{"title":"Yiğenoğlu, Ç. (2010). Haydar’ı Öldürmek, Cumhuriyet Kitapları.","authors":"Ali Kemal Sönmez","doi":"10.59402/ee001202208","DOIUrl":"https://doi.org/10.59402/ee001202208","url":null,"abstract":"","PeriodicalId":133846,"journal":{"name":"Edeb Erkan","volume":"97 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133587273","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":"Kowalski, T. (1932). Compte-rendu de l’excursion dialectologique en Dobroudja, faite du 10 septemre au 1 octobre 1937, Bulletin International De L’Academie Polonaise Des Sciences et Lettres, pp. 7-13.","authors":"","doi":"10.59402/ee001202207","DOIUrl":"https://doi.org/10.59402/ee001202207","url":null,"abstract":"","PeriodicalId":133846,"journal":{"name":"Edeb Erkan","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132567449","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}
Ahmet Taşğın, Hakkı Taşğın, Aykut Can Tuğcu, Fatih Güntay Himoğlu
The Ottoman Empire carried out two different erkan and activities within its political borders on the axis of the Ardabil tekke. One of them was the traditional method and erkan of the Ardabil tekke, which was followed by Somuncu Baba / Şeyh Hamid Veli (d. 1412), Hacı Bayram Veli (d. 1430) and Yusuf Hakiki Baba (d. 1488). The other was the new method and erkan that had a political and ideological character starting with Şeyh Cüneyt (d. 1460). Both method and erkan marched at the same time and place, causing discord and struggle between the two. The Ardabil tekke tried to get rid of the past and its extensions connected with the past by changing its erkan, procedures and structure. The different program of the Ardabil tekke gradually expanded with the Şeyh Cüneyt (d. 1460), and with Şeyh Cüneyt followed by Şeyh Haydar (d. 1488) and his son Şah İsmail (d. 1524), the tekke turned into a separate state. On the other hand, after Hacı Bayram Veli and his successors, Ardabil tekke started its activities under the name of more than one sect and became part of the erkan represented by these sects. When two different understandings emerged as a result of this conflict and struggle, the communities affiliated to the Ardabil tekke were left between the two main methods and erkan within themselves. Keywords: Hacı Bayram Veli, Somuncu Baba, Şeyh Hamid Veli, Yusuf Hakiki, Şeyh Cüneyt, Şeyh Haydar, Tac, Kızılbaş.
奥斯曼帝国在其政治边界上以阿达比尔为轴心进行了两种不同的战争和活动。其中之一是传统的方法和阿达比尔tekke的erkan，紧随其后的是Somuncu Baba / Şeyh Hamid Veli(1412年)，hacyi Bayram Veli(1430年)和Yusuf Hakiki Baba(1488年)。另一种是从Şeyh cneyt(公元1460年)开始的具有政治和意识形态特征的新方法和erkan。method和erkan在同一时间和地点行军，引起了两者之间的不和和斗争。Ardabil tekke试图通过改变其erkan、程序和结构来摆脱过去及其与过去相关的延伸。Ardabil tekke的不同计划随着Şeyh cystal neyt(公元1460年)逐渐扩大，随着Şeyh cystal neyt之后是Şeyh Haydar(公元1488年)和他的儿子Şah İsmail(公元1524年)，tekke变成了一个独立的国家。另一方面，在haacyi Bayram Veli和他的继任者之后，Ardabil tekke开始以多个教派的名义开展活动，并成为这些教派所代表的erkan的一部分。当两种不同的理解作为这种冲突和斗争的结果出现时，隶属于阿达比尔特克的社区被留在两种主要方法和他们内部的埃尔坎之间。关键词:haacyi Bayram Veli, Somuncu Baba， Şeyh Hamid Veli, Yusuf Hakiki， Şeyh c neyt， Şeyh Haydar, Tac, Kızılbaş
{"title":"Hacı Bayram Veli'nin Tarikatı ve Tarikat Silsilesi: Hacı Bayram Veli'nin Tarikatı ve Silsilesinde Oluşan Belirsizlik","authors":"Ahmet Taşğın, Hakkı Taşğın, Aykut Can Tuğcu, Fatih Güntay Himoğlu","doi":"10.59402/ee001202205","DOIUrl":"https://doi.org/10.59402/ee001202205","url":null,"abstract":"The Ottoman Empire carried out two different erkan and activities within its political borders on the axis of the Ardabil tekke. One of them was the traditional method and erkan of the Ardabil tekke, which was followed by Somuncu Baba / Şeyh Hamid Veli (d. 1412), Hacı Bayram Veli (d. 1430) and Yusuf Hakiki Baba (d. 1488). The other was the new method and erkan that had a political and ideological character starting with Şeyh Cüneyt (d. 1460). Both method and erkan marched at the same time and place, causing discord and struggle between the two. The Ardabil tekke tried to get rid of the past and its extensions connected with the past by changing its erkan, procedures and structure. The different program of the Ardabil tekke gradually expanded with the Şeyh Cüneyt (d. 1460), and with Şeyh Cüneyt followed by Şeyh Haydar (d. 1488) and his son Şah İsmail (d. 1524), the tekke turned into a separate state. On the other hand, after Hacı Bayram Veli and his successors, Ardabil tekke started its activities under the name of more than one sect and became part of the erkan represented by these sects. When two different understandings emerged as a result of this conflict and struggle, the communities affiliated to the Ardabil tekke were left between the two main methods and erkan within themselves. Keywords: Hacı Bayram Veli, Somuncu Baba, Şeyh Hamid Veli, Yusuf Hakiki, Şeyh Cüneyt, Şeyh Haydar, Tac, Kızılbaş.","PeriodicalId":133846,"journal":{"name":"Edeb Erkan","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126439700","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}
Tevfik Bey who was the son of Hacı İsmail Ağa and Hatice Hanım who immigrated from Özenbaş village of Bahçesaray, Crimea, was born in Vezneciler in 1837 and died in Trablusgarp in 1896.Tevfik Bey's father, Hacı İsmail Ağa, buys the land of the Ariz Baba villages and Kamber Baba’s lands. The lands in the nearby Tekke Şeyhler village. The nine-year-old Tevfik Bey is the only son of the family who owns the selands after his father's death. When Tevfik Bey became a Bektashi, Tevfik Bey started to be called Baba. With its close surroundings, Bektashis and those connected to Sufism, its proximity to and assistance to them spread its reputation to Thrace in a short time. Tevfik Bey Baba, one of the Thracian Babagan Bektashis, has a sad life story. Because of his belief and concessions, he has been investigated many times and exiled to Trablusgarp. He died in Trablusgarp after his exile. After his death, some of the property is plundered by greedy people, and some of it is confiscated by the state and the family is dispersed.As a result of our research on Tevfik Bey Baba, one of the important representatives of Bektashism, known and respected by the Bektashis in Kirklareli and the surround in garea, we have received many pictures and documents from them. We have reached all the documents belonging to Tevfik Bey Baba and his family from the Ottoman Archives and have them translated. We have reached 20 poems by the poet Tevfik Bey Baba. With these studies, we aimed to prevent the loss of an important value for the region and Bektashism by compiling the belief world, poems and life view of Tevfik Bey Baba, one of the leading names of our poets in Thrace, who are important carriers of our cultural heritage. Keywords: Tevfik Bey Baba, Bektashism, Amucas, Bedreddinis.
Tevfik Bey是hacyi İsmail Ağa和Hatice Hanım的儿子，他从克里米亚的bahesaray Özenbaş村移民而来，1837年出生在Vezneciler, 1896年在Trablusgarp去世。Tevfik Bey的父亲hacyi İsmail Ağa买下了Ariz Baba村庄的土地和Kamber Baba的土地。土地在附近的Tekke Şeyhler村。9岁的Tevfik Bey是父亲去世后拥有这片土地的唯一儿子。当Tevfik Bey成为Bektashi时，Tevfik Bey开始被称为Baba。贝克塔希斯和那些与苏菲派有关的人，由于其邻近的环境和对他们的帮助，在短时间内将其声誉传播到色雷斯。Tevfik Bey Baba是色雷斯人Babagan Bektashis的一员，他有一个悲伤的人生故事。由于他的信仰和让步，他多次被调查，并被流放到特拉布鲁斯加普。他在流放后死于特拉布鲁斯加普。他死后，有的财产被贪婪者掠夺，有的财产被国家没收，家破人亡。Tevfik Bey Baba是贝克塔什派的重要代表人物之一，在kirkareli和周边地区被贝克塔什人所熟知和尊敬，通过对他的研究，我们收到了许多来自他的照片和文件。我们已经从奥斯曼档案馆找到了属于Tevfik Bey Baba及其家人的所有文件，并将其翻译。我们读到了诗人Tevfik Bey Baba的20首诗。通过这些研究，我们旨在通过汇编Tevfik Bey Baba的信仰世界、诗歌和人生观，防止该地区和Bektashism的重要价值的丧失，Tevfik Bey Baba是我们色雷斯诗人的领军人物之一，他是我们文化遗产的重要载体。关键词:Tevfik Bey Baba, Bektashism, Amucas, Bedreddinis
{"title":"Rumeli’de Bir Bektaşi Babası: Mehmet Tevfik Bey Baba","authors":"Refik Engin, O. Sarı, S. Eren","doi":"10.59402/ee001202202","DOIUrl":"https://doi.org/10.59402/ee001202202","url":null,"abstract":"Tevfik Bey who was the son of Hacı İsmail Ağa and Hatice Hanım who immigrated from Özenbaş village of Bahçesaray, Crimea, was born in Vezneciler in 1837 and died in Trablusgarp in 1896.Tevfik Bey's father, Hacı İsmail Ağa, buys the land of the Ariz Baba villages and Kamber Baba’s lands. The lands in the nearby Tekke Şeyhler village. The nine-year-old Tevfik Bey is the only son of the family who owns the selands after his father's death. When Tevfik Bey became a Bektashi, Tevfik Bey started to be called Baba. With its close surroundings, Bektashis and those connected to Sufism, its proximity to and assistance to them spread its reputation to Thrace in a short time. Tevfik Bey Baba, one of the Thracian Babagan Bektashis, has a sad life story. Because of his belief and concessions, he has been investigated many times and exiled to Trablusgarp. He died in Trablusgarp after his exile. After his death, some of the property is plundered by greedy people, and some of it is confiscated by the state and the family is dispersed.As a result of our research on Tevfik Bey Baba, one of the important representatives of Bektashism, known and respected by the Bektashis in Kirklareli and the surround in garea, we have received many pictures and documents from them. We have reached all the documents belonging to Tevfik Bey Baba and his family from the Ottoman Archives and have them translated. We have reached 20 poems by the poet Tevfik Bey Baba. With these studies, we aimed to prevent the loss of an important value for the region and Bektashism by compiling the belief world, poems and life view of Tevfik Bey Baba, one of the leading names of our poets in Thrace, who are important carriers of our cultural heritage. Keywords: Tevfik Bey Baba, Bektashism, Amucas, Bedreddinis.","PeriodicalId":133846,"journal":{"name":"Edeb Erkan","volume":"5 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121358259","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}
This article is about a group called "Jarjar" among the Abdals. The literal and etymological meaning of the expression Jarjar was associated with Khorasan mystical knowledge. Accordingly, the word "Jar" means to desire and demand. It is used in all areas, especially in Sufism. Because of those who did this, asking for help and collecting what they bought with a bowl, bag or kashkul in hand, their job is known as "going out on the jar." Jarjar is the name of quarters in the centers of the cities of Konya and Beyşehir and the communities living in these quarters. The communities of Abdals living in Konya and Beyşehir are called Jarjars. The Jarjars are associated with the Yagmur Ojak, one of the Pir-Ojaks to which the Abdal communities belong. Yagmur Ojak, on the other hand, is attached to the Murshid-Ojak of Haji Bektash Veli. Today the Abdals live in the quarters of Jarjar and know about the naming of Jarjar. As the meaning of Abdal became negative over time, Jarjar too became unusable due to its equally negative interpretation. After some time, this name of both quarters and communities was forgotten from the point of view of the history of the city and it became impossible to explain what it was used for. The Russian turkologist V. A. Gordlevsky conducted the first independent research on the Jarjars. His article entitled "Jarjars in Konya" is based on his fieldwork in Konya and was first published in 1927. Gordlevsky occupies a privileged place among orientalists due to his studies of Bektashism, Alevism and the Qizilbash. However, despite the importance of his research, he made mistakes and included inaccurate information in his research. Because he draws heavy conclusions and gives room for gossip without analyzing his informants' stories, this makes his initial work on the subject sinister. Keywords: Jarjar, Abdal, Gordlevsky, Konya, Beyşehir, Yaghmur Ojak, Haji Bektash Veli.
这篇文章是关于阿布达尔人中的一个叫做“贾格尔”的组织。Jarjar的字面和词源学意义与呼罗珊的神秘知识有关。因此，“Jar”一词意味着欲望和要求。它被用于所有领域，尤其是苏菲派。因为那些这样做的人，拿着碗、包或kashkul来寻求帮助和收集他们买的东西，他们的工作被称为“走出去”。Jarjar是Konya和bey ehir城市中心的住宅区，以及居住在这些住宅区的社区的名称。居住在科尼亚和bey希尔的Abdals社区被称为Jarjars。jarjar人与Yagmur Ojak人有关，这是Abdal社区所属的pir -Ojak人之一。另一方面，Yagmur Ojak附属于Haji Bektash Veli的murhid -Ojak。今天，阿布达尔人住在贾贾尔的居住区，他们知道贾贾尔的名字。随着时间的推移，Abdal的含义变得消极，Jarjar也因为其同样消极的解释而变得无法使用。一段时间后，从城市历史的角度来看，这个街区和社区的名字都被遗忘了，也不可能解释它的用途。俄罗斯突厥学家V. A. Gordlevsky对jarjar进行了第一次独立研究。他的文章题为“科尼亚的罐子”是基于他在科尼亚的田野调查，并于1927年首次发表。戈德列夫斯基对贝克塔什主义、阿列维主义和齐齐尔巴什的研究在东方学家中占有特殊的地位。然而，尽管他的研究很重要，他还是犯了错误，在他的研究中包含了不准确的信息。因为他得出了沉重的结论，没有分析他的线人的故事，就给了八卦空间，这使得他在这个主题上的最初工作充满了邪恶。关键词:Jarjar, Abdal, Gordlevsky, Konya, bey ehir, Yaghmur Ojak, Haji Bektash Veli
{"title":"Carcarlara İlişkin Bir Literatür Değerlendirmesi ve Rus Türkolog V. A. Gordlevskiy’nin Konu İle İlgili Tespitleri","authors":"Namiq Musalı, Ceren Ayyıldız, Hüseyin Gökmen","doi":"10.59402/ee001202203","DOIUrl":"https://doi.org/10.59402/ee001202203","url":null,"abstract":"This article is about a group called \"Jarjar\" among the Abdals. The literal and etymological meaning of the expression Jarjar was associated with Khorasan mystical knowledge. Accordingly, the word \"Jar\" means to desire and demand. It is used in all areas, especially in Sufism. Because of those who did this, asking for help and collecting what they bought with a bowl, bag or kashkul in hand, their job is known as \"going out on the jar.\" Jarjar is the name of quarters in the centers of the cities of Konya and Beyşehir and the communities living in these quarters. The communities of Abdals living in Konya and Beyşehir are called Jarjars. The Jarjars are associated with the Yagmur Ojak, one of the Pir-Ojaks to which the Abdal communities belong. Yagmur Ojak, on the other hand, is attached to the Murshid-Ojak of Haji Bektash Veli. Today the Abdals live in the quarters of Jarjar and know about the naming of Jarjar. As the meaning of Abdal became negative over time, Jarjar too became unusable due to its equally negative interpretation. After some time, this name of both quarters and communities was forgotten from the point of view of the history of the city and it became impossible to explain what it was used for. The Russian turkologist V. A. Gordlevsky conducted the first independent research on the Jarjars. His article entitled \"Jarjars in Konya\" is based on his fieldwork in Konya and was first published in 1927. Gordlevsky occupies a privileged place among orientalists due to his studies of Bektashism, Alevism and the Qizilbash. However, despite the importance of his research, he made mistakes and included inaccurate information in his research. Because he draws heavy conclusions and gives room for gossip without analyzing his informants' stories, this makes his initial work on the subject sinister. Keywords: Jarjar, Abdal, Gordlevsky, Konya, Beyşehir, Yaghmur Ojak, Haji Bektash Veli.","PeriodicalId":133846,"journal":{"name":"Edeb Erkan","volume":"6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128084880","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}
The Safavids, who are the pioneers of Kızılbaş, continue their influence in our country and in the world today, as it was in the past, with their historical identity and philosophy. Safavids, XIV. It has played an important role on the Qizilbash-Alawite people living in Iran, Azerbaijan, Northern Syria, Anatolia and the Balkans from the beginning of the century to the present. However, the discussions on many issues discussed in the literature about the Safavids have not been concluded yet. On the one hand, this is the question of "Who are the Safavids?" It reveals the necessity of reviewing the answers given to the question and re-answering the existing question, on the other hand, the necessity of new studies reflecting different perspectives on Kızılbaş. The aim of this article is to make use of the literature around the name of the Safavids, and the issue of the pedigree of the Safavids, which is one of the most discussed topics about the Edabil Hearth, the Sheikhs and Shahs of this hearth. At the same time, the sectarian status of the family (Shiite, Sunni, Shafi) and the politicization of the sect brought the issue of descent to the fore among the Safavids. The fact that the Safavid lineage is based on four different ethnic origins, namely Sayyid/ Arab, Persian/Persian, Turkish and Kurdish, has further increased the interest in the subject. Considering all these, it is necessary to draw attention to the fact that the Qizilbash belief created by the Safavids has not been the subject of research and examination at the level that Turkish identity deserves, and that such studies are necessary to understand the ideas developed by the Safavid Sheikhs and Shahs and their followers (Kizilbash) living around the ideas is to put. Keywords: Safavids, Buyruk, Qizilbash, Ardabil.
{"title":"Safeviler Hakkında İleri Sürülen Görüşler, Tartışmalar","authors":"Cengizhan Yıldırım","doi":"10.59402/ee001202206","DOIUrl":"https://doi.org/10.59402/ee001202206","url":null,"abstract":"The Safavids, who are the pioneers of Kızılbaş, continue their influence in our country and in the world today, as it was in the past, with their historical identity and philosophy. Safavids, XIV. It has played an important role on the Qizilbash-Alawite people living in Iran, Azerbaijan, Northern Syria, Anatolia and the Balkans from the beginning of the century to the present. However, the discussions on many issues discussed in the literature about the Safavids have not been concluded yet. On the one hand, this is the question of \"Who are the Safavids?\" It reveals the necessity of reviewing the answers given to the question and re-answering the existing question, on the other hand, the necessity of new studies reflecting different perspectives on Kızılbaş. The aim of this article is to make use of the literature around the name of the Safavids, and the issue of the pedigree of the Safavids, which is one of the most discussed topics about the Edabil Hearth, the Sheikhs and Shahs of this hearth. At the same time, the sectarian status of the family (Shiite, Sunni, Shafi) and the politicization of the sect brought the issue of descent to the fore among the Safavids. The fact that the Safavid lineage is based on four different ethnic origins, namely Sayyid/ Arab, Persian/Persian, Turkish and Kurdish, has further increased the interest in the subject. Considering all these, it is necessary to draw attention to the fact that the Qizilbash belief created by the Safavids has not been the subject of research and examination at the level that Turkish identity deserves, and that such studies are necessary to understand the ideas developed by the Safavid Sheikhs and Shahs and their followers (Kizilbash) living around the ideas is to put. Keywords: Safavids, Buyruk, Qizilbash, Ardabil.","PeriodicalId":133846,"journal":{"name":"Edeb Erkan","volume":"30 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121400204","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}
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