Alevî Nitelemeli Gelenek ya da Ocak ve Gruplar Hakkında Yapılacak Çalışmalarda Ocak Sisteminin Dikkate Alınmasının Önemi

The Importance of Considering the ‘Ocak’ (Family) System on the Studies about the Tradition or the ‘Ocak’s and Groups that are Called as Alevi

Özet

Bu çalışmada Alevî nitelemeli gelenek ya da ocak ve gruplar hakkında yapılacak çalışmalarda ocak sisteminin dikkate alınmasının önemi ele alınmaktadır. Bugün itibariyle daha çok Alevî ismiyle anılan gelenek, geleneksel olarak ocak sistemine dayanmaktadır. Nitekim Anadolu’da yaygın olarak varlığı devam eden Ağuçan, Baba Mansur, Hacı Bektaş, Dede Garkın, Hasan Dede, Keçeci Baba, Hubyar, Şücaaddin Veli vb. örnekler bu hususu açıkça ortaya koymaktadır. Söz konusu ocakların her biri farklı silsilelere ve tasavvufî gelenek mensubiyetine sahiptir. Alevî nitelemeli gelenek mensupları arasında bu geleneğe rengini veren ana unsurlarda dahi bazı farklılıkların ortaya çıkmasının temel nedeni söz konusu bu farklılıklardır. Bu farklılıklara bağlı olarak Hakk, Muhammed, Ali kabulü, dört kapı kırk makam anlayışları, yürütülen âdâb ve erkân, söz konusu âdâb ve erkâna dair eserler, cemler, semahlar, cemlerde ve semahlarda okunan deyiş ve nefesler, musâhiblik gibi toplumsal kurumlar vb. farklı anlayış ve uygulamalar ortaya çıkmıştır. Şehirleşmeyle ortaya çıkan örgütlenme gerçeği de başlangıçta yine ocak merkezli bir çerçevede teşekkül etmiştir. Bu itibarla Alevî gelenek ve mensupları hakkında yürütülecek bütün çalışmaların ocak sitemini dikkate alması sağlıklı sonuçlar için son derece önemlidir. Bu gereklilik aslında gelenekte sıkça dile getirilen bir gerçekliğin de gereğidir: “Yol bir, sürek bin birdir.”

Abstract

This article deals with the importance of taking the ‘ocak’ (family) system into account on the studies about the tradition or the ‘ocak’s and groups that are called as Alevi. Today the tradition that is called as Alevi have a traditional structure which constitutes an ‘ocak’ system. As a matter of fact, the examples that are widespread in Anatolia such as; Ağuçan, Baba Mansur, Hacı Bektaş, Dede Garkın, Hasan Dede, Keçeci Baba, Hubyar, Şücaaddin Veli etc. make the matter clear. All the ‘ocak’s named Alevi have chains of authorities (silsilahs or shajaras) and they are also affiliated with various Sufi orders. These differences are the main reason for the emergence of some differences about main elements among the members of the Alevi tradition. Depending on these differences, different understandings and practices have emerged in the acceptance of “Haq, Muhammad, Ali”, four doors and forty levels, manners and ceremonies/etiquettes, books about Alevi manners and ceremonies/etiquettes, ‘cem’s , ‘semah’s, mystical poems (deyiş) and musical ballads (nefes) recited during cems, social institutions such as ‘musahiblik’. The fact of organization that emerged with urbanization was formed in a framework centered on Ocak system. For this reason, it is very important that all studies about Alevi traditions and their members to take the ‘ocak’ system into account for producing healthy results. This is actually a reality that is often expressed in tradition: “One path, a thousand-one practices.”SummaryThis article deals with the importance of taking account of the ‘ocak’ (family) system on the studies about the tradition or the ‘ocak’s and groups that are called as Alevi.The expression of “Alevî Tradition” in the title of the article means the conception shaped in the context of sufi life of the ‘ocak’s and groups that are called as Alevi. While the word “ocak”s expresses the traditional structure which is the topic of our article, the word “groups” expresses the affiliation in the context of organization within the framework of different understandings arising due to urbanization.The tradition that is called as Alevi today is traditionally based on structure which constitutes an ‘Ocak’ system.It is important for our subject that “Ocak” includes the meaning of “clan, lineage, family in addition to it’s the meaning in Sufism. Among the Alevi called groups, the term “Ocak” and its system refers to the families of the grandfathers, who lead manners and ceremonies/etiquettes, considered as members of the holy lineages (Sayyid, believed to be descended from Ahl al-Bayt ) and people of miracles, and the organizations formed around these families. Among the members of the Alevi tradition, every ‘dede’ and a ‘talib’ (disciple) belong to an “Ocak”.Alevi called communities have been organized around the main “Ocak”s or head “Ocak”s, which are traditionally known as Metbu Ocak, and have carried this “Ocak” system to the present day by forming sub“Ocak”s connected to the main “Ocak”.As a matter of fact, the examples that are widespread in Anatolia such as; Ağuçan, Baba Mansur, Hacı Bektaş, Dede Garkın, Hasan Dede, Keçeci Baba, Hubyar, Şücaaddin Veli etc.make the matter clear.In this context, the word “Alevi” has been used as a parent naming for groups like Bektashis, Erdebil Sufiyan Süreği Talibleri (Kızılbash), Tahtacıs, Hubyars, Dede Garkınlıs, Ağu İçens, Baba Mansurlus, Keçeci Babalıs, Kureyşanlıs, Sinemilis etc.These “Ocak”s are named after the names of people who are considered as guardian/ saint of a lineage/tribe or “Ocak”. The historical background of this is that the nomadic tribes, who settled in the soil to form villages, emerged as groups of dervishes.According to data obtained by the studies on this subject there are five main elite groups (ana ocaks) among Alevis namely Hacı Bektâş Ocağı, Dede Garkın Ocağı, Baba Mansur Ocağı, Avuçan/Ağuçan Ocağı ve Hasan Dede Ocağı and several sub-groups affiliated with them. It is suitable to give the main elite group of Hacı Bektaş and its sub-groups as an example to better understand the structure of main body and affiliated sub-groups. Sultan Samıt, Güvenç Abdal, Koçu Baba, Hüseyin Gazi, Seyit Cemal Sultan, Şeyh/Işık Çakır, Sarı İsmail and Kızıldeli (Seyit Ali Sultan) are the sub-groups that are affiliated with Hacı Bektaş.All the these Ocaks have chains of authorities (silsilahs or shajaras) and they were also affiliated with various Sufi orders. These differences are the main reason for the emergence of some differences about main elements among the members of the Alevi tradition. Depending on these differences, different understandings and practices have emerged in the acceptance of “Haq, Muhammad, Ali”, four doors and forty levels, manners and ceremonies/etiquettes, books about Alevi manners and ceremonies/etiquettes, ‘Cem’s , ‘semah’s, mystical poems (deyiş) and musical ballads (nefes) recited during cems, social institutions such as ‘musahiblik’.These groups maintained their existence in some way or another by having connections with movements like Vefaiyya, Kalenderîyya and Haydarîyya. In addition to this, they were also affiliated with various Sufi orders such as “Abdal order”, “Ak̲h̲ī order”, “Malami order” and “Uwaysi order”.All Alevi groups still have a formation constituted from metbu lodge (the lodge of the main elite group) and its other smaller lodges based on the system of main elite group and sub-groups affiliated with it. For instance according to the records, the lodge which is said to be connected to main body of Dede Garkın is currently in village of Dedeköy in the town of Derik. There is a lodge known as Şeyh Safî or Karadirek connected to Şah İbrahim Velî among the sub-groups affiliated with Dede Garkın in Malatya Hekimhan Mezirme (Ballıkaya) that is considered as the center of this group. There are two lodges as part of İbrahim Hacı Obası, which is affiliated with the main body of Şah İbrahim Velî, one in the village of Kesik Viran near

Anahtar kelimeler: Alevî Gelenek, Gruplar, Akademik Çalışmalar, Ocak Sistemi., Gelenek