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In this article, it will be discussed problems of Alevism from the point of Tekke of Abdal Musa. Firstly, it will be mentioned about Tekke of Abdal Musa. Today, it will be told about religious education in Alevi tradition

In this study, Alevism is discussed in terms of structures, epistemological assumptions, stove system, Sufi traditions and successions. Alevism is an umbrella concept and this umbrella includes communities continuing a social structure based on "generation-clan-tribe"system and a mystical approach according to this structure. Traditional Alevi groups seen as a source ofinformation inspiration and clairvoyance in terms of epistemological differences have different ocak, different Sufi traditions and different successions. These groups is structured on the shape the main lodge and lower lodge as depending on main ocak and lower ocak system. In this context, The Village Bektashi- City Bektashi; Alevi-Bektashi, Alevi/Bektashi, 'Every Alevi is Bektashi’ etc. usages should be reviewed again. f it is taken into account "Hakk, Muhammed, Ali/Divinity, Prophethood, Sainthood”, the four gates-forty levels, cem(dhikr), succession, dervish lodge, etc.the basic properties of these groups, Alevism needs to explain in mystical life patterns. So, the Alevism in history of Islamic thought should be assessed in the enlightenment tradition. In this context to compare Alevism and Sunnism is not correct. If between Alevism and Sunnism will be made a comparison, this comparison can be made between those who belong to sufi schoob from Alevb and Sunnb. Abo, it b unfavourable to use Alevi theology etc. Concepts

In XIII Century, serious conflict and crisis period were experienced after Mongol invasion; a lot of religious movements of sects and tarikah emerged depending on the period’s social structure. In this article, especially, we’ll compare and evaluate that Nusayris, Ahl-i Haqq and Yazidi’s some basic acceptance with Bektashi and Other nomadic groups’belief taking into account the formation of this sects (Nusayris, Ahl-i Haqq and Yazidi) which had emerged in Southeast Region, Northern Iraq and Syria. In this article, especially, well evaluate the smiliarity of Sultan Sohak who had founded Ahl-i Haqq, with Baba ishak, these grup’s theoretics of creation and idea of God

The article contains an effort for a sociological assessment of an Alevi identity. Here, first the theological pillars of the Alevi belief and the historical and cultural reality of these pillars, and in detail the identities of Turkish Alevis and their criticizing behaviour against the Sunni tradition are mentioned. The historical/cultural conflicts between Alevi and Sunni sects demonstrate that Alevism is not only a heterodox cult of sect, but also a life practice containing strong customs and legacies historically, having its own values, rituals and beliefs. However, it can be said that the Alevis living in Turkey, despite their efforts to present themselves with a religious identity, they try to exhibit an existence by their opposition concept, manners towards the current political order, political choices and initiatives; apart from this religious identity. What this existence includes, especially the historical roots of Alevism, its cultural identity, religious phenomena and most importantly their political expectations constitute the main subjects of this article.

There are many gropus and trends within the Islam thus alevism is one of them. From the sociological and theological aspects, alevism within Shia Islam represents very interesting religious phenomenon. It originated in the mountains of Anatolia under mysterious circumstances and accordingly it has been the subject of doubts, assumptions and research during the centuries. Alevism is consists of many religious and philosophical syncretistic ideas and at the same time shamanism, nestorianism, Buddhism, Manichae-ism, Sufism and the idea of Shia Islam may be encountered. From the sociological point of view alevism represents a particular heterodoxy orientation within the Shia Islam. Five pillars of Islam and the six pillars of faith alevis interpret their own way. Due to such points of view they were the subject of the marginalization and persecution from the very start in XIII century untill the beginning of XX century when they experienced renaissance during the Ataturk. Unfortunately even nowdays there are a prevailing prejudices against Alevis in Turkey. Like orientation, alevism is very interesting to be studying because of the spiritual kinship with the Bektashi dervish orders which played key role spreading Islam on the Balkans and which are still present in Albania, Kosovo and Macedonia. Alevism counts 20% of the population in Turkey, namely about 20 -24 million of the total 78 million people. A large number of alevis lives today in Germany. [ABSTRACT FROM AUTHOR]