, the doctrine of Muḥammad-ʿAlī was already established in these circles in the late 14th century. On the other hand, antinomian tendencies, expressed by open criticism of exoteric notions of Islam, were a major marker of Abdāl and Bektashi piety since their early days and remained so in the 17th century. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The sensitive topic of religion in the Albanian 2011 census and the coming one is the focus of this study. The country majority is composed of ethnic Albanians, sharing the same nationality; blood, language, culture, territory while religion differs. It was found a flaw in categorization under the category 'Bektashi', one of the Albanian traditional divisions historically a sub-category of 'Islam'. Placing it as a separate category, while the main body category 'Islam' is the other option creates fogginess for the inquired person. Checking on 'Islam' excludes s/he from the possibility to choose 'Bektashi' and vice versa. Data retrieved from the official INSTAT Albania online web atlas and reorganized second study objectives. Maps show a shift from traditional religious categories, Muslim, Catholic, Orthodox and Bektashi with clear geographical connotations. Traditional religious nominations range from the lowest loss of 2.9% to 56.5%. With a range 53.6%, and mean and standard deviation 23.6±13.3%, change is statistically significant p<0.001. The whole country records a fidelity to traditional categories of 75.6%. The quest of separation from the main body of a religious affiliation is a special case of separation because the sub-division always pretends to save the original message, not bringing a novelty. The case of the Albanian religious census categories superposition constitutes a technical error that needs revision. [ABSTRACT FROM AUTHOR]

During its expansion, the Ottoman Empire conquered countries and peoples one after another. Their elites had different reactions to the conquest: they either fled or made their compromises, finding a place for themselves in this empire "above nations". This was true to the Aranits of Albania as well: after several failed rebellions one half of the family fled to Italy, while the other half became Muslims and took on leadership positions in Albania as Aranids. One branch of the family tried to find their fortune on the Hungarian frontier and managed to rebuild their position of power with great success. A prominent member of the family, Mahmud settled in Szolnok, and the city remained the headquarters of the family. While he "only" reached the position of sanjak bey, his protégé, Sehsuvar, who was a member of the clan but was of Hungarian origin, succeeded in becoming a pasha; and his son, Bektas acquired the most important position of the region, the title of Beylerbey of Buda. This is an especially remarkable feat considering that it happened during the final years of the long war at the turn of the 16th and 17th centuries, when the Ottomans managed to improve their previously quite unfavourable results. However, Bektas was slain during a raid, and to our knowledge this spelled the end of the family's sharply ascending career in Ottoman Hungary. [ABSTRACT FROM AUTHOR]

The türbe of Elmalı baba in the village of Bivolyane is probably the most visited by the Heterodox Muslim Turks place of pilgrimage in Eastern Rhodopi Mountains in Bulgaria. Nevertheless, there is no information about a narrative dedicated to the worship of the saints there. Most probably the reason for that is connected to two traumatic events: the closing of the türbe by Sultan Mahmud II in 1826 and the forceful change of the names of the Turks in Bulgaria in 1984–1985. The article offers a hypothesis explaining the existence of an extremely rare co-presence of six (considered male) and one (worshiped as female) graves, which have appeared in the period between these two traumatic moments. [ABSTRACT FROM AUTHOR]

Osmanlı Padişahlarının sufi çevrelerle kurdukları yakın ilişkiler cümleye malumdur. Ancak kimi padişahların bu yakınlıkları diğerlerine nazaran dikkat çekici boyuttadır. II. Bayezid-ı veli hükümdarlığı yıllarında İslam’ın mistik yanına gönül vermiş gibi görünmektedir. Kimi şeyhlerle kurduğu temasların ise padişaha siyasi açıdan bir oyun alanı açıp açmadığı üzerinde düşünülmesi gereken bir problemdir. Bu makale II. Bayezid’in sufilerle ilişkilerini ele alırken padişahın siyasi hamlelerinin bu yakınlıkla bağlantısını aramaktadır.

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Alevis, the largest religious minority of Turkey, also living in Europe and the Balkans, are distinguished from both Sunnis and Shiʿites by their latitudinarian attitude toward Islamic Law. Conceptualizing this feature as "heterodoxy," earlier Turkish scholarship sought the roots of Alevi religiosity in Turkish traditions which traced back to Central Asia, on the one hand, and in medieval Anatolian Sufi orders such as the Yasawi, Bektashi, Qalandari, and Wafaʾi, on the other. A new line of scholarship has critiqued the earlier conceptualization of Alevis as "heterodox" as well as the assumption of Central Asian connections. In the meantime, the new scholarship too has focused on medieval Anatolian Sufi orders, especially the Bektashi and Wafaʾi, as the fountainhead of Alevi tradition. Critically engaging with both scholarships, this paper argues that it was the Safavid-Qizilbash movement in Anatolia, Azerbaijan, and Iran rather than medieval Sufi orders, that gave birth to Alevi religiosity. [ABSTRACT FROM AUTHOR]

Baba Sultan-Sureti Baba dervish lodge, located in the district of Eğirdir in Isparta. Sureti Baba dervish lodge, which was established in the period of Hamitoğulları Principality, continued to exist in the Ottoman Empire with the annexation of Eğirdir and its surroundings to the borders of the Ottoman State. Establishment of the Bektashi religious order belonging to the Sureti Baba dervish lodge, in 1826 with the Janissary ministry Bektashism has banned the activities of prohibition. In this period, as in the other Bektashi dervish lodges, the property of the Sureti Baba dervish lodge was seized by the State. After a while the re-opened Sureti Baba dervish lodge, this time as a Naqshi dervish lodge has continued to exist. Sureti Baba dervish lodge known since the 14th century, ended in 1925 with the closure of lodges. This study will examine the phases of the dervish lodge from the foundation of the Sureti Baba dervish lodge until the closing date of 1925. [ABSTRACT FROM AUTHOR]