DHIKR PERFORMERS IN ANATOLIAN ALEVI-BEKTASHI FAITH

Abstract

The word root of the word zâkir, which comes from the root of "zekere (yezkuru)" in Arabic, is based on "zikr". It is known that in every belief [religious sect-religious cult] perception, dhikr basically occurs with the practices of belief acquired from the Allah and afterwards. Zâkir; all the important elements of a belief are the person who dictates that belief in the place of worship and perception. A person who verbally describes all important personalities in the faith, social rules, social structures, worship and practices, advice and discourses, doctrines and cultural traditions, is forbidden. As in many belief systems; uses music in order to strengthen the memorization, to keep the belief elements / facts in mind and to transfer them to the future easily. In this context, our study includes the formation and reflection of traditional music perception in Anatolian Alevi-Bektashi belief practice in terms of its definition and application in Islamic Religion, based on the etimilogy of the terms of zâkir and dhikr. For the zâkir, the deep meaning of the poetry is important, not the performance technique of the music and the instrument used. In addition to the discourses about the formation and stages of the history of Alevi-Bektashi, there are very deep meanings in the narratives of the zâkir and dede that they took to the foundation of the world. Our aim, as in these narratives, is the historical process of Alevism in traditional music culture, the effects of pre-Islamic belief, the Anatolian phase of Islam and how its socio-cultural structures are handled and conveyed by the dignitaries. This situation is important in keeping the tradition alive and transferring it. Because the roots of religious leaders such as Dede, Talip, Pir, Rehber, and Mür?îd are based on pre-Islamic beliefs. In the past in the context of "Shaman", "Ozan", "Â??k", "Pir", "Ata", "Baba", "Dede", today the stellarness that has come to this day; It has left its place for expressions such as "â??k baba", "güvende", "sazandar", "cem â????", ?starikat a????". Because it is unthinkable that a word of Arabic origin is used in daily life in the rural belief pattern. Even in religious settings, the Alevi community does not use the term "â??k" rooted words, rather, in cemes.