Seher Abdalın Kaleminden Bir Hz. Ali Velayetnamesi-Deşt-i Erzene

Abstract

Long political conflicts, especially the Karbala tragedy, and the narrative-oriented belief system trying to hold on to new geographies have created a new cultural basin in the Islamic geography and heterodox lifestyles caused by social differences, mostly under the influence of the Imāmiyya cult, which fell relatively far from the institutionalized Islamic perspective on Ṣūfism, sects and creeds, revealed the “Ali cult”, which turned into a myth from time to time. The historical development, sociological interaction and the forms they transform of the frame stories that make up the more painful narrative in the cenk, miʿrāj and grief trilogy have revealed an important literature. In the narrative universe that constitutes this literature, literary genres such as velāyet-nāme/menākıb-nāme, gazavat-nāme, cenk-nāme, fütüvvet-nāme were formed around Ali. Velāyet-nāme-i Ali Kerrema’llāhu Vechehū Deşt-i Erzene, which is the subject of the study and written by Seher Abdal, is an important indicator of how similar subjects and motifs seen in Shiite oral and written culture and Buyruk have repercussions in the Anatolian geography. It contains content that will contribute to the literature around Ali. While the work reveals the miraculous story of Ali in the narrative universe, it first brings Salmān al-Fārisī and then the Prophet Muhammad to the stage with him. Seher Abdal tells the story of how Ali rescued Salmān al-Fārisī from a difficult situation in the language of Salmān al-Fārisī. In the continuation of the narrative, the miʿrāj event is conveyed from the language of the Prophet Muhammad. Velāyet-nāme was written by Seher Abdal, who lived in the second half of the 15th century and the beginning of the 16th century. Seher Abdal went to Yumgan, which is in the borders of Afghanistan, where his office is located, with the love he felt for Nāṣir-i Khusraw, one of the important names of the Ismāʿīlī tradition, and with the inspiration he received from there, he translated the work of Nāṣir-i Khusraw named Saʻādet-nāme into Turkish.