Oт Византии дo Кордовского Халифата и Османскoй империи - Нурлан Аманович Наматов

Il Canzoniere di Sāh Ismā’īl Hata’ī, p. 15) See, for example, her “Le Problème Kızılbaş”, p. 33. Before Mélikoff, however, Fuat Köprülü made reference to this verse in order to prove the connection between abdals and Safavid movement. See Fuad Köprülü, “Abdal”, Türk Halk Edebiyatı Ansiklopedisi, çıkaran M. Fuad Köprülü, sayı:1, Istanbul, 1935, pp. 30, 36. Indeed, it is interesting to note that in this verse Hata’ī calls three of the four groups that Aşıkpaşazāde classified in the fourteenth century Anatolian society. On the other hand, contemporary sources hardly make reference to akhīs among the foremost leaders of the Qizilbash movement in the late fifteenth and early sixteenth century. One of very few examples is an archival document, namely a letter of Murad Aqqoyunlu, the son of Ya’kub Beg, written shortly before the Battle of Çaldıran and reporting the situation in Iran. When reporting Shah Suleyman (Shah Ismail’s brother)’s attack on Tabriz, in the winter of 1513–1514, Murad Beg says that the city was defended by Helvacıoğlu and Tamgacı Ahî Ali oğlu Hâce Pir Ali. See TSA, document E 5591. This document is published in Jean Louis Bacqué-Grammont, “Deux lettres de Murad Akkoyunlu (Etudes turco-safavides, VII)”, Journal Asiatique, CCLXXIII, 1–2, 1985, pp. 174–175. In order to escape from this persecution many akhis took shelter in the Bektashi Order. During this time many rituals, especially the rite of initiation, and doctrinal premises of akhis infiltrated into Bektashism. See Irène Mélikoff, Hacı Bektaş Efsaneden Gerçeğe, trs. Turan Alptekin, Istanbul: Cumhuriyet Kitapları, 1999, pp. 151–157; “Un Ordre de derviches colonisateurs: les Bektaşis”, in her Sur les traces du soufisme turc. Recherches sur l’Islam populaire en Anatolie, Istanbul: ISIS Press, 1992, pp. 124–125.

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APZ, p. 237. For Bacıyān-ı Rum, see Mikāil Bayram, Fatma Bacı ve Bacıyan-ı Rum, Konya, 1994.

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Fuad Köprülü, “Abdal”, Türk Halk Edebiyatı Ansiklopedisi, çıkaran M. Fuad Köprülü, sayı:1, Istanbul, 1935, 23–56; The Origins of the Ottoman Empire, pp. 82–108; Halil Inalcık, “Dervish and Sultan: An Analysis of the Otman Baba Vilāyetnāmesi”, in his The Middle East and the Balkans under the Ottoman Empire, Bloominghton, 1993, 19–36; Irène Mélikoff, Hacı Bektaş Efsaneden Gerçeğe, trs. Turan Alptekin, Istanbul: Cumhuriyet Kitapları, 1999. (The original work is published in French: Irène Mélikoff, Hadji Bektach, un mythe et ses avatars, Leiden: Brill, 1998.); Ahmet Yaşar Ocak, «Les milieux soufis dans les territoires du Beylicat ottoman et le probleme desAbdalan-ı Rum», The Ottoman Emirate(1300–1389), Institute for Mediterranean Studies, ed.by Elisabeth Zachariadou Crete University Press,1993, рр. 145–158; Osmanlı Imparatorluğu’nda Marjinal Sûfîlik: Kalenderîler (XIV–XVII. Yüzyıllar), Ankara: TTK, 1999; Osmanlı Toplumunda Zındıklar ve Mülhidler (15–16. Yüzyıllar), 3. baskı, Đstanbul: Tarih Waqfı Yurt Yayınları, 2003; Ahmet Karamustafa, God’s Unruly Friends. Dervish Groups in the Islamic Later Period 1200–1550, Salt Lake City, 1994.

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Параллельно с укреплением османского режима многие влиятельные социальные и религиозные корпорации Анатолии постепенно исчезли. Среди них были Ахис, Баджиан-и Рум и Абдалс. Все эти «анархические» и неортодоксальные группы нашли убежище в Ордене Бекташи, что доказывало одобрение режима. Османская администрация, с другой стороны, считала полезным направить эту нестабильную социальную энергию в Орден Бекташи, чтобы они представляли меньшую угрозу социально-политическому строю османов. См.: Fuat Köprülü, The Origins of the Ottoman Empire, translated and edited by Gary Leiser, Albany: State University of New York Press, 1992, p. 107; Irène Mélikoff, “L’Origine sociale des premiers ottomans”, p. 133; “Recherche sur une Baciyan-i Rum: Kadincik Ana”, in her Au banquet des quarante. Exploration au coeur du Bektachisme-Alevisme, Istanbul: ISIS Press, 2001, p.35

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В XIV столетии и позже появились два различных течения: с одной стороны, группа туркмен постепенно селилась, приспосабливаясь к оседлой жизни и городским центрам. С другой стороны, мы видим тех, кто вел кочевой или полукочевой образ жизни и остался в сельской местности Анатолии. Они были сильно привязаны к древним тюркским традициям, и их «исламизация» еще не завершилась. (См.: Irène Mélikoff, “Recherches sur les composantes du syncrétisme Bektachi-Alevi”, in her Sur les traces du soufisme turc. Recherches sur l’Islam populaire en Anatolie, Istanbul: ISIS Press, 1992, p. 45 (This article first published in Studia Turcologica Memoriae Alexii Bombaci Dicata, Napoli, 1982, рр. 379–395.); “L’Ordre Bektaşis et les groupes relevant de Hacı Bektaş: survol du problème”, pp. 8–9; “Bektashi/Kizilbash Historical Bipartition and Its Consequences”, in her Au banquet des quarante. Exploration au coeur du Bektachisme-Alevisme, Istanbul: ISIS Press, 2001, p. 41; “Les Fondements de l’Alevisme”, pp. 14–15.) Fuat Köprülü called the latter, which was later called ‘Alevi’, ‘country Bektashis’ for their creed and practices were a rough form of that of the Bektashis. (Fuat Köprülü, “Les origines du Bektachisme. Essai sur les développement historique de l’hétérodoxie musulmane en Asie Mineure”, in Actes du Congrès international d’histoire des religions, Paris, 1925; Influence du chamanisme turcomongol sur les ordres mystiques musulmans, Istanbul, 1929.) Ирэн Меликофф обращает внимание на другое различие в историческом развитии этих двух групп, а именно на различное этническое влияние, которому они подвергались: «Бекташи испытали влияние Балкан, алевиты – народа восточной Анатолии: иранцы, курды и другие». См.: Irène Mélikoff, “Bektashi/Kizilbash Historical Bipartition and Its Consequences”, in her Au banquet des quarante. Exploration au coeur du Bektachisme-Alevisme, Istanbul: ISIS Press, 2001, p. 44.

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Ahmet Yaşar Ocak, “Kalenderī Dervishes and Ottoman Administration from the Fourteenth to the Sixteenth Centuries”, Manifestations of Sainthood in Islam, ed. G.M. Smith and C.W. Ernst, Istanbul: ISIS Press, 1994, p. 244; “Oppositions au soufsme dans l'Empire ottoman au quinzieme et sezieme siecles”, Islamic Mysticism Contested: Thirteen Centuries of Controversies and Polemics, eds. F. de Jong, B. Radtke, Brill, Leiden 1999; “Quelques remarques sur le role des derviches kalenderis dans les mouvements populaires dans l'Empire Ottoman au XVeet XVle siecles”, Osmanlı Araştırmaları, III, 1982, p. 70; “Aleviliğin Tarihsel, Sosyal Tabanı ile Teolojisi Arasındaki ilişki Problemine Dair”, Tarihî ve Kültürel Boyutlarıyla Türkiye’de Alevîler, Bektaşîler, Nusayrîler, Istanbul: ĐSAV, Ensar Neşriyat, 1999, pp. 391–392; Babaîler isyanı, genişletilmiş ikinci baskı, Istanbul: Dergah Yayınları, 1996, p. 210; Irène Mélikoff, “Bektashi/Kizilbash Historical Bipartition and Its