PROFESSIONAL REPRESENTATIVES OF ISLAMIC DIFFERENTIATION IN ANATOLIA IN THE WORKS OF AHMET YAŞAR OCAK: ‘MARGINAL ṢŪFĪS’, ‘HERETICS’, AND ‘ATHEISTS’ AHMET YAŞAR OCAK’IN ÇALIŞMALARINDA ANADOLU’DA İSLÂMÎ FARKLILAŞMANIN MESLEKTEN TEMSİLCİLERİ: ‘MARJİNAL SUFİLER’, ‘ZINDIKLAR’, ‘MÜLHİDLER’


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Turk Kulturu ve Haci Bektas Veli - Arastirma Dergisi, sa.103, ss.69-86, 2022 (Scopus) identifier

  • Yayın Türü: Makale / Tam Makale
  • Basım Tarihi: 2022
  • Doi Numarası: 10.34189/hbv.103.003
  • Dergi Adı: Turk Kulturu ve Haci Bektas Veli - Arastirma Dergisi
  • Derginin Tarandığı İndeksler: Scopus, MLA - Modern Language Association Database, Directory of Open Access Journals
  • Sayfa Sayıları: ss.69-86
  • Anahtar Kelimeler: AhmetYaşar Ocak, Atheists, Heretics, History of Islam, Malāmīs, Qalandarīs, Türkiye, Ṣūfism
  • Hacettepe Üniversitesi Adresli: Evet

Özet

© 2022 Ankara Haci Bayram Veli University. All rights reserved.The issue of Islamic differentiation in Anatolia is probably the most attractive subject of Islamic history of Anatolia. This subject, on which researchers have spent a lot of time since Fuad Köprülü, has been studied mostly through the representatives of differentiation, distinctive features and the origins. The debates on the concepts preferred to characterize the difference are still alive. As a researcher who deals with almost every aspect of the subject and produces works, Ahmet Yaşar Ocak is in the position of addressing almost all these discussions. Ocak creates also a typology of Islamic differentiation while dealing with the subject through both mystical and ulama representatives. He conceptualizes the Qalandarīs, whom he treats as representatives of the profession, as marginal ṣūfīsm while evaluating the Malāmīs, Hamzavīs, Gulshanīs and some individual representatives from the ulama within the scope of heresy and atheism, with its own terminology of the Ottoman period. As the basis of this characterization, he highlights the non-Islamic and customary attitudes and even social deviance for Qalandarīs, and non-Islamic behaviours for Malāmīs, and also extreme pantheism almost common to all. Ocak also deals with the issue of where these distinctive features originate from, both through the influence of pre-Islamic beliefs and with their extensions in the Islamic period and within the framework of new formations over time.