Journal of Alevism-Bektashism Studies

Inner Cover

ABKED Editorial Board — 2024-12-27

Yıldırım, Cengiz (2020). Şah İsmail Safevî Kızılbaş Devleti. Ankara: Dorlion Yayınları. 356 sayfa. ISBN: 978-605-249-703-6.

Güllü Işık — 2024-12-27

Gündüz, Tufan (2010). Son Kızılbaş Şah İsmail. İstanbul: Yeditepe Yayınevi. 176 sayfa. ISBN: 978-605-4052-49-3.

Hilmi Aykaç — 2024-12-27

Avcu, Ali (2020). İslam’ın İlk Marjinalleri Gulat–ı Şia. Ankara: Fecr Yayınları. 390 sayfa. ISBN: 978-605-7570-91-8.

Aliağa İşçitürk — 2024-12-27

Ekinci, Mustafa (2010). Şah İsmail ve İnanç Dünyası. İstanbul: Beyan Yayınları. 207 sayfa ISBN: 978-975-473-491-1.

Ceylan Erzincan — 2024-12-27

Editor’s Letter

ABKED Editorial Board — 2024-12-27

Special Editor

İlgar Baharlu — 2024-12-27

Did the Anatolian Hatayis hear of Shah Ismail?

Ömür Ceylan — 2024-12-27

Despite the relatively short lifespan of Safavid Shah and Sheikh Ismail (d. 1524), his influence has endured for centuries. While Shah Ismail emerged as one of the most powerful figures in the region during the early 16th century, his political influence began to wane shortly after the Battle of Chaldiran. However, his religious-mystical persona, known under the pen name Hatayi, has retained its vitality for five centuries, particularly in Anatolia. While Ottoman officials and intellectuals ignored Shah Ismail for political reasons for a long time, the greatest factor in maintaining his religious authority was undoubtedly the Anatolian Qizilbash and the poets they raised under the pen name Hatayi. The Anatolian Qizilbash created texts and melodies around the name Hatayi, placing them at the core of their rituals to sustain their religious and cultural identity. Therefore, Shah Ismail Hatayi became immortal through the poems written and sung by the Anatolian Hatayis.

The relationship between Shah Ismail and the Anatolian Hatayis, traceable more through narratives and oral culture than reliable documents and records, holds greater significance than the mere reproduction of literary texts or the incorporation of a charismatic leader into the cult of saints by his followers. This relationship conceals the codes of a sociological rupture with political effects that have persisted to this day. Hence, one of the most important grounds for tracing the historical background of the Anatolian Qizilbash faith, an enduring and frequently debated topic, is the relationship between the Anatolian Hatayis and Shah Ismail.

We lack sufficient scientific data to determine which of Shah Ismail’s poems circulated in Anatolia before and after 1514, or how many of these have diverged from the tradition or transformed over the past five centuries. In other words, providing an answer to this question based solely on the unique poems and words of Shah Ismail within the ritual universe of contemporary Anatolian Qizilbashism would not contribute comprehensively to understanding the process. At this point, a realistic and accurate first step toward broader and more coherent research could begin with a question previously raised by other scholars: “How and to what extent did the Anatolian Hatayis understand Shah Ismail, and how well do they represent his theological identity?”

This article aims to outline Shah Ismail’s theological profile and trace its reflections among the Anatolian Hatayis. First, the historical processes considered crucial in shaping Shah Ismail’s spiritual world are summarized. Subsequently, based on the comparative Hatayi Divanı published in 2017, concepts believed to hold distinctive significance in his theological stance—such as God, Prophet, Sect, Qizilbash, Ja’fari, Husayni, Mawali, and Ali—are analyzed, and their representations among the Anatolian Hatayis are explored.

Political Portrait of Shah Ismail Safavi

Tofig Necefli — 2024-12-27

Throughout the history of our nation, there have been many figures who, by uniting hundreds of tribes and communities that lived in the same geographical area, spoke the same language, and shared spiritual values, called for unity and solidarity around a common ideal, gathering millions of people.

One of these historical figures is Shah Ismail. For scholars and historians, Shah Ismail remains a great statesman and a talented commander. In the eyes of Azerbaijanis, Shah Ismail is the person who unified the lands of Azerbaijan and established the central Azerbaijani state.

In the primary sources, numerous considerations about the founder of the Safevid state show his inherent ties with the Turks and Azerbaijan. Undoubtedly, the most notable and convincing of such facts are the words of Ismail Safevi when the Gulustan fortress in Shirvan was besieged. As the siege of the Gulustan fortress, one of the most strong fortifications of Shirvan, was prolonged, Ismail called the great emirs to him and said: “Do you need the Gulustan fortress or the throne of Azerbaijan?” Followers of the Holy Safavid dynasty answered “The throne of Azerbaijan”.

This historical discourse is important in the following ways: at first, Ismail saw his highest goal, which pushed him to military campaigns from an early age, to establish a new and powerful state. Secondly, Ismail declared this polity as the state of Azerbaijan. Thirdly, while Ismail moved from Gilan to Ardabil with his seven followers in 1499, he acted under the influence of his advisors, however, under the Gulustan fortress, he was already an independent personality who set great historical goals for his nobles and emirs.

The study of Shah Ismail’s political portrait is essential, first and foremost, for understanding his extraordinary personality. Shah Ismail managed to sustain the Safavid sectarian movement, mobilized Safavid followers around him despite his young age, initiated a movement with a small group that altered the political landscape of the region, successfully concluded this movement, and laid the foundations of a great and powerful state like the Safavid Empire, ensuring its longevity.

Sheikh Cunayd Tomb in Kusar-Hazra Village (Azerbaijan): Restoration Errors And Reflections On The Importance of Preserving This Cultural Heritage

Ersel Çağlıtütüncigil — 2024-12-27

The art produced by the Turks for centuries has a unique identity and characteristic originality. Starting from Central Asia, the architectural works left behind primarily in Anatolia, Azerbaijan, Turkmenistan, Kazakhstan, Kyrgyzstan, Syria, Iraq, North Africa, and some other regions are the most vivid witnesses of this culture. The only way to truly understand our architectural heritage, which spans a vast geography, is to trace its developmental history, recognize and introduce the precursor examples outside Anatolia. In this regard, Azerbaijan, like other regions inhabited by the Turks, holds significant importance. Many answers and clues regarding the identity and origins of Turkish architecture can be found in the process that began with the establishment of the Seljuk and Safavid states in these lands, and in the cultural, civilizational, and architectural examples they produced during this period. This era, which made a significant contribution to the characteristic development of Turkish art, has also attracted great interest in the academic world. Azerbaijan’s architectural works, particularly those dating from the 11th to 16th centuries, although fewer in number compared to Anatolia, form a valuable bridge and transitional phase for the next stage of development. Therefore, it is of vital importance to correctly interpret, understand, protect, and preserve these works. The destruction of these works today does not only mean the disappearance of a few architectural monuments in Azerbaijan. It should also be understood as the severing of an important link in the great chain of our civilization.

This article is based on the impressions and observations obtained through extensive research and studies conducted on the Sheikh Junayd Tomb. It emphasizes the place and significance of this architectural heritage from the 16th century, which dates to the Safavid period in Azerbaijan, within Turkish architectural art. Additionally, it discusses how this invaluable cultural heritage, with its historical and cultural significance, should be preserved more accurately and properly for future generations and why this is of critical importance.

The Safavids-Musa’shasha Conflict: An Analysis of Political, Sectarian and Social Transformations

Ayşe Atıcı Arayancan — 2024-12-27

The Shiite movements that emerged in the 14th-15th centuries were important dynamics that shaped the political, social and religious structures in the region. Groups such as Hurufism, Musha’shaha, Ahl al-Haqq, and Safavids developed an approach that questioned not only sectarian values but also political authorities. Among these movements, the Safavids, especially after Shah Ismail came to power in 1501, adopted Isnaashariya as the official sect of the state and focused on building a religious identity and providing social support. This process paved the way for the clash of different sects and ethnic identities and formed the cornerstones of religious and political transformations in the region. In the process of this conflict, the Safavids and the Musa’shasha were movements that were formed in the context of political, social and cultural conditions and underwent changes and transformations under the influence of these conditions. The rivalry between the Musha’shasha and the Safavids sharpened both groups’ quest for legitimacy and doctrinal discourse. While the Safavids seized power, the Musha’shas tried to establish their own legitimacy by making effective propaganda among the people in places such as Huwayza and Irak-ı Arab. As a result, these dynamics have led to sectarian differences becoming more pronounced and political interactions enriched.

In this article, while comparing the Safavids and Musa’shasha, it will be tried to make evaluations on a few basic points. One of them focuses on how the Safavid leaders established religious authority, their ideological foundations, the practices made to impose Isnaashariyya Shiism, their ability to form political alliances and the supporting masses; It will be tried to analyze what kind of reactions the Musa’shasha developed against the Safavid rise and the dynamics through which these reactions were shaped, how they tried to gain their own propaganda strategies and social support. While comparing the propaganda and legitimacy of the Safavids and Musa’shashas, the process of the Safavids seizing authority and the policies developed by the Musa’shashas against it will be tried to reveal the religious and political dynamics of the period.

Shah Ismail Khatai in the Historical Sources of the Ahl-i Haqq Alevis

İlgar Baharlu — 2024-12-27

Since its establishment, the Ardabil Sufi lodge has attracted the people of Anatolia, becoming a sacred space for them. Those who gathered around this lodge, by dedicating themselves to the Safavid guides, eventually facilitated the emergence of a Kızılbaş Alevi state, leaving their mark on history as Kızılbaş Alevis. The Kızılbaşiye State1 was officially founded by Shah Ismail Hatayi, who was a descendant of this dynasty. However, Shah Ismail Hatayi is not only regarded as the founder of a state among Alevi communities living in regions such as Anatolia, the Balkans, and Iraq, but also as a perfect guide (mürşid-i kâmil) and a great poet. In fact, in the eyes of these Alevi communities, Hatayi is considered more as a charismatic spiritual leader than a political figure. In the tales among these Alevi groups, the saying “No cems is held without Hatayi” reflects the importance of Hatayi, showing that his name must be invoked for the ritual to be complete.

In addition to these regions, Iran, which has a significant Alevi population, is one of the lands with a high concentration of Alevi followers. Contemporary Iran, a vast country, is home to the largest Alevi population after Turkey, under the broader term “Ehl-i Hak.” For centuries, the Ehl-i Hak Alevis have spread across this region and managed to preserve and live their belief system within closed communities. The Ehl-i Hak dynasties2 consist of various ethnic groups such as Turks, Kurds, Lor, and Lek. These communities have maintained their beliefs by preserving a strong oral culture as well as written historical sources. When examining the sources of these Alevi groups, one can observe the belief system formed around saints and sacred figures. In this context, the place of Shah Ismail Hatayi in the Ehl-i Hak groups, which hold a significant place in Anatolian Alevism, is a matter of interest. In fact, when considering the history of the Middle and Early Modern periods of Iran, one may conclude that these two countries share great socio-cultural, political, and economic similarities. Therefore, it is reasonable to assume that the Ehl-i Hak Alevis, as adherents of a Sufi and esoteric belief, are not historically different from the Alevis of Anatolia and the Balkans. Particularly, with the rise of the Kızılbaş state in the context of Safavid history, it is natural for the Ehl-i Hak to also have their place in history, just as the Alevi communities in Anatolia and the Balkans did. However, the position of Hatayi among the Ehl-i Hak Alevis in Iran, and their view of Shah Hatayi, has not been thoroughly discussed in historical and belief-based sources.

In this regard, it can be seen from the sources accepted among the Ehl-i Hak Alevis that Shah Ismail Hatayi holds an important place. According to the sources available in this study, Hatayi is regarded as a sacred figure of this belief system among the Ehl-i Hak dynasties. Moreover, in the verses of the Ehl-i Hak and the words of the lovers of Hak (the divine) (poems/songs), this belief system’s sacred figures are generally mentioned, and Hatayi is recognized as a saint. In Ehl-i Hak sources, Shah Ismail Hatayi is depicted as a figure who emerged at a certain period to spread the path of God.

Shah Ismail in the Context of Charismatic Leadership

Mihriban Artan Ok — 2024-12-27

A charismatic leader can strongly influence the people around them, gaining their respect and admiration. These types of leaders are known for their unique charisma, confident demeanor, and visionary outlook. Charismatic leaders often emerge in difficult times, inspiring hope, motivation, and unity among people, bringing them together for a common cause. Leaders can derive their charisma from various sources, including personal traits and social dynamics. A leader’s charisma is shaped by tough times, cultural values, norms, and accomplishments. Charismatic leaders typically emerge during periods of uncertainty, crisis, or change. In difficult times, people search for a leader who will guide them and offer hope. This creates a strong influence for charismatic leaders. In summary, the charisma of leaders is influenced both by their inner qualities and the environment in which they operate.

This study analyzes Shah Ismail as an example of a charismatic leader, examining the elements that shaped his charisma. As the founder of the Safavid State in the 16th century, Shah Ismail left a deep impact not only politically but also religiously and culturally. Shah Ismail’s political leadership, as well as his identity as a sheikh, sayyid, and Mahdi, were factors that enhanced his charisma in the eyes of his followers. Charismatic leaders are often figures who guide their masses, offering them trust and hope. In this context, Shah Ismail provided his followers with a new identity, both politically, religiously, and culturally. This study explores the qualities that contributed to Shah Ismail’s charisma, using Ottoman and Safavid chronicles, travelogues, and other sources, applying document analysis to offer a historical perspective on the concept of charismatic leadership.

An Evaluation of the Principles of Faith Expressed in the Poems of Shah Ismail Khatai

Bülent Keleş — 2024-12-27

Shah Ismail is a highly debated figure, both for his historical personality and religious affiliation, especially in the context of Ottoman-Safavid relations and the fact that a large portion of his followers were Ottoman subjects. Among the issues placed at the center of the debate by his adversaries are accusations that he disregarded fundamental principles of Islam, such as the abolition of Islamic law (Sharia) as established by the Ahl al-Sunnah, undermining the religious authority of Prophet Muhammad, and nullifying the teachings of the Qur’an, which are considered core beliefs of Islam. The Ottoman scholars of his time, who saw him as an enemy and marginalized him, claimed that he led the Turkmen in Anatolia astray, making them his followers and turning them to Shia Islam. Additionally, it is claimed that Shah Ismail, the seventh leader of the Safavi Sufi order, transformed the originally Sunni Safavi order into a structure that promoted Shia missionary activities. Shah Ismail, who Sunni scholars accused of being a Shia, was not accepted by Shia Muslims either. Even modern Shia writers, like Ali Shariati, accuse him and the Safavid State he established of distorting Shia Islam and deviating from the true Shia faith centered around Ali.

In the eyes of his followers, however, he occupies a completely different position. It can even be said that all the attributes such as heroism, wisdom, courage, and charity, which Alevi people associate with Ali, have been embodied in Shah Ismail. For Alevis, he is not only the perfect human (İnsan-i Kâmil) and a spiritual guide but also one of the pioneers who carried their belief to future generations. He is a revered figure whose sayings are recited in almost every Alevi cem ritual. Therefore, understanding his beliefs is a crucial aspect. The claims made by his adversaries about him attempting to undermine the core principles of Islam and abolish Prophet Muhammad’s Sharia can be understood as politically motivated. Investigating his belief system is necessary to comprehend the nature of these accusations. In this study, the belief principles reflected in his poetry are analyzed using document analysis, a qualitative research method from the social sciences. By examining the belief principles emphasized in his divan, which has been Latinized by various researchers, and analyzing documents such as books, articles, and archival records through content analysis, this study explores whether the allegations made against Shah Ismail hold any truth. The study also highlights the alignment or contradictions between the belief principles he emphasized in his poetry and the Shia and Sunni Islamic traditions.

The Sufis of Karacadağ and The Followers of Shah Ismail Hatayi

Farman Omid — 2024-12-27

To better understand the formation process of a state, it is both important and necessary to analyze the methods the founder of that state used to seize power and to evaluate the outcomes of these methods. The Safavid State is no exception to this. The Safavids initially formed around a Sufi order as a mystical movement, and after almost two centuries of expanding their activity, they ultimately succeeded in emerging as a state on the historical stage. Indeed, it is essential to recognize the groups involved in the formation process, especially during its establishment. This will help clarify the characteristics and nature of the state during its formative stage.

In this context, the main aim of this study is to examine the role of the Sufis settled in the Karacadağ region and their involvement in the process of Shah Ismail I’s establishment of the Safavid State. Research related to the Safavid period generally mentions the Karacadağ Sufis alongside the Kızılbaş and Talish tribes, but no detailed study has been conducted so far on their influence in the rise of the state. Therefore, this article carries significant and innovative importance.

In this study, information obtained from primary sources, archival documents, and fieldwork is utilized to gather scattered data and analyzed using a qualitative-analytic method. The findings reveal that, like the Anatolian Turkmens, the Karacadağ Sufis were among the earliest disciples of the Safavi Order. They supported Shah Ismail and his father in various ways and continued to serve the Safavid kings with loyalty even after the establishment of the state. It seems that the small geographical size of the Karacadağ region and its relatively low population compared to the densely populated Anatolian Kızılbaş tribes led to the overshadowing or even neglect of their role in the emergence of the Safavid State.

While addressing this gap in the research, the study will also identify the religious characteristics of the Turkmens still living in the region and reveal the underlying religious reasons for their assistance in the establishment of the Safavid State.

A Discovery of a Hidden Legacy in the Bektashi Tradition: An Examination of Bedri Noyan Dedebaba’s Unpublished Poems and Their Sufi Depth

Cem Erdem — 2024-12-27

This study aims to analyze 23 previously unpublished poems by Bedri Noyan Dedebaba, focusing on their content, language, and stylistic features. Bedri Noyan Dedebaba, as the 36th leader (mürşid) of the Babagan branch within the Bektashi tradition, holds a significant place and has had a wide-reaching influence through his mystical poetry. In this study, Dedebaba’s understanding of Sufism is observed to center around themes such as divine love, the struggle with the self (nafs), moral guidance, and self-awareness.

Noyan’s poems are notable for containing deep spiritual and philosophical elements expressed in a simple and accessible language. While emphasizing the journey of reaching divine love and closeness to Hakk (Truth, God), the poet also highlights the importance of being a virtuous individual within society. Additionally, the metaphysical connections between nature, the universe, and humanity are depicted through vivid imagery in these poems.

The study further examines word choice, sentence structures, meter, and rhythm in Bedri Noyan’s poems, written under the pen names “Âşık Noyan”, “Bedri Noyan Dedebaba” and “Bedri Noyan.” As part of the traditional Turkish Sufi poetry genre, these poems, written in 6-, 7-, and 8-syllable meters, stand out with their rhythm and harmony created through rhyme, repeated words, and pauses within the lines. Out of the 23 poems studied, three were written using the aruz meter, following the pattern of Mef’ûlü mefâîlü mefâîlü fa’ûlün The poet employs simple sentences, recurring expressions, and direct addresses to effectively convey spiritual depth to the reader. In Noyan’s work, the challenges faced by the dervish in reaching divine love, the discipline of the self, and the path to divine truth are supported by a harmonious poetic structure.

These unpublished poems of Bedri Noyan Dedebaba are crafted with an original style that reflects the spiritual depth and didactic nature of the Sufi tradition. Presented with simplicity, rhythm, and harmony, these poems can be regarded as significant works for conveying Bektashi teachings to future generations.

The Alevism-Bektasism Order and The Akhis Organisation in Anatolia: Ideas and Practices

Fahimeh Mokhber Dezfouli — 2024-12-27

The Seljuk Turks’ victory at the Battle of Manzikert (1071 AD) and their entry into Anatolia marked a new chapter for this ancient land. The emergence of the Sultanate of Rum led to extensive political, social, and cultural transformations in the region. Gradually, with the consolidation of Seljuk rule, nomadic and urban Turks, drawn by the promise of prosperity and security in Anatolia, crossed the deserts of Central Asia and flocked to Anatolia in droves. To strengthen the foundations of their weakening caliphate in the 6th-7th/12th-13th centuries, the Abbasid caliphs supported the futuwwa movement. They joined them and encouraged their vassal rulers to do the same, spreading futuwwa throughout the Islamic lands. The Mongol invasion prompted a migration of scholars and Sufis to Anatolia, where they found refuge under the Seljuk kings. The kings’ support for futuwwa and Sufism and socio-political changes in the region led to various Sufi orders in Anatolia. Despite its combative stance against the Seljuks, the Alevi-Bektasi order became one of the most influential Sufi movements in the region and was significantly impacted by the Akhis tradition. Alevi Bektasi order was influenced by futuwwa ideas and practices. Some of their rituals in Jam ceremony are similar to futuwwwa. With the rise of the Alevi-Bektasi order during the Ottoman period, many Akhi members joined this order. The simplicity of teachings, emphasis on action, and the presence of Shia rituals in both groups brought them closer together and eventually united them. This paper examines the influence of them on the Bektasism, highlighting the similarities between the two movements that eventually led to their integration.

Bir Mürşidin Ardından: Adnî Halife Baba Erenler (Ahmet Mehmet Temren)

Güllizar Cengiz — 2024-12-27

On The Poems of Shah Ismail Khatai

Eva Csaki — 2024-12-27

The study examines the linguistic and cultural heritage within the Alevi-Bektashi belief system, focusing particularly on oral traditions and hymns (nefes). The analysis aims to explain the theological and historical background of the Alevi-Bektashi belief system in relation to Sufi Islam centers in Western Europe, supported by field data.

The fieldwork conducted in Thrace in 1999 reveals how the Alevi-Bektashi belief system has maintained its vitality and adapted to changes over time through oral transmission, particularly via the hymns collected during this research. These hymns emphasize key messages such as hospitality, spiritual devotion, and human limitations in the face of divine power. Additionally, the study explores the similarities between the Turks’ pre-Islamic cultural elements and the Hungarians’ pre-Christian traditions.

From a linguistic perspective, the expressions and vocabulary used in these hymns reflect the historical evolution of the Turkish language and its interactions with Hungarian. Specifically, traces of Turkish-origin words and structures in Hungarian provide concrete evidence of these interactions. The research highlights the use of Middle Turkish in Hatayi’s hymns, which embodies the linguistic characteristics of the period and elements of pre-Islamic Turkish culture.

The Alevi-Bektashi belief system, as illustrated in Hatayi’s hymns, offers a rich theological and linguistic heritage. This study aims to shed light on the historical, literary, and linguistic dimensions of this belief system, contributing to the preservation and understanding of its cultural legacy.