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
Yazar: Üçer, Cenksu
Dergi: e-Makalat Mezhep Araştırmaları Dergisi, Vol. 12 No. 2, 2019
Anahtar kelimeler: Religious Studies ; Din Araştırmaları ; Alevî Tradition,Groups,Academic Studies,"Ocak" System,Tradition ; Alevî Gelenek,Gruplar,Akademik Çalışmalar,Ocak Sistemi.,Gelenek

Buçalışmada Alevî nitelemeli gelenek ya da ocak ve gruplar hakkında yapılacak çalışmalardaocak sisteminin dikkate alınmasının önemi ele alınmaktadır. Bugün itibariyle daha çok Alevî ismiyleanılan gelenek, geleneksel olarak ocak sistemine dayanmaktadır. NitekimAnadolu’da yaygın olarak varlığı devam eden Ağuçan, Baba Mansur, Hacı Bektaş,Dede Garkın, Hasan Dede, Keçeci Baba, Hubyar, Şücaaddin Veli vb. örnekler buhususu açıkça ortaya koymaktadır. Sözkonusu ocakların her biri farklı silsilelere ve tasavvufî gelenek mensubiyetinesahiptir. Alevî nitelemeli gelenek mensupları arasında bu geleneğe renginiveren ana unsurlarda dahi bazı farklılıkların ortaya çıkmasının temel nedeni sözkonusu bu farklılıklardır. Bu farklılıklara bağlı olarak Hakk, Muhammed, Alikabulü, dört kapı kırk makam anlayışları, yürütülen âdâb ve erkân, söz konusuâdâb ve erkâna dair eserler, cemler, semahlar, cemlerde ve semahlarda okunandeyiş ve nefesler, musâhiblik gibi toplumsal kurumlar vb. farklı anlayış veuygulamalar ortaya çıkmıştır. Şehirleşmeyle ortaya çıkan örgütlenme gerçeği de başlangıçtayine ocak merkezli bir çerçevede teşekkül etmiştir. Bu itibarla Alevî gelenekve mensupları hakkında yürütülecek bütün çalışmaların ocak sitemini dikkatealması sağlıklı sonuçlar için son derece önemlidir. Bu gereklilik aslındagelenekte sıkça dile getirilen bir gerçekliğin de gereğidir: “Yol bir, sürekbin birdir.”

This article dealswith the importance of taking the ‘ocak’ (family) system into account on the studiesabout the tradition or the ‘ocak’s and groups that are called as Alevi. Todaythe tradition that is called as Alevi have a traditionalstructure which constitutes an ‘ocak’ system. As a matter of fact, the examples that are widespread in Anatolia suchas; Ağuçan, Baba Mansur, Hacı Bektaş, Dede Garkın, Hasan Dede, Keçeci Baba,Hubyar, Şücaaddin Veli etc. make the matter clear. All the ‘ocak’s namedAlevi have chains of authorities (silsilahs or shajaras) and theyare also affiliated with various Sufi orders. These differences are the mainreason for the emergence of some differences about main elements among themembers of the Alevi tradition. Depending on these differences, differentunderstandings and practices have emerged in the acceptance of “Haq, Muhammad,Ali”, four doors and forty levels, manners and ceremonies/etiquettes, booksabout 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 factof organization that emerged with urbanization was formed in a frameworkcentered on Ocak system. For this reason, it is very important that all studiesabout Alevi traditions and their members to take the ‘ocak’ system into accountfor producing healthy results. This is actually a reality that is oftenexpressed in tradition:  “One path, athousand-one practices.”SummaryThis article dealswith the importance of taking account of the ‘ocak’ (family) system on thestudies about the tradition or the ‘ocak’s and groups that are called as Alevi.Theexpression of “Alevî Tradition” in the title of the article means theconception shaped in the context of sufi life of the ‘ocak’s and groups that are called as Alevi.   While the  word “ocak”s  expressesthe traditional structure which is the topic of our article, the word “groups” expressesthe affiliationin the context of organization within the framework of different understandingsarising due to urbanization.The tradition that iscalled as Alevi today is traditionally based on structure which constitutes an‘Ocak’ system.Itis important for our subject that “Ocak” includes the meaning of “clan,lineage, family in addition to it’s the meaning in Sufism. Among the Alevicalled groups, the term “Ocak” and its system refers to the families of thegrandfathers, who lead mannersand ceremonies/etiquettes, considered as members of the holylineages (Sayyid, believed to be descended from Ahl al-Bayt ) and people ofmiracles, and the organizations formed around these families. Among the membersof the Alevi tradition, every ‘dede’ and a ‘talib’ (disciple) belong to an“Ocak”.Alevicalled 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 arewidespread 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 asa parent naming for groups likeBektashis, 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”. Thehistorical background of this is that the nomadic tribes, who settled in thesoil to form villages, emerged as groups of dervishes.According to data obtained by the studies on thissubject there are five main elite groups (ana ocaks) among Alevis namely HacıBektâş Ocağı, Dede Garkın Ocağı, Baba Mansur Ocağı, Avuçan/AğuçanOcağı ve Hasan Dede Ocağıand several sub-groups affiliated with them. It is suitable to give the mainelite group of Hacı Bektaş and its sub-groups as an example to betterunderstand the structure of main body and affiliated sub-groups. SultanSamıt, Güvenç Abdal, Koçu Baba, Hüseyin Gazi, Seyit Cemal Sultan, Şeyh/IşıkÇakır, Sarı İsmail and Kızıldeli (Seyit Ali Sultan) are the sub-groups that areaffiliated with Hacı Bektaş.All the these Ocaks have chains of authorities (silsilahsor shajaras) and they were also affiliated with various Sufi orders.These differences are the main reason for the emergence of some differencesabout main elements among the members of the Alevi tradition. Depending onthese differences, different understandings and practices have emerged in theacceptance of “Haq, Muhammad, Ali”, four doors and forty levels, manners andceremonies/etiquettes, books about Alevi manners and ceremonies/etiquettes, ‘Cem’s , ‘semah’s, mystical poems (deyiş) and musical ballads (nefes) recited during cems, socialinstitutions such as ‘musahiblik’.These groups maintained their existence in some way oranother by having connections with movements like Vefaiyya, Kalenderîyya andHaydarîyya. In addition to this, they were also affiliated with various Sufiorders such as “Abdal order”, “Ak̲h̲īorder”, “Malami order” and “Uwaysi order”.All Alevi groups still havea formation constituted from metbu lodge (the lodge of the main elitegroup) and its other smaller lodges based on the system of main elite group andsub-groups affiliated with it. For instance according to the records, the lodgewhich is said to be connected to main body of Dede Garkın is currently invillage of Dedeköy in the town of Derik. There is a lodge known as Şeyh Safî orKaradirek connected to Şah İbrahim Velî among the sub-groups affiliated withDede Garkın in Malatya Hekimhan Mezirme (Ballıkaya) that is considered as thecenter of this group. There are two lodges as part of İbrahim Hacı Obası, whichis affiliated with the main body of Şah İbrahim Velî, one in the village ofKesik Viran near Sarıoğlan and another in the town of Karaözü of Sarıoğlan.Thenaming of mystical poems (deyiş) and musical ballads (nefes) recited during cems to exhilarate as “deyiş” ve “nefes”, shows thedifference of Ocak.The different perspectives about Musâhiblik, as itis perceived as achieving privilege by Bektâşîs, as manners and ceremonies needed for entrance to a sufi order by some other “Ocak”s  and as making brotherhood covenants of thefamilies who enter to sufi order by other “Ocak”s are clear evidence that thethese different “Ocak”s  originates fromtheir different mystical traditions and different conceptions.However, the radical changesexperienced due to modernity, secularization, industrialization, urbanization,specialization, migration etc. have radically shaken the social corporatestructures like Dedelik, Düşkünlük and Musahiblik etc. In parallel to thesocio-economic developments in Turkey, “ocak”s and groups named Alevî moved tocities, they were organized under endowments and associations which they havefounded in the cities.The fact of organization that emerged with urbanization was formed in aframework centered on Ocak system. For this reason, it is very important thatall studies about Alevi traditions and their members to take the Ocak systeminto account for producing healthy results. This is actually a reality that isoften expressed in tradition:  “One path,a thousand-one practices.”