Taraftarlar\u0131 \u00e7o\u011funlukla Suriye’de ve T\u00fcrkiye’nin g\u00fcneydo\u011fusunda ya\u015fayan, \u015eiili\u011fe yak\u0131n bir ba\u011fa sahip senkretik bir din olan Nusayrl\u0131\u011f\u0131n takip\u00e7ileri. Suriye’de bir milyonu a\u015fan say\u0131lar\u0131yla (n\u00fcfusun yakla\u015f\u0131k y\u00fczde 12’si) \u00fclkenin en b\u00fcy\u00fck az\u0131nl\u0131\u011f\u0131n\u0131 olu\u015fturuyorlar. Esas olarak Lazkiye’nin (L\u0101\u1e0feqiya) Jabal al-An\u1e63\u0101riya olarak bilinen, bug\u00fcn genellikle Jabal al-Alaviyin “Alevi Da\u011flar\u0131” olarak adland\u0131r\u0131lan, \u00fclkenin kuzeybat\u0131 k\u0131y\u0131s\u0131ndaki da\u011fl\u0131k b\u00f6lgelerinde ya\u015f\u0131yorlar ve burada n\u00fcfusun yakla\u015f\u0131k \u00fc\u00e7te ikisini temsil ediyorlar.
\nTarikat\u0131n takip\u00e7ilerinin ad\u0131 olan No\u1e63ayris, \u00e7o\u011funlukla No\u1e63ayri olmayan kaynaklarda ge\u00e7mektedir. Tarikat\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131n tarihsel ko\u015fullar\u0131 gibi, anlam\u0131 da tart\u0131\u015fmaya konu olmu\u015ftur. Baz\u0131 akademisyenler ismin, No\u1e63ayri doktrinleri ile H\u0131ristiyanl\u0131k aras\u0131ndaki benzerliklere bir g\u00f6nderme olan na\u1e63\u0101r\u0101 (H\u0131ristiyanlar) kelimesinin k\u00fc\u00e7\u00fclt\u00fclm\u00fc\u015f hali oldu\u011funa inan\u0131rlar (Dussaud, s. 13; Bar-Asher, s. 185-216). \u00d6yle g\u00f6r\u00fcn\u00fcyor ki, bunun Ebu \u015euayb Muhammed b. Oniki \u0130mamc\u0131 \u015eiilerin onuncu ve onbirinci imamlar\u0131 Ali el-Hadi (\u00f6. 254\/868) ve Hasan el-Askari’nin (\u00f6. 260\/873-4) m\u00fcridi No\u1e63ayr Namiri (veya Nomayri). Hatta ikincisinin \u0130bn No\u1e63ayr’\u0131 yeni bir dinin peygamberi, daha sonra No\u1e63ayri dini haline gelecek olan\u0131n \u00e7ekirde\u011fi olarak adland\u0131rd\u0131\u011f\u0131 bile s\u00f6ylenir (bkz. \u00f6rne\u011fin Nowba\u1e35ti, s. 78). Tarikat, tarihi boyunca ba\u015fka isimlerle de an\u0131lm\u0131\u015ft\u0131r; bunlar\u0131n en eskisi, Ebn No\u1e63ayr’\u0131n nesbas\u0131ndan sonra gelen \u201cNamiriya\u201d (ya da Nomayriya)’d\u0131r. Durum ne olursa olsun, mezhebin takip\u00e7ilerinin tercih etti\u011fi isim Alevi’dir ve bu isim, \u015eiilerin ilk imam\u0131 Ali b. Abi Taleb.<\/p>\n
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\u0130bn No\u1e63ayr’\u0131n Nusayrili\u011fin olu\u015fum a\u015famas\u0131nda oynad\u0131\u011f\u0131 \u00f6nemli role ra\u011fmen, No\u1e63ayri inanc\u0131n\u0131n ger\u00e7ek kurucusu ve yay\u0131c\u0131s\u0131 Ebu Abdullah H\u00fcseyin b. Hamdan \u1e34a\u1e63ibi (\u00f6. 345\/956-57 veya 358\/969). \u1e34a\u1e63ibi ilk olarak Irak’ta faaliyet g\u00f6sterdi, ard\u0131ndan Halep’e ta\u015f\u0131nd\u0131 ve burada \u015fehrin Hamdani h\u00fck\u00fcmdar\u0131 Seyf-el-Davle ile arkada\u015f oldu ve ona Hz. ve on iki imam (Tevil, s. 259). \u1e34a\u1e63ibi’nin Hed\u0101ya’s\u0131na ek olarak bize ula\u015fan tek yaz\u0131lar\u0131 \u015fiir divan\u0131 ve onun doktrinsel risalelerinden \u00e7e\u015fitli yay\u0131nlanmam\u0131\u015f par\u00e7alard\u0131r. Nusayrili\u011fin olu\u015fum d\u00f6nemindeki bir di\u011fer \u00f6nde gelen lider ve \u00fcretken alim ise Ebu Sa’id Meymun b. Kas\u0131m Taber\u00e2n\u00ee (\u00f6. 426\/1034-35). No\u1e63ayri toplulu\u011funun Halep’ten, o zamandan beri No\u1e63ayri mezhebinin fiziksel ve ruhsal merkezi olarak kalan Suriye’nin kuzey k\u0131y\u0131s\u0131na ta\u015f\u0131nmas\u0131nda \u00f6nemli bir rol oynad\u0131 (\u1e6cawil, s. 262-65; Halm, 1982, s. 297-98). ;ayn\u0131 zamanda, 1991, s.159). Taberani’nin ayn\u0131 zamanda Esm\u0101’il b. Ebu Dohayba olarak bilinen \u1e34all\u0101d Ba\u02bflabakki (\u1e6cawil, s. 262\u201364; Bar-Asher ve Kofsky, s. 17\u201319).
\nTabarani’nin \u00e7ok say\u0131da eseri oldu\u011fu kabul edilir; bunlar\u0131n en \u00f6nemlisi, No\u1e63ayri \u015fenlikleri \u00fczerine yazd\u0131\u011f\u0131, daha \u00e7ok Mecmu’ul-a’y\u0101d olarak bilinen Ket\u0101b sabil r\u0101\u1e25at al-arw\u0101\u1e25 adl\u0131 kitab\u0131d\u0131r. Tarikat\u0131n 11. y\u00fczy\u0131ldan itibaren tarihine dair bilgilerimiz yetersizdir. 12. y\u00fczy\u0131l\u0131n ilk y\u0131llar\u0131nda Ha\u00e7l\u0131lar Lazkiye’nin da\u011fl\u0131k b\u00f6lgesinin bir b\u00f6l\u00fcm\u00fcn\u00fc fethettiler, ancak 1188’de Salah-al-Din Eyyubi taraf\u0131ndan ele ge\u00e7irilmesinin ard\u0131ndan b\u00f6lge Eyyubi saltanat\u0131n\u0131n bir par\u00e7as\u0131 oldu. Meml\u00fck d\u00f6neminde, hem Rokneddin Baybars’\u0131n (h\u00fck\u00fcmdarl\u0131k d\u00f6nemi 1260-77) hem de Seyfeddin Kalavun’un (h\u00fck\u00fcmdarl\u0131k d\u00f6nemi 1280-90), No\u1e63ayrileri S\u00fcnni \u0130slam’a d\u00f6n\u00fc\u015ft\u00fcrmek i\u00e7in ba\u015far\u0131s\u0131z giri\u015fimlerde bulunduklar\u0131 ve onlara emir verdikleri bildirilmektedir. din propagandas\u0131 yapmamak ve k\u00f6ylerine cami yapt\u0131rmak. Osmanl\u0131 d\u00f6neminin b\u00fcy\u00fck b\u00f6l\u00fcm\u00fcnde No\u1e63ayriler, M\u00fcsl\u00fcmanlardan ayr\u0131 bir topluluk olarak kabul edildi ve bu nedenle \u00f6zerk bir yarg\u0131 ayg\u0131t\u0131n\u0131 s\u00fcrd\u00fcrme hakk\u0131na sahip oldu. Osmanl\u0131 d\u00f6neminin sona ermesiyle birlikte bu ba\u011f\u0131ms\u0131z alan\u0131 kaybetmi\u015fler ve art\u0131k M\u00fcsl\u00fcman mahkemelerine ba\u015fvurmak zorunda kalm\u0131\u015flard\u0131r.<\/p>\n
Bat\u0131’n\u0131n No\u1e63ayri dinine olan modern ilgisi, 19. y\u00fczy\u0131l\u0131n ortalar\u0131nda, Suriye’deki Avrupal\u0131 seyyahlar\u0131n, diplomatlar\u0131n ve misyonerlerin No\u1e63ayrilerle kar\u015f\u0131la\u015fmas\u0131, onlar\u0131n kendine \u00f6zg\u00fc dinlerinin fark\u0131na varmas\u0131 ve onlar\u0131n el yazmalar\u0131ndan baz\u0131lar\u0131n\u0131 almas\u0131yla ba\u015flad\u0131. Bunlar aras\u0131nda dikkate de\u011fer olan, baz\u0131 k\u0131sa No\u1e63ayri ayinle ilgili metinler yay\u0131nlayan, Suriye’deki Prusya ba\u015fkonsoloslu\u011funun \u015fans\u00f6lyesi ve terc\u00fcman\u0131 Joseph Catafago’ydu (Catafago, 1848). Bunu bir d\u00fczine y\u0131l sonra \u0130ngiliz misyoner Samuel Lyde’\u0131n No\u1e63ayriler \u00fczerine \u00f6nc\u00fc monografisi The Asian Mystery izledi.<\/p>\n
20. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda, Lyde’\u0131n \u00e7al\u0131\u015fmalar\u0131ndan haberi olmayan Frans\u0131z bilim adam\u0131 Ren\u00e9 Dussaud, Histoire et din des No\u1e63air\u00ees (Paris, 1900) ba\u015fl\u0131kl\u0131 yeni bir monografi yay\u0131nlad\u0131. Dussaud, daha \u00f6nceki \u00e7al\u0131\u015fmalar\u0131n yay\u0131nlanmas\u0131ndan bu yana Paris’teki Biblioth\u00e8que Nationale’in edindi\u011fi el yazmalar\u0131na eri\u015fim avantaj\u0131na sahipti. Kendisi ve daha sonraki akademisyenler i\u00e7in \u00f6nemli bir kaynak, No\u1e63ayri dinini H\u0131ristiyanl\u0131\u011fa ge\u00e7en bir No\u1e63ayri olan Solaym\u0101n A\u1e0fani taraf\u0131ndan a\u00e7\u0131klay\u0131c\u0131 bir \u015fekilde \u00e7\u00fcr\u00fcten el-B\u0101kura al-solaym\u0101niya idi. No\u1e63ayriler, Suriye ve L\u00fcbnan’daki Frans\u0131z mandas\u0131 d\u00f6neminde (1920’den itibaren) yeniden \u00f6ne \u00e7\u0131kt\u0131lar. Fransa, onlar\u0131n Frans\u0131z ordusu saflar\u0131na entegrasyonunu te\u015fvik etti ve hatta onlara Alevi Da\u011flar\u0131’nda \u00f6zerklik verdi. Frans\u0131z ordusundaki varl\u0131klar\u0131, daha sonra ba\u011f\u0131ms\u0131z bir Suriye ordusuna kat\u0131lmalar\u0131na zemin haz\u0131rlad\u0131 ve sosyo-ekonomik stat\u00fclerinin d\u00fc\u015f\u00fck olmas\u0131na ra\u011fmen, bu durum bug\u00fcn hala devam ediyor, No\u1e63ayriler Yak\u0131n Do\u011fu’da benzersizdir. siyasi iktidar\u0131 ele ge\u00e7irmeyi ba\u015faran tek az\u0131nl\u0131kt\u0131.<\/p>\n
No\u1e63ayri dininin k\u00f6kenleri belirsizli\u011fini koruyor. Baz\u0131lar\u0131 onun 9. y\u00fczy\u0131lda Irak’ta ortaya \u00e7\u0131kan bir \u015eii hizip olarak ba\u015flad\u0131\u011f\u0131n\u0131 iddia ediyor (\u00f6rne\u011fin bkz. Halm, 1982, s. 282-83). 20. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda ge\u00e7erli olan bir kar\u015f\u0131 arg\u00fcman, No\u1e63ayrilerin eski bir putperestlik k\u00fclt\u00fcn\u00fcn pagan kal\u0131nt\u0131lar\u0131n\u0131 temsil etti\u011fini \u00f6ne s\u00fcr\u00fcyor. Bu k\u00fclt, di\u011ferlerinin yan\u0131 s\u0131ra Dussaud (s. 17 ve devam\u0131) taraf\u0131ndan Kenan veya Fenike k\u00f6kenli olarak tan\u0131mlanm\u0131\u015ft\u0131r. Bu teoriye g\u00f6re No\u1e63ayriler, kendi b\u00f6lgelerinde ortaya \u00e7\u0131kan tek tanr\u0131l\u0131 dinlerin motiflerini benimsemi\u015flerdir: \u00d6nce H\u0131ristiyanl\u0131k, ard\u0131ndan \u0130slam. Bu teoriyi desteklemek i\u00e7in, savunucular\u0131 isim veya doktrin benzerli\u011fine dayanarak No\u1e63ayrileri di\u011fer dini gruplarla \u00f6zde\u015fle\u015ftirmeye \u00e7al\u0131\u015ft\u0131lar. Konuyla ilgili ileri s\u00fcr\u00fclen alternatif g\u00f6r\u00fc\u015fler aras\u0131nda, Ya\u015fl\u0131 Pliny’nin Historia Naturalis’inde (5.81; Dussaud, s. 14 ve 17, not 3) bahsetti\u011fi No\u1e63ayrilerin, Nas\u0131ral\u0131lar\u0131n halefleri oldu\u011fu iddias\u0131 da yer almaktad\u0131r. Henri Lammens (1901) ise Nusayrili\u011fi eski H\u0131ristiyanl\u0131\u011f\u0131n e\u015fsiz bir kolu olarak g\u00f6r\u00fcyordu.<\/p>\n
Doktrinler. Rakip D\u00fcrzi dini gibi Nusayrilik de gizemle \u00f6rt\u00fclm\u00fc\u015ft\u00fcr; s\u0131rlar\u0131 inisiyelerin (\u1e35\u0101\u1e63\u1e63a) \u00f6zel ayr\u0131cal\u0131\u011f\u0131 iken, inisiye olmayan kitleler (\u02bf\u0101mma) kesinlikle ayr\u0131 tutulur. Her takip\u00e7i, yeti\u015fkinli\u011fe ula\u015ft\u0131\u011f\u0131nda (genellikle 18 ya\u015f olarak belirlenir), dinin emirlerini yerine getirmeye ve her \u015feyden \u00f6nce s\u0131rlar\u0131n\u0131 korumaya yemin ettikten sonra inisiyelerin saflar\u0131na kat\u0131lma hakk\u0131na sahiptir. \u00d6z\u00fcnde, Nusayrilik antinomian bir dindir ve hem inisiye olanlar\u0131n hem de inisiye olmayanlar\u0131n dini y\u00fck\u00fcml\u00fcl\u00fckleri, Nusayrili\u011fe \u00f6zg\u00fc olmayan di\u011fer ahlaki direktiflerin yan\u0131 s\u0131ra genel nitelikteki ahlaki talimatlarla s\u0131n\u0131rl\u0131d\u0131r. M\u00fcminler ayn\u0131 zamanda en me\u015fhurlar\u0131ndan biri olan \u1e34e\u017cr (Dussaud, s. 128-35; Franke, s. 259-62) No\u1e63ayri azizlerinin mezarlar\u0131na hac (zi\u0101r\u0101t) gibi belirli dini uygulamalar\u0131 da yapmal\u0131d\u0131r.<\/p>\n
No\u1e63ayriler, tanr\u0131n\u0131n tarihte kendisini bir \u00fc\u00e7l\u00fc \u015feklinde g\u00f6sterdi\u011fine inan\u0131rlar. \u0130smaililerden al\u0131nm\u0131\u015f olabilecek d\u00f6ng\u00fcsel vahiy kavram\u0131ndan etkilenen onlar, ayn\u0131 zamanda bu teslis vahyinin tek bir olayla s\u0131n\u0131rl\u0131 olmad\u0131\u011f\u0131na, asl\u0131nda yedi d\u00f6nemde (ekwar, adwar olarak adland\u0131r\u0131l\u0131r) tekrarlanan bir teofani oldu\u011funa inan\u0131rlar. veya qobab\/qeb\u0101b) tarih boyunca. 10. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda belgelenen No\u1e63ayri teslis \u00f6\u011fretisine g\u00f6re, tanr\u0131n\u0131n y\u00fcce y\u00f6n\u00fcnden iki hipostaz (aq\u0101nim) kaynaklan\u0131r. Bu y\u00fcce y\u00f6n, ma’n\u0101 olarak adland\u0131r\u0131l\u0131r (“anlam” veya “\u00f6z” anlam\u0131na gelir) ve bazen Tanr\u0131’n\u0131n Kendisiyle \u00f6zde\u015fle\u015ftirilir. \u0130ki hipostazdan ilki esm (isim) veya \u1e25ejab’d\u0131r (pe\u00e7e). Bu terimler onun diyalektik do\u011fas\u0131n\u0131n iki y\u00f6n\u00fcn\u00fc temsil eder: tanr\u0131sall\u0131\u011fa i\u015faret etmek ve b\u00f6ylece onu inisiye olanlara if\u015fa ederken, inisiye olmayanlardan perdelemek. \u0130kincisi ise b\u0101b’d\u0131r (kap\u0131), yani gnostik inanan\u0131n, tanr\u0131yla mistik bir birli\u011fe ula\u015fmay\u0131 hedeflerken, tanr\u0131sall\u0131\u011f\u0131n gizemini d\u00fc\u015f\u00fcnebilece\u011fi kap\u0131 anlam\u0131na gelir.<\/p>\n
Bu \u00fc\u00e7l\u00fcn\u00fcn tarihi veya efsanevi ki\u015filerde v\u00fccut buldu\u011funa inan\u0131l\u0131yor. No\u1e63ayri ilahi aleminde rol oynayan \u00e7ok say\u0131da varl\u0131k, Yunan, \u0130ran ve Arap geleneklerinden gelenlerin yan\u0131 s\u0131ra \u0130ncil’deki fig\u00fcrleri de i\u00e7erir. \u00c7e\u015fitli d\u00f6ng\u00fclerde tanr\u0131sall\u0131\u011f\u0131n enkarne oldu\u011fu \u00fc\u00e7l\u00fclerin tam listeleri yaln\u0131zca nispeten ge\u00e7 kaynaklarda g\u00f6r\u00fcl\u00fcr (\u00f6rne\u011fin bkz. A\u1e0fani, s. 61-62; Bar-Asher ve Kofsky, s. 172-83). Bu listeler \u0130smaili ve D\u00fcrzi kozmik vahiy d\u00f6ng\u00fclerindeki \u0130mamlar\u0131n listelerini an\u0131msatmaktad\u0131r. Her \u00fc\u00e7l\u00fcdeki ilk iki ki\u015finin kimli\u011fine ili\u015fkin genel bir fikir birli\u011fi vard\u0131r, \u00fc\u00e7\u00fcnc\u00fcs\u00fc ise de\u011fi\u015fikli\u011fe tabidir. \u0130lk alt\u0131 \u00fc\u00e7l\u00fcn\u00fcn ma’n\u0101’s\u0131n\u0131 ve esm\/hicab’\u0131n\u0131 olu\u015fturan \u00e7iftler \u015funlard\u0131r: Habil ve Adem, \u015eit ve Nuh, Yusuf ve Yakup, Ye\u015fu ve Musa, Asaf ve S\u00fcleyman, Petrus ve \u0130sa. Bu ters sunum s\u0131ras\u0131n\u0131n nedeni, yani o\u011fulun babadan \u00f6nce veya \u00f6\u011frencinin \u00f6\u011fretmenden \u00f6nce gelmesi, yedinci ve son \u00fc\u00e7l\u00fcyle kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda a\u00e7\u0131kl\u0131\u011fa kavu\u015fur. M\u00fcsl\u00fcman \u00e7a\u011f\u0131n\u0131 a\u00e7an yedinci ve son d\u00f6ng\u00fc olan “Muhammed d\u00f6ng\u00fcs\u00fc”nde (el-qobba al-mo\u1e25ammadiya), teslis erken d\u00f6nem \u0130slam’\u0131n \u00fc\u00e7 merkezi fig\u00fcr\u00fcnde v\u00fccut buldu: ma’n\u0101 olarak Ali, esm olarak Muhammed ve Baba rol\u00fcnde Salm\u0101n F\u0101resi. \u00c7e\u015fitli a\u015f\u0131r\u0131l\u0131k yanl\u0131s\u0131 (\u1e21ol\u0101t) mezheplerin payla\u015ft\u0131\u011f\u0131 bir \u00f6zellik olan Ali’ye Muhammed’e \u00f6ncelik vermek, di\u011fer \u00fc\u00e7l\u00fclerde ma’n\u0101 ve esm’i temsil eden ilk iki ki\u015finin tersine \u00e7evrilmesi i\u00e7in bir emsal olu\u015fturmu\u015f gibi g\u00f6r\u00fcn\u00fcyor. M\u00fcsl\u00fcmanl\u0131k d\u00f6neminden \u00f6nceki alt\u0131 devirde b\u0101b’\u0131 temsil eden \u00e7e\u015fitli fig\u00fcrler, Y\u0101’el b. F\u00e2ten ve D\u00e2n b. Osb\u0101\u02beot (ikincisi muhtemelen \u0130branice Adon\u0101y \u1e62eb\u0101\u02beot’un bozulmu\u015f hali) ve ba\u015f melek Cebrail veya \u1e24\u0101m b. Ku\u0161 (bkz. Bar-Asher ve Kofsky, s. 179). Bununla birlikte ba\u015fka bab serileri de vard\u0131r. Mezhebin kutsal metinlerinden biri olan Ket\u0101b al-mecmu\u02bf’dan (on alt\u0131 b\u00f6l\u00fcmden olu\u015fan k\u0131sa bir dua koleksiyonu, tr. Dussaud, s. 161-98 ve Salisbury, s. 234-64) al\u0131nan a\u015fa\u011f\u0131daki pasaj. ), teslis inanc\u0131 \u015fu \u015fekilde \u00f6zetlenmektedir: \u201c\u015eehadet ederim ki, efendimiz Muhammed’i zat\u0131n\u0131n \u0131\u015f\u0131\u011f\u0131ndan yaratan ve ona \u0130smi, ruhu, taht\u0131 ve taht\u0131 diye isim veren efendimiz Ali… ve onun s\u0131fatlar\u0131… \u015eehadet ederim ki, Rab Muhammed, Selm\u00e2n’\u0131 kendi nurundan yaratt\u0131 ve onu kendi bab’\u0131 ve Kitab\u0131n\u0131n ta\u015f\u0131y\u0131c\u0131s\u0131 olarak atad\u0131\u201d (a\u0161hado be-anna mewl\u0101ya … \u02bfAli e\u1e35tara\u02bfa) el-seyyid Muhammed men nur \u1e0f\u0101tehi wa-samm\u0101ho esmaho wa-nafsaho wa \u02bfar\u0161aho wa korsiyaho wa \u1e63ef\u0101tehi … wa a\u0161hado be-anna al-seyyed Mo\u1e25ammad \u1e35alaqa Selm\u0101n men nur nurehi wa-ja’alaho b\u0101baho wa \u1e25\u0101mela ket\u0101behi; Salisbury’nin tr.’si hafif de\u011fi\u015fiklikler, s. 245-46; Dussaud, s. 168).
\nAli’de v\u00fccut bulan ma’n\u00e2’y\u0131 tanr\u0131sall\u0131kla \u00f6zde\u015fle\u015ftirme e\u011filiminin yan\u0131 s\u0131ra, No\u1e63ayri dininde, tanr\u0131sall\u0131k ile ondan kaynaklanan teslis aras\u0131nda ayr\u0131m yapan ve dolay\u0131s\u0131yla onunla \u00f6zde\u015f olmayan ba\u015fka bir yakla\u015f\u0131m daha vard\u0131r (bkz. , Bar-Asher ve Kofsky, s. 35\u201338). Dahas\u0131, tarih boyunca bir dizi \u00fc\u00e7l\u00fcde enkarnasyonunun yan\u0131 s\u0131ra, tanr\u0131sall\u0131k, Ali’den ba\u015flay\u0131p Hasan el-Askari ile biten On \u0130ki \u0130mam \u015eiili\u011finin ilk on bir \u0130mam\u0131nda da cisimle\u015fir.<\/p>\n
Dussaud (s. 67), H\u0131ristiyan teslis kavram\u0131n\u0131n aksine, No\u1e63ayri teslis \u00f6\u011fretisinin \u00fc\u00e7 hipostaz\u0131n\u0131n hiyerar\u015fik ili\u015fkileriyle karakterize edildi\u011fini belirtmi\u015ftir. Mecmu’u’l-a’y\u0101d’\u0131n\u0131n (s. 54-55) Hadir Homm bayram\u0131n\u0131n No\u1e63ayri yorumunu ele alan bir pasaj\u0131nda Taberani, Teslis i\u00e7indeki ili\u015fkileri a\u00e7\u0131k\u00e7a tasvir ederek, Hadir Ham g\u00fcn\u00fcn\u00fcn “g\u00fcn\u00fcm\u00fczde” bir g\u00fcn oldu\u011funu s\u00f6yler. ma’n\u00e2 \u00f6z\u00fc itibariyle kendini a\u00e7\u0131\u011fa vururken, onun esm’i Muhammed onunla birlikte vahyedildi, onu \u00e7a\u011f\u0131r\u0131p ona i\u015faret etti ve onun bab’\u0131 Selm\u00e2n da onunla birlikte onu \u00e7a\u011f\u0131rarak, d\u00fcnya [insanlar\u0131n\u0131] y\u00f6nlendirerek [vahyedildi] ona do\u011fru, onlar\u0131n lehinde ve aleyhlerinde \u015fahitlik yapmak; Be\u015f bin nurlu mahl\u00fbk olan B\u00fcy\u00fck D\u00fcnya (el-\u2018\u00e2lem el-kebir el-nur\u00e2n\u00ee), ma\u2018n\u00e2, esm ve b\u00e2b ile birlikte mevcuttur ve vahyedilmi\u015ftir.\u201d
\nTeslisten bir dizi ba\u015fka varl\u0131k ortaya \u00e7\u0131kt\u0131; bunlar\u0131n ba\u015f\u0131nda Muhammed’in \u00f6nde gelen sahabeleri olan Ebu Harr \u1e20ef\u0101ri, Meqd\u0101d b. Esved Kendi, Abdullah b. Raw\u0101\u1e25a Ens\u0101ri, `O\u1e6fm\u0101n b. Ma\u1e93’un Nec\u0101\u0161i ve Qanbar b. Kadan Dawsi. Yatimler hem bu d\u00fcnyan\u0131n yarat\u0131c\u0131lar\u0131 hem de cennetin ve onun tak\u0131my\u0131ld\u0131zlar\u0131n\u0131n y\u00f6neticileri olarak kabul edilir (Dussaud, s. 68ff, 168, 188; Salisbury, s. 246; Moosa, s. 357-61). No\u1e63ayri metafizik \u00f6\u011fretisinin belirtilmesi gereken bir \u00f6zelli\u011fi, ilahi varl\u0131klar\u0131n i\u00e7 dinami\u011fidir. Varl\u0131klardan her biri, kendisinin bir \u00fcst seviyeye \u00e7\u0131kmas\u0131n\u0131, dolay\u0131s\u0131yla yatimden b\u0101b’a, b\u0101b’dan esm’e vs. d\u00f6n\u00fc\u015fmesini sa\u011flayacak bir potansiyele sahiptir.<\/p>\n
Akrosti\u015f serr \u02bfA[yn] M[im] S[in] (‘Ali, Muhammed ve Salm\u0101n’\u0131n Gizemi) olarak bilinen No\u1e63ayri \u00fc\u00e7l\u00fcs\u00fcn\u00fcn gizemi, mezhebin dini ayinlerinden biri olan qoddas’\u0131n (kitle) merkezinde yer al\u0131r. ), yaln\u0131zca inisiye erkeklerin kat\u0131ld\u0131\u011f\u0131; kad\u0131nlar, \u015feytanlar\u0131n g\u00fcnahlar\u0131ndan do\u011fduklar\u0131 kabul edildi\u011finden t\u00fcm dini rit\u00fcellerin d\u0131\u015f\u0131nda tutulmaktad\u0131r (men \u1e0fonub al-ab\u0101lesa \u1e35alaqa al-nes\u0101\u02be; A\u1e0fani, s. 59-63). No\u1e63ayri takvimi boyunca \u00e7e\u015fitli vesilelerle ger\u00e7ekle\u015ftirilen \u00e7e\u015fitli qodd\u0101 t\u00fcrleri vard\u0131r; T\u00fcm bu t\u00f6renlerin ortak \u00f6zelli\u011fi, H\u0131ristiyan ayinlerinde oldu\u011fu gibi, ekmek ve \u015farap ayinleridir (ikincisine genellikle Abd-al-nur “\u0131\u015f\u0131\u011f\u0131n hizmetkar\u0131” ad\u0131 verilir). Ali’nin \u015farapta enkarne oldu\u011funa inan\u0131ld\u0131\u011f\u0131 i\u00e7in \u015farap t\u00f6renine \u00f6zel bir \u00f6nem verilmektedir (\u00f6rne\u011fin bkz. Bar-Asher, s. 212-14; Bar Asher ve Kofsky, s. 194-96).<\/p>\n
No\u1e63ayriler, gnostik kavramlar\u0131n etkisiyle d\u00fcnyan\u0131n yarat\u0131l\u0131\u015f\u0131ndan \u00f6nce var olduklar\u0131n\u0131 iddia ederler. No\u1e63ayri inananlar\u0131n\u0131n ruhlar\u0131n\u0131n Do\u011fu\u015funu ve D\u00fc\u015f\u00fc\u015f\u00fcn\u00fc tasvir eden gnostik bir efsane, Mofa\u017c\u017c\u017cal b. \u0130mam Cafer el-S\u00e2d\u0131k’\u0131n \u00f6nde gelen m\u00fcritlerinden \u00d6mer Jo’fi. Efsanenin daha ayr\u0131nt\u0131l\u0131 bir versiyonu A\u1e0fani’nin B\u0101kura’s\u0131nda (s. 59-63) g\u00f6r\u00fcl\u00fcr. Bu efsaneye g\u00f6re No\u1e63ayriler, d\u00fcnyan\u0131n yarat\u0131l\u0131\u015f\u0131ndan \u00f6nce Tanr\u0131’y\u0131 \\u200b\\u200b\u00e7evreleyen ve O’na \u00f6vg\u00fcler d\u00fczen \u0131\u015f\u0131klard\u0131. En a\u011f\u0131r\u0131 ilahi s\u00f6ze kar\u015f\u0131 gurur ve isyan g\u00fcnah\u0131 olan bir dizi g\u00fcnah\u0131n ard\u0131ndan No\u1e63ayriler maddi d\u00fcnyaya d\u00fc\u015ft\u00fcler ve burada canl\u0131 varl\u0131klara, sebzelere ve minerallere d\u00f6n\u00fc\u015ft\u00fcler; yaln\u0131zca mistik \u00e7aba yoluyla hatalar\u0131n\u0131 d\u00fczeltebilirler ve ilahi k\u00f6kenlerine yeniden kat\u0131labilirler (Bar-Asher ve Kofsky, s.<\/p>\n
No\u1e63ayri dininin senkretik do\u011fas\u0131, Hristiyan, Fars ve M\u00fcsl\u00fcman (hem S\u00fcnni hem de \u015eii) dahil olmak \u00fczere farkl\u0131 k\u00f6kenlerden gelen festivallerle dolu olan takviminde de a\u00e7\u0131k\u00e7a g\u00f6r\u00fclmektedir. No\u1e63ayriler, Nevruz festivalini, Pers Yeni Y\u0131l\u0131’n\u0131 ve Mehrag\u0101n’\u0131 Pers dininden ald\u0131lar. No\u1e63ayri gelene\u011fine g\u00f6re bunlar, ilkel ve tarihi \u00e7a\u011flarda Persler aras\u0131nda Ali’de enkarne olan tanr\u0131n\u0131n a\u00e7\u0131\u011fa \u00e7\u0131k\u0131\u015f\u0131na i\u015faret eder. H\u0131ristiyanl\u0131ktan, di\u011ferlerinin yan\u0131 s\u0131ra, Id al-\u1e21e\u1e6d\u0101s (vaftiz bayram\u0131) ad\u0131 verilen Epifani ve Noel’i benimsediler; \u0130slam’dan, \u00f6ncesinde oru\u00e7 tutmamalar\u0131na ra\u011fmen, \u0130d el-fetr’i (oru\u00e7 a\u00e7ma bayram\u0131) ve geleneksel olarak Mekke’ye yap\u0131lan hac yolculu\u011funun sonunda kutlanan id el-a\u017cha’y\u0131 (kurban bayram\u0131) ald\u0131lar. Her ne kadar No\u1e63ayri g\u00f6r\u00fc\u015f\u00fcne g\u00f6re hac zorunlu olmasa da. Son olarak \u015eii \u0130slam’dan \u0130d el-Hadir’i (\u015eiiler i\u00e7in Ali’nin Muhammed’in varisi olarak ilahi adayl\u0131\u011f\u0131n\u0131 i\u015faret eden g\u00fcn) \u00f6d\u00fcn\u00e7 ald\u0131lar, ancak No\u1e63ayris i\u00e7in bu, Muhammed’in Ali’nin ger\u00e7ek tanr\u0131s\u0131n\u0131 ilan etmesinin y\u0131ld\u00f6n\u00fcm\u00fcn\u00fc ve \u00c2\u015fur\u00e2’y\u0131 (q.v.; g\u00fcn; \u015eiiler, \u0130mam H\u00fcseyin b. Ali’nin 680’de Kerbela’da \u015fehit edili\u015fini anmaktad\u0131r), \u0130mam H\u00fcseyin’in \u00f6l\u00fcm\u00fcn\u00fc sadece doketizm olarak reddeden Nosayriler i\u00e7in bu, onun gaybetini anmaktad\u0131r.<\/p>\n
Kutsal g\u00fcnlerin bu geni\u015f yelpazesi, tarihinin b\u00fcy\u00fck b\u00f6l\u00fcm\u00fcnde bask\u0131 alt\u0131nda olan mezhebin uyum sa\u011flama yetene\u011fini g\u00f6steriyor. Ayr\u0131ca bu \u015fenliklerin orijinal i\u00e7eriklerinden tamamen ar\u0131nd\u0131r\u0131lm\u0131\u015f oldu\u011fu ve Nosayriler taraf\u0131ndan kendi dinlerine uygun olarak, \u015fekil ve i\u00e7erik olarak din ve k\u00fclt\u00fcrlerle \u00e7ok az benzerlik ta\u015f\u0131yacak \u015fekilde kutland\u0131\u011f\u0131 da unutulmamal\u0131d\u0131r. ba\u015flang\u0131\u00e7ta nereden \u00e7\u0131kt\u0131lar. M\u00fcsl\u00fcman d\u00fcnyas\u0131nda sapk\u0131n olarak g\u00f6r\u00fclmeleri (\u00f6rne\u011fin bkz. \u0130bn Teymiyye’nin onlara kar\u015f\u0131 verdi\u011fi fetva, Guyard, s. 185-86, 192, 194) Nosayrilerin kendilerini Allah’\u0131n birli\u011fine olan inan\u00e7lar\u0131 kusursuz olan insanlar olarak g\u00f6rmelerine engel olmam\u0131\u015ft\u0131r. , dolay\u0131s\u0131yla kendileri i\u00e7in benimsedikleri mowa\u1e25\u1e25eda veya mowa\u1e25\u1e25edun (\u00fcniteryenler veya tek tanr\u0131l\u0131lar) ad\u0131. Suriye’deki \u00e7a\u011fda\u015f No\u1e63ayriler aras\u0131nda iki farkl\u0131 e\u011filim vard\u0131r:<\/p>\n
\u00c7o\u011funlukla Alevi Da\u011flar\u0131’nda ya\u015fayan toplumun daha muhafazakar \u00fcyeleri, mezhebin geleneksel inan\u00e7 ve rit\u00fcellerine kararl\u0131 bir \u015fekilde ba\u011fl\u0131 kal\u0131rken, di\u011ferleri (taraftarlar\u0131 Suriye’de Caferi olarak bilinen) Oniki \u0130mamc\u0131 \u015eiilik i\u00e7inde asimile oluyor ve asl\u0131nda kendilerini \u00f6zde\u015fle\u015ftiriyorlar. kendilerini \u015eii olarak g\u00f6r\u00fcyorlar. Bu durum daha \u00e7ok \u015eii topluluklar\u0131n etkisi alt\u0131na girdi\u011fi \u015fehirlerde ya\u015fan\u0131yor (bkz. Mervin, s. 288).<\/p>\n
\u0130RAN VE BATI KAYNAKLARINDAN ARA\u015eTIRAN :<\/p>\n
Mehmet \u00d6zg\u00fcr Ersan
\nAbdal Yesari<\/p>\n
Kaynak\u00e7a:
\n\u201cNusayri Dininin \u0130lmihali\u201d, The Nu\u1e63ayri-Alavi Religion: An Inquiry into its Theology and Liturgy, Leiden, 2002, s. 163\u2013221.
\nSolaym\u0101n A\u1e0fani, al-B\u0101kura al-solaym\u0101niya fi ka\u0161f asr\u0101r al-di\u0101na al-no\u1e63ayriya, Beyrut, 1864.
\nMeir M. Bar-Asher, “Sur les \u00e9l\u00e9ments chr\u00e9tiens de la din Nu\u1e63ayrite-‘Alawite”, JA 289, 2001, s. 185\u2013216.
\nMeir M. Bar-Asher ve Aryeh Kofsky, Nu\u1e63ayri-Alevi Dini: Teolojisi ve Ayini \u00dczerine Bir \u0130nceleme, Leiden, 2002.
\nJoseph Catafago, “Die drei Messen der Nussairier”, ZDMG 2, 1848, s. 388\u201394.
\nIdem, \u201cNotice sur les Ans\u00e9riens,\u201d JA, 4. seri, 11, 1848, s. 149\u201368.
\nRen\u00e9 Dussaud, Histoire et din des No\u1e63air\u00ees, Paris, 1900.
\nPatrick Franke, Begegnung mit H\u0131z\u0131r: Quellenstudien zum Imagin\u00e4ren im geleneksel \u0130slam, Beyrut, 2000, s. 259\u201362.
\nStanislas Guyard, “Le Fetwa d’Ibn Taymiyah sur les No\u1e63airis”, JA 8, 1871, s. 162\u201378.
\nHeinz Halm, \u201cNu\u1e63ayriyya,\u201d EI2 VIII, s. 145-48.
\nIdem, Die islamische Gnosis: Die extreme Schia und die `Alawiten, Z\u00fcrih ve M\u00fcnih, 1982.
\nIdem, Die Schia, Dadrmstadt, 1988; tr. Janet Watson \u015eiilik rol\u00fcnde, Edinburgh, 1991.
\nAbu Musa hariri, al-‘Alawiyun al-No\u1e63ayriyun: ba\u1e25\u1e6f fi’l-‘aqida wa’t-ta’ri\u1e35, Beyrut, 1984.
\nDib ‘Ali Hasan, A’l\u0101m men al-ma\u1e0fhab al-Ja’fari al-‘Alawi, \u015eam, 1998.
\nClement Huart \u201cLa po\u00e9sie religieuse des No\u1e63air\u012bs,\u201d JA, 7th Ser., 14, 1879, s. 190-261.
\nMofazzal b. \u02bfOmar Jo\u02bffi (atfedilen), Ket\u0101b al-haft wa’l-a\u1e93ella, eds. \u00c2ref T\u0101mer ve E. \u02bfAbdoh \u1e34alifa, Beyrut, 1960.
\nAbu \u02bfAbd-All\u0101h \u1e34a\u1e63ibi, el-Hed\u0101ya al-kobr\u0101, Beyrut, 1986.
\n\u0130dem, Divan el-\u1e34a\u1e63ibi, ed. S. Habib, Beyrut, 2001.
\nHenri Lammens, \u201cLes Nosairis furent-ils chr\u00e9tiens? A propos d’un livre r\u00e9cent, Revue de l’Orient Chr\u00e9tien 6, 1901, s. 33\u201350.
\nSamuel Lyde, Suriye’deki Ensaire veya Nusayrilerin Tarihinde, Dininde ve Mevcut Durumunda Resimlenen Asya Gizemi, Londra, 1860.
\nLouis Msignon, “Esquisse d’une bibliographie Nusayrie”, M\u00e9langes syriens Offerts \u00e0 Monsieur Ren\u00e9 Dussaud, 2 cilt, Paris, 1939, II, s. 913-22.
\nSabrina Mervin, “Quelques jalons pour une histoire du rapprochements (taqr\u012bb) des alaouites vers le chiisme”, Rainer Brunner ve di\u011ferleri, eds., Islamstudien ohne Ende: Festschrift f\u00fcr Werner Ende zum 65. Geburtstag, W\u00fcrzburg, 2002, s. 281\u201388.
\nMatti Moosa, A\u015f\u0131r\u0131l\u0131k\u00e7\u0131 \u015eiiler: Gulat Mezhepleri, Syracuse, 1988.
\nEbu Muhammed Hasan b. `Is\u0101 Nowba\u1e35ti, Feraq al-\u0161i\u02bfa, ed. H. Ritter, \u0130stanbul, 1931.
\nTord Olsson, \u201cDa\u011fc\u0131lar\u0131n ve Kasaba Halk\u0131n\u0131n Gnosis’i: Suriyeli Alevilerin veya Nu\u1e63ayrilerin Dinleri\u201d, Tord Olsson, Elizabeth \u00d6zdalga ve Catherina Raudvere, eds., Alevi Identity: K\u00fclt\u00fcrel Dini ve Sosyal Perspektifler, \u0130stanbul, 1998, s. 167\u201383.
\nE. Salisbury, “Ezanl\u0131 S\u00fcleyman Efendi’nin “Nusairi Dininin Gizemlerini A\u00e7\u0131klayan S\u00fcleyman’\u0131n \u0130lk Olgun Meyvesi Kitab\u0131”, JAOS 8, 1864, s. 227\u2013308.
\nRudolf Strothmann, “Die Nu\u1e63ayri im heutigen Syrien”, Nachrichten der Akademie der Wissenschaften in G\u00f6ttingen, G\u00f6ttingen, 1950, s. 29\u201364.
\n\u0130dem, \u201cDie Nu\u1e63airi nach Bayan arap. Berlin 4291,\u201d Documenta Islama Inedita, Berlin, 1952, s. 173\u201387.
\nIdem, “Seelenwanderung bei den Nu\u1e63airi”, Oriens 12, 1959, s. 89\u2013114.
\nEbu Sa’id Meymun b. Q\u0101sem Taber\u0101ni, Ket\u0101b al-dala’el fi ma’refat al-mas\u0101’el,Ms. Veya. 304, Staats\u2013und Universit\u00e4tsbibliothek Hamburg Carl von Ossietzky, fols. 141a\u2013207b.
\n\u0130dem, Ket\u0101b sabil r\u0101\u1e25at al-arw\u0101\u1e25 wa dalil al-sorur wa’l-efra\u1e25 el\u0101 faleq al-asb\u0101\u1e25 al-ma’ruf be-mecmu’ al-a’y\u0101d, ed. Rudolf Strothmann, Festkalender der Nusairier grundlegendes Lehrbuch im syrischen Alawitenstaat rol\u00fcnde, 3 cilt, Berlin, 1946.
\nMo\u1e25ammad-Amin \u1e20\u0101leb \u1e6cawil, Ta\u02beri\u1e35 al-\u02bfAlaviyin, Beyrut, tarihsiz, s. 262\u201365.
\nJacques Weulersse, Le pays des Alaouites, 2 cilt, Tours, 1940.
\nPhilipp Wolff, “Ausz\u00fcge aus dem Katechismus der Nosairier”, ZDMG 3, 1849, s. 302\u20139.<\/p>\n","protected":false},"excerpt":{"rendered":"
Taraftarlar\u0131 \u00e7o\u011funlukla Suriye’de ve T\u00fcrkiye’nin g\u00fcneydo\u011fusunda ya\u015fayan, \u015eiili\u011fe yak\u0131n bir ba\u011fa sahip senkretik bir din olan Nusayrl\u0131\u011f\u0131n takip\u00e7ileri. Suriye’de bir milyonu a\u015fan say\u0131lar\u0131yla (n\u00fcfusun yakla\u015f\u0131k y\u00fczde 12’si) \u00fclkenin en b\u00fcy\u00fck…<\/p>\n","protected":false},"author":1,"featured_media":393,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"class_list":["post-392","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-makale"],"_links":{"self":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/392","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=392"}],"version-history":[{"count":1,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/392\/revisions"}],"predecessor-version":[{"id":394,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/392\/revisions\/394"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/media\/393"}],"wp:attachment":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=392"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=392"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=392"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}