Two Examples From The Cossack Cenknâme

Yıl 2019, Cilt: 2 Sayı: 1, 36 - 62, 30.06.2019

Fatih Kuş

Öz

Cenknâmeler are literary products which hold an important place in Turkish-Islamic history regardless of their sect, height and tribe. These literary works, which were started to be created after the Turks entered Islam, undertook social duties such as creating unity in the people and creating a national historical consciousness. Therefore, it is usually written in plain language for the public to understand. The enemies of Hazret-i Ali were generally non-Muslim peoples, but sometimes there were extraordinary beings such as giant and gin. In these works Hz. Ali and his family were idealized and they were advised to be moral, virtuous and good people. According to both Sunni akaide and Alevi akaide, Hz. Ali cenknâmeleri occupies an important place in Anatolian culture as well as in other Turkish tribes. The main reason for this is that after the Turks became Muslims, Ahl-i Beyte, Hz. Ali and Hz. Hüseyin'e has given too much value. These literary products that create historical consciousness in the Anatolian geography, create mysticism in the people and keep the people together have been explained in other geographies where Turks have lived. In Kazakhstan, one of these geographies, such epic narratives were passed on from one generation to the next in the 19th century. However, these narratives were banned, compiled forbidden and compilers were kept under surveillance due to the policies of the USSR that were established as a result of the tsarist Russia and the October Revolution after this century. Arabic letters were banned by Russian governments and Cyrillic letters were taught to the public. As a result of these policies, missionaries of the USSR made translations of the Christian praise among the people.

Epic epics that hold the people together could not be learned and were left to archives. Although the epics studied were obvious examples of cenknâme, these epics were written only in the last quarter of the 19th century due to the tsarist Russian pressure. Then, with the dissolution of the USSR and the establishment of the Republic of Kazakhstan, positive developments took place in the society, and compilation and publication works began. With these scientific studies, it was tried to be reminded of the national self and the religious knowledge which could not be learned as a result of Russian policies was tried to be taught. One of the most important of these scholarly studies, Bab Kiyssa-i Salsal,, 'Kiyssa-i Aliydiñ Sarañbaydı Jolğa Salğanı', 'Kiyssa-i Haziret Aliy Razı Alla Anhuvdiñ Shah Barbarağa Kul Bolıp Sold Kul, Epics such as ö Töbeleskeni Haz and s Kiyssa-i Malikajdar ında were published in Şah Haziret Âliydin Janadil Şahar ar. The epic ‘Üsbuv Qissa Zeñgir Jühüd’ was also published in Volume 10 of Babalar Sözi. The epic ıza ‘Äziret Älidiñ Soğısı ısı olan, which is the subject of our studies, was compiled by Kıpçakbey Bağdatoğlu and written in Arabic letters. These narratives, which are only two of the epics compiled in the field of Kazakhstan, have the task of keeping alive the memory of the people whose national and religious identities are tried to be destroyed in accordance with Russian policy and to remind them of their own selves. Of these epics, Soğ ‘Äziret Älidiñ Chilly’ ’is usually written in quatrains and consists of 1706 verses. The plot of this epic is as follows: esi uva Saduvaqas (Sa’d bin Abu Vakkâs), famous for his generosity, wanted to organize a circumcision token for his children and this was revealed to the Prophet, Hz. Ebubekir, Hz. Omar, Hz. Osman and Hz. The plot begins with Ali. Hz. Ali is upset that Saduvaqas (Sa’d bin Abu Vakkâs) tells the event to himself because he does not know what gift he will deliver. His wife Hz. Fatima noticed that her husband was upset Hz. Ali tells him the cause of his sadness. Hz. Fatima on top of the pearl coming from heaven to the husband wants to give it to her husband, but the Prophet. Ali won't accept it. When everyone went to sleep at night Hz. Ali goes out on a campaign to bring booty to the wedding. When the sultan of Valiya, the first city he went to, became a Muslim without fighting, Hz. Ali goes to the hometown of the sultan named Äbuvlmuhsin but he became a Muslim without fighting in the sultan. Thereupon Hz. Ali goes to Qaqqa’s hometown, but Qaqqa does not become a Muslim and becomes a war. Jenk eventually dies, and his people become Muslims. Ali returns to Medina for the wedding with the spoils he obtained ’’. Our other epic ‘Üşbuv Qissa Zeñgir Jühüd’ consisted of 883 verses and the quatrains were generally used to form the epic. The plot of this epic is as follows: ‘kork The story begins with the fearless battles of a Jewish sultan named Zeñgir, the destruction and destruction of the conquered cities and the persecution of the people. Starts. Then Zengir's daughter Zeynep first sees Gabriel in his dream and becomes a Muslim when Gabriel gives the Qur'an to his hands. In the continuation of the dream Zeynep Hz. Ali's son Hz. Hasan sees him, falls in love with him and the Prophet and the angels by counting the name of the Prophet. He asks Hasan for help. The result of Zeynep's dream is that he is a Muslim and Hz. Zeñgir learns that he is in love with Hasan, tortures and tortures his daughter Zeynep, and succumbs to his anger and rushes to Medina. Near the Medina, two armies mutually pure and the duels begin. On behalf of the Muslim army Hz. Omar, Musa Riza and Hasan duel with the disbelievers. Hz behind them. By taking the command of the Prophet Gabriel from Allah, Ali comes out by taking the prayer of the prophet and gives death to the unbelievers. Then Zeñgir, Hz. He says to Ali, ım I will be a Muslim with my people, but give me respite. ’ But he doesn't stop that promise and runs away at night. Hz. Ali angrily stops the infidels and the infidels, and as a result of the disbelievers become Muslims. Return of war in Medina with the command of Gabriel Gabriel. Hasan and Zeynep are married and the saga ends here ’’. Keeping on the compilation of Kazakhstan in the field of religious narratives made and released both in terms of people's consciousness of history alive has gained importance due to the strengthening of cultural relations with Turkey in Anatolia as well as similar words.

Anahtar Kelimeler

Hz. Ali, Cenknames, Religious Epics, Kazakhstan

KAZAK CENKNÂMELERİ'NDEN İKİ ÖRNEK

Öz

Cenknâmeler Türk-İslam tarihinde mezhep, boy, kavim farkı gözetmeksizin önemli yer tutan edebî ürünlerdir. Türkler İslamiyet’e girdikten bir süre sonra oluşturulmaya başlanan bu edebî eserler, halkta birliktelik yaratma, millî bir tarih şuuru oluşturma gibi toplumsal vazifeler üstlenmiştir. Bu yüzden de genellikle halkın anlaması için sade bir dille yazılmıştır. Bu eserler de Hazret-i Ali’nin düşmanları genellikle gayr-i Müslim halklar olmakla birlikte bazen de dev, cin gibi olağanüstü varlıklar olmuştur. Biz bu çalışmamızda Kazakistan’da son dönemlerde yazıya geçirilmiş destanlardan ikisini inceleyeceğiz ki bu iki destanda da Hz. Ali’nin mücadele içinde bulunduğu kişiler gayr-i Müslim halk ve onların yöneticileridir. İncelediğimiz destanlar cenknâmelerin bariz örnekleri olup bu destanlarda Hz. Ali iyilerin dostu, zalim gayr-i müslimlerin düşmanı olarak gösterilmiş ve Hz. Ali’nin onlarla olan çetin mücadelesi anlatılmıştır. Bu destanlarda aynı zamanda toplumsal olaylar da anlatılmış ve sahabelerin bir kısmına da yer verilmiştir. Bizim bu destanları çalışmadaki amacımız farklı coğrafyalarda bulunan iki ülke arasında kültürel bir bağ oluşturmak, bir köprü görevi üstlenmektir.

Anahtar Kelimeler

kazakistan, cenknâme

Kaynakça

• 1) Alibek(2015), Haziret Ali – Dinî Destanlar, Almatı
• 2) Artun, Erman (2000), Dinî-Tasavvufî Halk Edebiyatı, 1.Baskı, Karahan Kitabevi, Ankara
• 3) Atalan, Mehmet (Güz 2008), Türk Kültüründe Hz. Ali Cenknâmeleri, e-makâlât Mezhep Araştırmaları, I/2, ss. 7-27
• 4)Çetin, İsmet (1997), Türk Edebiyatında Hz. Ali Cenknâmeleri, 1.Baskı, Kültür Bakanlığı Yayınları, Ankara
• 5) Güzel, Abdurrahman & Torun Ali (2005), Türk Halk Edebiyatı El Kitabı, 5. Baskı, Akçağ Kitabevi, Ankara
• 6)Oğuz, M.Öcal (2011), Türk Halk Edebiyatı El Kitabı, 8. Baskı, Grafiker Yayınları, Ankara