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1826 yılında Bektaşiliğin yasaklanmasının ardından Hacı Bektaş Veli Tekkesi’nde (Pirevi) üç başat gücün olduğu görülmektedir. Bunlar; Hacı Bektaş Veli’nin soyundan gelen Çelebiler, mücerret erkanını yürüten Babagânlar ile merkezi hükümet tarafından tayin edilmiş olan Nakşi şeyh idi. II. Meşrutiyetin Osmanlı ülkesinde getirdiğine inanılan özgür düşünce ortamında Bektaşiler (Babagan/Çelebi) Nakşi şeyhin Pirevi’ndeki statüsünün kaldırılmasını ve yönetimin kendi cihetlerine verilmesini talep etmişlerdi. 1911-1912 yılları arasında Babagânlar ile Çelebiler arasında Pirevi’ndeki yönetimi ele geçirme mücadelesine tarafları da dahil olmuş ve merkezi hükümete tutumlarını iletmişlerdi. Muhibban olarak tanımlanan bu taraftar gurubunda yalnızca Babagân ve Çelebileri destekleyen Bektaşiler olmayıp, Hacı Bektaş Veli Tekkesini kendilerine ‘serçeşme’olarak kabul gören Alevi ocakzâdeleri ve talipleri de vardı. Olaylara yalnızca Osmanlı Devleti sınırları içindeki muhibban reaksiyon göstermemiş aynı zamanda o dönemde Rus hakimiyeti altında yaşamlarını süren muhibban da tepkisini sergilemiştir. Bu çerçevede 1911-1912 yılları arasında Pirevi’ndeki yaşananlara sessiz kalmayarak tepkisini gösteren cümle muhibbanın tespiti bu çalışmanın amacını oluşturmaktadır.

Günümüzde Türkiye ve çevre bölgelerde Alevi-Bektaşi adı altında toplanan zümreler üç ana kütleden oluşur. Bunlar Kızılbaş-Aleviler, Çelebi-Bektaşiler ve Babagân Bektaşilerdir. Kızılbaş-Aleviler ve Çelebi-Bektaşiler ocak sistemi adı verilen özgün bir sosyal örgütlenme modeline sahiptir. Babagân Bektaşiliği ise geçmişten beri daha çok şehirli çevrelerce temsil edilir ve klasik tarikatlar arasında kabul edilir. Babagân Bektaşiliğinin bağlıları tarafından, Osmanlı çağında kaleme alınan çok sayıda el yazması eser, hem özel hem de resmi kütüphanelerde günümüze kadar ulaşmıştır. Bu eserler, Babagân Bektaşiliğinin inanç, ibadet ve ahlaki esaslarını anlatan dikkate değer metinlerdir. Az sözle çok şey anlatmayı esas alan söz konusu eserlerin satır aralarında birçok inceliğe yer verilmiştir. Bu çalışmanın konusunu teşkil eden Risâle Der Beyan-ı İkrar Ve Bi-İsmi’ş-Şah [Bismişah ve İkrar’ı Açıklayan Kitapçık] adlı eser, Babagân Bektaşiliğinde ciltlerle anlatılacak ikrar kavramını az ama öz şekilde, güçlü inceliklerle anlatan kısa bir metindir. Risâle Der Beyan-ı İkrar Ve Bi-İsmi’ş-Şah adlı eser, Milli Kütüphane Yazmalar Koleksiyonu’nda 06 Mil Yz A 4697/13 numarasıyla kayıtlıdır. 88a no’lu varakta 22 satır olarak yer alan ve 15 Safer 1274 (5 Ekim 1857) tarihi düşülen metnin müellifi, Seyyid Mehmed Rifat b. Mustafa Bektâşî’dir. Soru-cevap şeklinde kurgulanan bu kısa metin, ikrar kavramı etrafında tarikat müntesiplerine eğitim vermeyi amaçlamaktadır. Bu çalışmada Risâle Der Beyan-ı İkrar Ve Bi-İsmi’ş-Şah adlı eserin sadece çeviri yazısıyla yetinilmemiş, metnin içerik analizi yapılmış ve metin günümüz Türkçesine de aktarılmıştır.

Anadolu’nun 13. Yüzyılı, fetih hareketlerinin büyük ölçüde tamamlandığı; Abdâllık, Babaîlik, Bektâşîlik, Kalenderîlik, Mevlevîlik gibi muhtelif tarikatların teşekkül ettiği; imar faaliyetleri yanında çeşitli kollarıyla edebiyatın filizlendiği bir dönemdir. Bu zaman diliminde, birçok şair yetişmekle birlikte yüzyıla rengini veren simalardan birisi Yunus Emre’dir. O, ilmî eserlerde Arapçanın, sanat ürünlerinde Farsçanın egemen olduğu bu dönemde, tasavvufî düşüncenin hakikatlarını sade bir Türkçe ile sunmayı başarmış ve Anadolu sahasında kendisinden sonra gelen birçok şaire öncülük etmiştir. Aşık Yunus’tan Edib Harâbî’ye uzanan bu şairler silsilesinin önemli bir halkası, Bektâşî edebiyatında mühim bir mevkii bulunan Kaygusuz Abdâl’dır. Yunus’un muhtelif şairler üzerindeki tesiri, akademik camianın dikkatini çekmiş ve buna yönelik birtakım çalışmalar yapılmıştır. Ancak, onun kadim takipçisi olan Kaygusuz’un bu yönüne dair kapsamlı bir çalışma yapılmamıştır. Bu makalede, şairlerin divanları ve Cemal Kurnaz ile Mustafa Tatcı’nın hazırladığı şathiyye mecmuası ekseninde Kaygusuz’un şiirlerinde Yunus’un tesiri incelenmiştir. Kafiye, redif ve ifade yönünden Yunus’u hatırlatan şair, selefi gibi alegorik üslûba rağbet göstermiş; aşkın kıymeti, âşığın kimliği, gönlün kararsızlığı ve kendini bilmek gibi konuları Yunusça söylemiştir. Yunus tarzını kendi özgünlüğü içerisinde sürdüren şair, aynı zamanda bu tarzın Bektâşî edebiyatına intikalinde önemli bir rol üstlenmiştir.

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.

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.

Hacı Bektaşi Veli’s Dervish Lodge (Pirevi) was the center of all Bektashi lodges in the borders of the Ottoman Empire. Pirevi, from the beginning of the XVII. Century, all Bektashi Dervishes had the power to offer Bektashi babas (fathers) to the Sultan for the appointment. However, in some periods such as Ahmet’s (III) reign years, this rule was not observed. Pirevi, which provided authority over all Bektashi lodges, also had a rich foundation. Waqf’s places were exempted by the Ottoman State from many taxes. In the period of Ahmet III, even if Pirevi’s foundation faced various problems, these problems were solved by the initiatives of seccadenisin and trustee. In the election of the foundation managers and seccadenisin who was the head of Pirevi, the Janissaries Aga played an active role. This is particulary important in terms of revealing the connection of the Janissaries with the Bektashis. However, the Sultan had a good relationship with Pirevi and made financial aids to Pirevi every year under the name of cardigan money. In addition, Pirevi proved its effectiveness in the bureaucracy by opposing the attempts of the transfer of Hacı Bektas town and the Qadi institution elsewhere. As a result, the developments that took place in Pirevi during the period of Ahmet III were taken up in this study by taking advantage of archival records, period sources and examination work

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

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

“Dedelik”(elderly- grandfathers) institution occupies a vital place in Alevi-Bektashi tradition. “Dede” is at the center of all social, cultural and religious life. ”Dedelik” is the main authority where the difficult living conditions of Kizilbash Alevi Turkmen residing in the villages and where all the problems encountered in nomadic life before the settled life were resolved. In traditional social structure, social and individual relationships are carried out in an efficient manner by“dedeler”. All moral, social, and religious problems in small village communities are also resolved by“dedeler. In traditional Alevi societies, a person gains his/her identity and personality with the help of dede. It is only after an Alevi reaches a certain age that comes in the presence of “dedeler” and participate in etiquette “cem”s, and only after they have attended the musahiplik (musical) ceremonies they gain the real identity of an Alevi. Furthermore, according to the standards of traditional Alevi communities, it is necessary to arrive at the presence of the“dede”(elder- grandfather) at least once in every 6 months. According to this belief, those who do not come to“dede”(elder- grandfather) in six months are regarded as outcast. As it is understood, an Alevi’s organic ties with the community are established by the“dede”(eldergrandfather). In the traditional Alevi’s social organization, the”dedeler” (elderly- grandfathers) are at the top. In this study, we examined the perspectives of the institutionalized traditional Alevi organizations of the Turkmen Alevis, who lived in the Kangal District of Sivas where the very rich religious and social manifestations of the Alevi culture existed, in terms of sociology of religion. We evaluated the hierarchical structure and functions of the Dedelik institution which constitutes the backbone of traditional Alevism organization.

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.