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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]

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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]

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.

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]

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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]

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

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]

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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 Electronic Turkish Studies is the property of Electronic Turkish Studies 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.)

It is written as one of the earliest kinds of Turkish folk poetry and written in every form of the syllabic scale, the first one being obvious and the second one being forgotten and anonymized. the connections may be five or more, starting from a string; anonymous products that are expressed by the people with a certain melody in their feelings, dreams and thoughts that are affected by material-spiritual events are called "folk songs". Folk songs is an important product in revealing the thought of a nation. Alevism-Bektashi has always had an important place in social life since the time of thought. Some researchers have considered Alevis- Bektashism as a belief system and others as a lifestyle. In the framework of these evaluations, Alevism-Bektashism has continued its existence from the past to the present day and still continues. Turks have an important place in Alevis-Bektashism. It was an interpreter of the sentiments of the people by providing the direct access to the Alevi- Bektashism of the Turkic Alevi-Bektashism, which the lovers used in simple language. Because of these original statements, the lovers were regarded by the people as a respected, great person. In addition to being told in religious ritual ceremonies of these Turks who are expressed by the lovers, the Alevi-Bektashian thought has become widespread in the oral culture environment. [ABSTRACT FROM AUTHOR]

The article analyses the background of a popular conception of Sufism as equivalent to ‘Islamic esotericism’ by tracing two different but sometimes confluent currents: reifications of Sufism within Western romanticist and modern environments, and the approach to it in Islamic reformist movements. A further aim is to nuance and problematize such understandings, making use of examples from both historical and contemporary Sufism. Finally, the article briefly discusses possible pros and cons related to the interbreeding of Islamic Studies and the academic studies of Western esotericism. [ABSTRACT FROM AUTHOR]

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“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.

Initiation into the Bektashi Sufi order is formalized as the initiate is led through a complex ritual form replete with symbols of death and rebirth, sacrifice, and integration that are enacted as the ritual is performed and in various ways experienced by the initiate. Once having entered and become a part of the order, then, the initiate encounters other cultural forms that reflect back upon the initiation ritual, such as poems that recount and provide commentary on it, contributing to his or her understanding of the experience of initiation as they too are performed in a communal context, and showing that integration into the order is an ongoing process. This paper analyzes the initiation ritual form with respect to the relationship between the cultural symbols presented in it and the experience it is intended to have on the initiate as he or she interacts with them. It further analyzes a particular poem that recounts the initiation ritual while adding impressions of the experiences evoked in it—experiences which meld with the initiate’s own remembered experiences. Finally, it shows how these experiences are reinforced through the communal interaction that transpires as such poems are sung to music in a ritual context.

There are some differences and deficiencies on contents, explanations, and usages of certain concepts in Turkish resources. Different concepts may sometimes would be named with the same term. This usage is against to the logic of naming. Because a concept can be used just for one term, a single term cannot be used for more than one concept. Structures such as "Mehmet Akif Ersoy, Yahya Kemal Beyatlı, Reşat Nuri Güntekin" are defined as a compound noun or a compound noun group Turkish in syntactical resources. Likewise, structures such as "hanımeli, ayakkabı" are also defined as compound noun. Two different structures such as "Reşat Nuri Güntekin" and "hanımeli" should be defined with different terms. Combinations consist of different word groups and common nouns, and combinations consist of proper nouns without suffixes shouldn't be defined with different terms. In our study, grammatical definition of the term of "proper noun group" in resources are stated, and its content and extent is evaluated. In the light of these information this study offers "proper noun group" term for the structures such as "Reşat Nuri Güntekin". [ABSTRACT FROM AUTHOR]

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It is understood that some belief motifs based on the love of ahl-i bayt in the tradition of Sufism are commonly used in different sects. In this context, content of "Tariqat-i Muhammediyye"2 which probably is the work of the 19 century will be evaluated in this article. Especillay in the manuscript, espression of acceptance of the Twelve Imams and Fourteen Innocent according to Bektāshī tradition. In Anatolia it is important in terms of Rifa Ttradition. Howewer, some data differ from the Bektashi tradition. Accordingly, it is understood that Rifai tradition directly related to the tradition of "Futuwat-Akhi". On the other hand, taking into account similar belief motifs in sects such as Qādirīlik Khalvetīlik, shows that they were reproduced in Turkish mystic tradition. [ABSTRACT FROM AUTHOR]

Death is one of the most significant facts of human life. The perception of death varies according to people's outlooks on life, beliefs, living conditions and their life situations they experience. Death is sorrow, but it sometimes is regarded as a salvation from torments. The history of death is developed around various concepts and ideas. In the Kyrgyz society, one of the milestones of the Turkic culture which has an important position in human's life is curiosity; how the phenomenon of death, beliefs and concepts emerged in this context and perceived in the minds of people. Death has an important role in the culture of the Turkic speaking and Turkic descent people. In this paper the role of death in the Kyrgyz society has been emphasized where the traditional Turkic beliefs are deeply influential in the view of death as well as the Islamic precepts and practices in every area, the statements of death, the will, the law of salvation. [ABSTRACT FROM AUTHOR]

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One of the central linages in Turkish Sufism was the Ottoman promoted Bektashi Order, closely connected to the Janissary corps. Nowadays the tradition is often labeled as a ‘popular Sufism’, without any discussion of what that concept means and the contradictions between folk religion and Sufism in general. This article concerns the question of what constitutes popular Sufism and how it is expressed within the Bektashi tradition. The first part analyzes the trends and religio-sociological components of Sufism and folk culture in the early Bektashi hagiographic text, Velayetname, and in the younger Bektashi textbook, Makalat. The second part consists of a discussion of what Sufi components the modern Albanian Bektashi Order has preserved and to what extent this Order still is a Sufi order and not just an Islamic folk religion

The Alevi are a religious minority in Turkey. It is a heterogeneous group including millions of Muslims who do not profess the major Sunni movement. During the time of the Ottoman Empire they were often persecuted as heretics. The Alevi and the Bektashi rise from the same origins which stretch back to the 13century to the theory of dervish Hadji Bektash Veli. In the first case it was concerned mainly rural inhabitants and in the second case it was concerned urban inhabitants – members and adherents of the dervish order Bektashi. Alevi Islam is called “Folk Islam”. It connects the elements of Shi’a Islam, Sufi movement, Christianity and pre- Islam systems of belief. The Alevi are despised by the major society because they do not stand aloof from drinking alcohol and they do not keep the Five Pillars of Islam which the orthodox Islam is based on. There was created a separate genre of anecdotes about the Alevi-Bektashi. This contribution introduces the main principles of their belief and ceremonies and brings also illustrations of some anecdotes.

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.

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 Itobiad: Journal of the Human & Social Science Researches / İnsan ve Toplum Bilimleri Araştırmaları Dergisi is the property of Itobiad: Journal of the Human & Social Science Researches 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.)

Starting with the first quarter of the 19th century, Ottoman Empire entered a modernization process, which became more and more comprehensive and deep rooted over time. During this process, traditional institutions and facts became being replaced by modern, secular structures and approaches, as the religious orders lost their former powerful and functional positions. During this period, autonomy, against central rule, has been mostly ended while socio-economic independency suffered the same fate against economic interventions. As the State perceived modernization as creating an Ottoman Muslim society on formal Islamic foundations and put it into implementation, the unique oncological and epistemological worlds, or their insight traditions, suffered significant losses of altitude. Faced with unbearable pressures by the reform, the religious orders tried to understand this new system and by creating modern institutions, such as newspapers, societies etc. integrated to the system, they have tried to deal with such pressures. One of the sufis-tic magazines of this era, Muhibban, appeared as a natural outcome of this historic process, also inspired by the liberal atmosphere of the Second Constitutionalist Period. Muhibban was created as an answer to severe social, cultural, religious and philosophical criticisms and enforcements directed towards Sufism and orders, particularly towards Bektashism, which was considered to be a threat against formal Islam. But Muhibban did not consider this to be sufficient, and introduced religious orders, monasteries and zawiyahs as the only places to be embraced by humanity to reach higher moral levels, virtue and fullness in modern world, as it was the case in the preceding centuries. In other words, as well as defending religious orders, Muhibban aimed to open up new legitimate places for them in the new social life and earn them their former reputation. [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.)

This study includes the subject of how basic values of Bektashi Culture reflected to jokes as a humorous code. With the study, it is aimed to reveal the forms of the values of Bektashi on the reflection to jokes, in other words, "the image and perception of Bektashi in the jokes". In the study, first the basic values of Bektashism are disscused. Then, 165 jokes are analyzed and evaluated in terms of affirmation or negation criteria using content analysis method. Thus, it was confirmed that the philosphy which represents with the Bektashism are perceived and wanted to transfer outside the Islam. In this context, the type of Bektashi presented in the jokes; appears as a personality who belief in God is weak, drink alcohol, do not fast, also remain distant against praying. [ABSTRACT FROM AUTHOR]

This article explores the forays of Alevi and Bektashi writers into the genres of Qur'anic interpretation and translation. A sizeable religious minority in Turkey, Alevi and Bektashi authors are relative newcomers to these fields and their cultivation of contemporary Qur'anic literature resembling that of their Sunnī counterparts is a significant development. This study examines how their treatments relate to shifting political and religious environments in Turkey and, furthermore, considers their style, sources, and arguments. It contends that interpreting and translating the Qur'an have become integral to Alevi-Bektashi participation in broader public debates over religious practice, freedom, and identity in modern Turkey. [ABSTRACT FROM AUTHOR]

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