Aleviism is "Indispensable Part of Turkish-Islamic Culture"
The Abant Platform, which periodically convenes to discuss views on domestic and international problems, stated in its most recent convention that Aleviism is a part of Islam.
The platform hosted experts to discuss Aleviism at its 13th Convention held in the Grand Cevahir Hotel in Istanbul. At the platform, attended by authorities from Turkey's Religious Affairs Directorate, leading Alevi figures and experts from the field, deliberations were held to clarify the controversial issues surrounding Aleviism.
Despite sharply distinct views, a special emphasis was put on the need for willingness to live together in reconciliation. The final text of the convention underlined that Aleviism was a unique part of Turkish-Islamic culture and understanding and recalled that it contributed a great deal to the Islamization of Anatolia and the Balkans.
The final declaration also notes that it is imperative to respond to the Alevi demands to reinforce social peace and urges that cem houses (worship centers for Alevis) should be given legal status and their demands should be considered part of the religious freedoms guaranteed under the constitution.
The meeting, entitled "Aleviism and its Historic, Folkloric and Contemporary Dimensions," included 150 participants. Speaking at the first day of the meeting, Alevi Foundations Federation Chairman Doğan Bermek asserted that there were efforts in Turkey to create an artificial Alevi problem and called for political leadership to ensure successful organization of Alevis. Professor Mehmet Görmez, vice chair of the Religious Affairs Department, admitted that the department had fallen short in adequately promoting Aleviism in Turkey. Recalling that they have been working hard to prevent misperceptions and prejudices on Aleviism, Görmez also stressed that clerics were being trained on the general dimensions of Aleviism.
Erikli Baba Dergahi Association Chair Metin Tarhan underlined that in its 1400-year history Aleviism was an indispensable part of Anatolian culture. İrfan Çetinkaya, chair of the Eskişehir Haci Bektaş Veli Foundation, said cem houses were the temples as well as the cultural centers of the Alevi community. Leading Alevi figure Fethi Erdoğan, reciting from the Koran, said those who asserted that Aleviism had no connection with the Koran were simply wrong. Education Minister Hüseyin Çelik gave an important message in his speech. Recalling that the assertions indicating that Aleviism was not Islamic should be considered unfair to Aleviism, Çelik noted that the recent efforts to de-Islamicize Aleviism and make it a mere folkloric movement were inappropriate.
Final text of the convention
Considering that certain musical instruments, like the saz, and semah performances are vital elements of Turkish Aleviism, the contribution of those elements to Turkish folk and religious music and Turkish folkloric accumulation should not be overlooked.
Considering the fundamental sources of Aleviism, mandatory rituals and the views stated by the opinion leaders of the Alevi community, it becomes evident that Aleviism is not a separate and freestanding religion or a jurisprudential or political sect but is an esoteric movement with an Islamic identity.
With some minor reservations, the endeavor of the Religious Affairs Directorate to reprint the original copies of Alevi-Bektaşi texts is greatly acknowledged.
Because it did not emerge in parallel with religious discussions, Aleviism did not create a systematic theological system and instead, reinterpreted Islamic beliefs and precepts.
Even though Aleviism was affected by some certain understandings and practices of the communities it emerged in and developed a Sanskrit character, Islam has always remained the main element. Almost all opinion leaders and leading Alevi figures reacted to the approaches and studies that assert ancient belief systems had a determinative impact on the formation of Aleviism.
The major elements underlined in the Alevi definition adopted at similar meeting in the Netherlands in 2005 and in Karaca Ahmet Sultan in 2006 should be taken into account. It should be recalled the said definition provided that Aleviism was an Islamic reinterpretation which had its roots at Prophet Muhammad's close companion Ali, was later matured through the 12 Imams and brought by Horasan dervishes to Anatolia where it was revived by respected poets.
Meanwhile, following the announcement of the final text, Ankara Hüseyin Gazi Association Board Member Ali Yildirim stated his objections, which were found harsh and excessive by other participants. In response to this objection, the renowned Alevi figure Reha Çamuroğlu expressed his contentment with the text. (Mükremin Albayrak, Emre Soncan, Istanbul)
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