ALEVI
IDENTITY ACCORDING TO THE COMMANDMENT
1. NAME
Buyruk
(Commandment), is the main book that describes
the Alevi belief system derieved from the old Turkish traditions.
This
sacred book is known as the “İmam Cafer Buyruğu” or in short as “Buyruk” “Commandment,”
(by the Alevis, but it has different names among non-Alevi scholars. Prof. Dr. Mehmet Fuat Köprülü is the first
scholar who talks about this book claims the real name of the book is
“Menakıb-ı Evliya” 1. (Saint’s Story). The author gives short
information about this book which is from his own personal library. Köprülü’s claim becomes widespread among scholars. With the
first publication of this book in the new Turkish alphabet Köprülü’s aforementioned
dominant claims get assimilated by the circle of scholars. Publisher, Sefer
Aytekin, in the short preface of the book says that this book has different
titles like 2 “İmam Cafer
Buyruğu”, “Menakıb-ı Evliya”, “Menakıbname” and “Fütüvvetname”, and
gives the good news that Buyruk’s sequal will be published under the
title of “Menakıb-ül Esrar Behçet-ül Ahrar Telif-i Seyyid Şah Hatayi”3 (Secret Stories) to his
readers. Unfortunately, seven years
after the publishing of Buyruk he never gets to publish its sequal. Köprülü’s
same claim surfaces in another book published many years later. Mehmet Ersöz, trying to get sympathy from
Anatolian Kızılbaş Turcomans informs he has two written texts besides oral
propaganda. He claims that one of these is entitled “Menakıb-ül Esrar “ (Secret Story) contains
the conversations of Şeyh Safiyüddin-i Erdebili and his son Şeyh Sadrüddin
revealing the principles of their sufi order.
The other is entitled “Buyruk”4 by Şeyh Safi. He says
these claims are derived from an old text written by Abdülbaki Gölpınarlı.5
The
most reliable information on Buyruk is given by Abdülbaki Gölpınarlı. According
to Gölpınarlı, Şah İsmail (died on 1524) and the subsequent Safevi Dynasty sent
envoys to Anatolian Alevites to continue their mission in the land of Ottomans
who were their biggest opposition. In
Iran, they represent themselves as the voluntary assistants and missionaries of
Caferi Sect. Their mission in Anatolia
is to be accepted as the İmam (religious leader) furthermore, as Mehdi
(Messenger) and at last Mehdi’s predecessor and informer. During the reign of
Sah İsmail’s son Şah Tasmasb (1576) an author named Bisati writes the book entitled “Menakıb-ül Esrar
Behçet-ül Ahrar”. Alevis call it “Büyük Buyruk” (The Big Commandment). 6
Accordingly,
the real name of the “Buyruk” is “Menakıb’ül
Esrar Behçet-ül Ahrar”.
1.
Mehmet Fuat Köprülü: Türk Edebiyatında İlk
Mutasavvıflar, Ankara 1977.
2.
Buyruk (Publisher: Sefer Aytekin 1958, p.3.
3.
Buyruk (Publisher: Sefer Aytekin 1958, p.4.
4.
Mehmet Ersöz: Türkiye’de Alevilik-Bektaşilik, İstanbul
1977, p.95.
5.
Abdülbaki Gölpınarlı: “Bir Kitabiyat”. Ülkü Mecmuası,
Temmuz 1936, sayı 41.
6.
Abdülbaki Gölpınarlı: Şi’ism, İstanbul 1979, p.178.
2. THE AUTHOR
The
majority of Alevis believe that Buyruk is written by İmam Cafer. Subsequently,
they reveal that all the words in the preface section of the book are clearly
and with certainty written by İmam Cafer.7
a.
Anatolian Alevis are linked to Caferi Sect.
b. Buyruk is based on Alevi fundamentals, ethical principles, legends and ceremonies.
Imam
Cafer (699-765), is the sixth of the Twelfe İmams. He is the son of the Fifth İmam Mohammed Bakır. He holds a very important position with his
expansive knowledge. İmam Cafer-i Sadık
with his fluent expression of his beliefs and basing them on main
principles is considered as one of the founders of the Shiite Sect.
Accordingly, all the Shiite founders, especially Alevis, claim they belong to
Caferi Sect.
Its
claimed that Imam Cafer has fifteen books based on religion and faith. 8 Unfortunately, most of
these books are not available today. The most important book is the
aforementioned is “The Commandment” written in the name of Imam Cafer. 9
It
is certain that The Commandment is not written by Imam Cafer. In spite of all
the Islamic legends, Curanic verses, hadiths by the Prophet, The Commandment is
not a book derived from the words of Imam Cafer.
Scholars
have different points of view relating to the title and the author of the
Commendment. Dr. Fuat Köprülü’s point of view is prevalent. Thus, it is believed that “The Commandment”
is written by Shah İsmail’s grandfather
Sheik Safi. The Commandment contains speeches by Shah Hatayi. Even though it is
claimed that these speeches were added on later it does not sound convincing.
According
to another allegation the author of the commendment is Shah İsmail Hatayi. Even
though the commendment is very important in its content it does not have a literature
value. It is hard to believe that a well-known poet like Shah Hatayi could
write such a scattered book. Also, the commendment contains speeches by poets
who lived after his death. Thus, this
allegation that the commendment is written
by Shah İsmail is also is inconsistent as the claim that the author is
Sheik Safi.
Gölpınarlı
claims that the commendment is written by Bısati who lived during the reign of
Shah İsmail’s son Shah Tahmasb (1576).10
Since this is the most reliable source we agree with this claim.
3. MANUSCRIPTS AND PRINTINGS
The
Commendment has many manuscripts. In every Alevite village it has several
manuscripts. The reason for this is
because it is a widely well-read book.
There are important differences between these manuscipts.
7. Buyruk (Prepared by Fuat Bozkurt), İstanbul
1982, p.5
8. Aldülbaki Gölpınarlı: Şiilik (Shi’ism),
İstanbul 1979, p.426 lists İmam Cafer’s books and their
contents.
9. İsmet Zeki Eyüboğlu: Bektaşilik (Bektashi
Order), İstanbul 1980, p.90-91.
10. Aldülbaki
Gölpınarlı: Şiilik (Shi’ism) İstanbul 1979, p.178.
Based on reliable information the most valuable manuscripts are in the
private libraries of literature historians and researchers like Köprülü and Gölpınarlı.
1. Buyruk’s first printing in Latin alphabet was by Sefer Aytekin in 1958
in Ankara. Sefer Aytekin’s publishing is based on the manuscript of İzmir publishing
that we have on hand. Sefer Aytekin’s
manuscript is the most authentic one among all the others published up to this
date. Sefer Aytekin’s manuscript consisting of 152 pages published in İzmir has
been converted to Latin alphabet without losing any of its authenticity. Later,
some sections from the manuscripts hymns
and translations used in religious ceremonies of Maraş, Alaca, Gümüşhacıköy,
Malatya and Hacibektaş have been added.
Sefer Aytekin’s Buyruk is originally impractical. Even though the book
has been published for the use of public, it is very complicated and impractical
for scholars. What is lacking in this printing could be summarized
as follows:
a. Misuse of sentax and descriptions in the manuscript have not been
corrected.
b. Wholesomeness of topics in sections are not provided.
c. Sections in Arabic are left as
original.
d. There is no comparison of the
prior manuscripts with the ones found later.
e. There is no dictionary or a
disclosure section.
2. İmam-ı Cafer’s Buyruk,
published by Hasan Ayyıldız, in İstanbul
in 1962, is a more comprehensive version summarizing Sefer Aytekin’s Buyruk. After
this summary, a book consisting of seventy pages, titled “Forty Questions and
Forty Answers” was published. This book is totally worthless written only for
commercial value.
3. Buyruk, is a publishing prepared by Fuat Bozkurt in İstanbul in 1982,
is derived from the İzmir manuscript of Buyruk.
It contains some manuscript sections published by Sefer Aytekin. This
book is written mainly for the public.
Although it is a practical and comprehensive publication it lacks some
sections.
4. Adil Ali Atalay: İmam Cafer Sadık Buyruğu, published by Can Publishers
in İstanbul in 1995.
5. Esat Korkmaz, Yorumlu İmam Cafer Buyruğu, Alev Publishers, third
edition, published in İstanbul in 2007.
Adil Ali Atalay and Esat Korkmaz have no knowledge of the old alphabet or
Ottoman Turkish they totally rely on Sefer Aytekin and Fuat Bozkurt’s books.
6. Some sections of the Buyruk have been copied to other publications
like the examples shown below:
a. F.V. Hasluck: Bektaşilik Tetkikleri (Bektashi
Order’s Scrutinies), (Translated by: Ragıp
Hulusi) in İstanbul in 1928.
b. A. Yılmaz: Tahtacılarda Gelenekler (Takhtadjy’s Traditions) in Ankara,
in 1948.
c. Yusuf Ziya Yörükhan: Tahtacılar (Takhtadjys), Ministry Of Culture, in
1998.
d. Rıza Yetişen: Tahtacı Aşiretleri (Takhtadjy Tribes), İzmir, in 1986.
e. Baha Sait Bey: İT’in hazırlattığı
4. LANGUAGE
Buyruk is written in plain Turkish. Expressed in messy local Turkish with
no detail to style. It is common to see misconstructed sentaxes. Religious terminology used in Buyruk can be divided
in three rows. Most of the terminology is in Arabic: musahip (religious brother), talip
(suitor), mürit (follower), mücerred (high priesthood), sofu (strict religious adherent), aşina (acquainted with religion), peşine (follower). In the second row
there are words from Turkish origin: dede
(senior dervish), bacı (wife of a
dervish sheikh), eren (mystic
dervish), ermiş (mystic), yolkardeşi (brother who is in the same
religious path), kazancı (one who
cooks sacrificial meat), çeğildeş (suffering
brother), dolu (aboundent). In the
third row there are old Persian words used in the old Turkish: Instead of
cennet (heaven) “uçmak” (flying), instead of cehennem (hell) “tamu” is used.
Thus, Buyruk contains three layers of different language derivetives.
Verbally it is also common to hear words from Azeri language like “açar”
(key) ve “eytmek” (to say).
5. CONTENT
Due to being the main book of Alevis Buyruk deems to answer the basic questions
about Alevis. We grant the İzmir
publication as the main resource book which has fifty-eight headings and it
contains the following subjects:
5.1. Ethical Principles and
Fundamentals: Alevi Sect depends on ethical principals not taboos. Thus,
ethical principals forms the Fundamentals of Alevi Sect. The religious
teachings are done verbally as is the tradition. It is learned socially the
same way a child learns his mother tongue.
The concepts to be respected and assimilated are narrated. These concepts
can be divided in two as dead and alive. Alive Concepts are as follows:
In Buyruk religious titles as pir
(founder of a dervish order), rehber
(religious guide), zakir (mystic
chanter), sofu (strict religious
adherent), mücerred (high priesthood), are the same titles we mention in these
sections. It is also told what qualities these people must have in order to
receive these titles.
In addition titles like On İki
İmam (Twelfe İmams), On Dört Masum-u
Pak (Fourteen Innocent Purehearteds), On
Yedi Kemerbest (Seventeen Prepared People) which are sacred for Alevis are
taught in the aforementioned sections. However, these titles are generally
unclear and complex.
Some of the meanings of symbols and terminology are explained in these
sections titled: Dar (hard times), Niyaz (supplication), Tac (headgear of a dervish), Tanrı’nın Adları (Names of God), Kimi Sorunların Çözümü (Solutions of
Some Problems) Dört Ana Nesne (Four
Main Objects), Velayetname (Qualities
Possessed by a Holy Man). The meanings of these concepts and their origins are
also explained.
The main principles and conditions of Alevis in Buyruk are explained in
the following sections: Tarikatın
Farzları (Binding Duties in the Tariqat), Dört Kapı (Four Doors), Kırk
Makam (Forty Posts), Üç Sünnet (Three
Sunnas-sayings and doings of the Prophet Muhammed, which form a basis for much
of the Islamic Law), Yedi Farz (Seven
Binding Religious Duties), Kimi
Sorunların Çözümü (Solutions of Some Problems). It describes how to apply these principals and
adhere to the conditions and what
punishments are applied if one does not abide by the rules. Clearly explains how to resolve the
difficulties. However, these principals are not unified. For example, in İzmir
publishing “forty duties” is mentioned as “fifteen duties”. In Maraş publishing it is written as
“seventeen duties”. These differences in
writings are very obvious. Üç Sünnet (Three Sunnas) and Yedi Farz (Seven Binding Religious
Duties) is described in different forms in different publishings. Only the
definitions of Şeriat (Shari’a), Tarikat
(Tariqa), Marifet (Exceptionally Skilled)
and Hakikat (Truth) doors never vary.
According to Buyruk teachings of the Alevi teachings end with the door of
the Truth after sagaciousness. By then the person has reached the highest peak
of eternal religious teachings. An Alevi continues to live in this sagacious
and eternal state with passive resistance against the Shari’a that surrounds
him. Develops a personal defense style with a new global point of view.
Understanding of “kader” (destiny) in Buyruk is different from the
Islamic way of evaluating destiny. Buyruk places willpower over destiny.
According to Sunni belief, destiny is unknown by the mortal and is a
written judgement in Levh-i Mahfuz (God’s secret book).
Islam places personal responsibity upon a higher power. In Sunni belief, life style “ability” is considered as God’s power. All the behaviours of a mortal is defined by
God. This belief, is one of the five principles of being a Moslem. God makes a
mortal perform every task and behave the
way he does. A mortal is unable to do anything on his own.
On the contrary, Buyruk is against destiny and claims:
“Everything happens for a reason. In reality, it is the mortal who gives
the reason and performs the task. On the
other hand, when an ignorant commits a sinful act he tries to put the blame on
God and claims: “If God did not want me to do it I would not have done it”. He
also blames God for the actions he has not taken any caution. This word is the
action of Devil”. 11
Buyruk places the responsibility on the personal willpower instead of
God’s will. One of the sayings in Buyruk is that the human is the most valuable
being on earth but is a part of the nature.
For this reason Alevis do not like to kill living beings, that is why
hunting does not exist in Alevi culture.
Alevis put emphasis on tribal social living and rely heavily on social
support. Since being a gracious host is a part of social living it is reflected
on personal lifestyle. In Alevi culture it is embarassing to turn down
an unfamiliar guest. To offer a hot home made bread “Fatma ana sıcağı” to
someone who passes by the house is considered a religious obligation.
--------------------------------------------------------------------------------------------------------
11. Buyruk (Prepared by Fuat Bozkurt, Publisher Kapı), İstanbul 2006,
p.148
5.2 Ceremonies: Buyruk describes how religious ceremonies
are performed in detail with their regulations.
The emphasis on ceremonies is: Alevis life from birth to death is filled
with ceremonies and principles. In a section of Buyruk the following
religious ceremonies are performed today
only by Tahtacılar Tariqa are as follows: Oğlan
İkrarı Alma (coming of age of a young boy), Kız İkrarı Alma (coming of age of a young girl) , Ev Ondalama (Sharing a House), Ocak Kazdırma (house warming party).12
Also, birth of a new baby,
puberty, wedding, religious brotherhood, sharing a house, building a new house
are traditional ceremonies. A person’s life is filled with phases of these
ceremonies. In Buyruk religious ceremonies are described in the following
sections:, musahip (religious
brother), aşina (acquainted with
religion), peşine (follower), Oğlan İkrarı Alma (coming of age of a
young boy), Kız İkrarı Alma (coming
of age of a young girl) , Ev Ondalama
(Sharing a House), Ocak Kazdırma
(house warming party), Erkandan Geçme
(to go under the holy tree), Tarik (Tariqa
), Ölmeden Önce Ölmek (Dying Before
Death), On İki Hizmet (Twelfe
Duties).
There are certain orders to these ceremonies and supervisions. musahip (religious brother), aşina (acquainted with religion), peşine (follower), and çeğildeşlik ( ) brings forth social support and religious
brotherhood. Does not allow the social
separation.
Ölmeden Önce Ölmek (Dying
Before Death), means to be adjudicated by the society like a people’s court. Self-criticism
and criticism is one of the belief system details that separates Alevis from
Sunnis. In Sunni belief system a person
is accountible only before God. In Sunni belief system self-criticism is not
developed. For an Alevi to perform the Twelfe Duties and to go under the holy
tree is allowed only after he has been acquitted by his people. At this phase Buyruk places the main taboos
like restraining the self from eline
(burglary), diline (badmouthing
others), beline (having intercourse
out of wedlock). Also the punishments for the sins comitted in Mani-Mazdek
(family) are clearly defined in Buyruk.
A woman can participate in Alevi religious ceremonies. With titles like Musahip (religious brother), aşina (acquainted with religion), peşine (follower), people are responsible
for their own behaviour. If one commits a sinful act the rest of the family
gets adjudicated too. The social pressure is very tight.
In religious ceremonies, poetry, songs and semah (dancing) is essential.
Buyruk emphasizes Semah and Hatayi
(poetry) besides the Twelfe Duties.
Alevis evaluation of fine arts differs from Islam’s point of view, and
do not accept the taboo on the art of painting in their daily living. Alevi
houses are decorated with the pictures of their high religious leaders.
Ev Ondalama (Sharing a House), is almost non existant in today’s
living standards according to Buyruk. The last example of this was practiced by
Tahtajis fifty or sixty years ago. This ceremony was widespread among the Old
Turks and is mentioned in the books of Dede Korkut which means sharing a house
to help the poor.
5.3. Legends: These are stories to clarify and prove the
roots of Alevi beliefs in Buyruk. At the
end of the story people are told where its derived from and what kind of
lessons are to be learned by it. The sections in Buyruk that have stories are
as follows:
12. A. Yılmaz, Tahtacılarda Gelenekler (Tahtaji Traditions), Ankara 1948.
Kırkların Cemi,(Religious Assembly
of the Forties), Muhammed ile Ali’nin Muhasip Olması, (Religious Brotherhood of
Muhammed and Ali), Mürşid (Head of a
Dervish Order), Zakir (Chanting), Mürid (disciple in a dervish order), Rıza (Acceptance), Sevgi (Love), Kuşku
(Worry), Uğru ( ), Utanma
(Shame), Secde (supplication). Even
though all the legends sound Islamic they are rooted in Inner Asia. For
example, in the story of Kırkların Cemi,(Religious Assembly
of the Forties), men and women assemble
together. They are all free from sexual impurities, it is unknown how many are
brothers and how many are sisters, Holy Ali is running the assembly Muhammed is
not allowed in as a Prophet and is
allowed in only after he claims “to be the son of an ordinary poor man”. The emphasis is in the roots of the Turkish
belief a dervish is more important than the prophet.??????
The legend in the Mürid (disciple in a dervish order)
section takes us directly to the Hun story. One Mürid gets his daughter married
to a wolf because Imam Cafer ordered so, another Hun story claims that the
Chief of the Huns gets his daughter married to a wolf.
5.4 Symbols and Specialities:
In Buyruk, honey, milk and apple are
mentioned as the fruits of the heaven. Apple is a a non-Arabic fruit. Cock is
used as a sacrificial animal and called “Cebrail” taken from the Mazdek belief
system. Duck is considered sacred among the Old Turks and Tahtajıs is
not mentioned in Buyruk.
5.5 Elements Determining One’s Personality:
Alevism, (excluding the Babai
rebellion in 1241),is the belief of people who had to fight the government
constantly since the 16th century, never made concessions, never reconciled.
Have a distinct style derived from the living standards and circumstances.
Passive resistance is one way that helped them to survive. Rely heavily on
religious teachings and narrative traditions. Eager to learn, accept criticism
and self-criticism. This personality
which is resistant to difficult conditions is also ready to bear pain and
suffering to the point of taking pleasure in pain. Does not care for wordly
possessions, are very humble. Most men have long moustaches and untouched
beards to distinguish their appearances.
They also have an inner circle language for privacy.
6. FUNCTION AND ITS IMPORTANCE
Buyruk is a book of statutes for all
Alevis. As mentioned in the contents above it describes the beliefs,
traditions, ethical principles, ceremonies and legends of Alevis.
However. Buyruk is a continuation of
Erdebil Dervish Lodge. This could be described as: In 16th century with the
establishment of Safevi Government in Iran Anatolian Alevis are divided into
two sections. Hacı Bektaş Dervish Lodge and their disciples are called
“Bektaşi” and became a part of the Ottoman Government. Alevis who are called
“Kızılbaş” (redhead) support the Iranian Government. At this phase, Erdebil Dervish
Lodge sends missionaries to Anatolia to get the support of Anatolian Kızılbaş
Lodge. These dervish missionaries generally used verbal propaganda for support.
During the reign of Şhah İsmail and his sons prophising dervishes were
constantly sent to Anatolia. Thus, Buyruk was prepared in the second half of
the 16th Century to spread the growth of the Erdebil Dervish Lodge with the
purpose of providing disciples for Safevis.
With the controlling purpose there
are parts in Buyruk that is controvertial with the Bektaşhi ethical
principles. For example, our Buyruk’s Pir (founder of a dervish order) and mücerred (status of a high holyman)
sections clearly prove this claim. In
the Pir section only the people who are direct desendants of Prophet Muhammed
can achieve the status of a Pir. However, in Bektashi belief there is no such
condition. Mücerret Section is a total assault to the Organisation of Unmarried
Fathers, it is even unmentionable to accept a Mücerret as an İmam or Mürşit. It
ıs said that if a Mücerret proves the power of God, Prophet’s Miracle, possessed the qualities of a Holy Man, Miracles of Sheiks, and the knowledge of
scholars and flies to the sky with gren wings his wings should be broken. He
cannot serve as an İmam or Mürşit.
There is a big similarity between
the Buyruk and Ahmet Yesevi’s Fakr-name. The ethical principles, ceremonies and
Fundamentals are practiced mostly by the Tahtajıs.
There is a “Small Buyruk” by the Erdebil
Dervish Lodge besides the “Big Buyruk”.
Gölpınarlı informs that this book has the same information as the Big
Buy written buyruk and consists of twenty-five pages. It contains the letter sent to all disciples
titled “Dergah-ı alida” written by Holy Seyyid Albülbaki Efendi. The letter emphasizes the rumor of the Shah
who have been expected to arrive with his zülfikar (sword) in hand. 13
1. NAME
Buyruk
(Commandment), is the main book that describes
the Alevi belief system derieved from the old Turkish traditions.
This
sacred book is known as the “İmam Cafer Buyruğu” or in short as “Buyruk” “Commandment,”
(by the Alevis, but it has different names among non-Alevi scholars. Prof. Dr. Mehmet Fuat Köprülü is the first
scholar who talks about this book claims the real name of the book is
“Menakıb-ı Evliya” 1. (Saint’s Story). The author gives short
information about this book which is from his own personal library. Köprülü’s claim becomes widespread among scholars. With the
first publication of this book in the new Turkish alphabet Köprülü’s aforementioned
dominant claims get assimilated by the circle of scholars. Publisher, Sefer
Aytekin, in the short preface of the book says that this book has different
titles like 2 “İmam Cafer
Buyruğu”, “Menakıb-ı Evliya”, “Menakıbname” and “Fütüvvetname”, and
gives the good news that Buyruk’s sequal will be published under the
title of “Menakıb-ül Esrar Behçet-ül Ahrar Telif-i Seyyid Şah Hatayi”3 (Secret Stories) to his
readers. Unfortunately, seven years
after the publishing of Buyruk he never gets to publish its sequal. Köprülü’s
same claim surfaces in another book published many years later. Mehmet Ersöz, trying to get sympathy from
Anatolian Kızılbaş Turcomans informs he has two written texts besides oral
propaganda. He claims that one of these is entitled “Menakıb-ül Esrar “ (Secret Story) contains
the conversations of Şeyh Safiyüddin-i Erdebili and his son Şeyh Sadrüddin
revealing the principles of their sufi order.
The other is entitled “Buyruk”4 by Şeyh Safi. He says
these claims are derived from an old text written by Abdülbaki Gölpınarlı.5
The
most reliable information on Buyruk is given by Abdülbaki Gölpınarlı. According
to Gölpınarlı, Şah İsmail (died on 1524) and the subsequent Safevi Dynasty sent
envoys to Anatolian Alevites to continue their mission in the land of Ottomans
who were their biggest opposition. In
Iran, they represent themselves as the voluntary assistants and missionaries of
Caferi Sect. Their mission in Anatolia
is to be accepted as the İmam (religious leader) furthermore, as Mehdi
(Messenger) and at last Mehdi’s predecessor and informer. During the reign of
Sah İsmail’s son Şah Tasmasb (1576) an author named Bisati writes the book entitled “Menakıb-ül Esrar
Behçet-ül Ahrar”. Alevis call it “Büyük Buyruk” (The Big Commandment). 6
Accordingly,
the real name of the “Buyruk” is “Menakıb’ül
Esrar Behçet-ül Ahrar”.
1.
Mehmet Fuat Köprülü: Türk Edebiyatında İlk
Mutasavvıflar, Ankara 1977.
2.
Buyruk (Publisher: Sefer Aytekin 1958, p.3.
3.
Buyruk (Publisher: Sefer Aytekin 1958, p.4.
4.
Mehmet Ersöz: Türkiye’de Alevilik-Bektaşilik, İstanbul
1977, p.95.
5.
Abdülbaki Gölpınarlı: “Bir Kitabiyat”. Ülkü Mecmuası,
Temmuz 1936, sayı 41.
6.
Abdülbaki Gölpınarlı: Şi’ism, İstanbul 1979, p.178.
2. THE AUTHOR
The
majority of Alevis believe that Buyruk is written by İmam Cafer. Subsequently,
they reveal that all the words in the preface section of the book are clearly
and with certainty written by İmam Cafer.7
a.
Anatolian Alevis are linked to Caferi Sect.
b. Buyruk is based on Alevi fundamentals, ethical principles, legends and ceremonies.
Imam
Cafer (699-765), is the sixth of the Twelfe İmams. He is the son of the Fifth İmam Mohammed Bakır. He holds a very important position with his
expansive knowledge. İmam Cafer-i Sadık
with his fluent expression of his beliefs and basing them on main
principles is considered as one of the founders of the Shiite Sect.
Accordingly, all the Shiite founders, especially Alevis, claim they belong to
Caferi Sect.
Its
claimed that Imam Cafer has fifteen books based on religion and faith. 8 Unfortunately, most of
these books are not available today. The most important book is the
aforementioned is “The Commandment” written in the name of Imam Cafer. 9
It
is certain that The Commandment is not written by Imam Cafer. In spite of all
the Islamic legends, Curanic verses, hadiths by the Prophet, The Commandment is
not a book derived from the words of Imam Cafer.
Scholars
have different points of view relating to the title and the author of the
Commendment. Dr. Fuat Köprülü’s point of view is prevalent. Thus, it is believed that “The Commandment”
is written by Shah İsmail’s grandfather
Sheik Safi. The Commandment contains speeches by Shah Hatayi. Even though it is
claimed that these speeches were added on later it does not sound convincing.
According
to another allegation the author of the commendment is Shah İsmail Hatayi. Even
though the commendment is very important in its content it does not have a literature
value. It is hard to believe that a well-known poet like Shah Hatayi could
write such a scattered book. Also, the commendment contains speeches by poets
who lived after his death. Thus, this
allegation that the commendment is written
by Shah İsmail is also is inconsistent as the claim that the author is
Sheik Safi.
Gölpınarlı
claims that the commendment is written by Bısati who lived during the reign of
Shah İsmail’s son Shah Tahmasb (1576).10
Since this is the most reliable source we agree with this claim.
3. MANUSCRIPTS AND PRINTINGS
The
Commendment has many manuscripts. In every Alevite village it has several
manuscripts. The reason for this is
because it is a widely well-read book.
There are important differences between these manuscipts.
7. Buyruk (Prepared by Fuat Bozkurt), İstanbul
1982, p.5
8. Aldülbaki Gölpınarlı: Şiilik (Shi’ism),
İstanbul 1979, p.426 lists İmam Cafer’s books and their
contents.
9. İsmet Zeki Eyüboğlu: Bektaşilik (Bektashi
Order), İstanbul 1980, p.90-91.
10. Aldülbaki
Gölpınarlı: Şiilik (Shi’ism) İstanbul 1979, p.178.
Based on reliable information the most valuable manuscripts are in the
private libraries of literature historians and researchers like Köprülü and Gölpınarlı.
1. Buyruk’s first printing in Latin alphabet was by Sefer Aytekin in 1958
in Ankara. Sefer Aytekin’s publishing is based on the manuscript of İzmir publishing
that we have on hand. Sefer Aytekin’s
manuscript is the most authentic one among all the others published up to this
date. Sefer Aytekin’s manuscript consisting of 152 pages published in İzmir has
been converted to Latin alphabet without losing any of its authenticity. Later,
some sections from the manuscripts hymns
and translations used in religious ceremonies of Maraş, Alaca, Gümüşhacıköy,
Malatya and Hacibektaş have been added.
Sefer Aytekin’s Buyruk is originally impractical. Even though the book
has been published for the use of public, it is very complicated and impractical
for scholars. What is lacking in this printing could be summarized
as follows:
a. Misuse of sentax and descriptions in the manuscript have not been
corrected.
b. Wholesomeness of topics in sections are not provided.
c. Sections in Arabic are left as
original.
d. There is no comparison of the
prior manuscripts with the ones found later.
e. There is no dictionary or a
disclosure section.
2. İmam-ı Cafer’s Buyruk,
published by Hasan Ayyıldız, in İstanbul
in 1962, is a more comprehensive version summarizing Sefer Aytekin’s Buyruk. After
this summary, a book consisting of seventy pages, titled “Forty Questions and
Forty Answers” was published. This book is totally worthless written only for
commercial value.
3. Buyruk, is a publishing prepared by Fuat Bozkurt in İstanbul in 1982,
is derived from the İzmir manuscript of Buyruk.
It contains some manuscript sections published by Sefer Aytekin. This
book is written mainly for the public.
Although it is a practical and comprehensive publication it lacks some
sections.
4. Adil Ali Atalay: İmam Cafer Sadık Buyruğu, published by Can Publishers
in İstanbul in 1995.
5. Esat Korkmaz, Yorumlu İmam Cafer Buyruğu, Alev Publishers, third
edition, published in İstanbul in 2007.
Adil Ali Atalay and Esat Korkmaz have no knowledge of the old alphabet or
Ottoman Turkish they totally rely on Sefer Aytekin and Fuat Bozkurt’s books.
6. Some sections of the Buyruk have been copied to other publications
like the examples shown below:
a. F.V. Hasluck: Bektaşilik Tetkikleri (Bektashi
Order’s Scrutinies), (Translated by: Ragıp
Hulusi) in İstanbul in 1928.
b. A. Yılmaz: Tahtacılarda Gelenekler (Takhtadjy’s Traditions) in Ankara,
in 1948.
c. Yusuf Ziya Yörükhan: Tahtacılar (Takhtadjys), Ministry Of Culture, in
1998.
d. Rıza Yetişen: Tahtacı Aşiretleri (Takhtadjy Tribes), İzmir, in 1986.
e. Baha Sait Bey: İT’in hazırlattığı
4. LANGUAGE
Buyruk is written in plain Turkish. Expressed in messy local Turkish with
no detail to style. It is common to see misconstructed sentaxes. Religious terminology used in Buyruk can be divided
in three rows. Most of the terminology is in Arabic: musahip (religious brother), talip
(suitor), mürit (follower), mücerred (high priesthood), sofu (strict religious adherent), aşina (acquainted with religion), peşine (follower). In the second row
there are words from Turkish origin: dede
(senior dervish), bacı (wife of a
dervish sheikh), eren (mystic
dervish), ermiş (mystic), yolkardeşi (brother who is in the same
religious path), kazancı (one who
cooks sacrificial meat), çeğildeş (suffering
brother), dolu (aboundent). In the
third row there are old Persian words used in the old Turkish: Instead of
cennet (heaven) “uçmak” (flying), instead of cehennem (hell) “tamu” is used.
Thus, Buyruk contains three layers of different language derivetives.
Verbally it is also common to hear words from Azeri language like “açar”
(key) ve “eytmek” (to say).
5. CONTENT
Due to being the main book of Alevis Buyruk deems to answer the basic questions
about Alevis. We grant the İzmir
publication as the main resource book which has fifty-eight headings and it
contains the following subjects:
5.1. Ethical Principles and
Fundamentals: Alevi Sect depends on ethical principals not taboos. Thus,
ethical principals forms the Fundamentals of Alevi Sect. The religious
teachings are done verbally as is the tradition. It is learned socially the
same way a child learns his mother tongue.
The concepts to be respected and assimilated are narrated. These concepts
can be divided in two as dead and alive. Alive Concepts are as follows:
In Buyruk religious titles as pir
(founder of a dervish order), rehber
(religious guide), zakir (mystic
chanter), sofu (strict religious
adherent), mücerred (high priesthood), are the same titles we mention in these
sections. It is also told what qualities these people must have in order to
receive these titles.
In addition titles like On İki
İmam (Twelfe İmams), On Dört Masum-u
Pak (Fourteen Innocent Purehearteds), On
Yedi Kemerbest (Seventeen Prepared People) which are sacred for Alevis are
taught in the aforementioned sections. However, these titles are generally
unclear and complex.
Some of the meanings of symbols and terminology are explained in these
sections titled: Dar (hard times), Niyaz (supplication), Tac (headgear of a dervish), Tanrı’nın Adları (Names of God), Kimi Sorunların Çözümü (Solutions of
Some Problems) Dört Ana Nesne (Four
Main Objects), Velayetname (Qualities
Possessed by a Holy Man). The meanings of these concepts and their origins are
also explained.
The main principles and conditions of Alevis in Buyruk are explained in
the following sections: Tarikatın
Farzları (Binding Duties in the Tariqat), Dört Kapı (Four Doors), Kırk
Makam (Forty Posts), Üç Sünnet (Three
Sunnas-sayings and doings of the Prophet Muhammed, which form a basis for much
of the Islamic Law), Yedi Farz (Seven
Binding Religious Duties), Kimi
Sorunların Çözümü (Solutions of Some Problems). It describes how to apply these principals and
adhere to the conditions and what
punishments are applied if one does not abide by the rules. Clearly explains how to resolve the
difficulties. However, these principals are not unified. For example, in İzmir
publishing “forty duties” is mentioned as “fifteen duties”. In Maraş publishing it is written as
“seventeen duties”. These differences in
writings are very obvious. Üç Sünnet (Three Sunnas) and Yedi Farz (Seven Binding Religious
Duties) is described in different forms in different publishings. Only the
definitions of Şeriat (Shari’a), Tarikat
(Tariqa), Marifet (Exceptionally Skilled)
and Hakikat (Truth) doors never vary.
According to Buyruk teachings of the Alevi teachings end with the door of
the Truth after sagaciousness. By then the person has reached the highest peak
of eternal religious teachings. An Alevi continues to live in this sagacious
and eternal state with passive resistance against the Shari’a that surrounds
him. Develops a personal defense style with a new global point of view.
Understanding of “kader” (destiny) in Buyruk is different from the
Islamic way of evaluating destiny. Buyruk places willpower over destiny.
According to Sunni belief, destiny is unknown by the mortal and is a
written judgement in Levh-i Mahfuz (God’s secret book).
Islam places personal responsibity upon a higher power. In Sunni belief, life style “ability” is considered as God’s power. All the behaviours of a mortal is defined by
God. This belief, is one of the five principles of being a Moslem. God makes a
mortal perform every task and behave the
way he does. A mortal is unable to do anything on his own.
On the contrary, Buyruk is against destiny and claims:
“Everything happens for a reason. In reality, it is the mortal who gives
the reason and performs the task. On the
other hand, when an ignorant commits a sinful act he tries to put the blame on
God and claims: “If God did not want me to do it I would not have done it”. He
also blames God for the actions he has not taken any caution. This word is the
action of Devil”. 11
Buyruk places the responsibility on the personal willpower instead of
God’s will. One of the sayings in Buyruk is that the human is the most valuable
being on earth but is a part of the nature.
For this reason Alevis do not like to kill living beings, that is why
hunting does not exist in Alevi culture.
Alevis put emphasis on tribal social living and rely heavily on social
support. Since being a gracious host is a part of social living it is reflected
on personal lifestyle. In Alevi culture it is embarassing to turn down
an unfamiliar guest. To offer a hot home made bread “Fatma ana sıcağı” to
someone who passes by the house is considered a religious obligation.
--------------------------------------------------------------------------------------------------------
11. Buyruk (Prepared by Fuat Bozkurt, Publisher Kapı), İstanbul 2006,
p.148
5.2 Ceremonies: Buyruk describes how religious ceremonies
are performed in detail with their regulations.
The emphasis on ceremonies is: Alevis life from birth to death is filled
with ceremonies and principles. In a section of Buyruk the following
religious ceremonies are performed today
only by Tahtacılar Tariqa are as follows: Oğlan
İkrarı Alma (coming of age of a young boy), Kız İkrarı Alma (coming of age of a young girl) , Ev Ondalama (Sharing a House), Ocak Kazdırma (house warming party).12
Also, birth of a new baby,
puberty, wedding, religious brotherhood, sharing a house, building a new house
are traditional ceremonies. A person’s life is filled with phases of these
ceremonies. In Buyruk religious ceremonies are described in the following
sections:, musahip (religious
brother), aşina (acquainted with
religion), peşine (follower), Oğlan İkrarı Alma (coming of age of a
young boy), Kız İkrarı Alma (coming
of age of a young girl) , Ev Ondalama
(Sharing a House), Ocak Kazdırma
(house warming party), Erkandan Geçme
(to go under the holy tree), Tarik (Tariqa
), Ölmeden Önce Ölmek (Dying Before
Death), On İki Hizmet (Twelfe
Duties).
There are certain orders to these ceremonies and supervisions. musahip (religious brother), aşina (acquainted with religion), peşine (follower), and çeğildeşlik ( ) brings forth social support and religious
brotherhood. Does not allow the social
separation.
Ölmeden Önce Ölmek (Dying
Before Death), means to be adjudicated by the society like a people’s court. Self-criticism
and criticism is one of the belief system details that separates Alevis from
Sunnis. In Sunni belief system a person
is accountible only before God. In Sunni belief system self-criticism is not
developed. For an Alevi to perform the Twelfe Duties and to go under the holy
tree is allowed only after he has been acquitted by his people. At this phase Buyruk places the main taboos
like restraining the self from eline
(burglary), diline (badmouthing
others), beline (having intercourse
out of wedlock). Also the punishments for the sins comitted in Mani-Mazdek
(family) are clearly defined in Buyruk.
A woman can participate in Alevi religious ceremonies. With titles like Musahip (religious brother), aşina (acquainted with religion), peşine (follower), people are responsible
for their own behaviour. If one commits a sinful act the rest of the family
gets adjudicated too. The social pressure is very tight.
In religious ceremonies, poetry, songs and semah (dancing) is essential.
Buyruk emphasizes Semah and Hatayi
(poetry) besides the Twelfe Duties.
Alevis evaluation of fine arts differs from Islam’s point of view, and
do not accept the taboo on the art of painting in their daily living. Alevi
houses are decorated with the pictures of their high religious leaders.
Ev Ondalama (Sharing a House), is almost non existant in today’s
living standards according to Buyruk. The last example of this was practiced by
Tahtajis fifty or sixty years ago. This ceremony was widespread among the Old
Turks and is mentioned in the books of Dede Korkut which means sharing a house
to help the poor.
5.3. Legends: These are stories to clarify and prove the
roots of Alevi beliefs in Buyruk. At the
end of the story people are told where its derived from and what kind of
lessons are to be learned by it. The sections in Buyruk that have stories are
as follows:
12. A. Yılmaz, Tahtacılarda Gelenekler (Tahtaji Traditions), Ankara 1948.
Kırkların Cemi,(Religious Assembly
of the Forties), Muhammed ile Ali’nin Muhasip Olması, (Religious Brotherhood of
Muhammed and Ali), Mürşid (Head of a
Dervish Order), Zakir (Chanting), Mürid (disciple in a dervish order), Rıza (Acceptance), Sevgi (Love), Kuşku
(Worry), Uğru ( ), Utanma
(Shame), Secde (supplication). Even
though all the legends sound Islamic they are rooted in Inner Asia. For
example, in the story of Kırkların Cemi,(Religious Assembly
of the Forties), men and women assemble
together. They are all free from sexual impurities, it is unknown how many are
brothers and how many are sisters, Holy Ali is running the assembly Muhammed is
not allowed in as a Prophet and is
allowed in only after he claims “to be the son of an ordinary poor man”. The emphasis is in the roots of the Turkish
belief a dervish is more important than the prophet.??????
The legend in the Mürid (disciple in a dervish order)
section takes us directly to the Hun story. One Mürid gets his daughter married
to a wolf because Imam Cafer ordered so, another Hun story claims that the
Chief of the Huns gets his daughter married to a wolf.
5.4 Symbols and Specialities:
In Buyruk, honey, milk and apple are
mentioned as the fruits of the heaven. Apple is a a non-Arabic fruit. Cock is
used as a sacrificial animal and called “Cebrail” taken from the Mazdek belief
system. Duck is considered sacred among the Old Turks and Tahtajıs is
not mentioned in Buyruk.
5.5 Elements Determining One’s Personality:
Alevism, (excluding the Babai
rebellion in 1241),is the belief of people who had to fight the government
constantly since the 16th century, never made concessions, never reconciled.
Have a distinct style derived from the living standards and circumstances.
Passive resistance is one way that helped them to survive. Rely heavily on
religious teachings and narrative traditions. Eager to learn, accept criticism
and self-criticism. This personality
which is resistant to difficult conditions is also ready to bear pain and
suffering to the point of taking pleasure in pain. Does not care for wordly
possessions, are very humble. Most men have long moustaches and untouched
beards to distinguish their appearances.
They also have an inner circle language for privacy.
6. FUNCTION AND ITS IMPORTANCE
Buyruk is a book of statutes for all
Alevis. As mentioned in the contents above it describes the beliefs,
traditions, ethical principles, ceremonies and legends of Alevis.
However. Buyruk is a continuation of
Erdebil Dervish Lodge. This could be described as: In 16th century with the
establishment of Safevi Government in Iran Anatolian Alevis are divided into
two sections. Hacı Bektaş Dervish Lodge and their disciples are called
“Bektaşi” and became a part of the Ottoman Government. Alevis who are called
“Kızılbaş” (redhead) support the Iranian Government. At this phase, Erdebil Dervish
Lodge sends missionaries to Anatolia to get the support of Anatolian Kızılbaş
Lodge. These dervish missionaries generally used verbal propaganda for support.
During the reign of Şhah İsmail and his sons prophising dervishes were
constantly sent to Anatolia. Thus, Buyruk was prepared in the second half of
the 16th Century to spread the growth of the Erdebil Dervish Lodge with the
purpose of providing disciples for Safevis.
With the controlling purpose there
are parts in Buyruk that is controvertial with the Bektaşhi ethical
principles. For example, our Buyruk’s Pir (founder of a dervish order) and mücerred (status of a high holyman)
sections clearly prove this claim. In
the Pir section only the people who are direct desendants of Prophet Muhammed
can achieve the status of a Pir. However, in Bektashi belief there is no such
condition. Mücerret Section is a total assault to the Organisation of Unmarried
Fathers, it is even unmentionable to accept a Mücerret as an İmam or Mürşit. It
ıs said that if a Mücerret proves the power of God, Prophet’s Miracle, possessed the qualities of a Holy Man, Miracles of Sheiks, and the knowledge of
scholars and flies to the sky with gren wings his wings should be broken. He
cannot serve as an İmam or Mürşit.
There is a big similarity between
the Buyruk and Ahmet Yesevi’s Fakr-name. The ethical principles, ceremonies and
Fundamentals are practiced mostly by the Tahtajıs.
There is a “Small Buyruk” by the Erdebil
Dervish Lodge besides the “Big Buyruk”.
Gölpınarlı informs that this book has the same information as the Big
Buy written buyruk and consists of twenty-five pages. It contains the letter sent to all disciples
titled “Dergah-ı alida” written by Holy Seyyid Albülbaki Efendi. The letter emphasizes the rumor of the Shah
who have been expected to arrive with his zülfikar (sword) in hand. 13
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