ALEVİLİK-BEKTAŞİLİK İLİŞKİSİ VE ALEVİLİĞİN BEKTAŞİLİKLE KAYNAŞMASI

Abstract

In this article, contrary to the separation of Alevism and Bektashism, the integration of Alevism and Bektashism in the historical process will be discussed. Bektashism did not emerge from the Qizilbāsh, on the contrary, Bektashism and Alevism merged over time. While Kizilbash was common among nomadic Turkmen tribes in Eastern Anatolia, Bektashism was common among Yörüks in Western Anatolia, in Thrace, with the distinction made by the Ottomans. While it is seen that Ottoman nomads are more inclined to settled values and urban culture, it is seen that Alawite-Turkmen under the influence of Shiite-Safavid are more closely connected to nomadic-tribal values. In terms of time, the development of Bektashism as a sect structure and the evolution process of Qizilbāshism to Alevism are also different. Therefore, the view that two completely different phenomena in terms of time and space are seen as parts of the same organism and separated from each other over time does not reflect the truth. It is anachronism to make a general judgment by looking at the common elements between their socio-economic structures and their religious-cultural traditions. There are certain differences between Alevism and Bektashi rituals and cem rituals, and there are fundamental differences between the homogeneous structure of Alevism, which gives importance to lineage, and the heterogeneous structure of Bektashism, which absorbs even non-Muslims. In Turkey, both faith circles came together and fused under the influence of many political and social historical factors. The emphasis of Hacı Bektaş Veli and Shah İsmail to be of Khorasan origin is related to the issue of gaining legitimacy among the Anatolian nomads. The common element that brings these two formations together, which the researchers try to explain with religious syncretism, is undoubtedly Sufism. Keywords: Alevism-Bektashism, Hacı Bektaş Veli, Shāh Ismāʿīl, Turkman.