The Concept of Mi’raj in the Written and Oral Sources of the Alevi Tradition

Süleyman Çam

Makale detayları

The Concept of Mi’raj in the Written and Oral Sources of the Alevi Tradition

Yazarlar:

Süleyman Çam

Yayıncı:

Kahramanmaras Sutcu Imam University

Ana Başlıklar:

İslam Mezhepleri

Dergi:

Kahramanmaraş Sütçü İmam Üniversitesi İlahiyat Fakültesi Dergisi Issue 45, pp.1-26

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001352466

pISSN:

1304-4524

Anahtar kelimeler:

Özet:

 According to the majority of Islamic historical sources, the Mirāj event is considered an extraordinary occurrence that took place approximately one and a half years before the Hijrah. According to this event, it is narrated that Prophet Muhammad was taken from Mecca to Jerusalem during the night and then ascended to the heavens on a steed called Buraq. In this context, the phenomenon of Mirāj is observed to be embodied within the Alevi tradition through distinctive ceremonies and rituals. In the Alevi tradition, the Mirāj event is regarded as a sacred metaphysical occurrence and is reflected in both written and oral sources. Mirāj has been interpreted within a symbolic and ritual framework in the Alevi tradition, especially by being referred to with names such as Cemi of the Forty, Conversation of the Forty and Semah of the Forty. In the written sources of the Alevi tradition, the phenomena of Mirāj and the Assembly of the Forty are examined in detail within a mythological narrative framework. Particularly in key texts held by the dedes, such as the Kızılbaş Buyruks, Makalats, Erkannames, and Menakibnames, alongside the narrative of Mirāj, symbolic motifs including the Forty, the Assembly of the Forty, the Forty Semah, the Water of Life, and the Engür Sherbet are also prominently featured. These motifs are interpreted within the Alevi belief and ritual system as embodying both cosmological and mystical dimensions of meaning. Particularly in the oral tradition known as Miraçlamas, the ascent of the Prophet Muhammad to the heavens, his acceptance into the Assembly of the Forty, and his participation in the Semah with the Forty are depicted in detail. Indeed, it is understood that the phenomenon of Mirāj is profoundly reflected in the Alevi belief system through both written sources such as Buyruks, Erkannames, and Velayetnames and oral tradition products, including Miraçlamalar, Deyişler, and Gülbanklar. In the relevant sources, the ascent of Prophet Muhammad during the Mirāj, the events encountered throughout this journey, his visit to the Assembly of the Forty, the discourses held there, as well as the semah performed together with the Forty and the symbolic occurrences during the semah are described in detail. Moreover, since the Mirāj event is regarded as the origin of the cem and semah rituals within the Alevi tradition, these two ceremonies constitute fundamental elements of Alevi worship practices. In this study, in order to elucidate the Alevi traditions approach to the Mirāj event, both written sources such as Buyruks, Erkannames, and Velayetnames and oral cultural products, including Mirajlamas, Deyişler, and Gülbanklar, have been analyzed collectively. In conclusion, it has been determined that the Mirāj event is extensively addressed in both the written sources and oral cultural products of the Alevi tradition. This narrative has been enriched and interpreted through a mystic approach unique to Alevism. Furthermore, the motif of the Forty, which holds a central position within the Alevi tradition, has been closely associated with the Mirāj phenomenon, thereby occupying a significant role within the belief and ritual system.

 According to the majority of Islamic historical sources, the Mirāj event is considered an extraordinary occurrence that took place approximately one and a half years before the Hijrah. According to this event, it is narrated that Prophet Muhammad was taken from Mecca to Jerusalem during the night and then ascended to the heavens on a steed called Buraq. In this context, the phenomenon of Mirāj is observed to be embodied within the Alevi tradition through distinctive ceremonies and rituals. In the Alevi tradition, the Mirāj event is regarded as a sacred metaphysical occurrence and is reflected in both written and oral sources. Mirāj has been interpreted within a symbolic and ritual framework in the Alevi tradition, especially by being referred to with names such as Cemi of the Forty, Conversation of the Forty and Semah of the Forty. In the written sources of the Alevi tradition, the phenomena of Mirāj and the Assembly of the Forty are examined in detail within a mythological narrative framework. Particularly in key texts held by the dedes, such as the Kızılbaş Buyruks, Makalats, Erkannames, and Menakibnames, alongside the narrative of Mirāj, symbolic motifs including the Forty, the Assembly of the Forty, the Forty Semah, the Water of Life, and the Engür Sherbet are also prominently featured. These motifs are interpreted within the Alevi belief and ritual system as embodying both cosmological and mystical dimensions of meaning. Particularly in the oral tradition known as Miraçlamas, the ascent of the Prophet Muhammad to the heavens, his acceptance into the Assembly of the Forty, and his participation in the Semah with the Forty are depicted in detail. Indeed, it is understood that the phenomenon of Mirāj is profoundly reflected in the Alevi belief system through both written sources such as Buyruks, Erkannames, and Velayetnames and oral tradition products, including Miraçlamalar, Deyişler, and Gülbanklar. In the relevant sources, the ascent of Prophet Muhammad during the Mirāj, the events encountered throughout this journey, his visit to the Assembly of the Forty, the discourses held there, as well as the semah performed together with the Forty and the symbolic occurrences during the semah are described in detail. Moreover, since the Mirāj event is regarded as the origin of the cem and semah rituals within the Alevi tradition, these two ceremonies constitute fundamental elements of Alevi worship practices. In this study, in order to elucidate the Alevi traditions approach to the Mirāj event, both written sources such as Buyruks, Erkannames, and Velayetnames and oral cultural products, including Mirajlamas, Deyişler, and Gülbanklar, have been analyzed collectively. In conclusion, it has been determined that the Mirāj event is extensively addressed in both the written sources and oral cultural products of the Alevi tradition. This narrative has been enriched and interpreted through a mystic approach unique to Alevism. Furthermore, the motif of the Forty, which holds a central position within the Alevi tradition, has been closely associated with the Mirāj phenomenon, thereby occupying a significant role within the belief and ritual system.

 According to the majority of Islamic historical sources, the Mirāj event is considered an extraordinary occurrence that took place approximately one and a half years before the Hijrah. According to this event, it is narrated that Prophet Muhammad was taken from Mecca to Jerusalem during the night and then ascended to the heavens on a steed called Buraq. In this context, the phenomenon of Mirāj is observed to be embodied within the Alevi tradition through distinctive ceremonies and rituals. In the Alevi tradition, the Mirāj event is regarded as a sacred metaphysical occurrence and is reflected in both written and oral sources. Mirāj has been interpreted within a symbolic and ritual framework in the Alevi tradition, especially by being referred to with names such as Cemi of the Forty, Conversation of the Forty and Semah of the Forty. In the written sources of the Alevi tradition, the phenomena of Mirāj and the Assembly of the Forty are examined in detail within a mythological narrative framework. Particularly in key texts held by the dedes, such as the Kızılbaş Buyruks, Makalats, Erkannames, and Menakibnames, alongside the narrative of Mirāj, symbolic motifs including the Forty, the Assembly of the Forty, the Forty Semah, the Water of Life, and the Engür Sherbet are also prominently featured. These motifs are interpreted within the Alevi belief and ritual system as embodying both cosmological and mystical dimensions of meaning. Particularly in the oral tradition known as Miraçlamas, the ascent of the Prophet Muhammad to the heavens, his acceptance into the Assembly of the Forty, and his participation in the Semah with the Forty are depicted in detail. Indeed, it is understood that the phenomenon of Mirāj is profoundly reflected in the Alevi belief system through both written sources such as Buyruks, Erkannames, and Velayetnames and oral tradition products, including Miraçlamalar, Deyişler, and Gülbanklar. In the relevant sources, the ascent of Prophet Muhammad during the Mirāj, the events encountered throughout this journey, his visit to the Assembly of the Forty, the discourses held there, as well as the semah performed together with the Forty and the symbolic occurrences during the semah are described in detail. Moreover, since the Mirāj event is regarded as the origin of the cem and semah rituals within the Alevi tradition, these two ceremonies constitute fundamental elements of Alevi worship practices. In this study, in order to elucidate the Alevi traditions approach to the Mirāj event, both written sources such as Buyruks, Erkannames, and Velayetnames and oral cultural products, including Mirajlamas, Deyişler, and Gülbanklar, have been analyzed collectively. In conclusion, it has been determined that the Mirāj event is extensively addressed in both the written sources and oral cultural products of the Alevi tradition. This narrative has been enriched and interpreted through a mystic approach unique to Alevism. Furthermore, the motif of the Forty, which holds a central position within the Alevi tradition, has been closely associated with the Mirāj phenomenon, thereby occupying a significant role within the belief and ritual system.

 İslâm tarihi kaynaklarının büyük çoğunluğuna göre Miraç hadisesi, hicretten yaklaşık bir buçuk yıl önce gerçekleşen olağanüstü bir olay olarak kabul edilmektedir. Bu olaya göre, Hz. Muhammedin bir gece vakti Mekkeden Kudüse götürüldüğü, ardından Burak adlı bir binekle semaya yükseldiği rivayet edilmektedir. Miraç tasavvuru, birçok inanç sisteminde olduğu gibi, İslâm içerisinde teşekkül etmiş çeşitli dinî yapılanmaların inanç dünyasında da merkezi bir konuma sahiptir. Bu bağlamda, Miraç olgusunun Alevîlik gelenek içinde de özgün erkân ve ritüeller aracılığıyla somutlaştığı görülmektedir. Alevî gelenekte Miraç hadisesi kutsal bir anlam taşıyan metafizik bir olay olarak değerlendirilmiş ve hem yazılı hem de sözlü kaynaklarda kendine yer bulmuştur. Miraç, özellikle Kırkların Cemi, Kırkların Sohbeti ve Kırkların Semahı gibi adlandırmalarla birlikte anılarak, Alevî erkânında sembolik ve ritüel bir çerçeve içerisinde yorumlanmıştır. Alevî geleneğinin yazılı kaynaklarında, Miraç ve Kırklar Cemi olguları mitolojik bir anlatım çerçevesinde ayrıntılı biçimde ele alınmıştır. Özellikle dedelerin elinde bulunan Kızılbaş Buyrukları, Makâlât, Erkânnâmeler ve Menâkıpnâmeler gibi temel metinlerde; Miraç anlatısının yanı sıra Kırklar, Kırklar Cemi, Kırklar Semahı, Ab-ı Hayat ve Engür Şerbeti gibi sembolik motiflere de yer verilmektedir. Bu motifler, Alevî inanç ve ritüel sisteminde hem kozmolojik hem de tasavvufî bir anlam bütünlüğü içerisinde değerlendirilmektedir. Özellikle sözlü gelenekte yer alan Miraçlamalarda, Hz. Muhammedin semaya yükselişi ile Kırklar Meclisine kabulü ve Kırklarla birlikte Semaha katılışı ayrıntılı biçimde tasvir edilmektedir. Bu bağlamda, Miraç anlatısının Alevî geleneği içinde yalnızca kozmolojik bir olay olarak değil, aynı zamanda cem erkânının ruhunu besleyen simgesel bir anlatı olarak da değerlendirildiği görülmektedir. Nitekim Miraç olgusunun, Alevîliğin yazılı kaynakları olan Buyruklar, Erkânnâmeler ve Velâyetnâmeler ile sözlü gelenek ürünlerinden Miraçlamalar, Deyişler ve Gülbanklar aracılığıyla inanç sistemine derinlemesine yansıdığı anlaşılmaktadır. İlgili kaynaklarda, Hz. Muhammedin Miraça yükselişi, bu yolculuk sırasında karşılaştığı olaylar, Kırklar Meclisine uğrayışı, burada gerçekleştirdiği sohbetler ile Kırklarla birlikte icra ettiği semah ve semah esnasında meydana gelen sembolik hadiseler ayrıntılı biçimde anlatılmaktadır. Ayrıca Miraç hadisesi, Alevî gelenekte cem ve semahın menşei olarak kabul edildiğinden, bu iki ritüel Alevî ibadet pratiğinin en temel unsurları arasında yer almaktadır. Bu çalışmada, Alevî geleneğin Miraç hadisesine ilişkin yaklaşımını ortaya koymak amacıyla, hem yazılı kaynaklardan Buyruklar, Erkânnâmeler ve Velâyetnâmeler hem de sözlü kültür ürünleri olan Miraçlamalar, Deyişler, Gülbanklar ile birlikte analiz edilmiştir. Sonuç olarak, Alevî geleneğin yazılı kaynaklarında ve sözlü kültür ürünlerinde Miraç hadisesinin yoğun biçimde işlendiği tespit edilmiştir. Bu anlatı, Alevîliğe özgü tasavvufî yaklaşımla zenginleştirilmiş ve yorumlanmıştır. Ayrıca, Alevî geleneğinde merkezi bir yere sahip olan Kırklar motifi, Miraç olgusuyla sıkı bir şekilde ilişkilendirilerek inanç ve ritüel sisteminde anlamlı bir konumda yer almıştır.

Makale detayları

The Concept of Mi’raj in the Written and Oral Sources of the Alevi Tradition

Yazarlar:

Süleyman Çam

Yayıncı:

Kahramanmaras Sutcu Imam University

Ana Başlıklar:

İslam Mezhepleri

Dergi:

Kahramanmaraş Sütçü İmam Üniversitesi İlahiyat Fakültesi Dergisi Issue 45, pp.1-26

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001352466

pISSN:

1304-4524

The History of Islamic Sects

Alevism

Mi’raj

Assembly of the Forty

Buyruks

Erkannamesİslâm Mezhepleri Tarihi

Alevîlik

Miraç

Kırklar Cemi

Buyruklar

Erkânnâmeler

Sayı

Makale detayları

Yazarlar: Süleyman Çam

Yayıncı: Kahramanmaras Sutcu Imam University

Ana Başlıklar: İslam Mezhepleri

Dergi: Kahramanmaraş Sütçü İmam Üniversitesi İlahiyat Fakültesi Dergisi Issue 45, pp.1-26

Belge Tipi: Makale

Yayın Tarihi: 6/2025

Belge Dili: Türkçe

Document ID (Org No.): 2001352466

pISSN: 1304-4524

Sayı

Yazarlar:

Süleyman Çam

Yayıncı:

Kahramanmaras Sutcu Imam University

Ana Başlıklar:

İslam Mezhepleri

Dergi:

Kahramanmaraş Sütçü İmam Üniversitesi İlahiyat Fakültesi Dergisi Issue 45, pp.1-26

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001352466

pISSN:

1304-4524