Our Tradition of Wisdom and Abdal Ata

Over the course of history, Anatolia has witnessed intense migrations of Turkmens and Turkmen tribes, particularly in the 13th century following the Mongol invasion. The majority of these migrating tribes consist of communities living a nomadic life, among them, craftsmen, traders, scholars, ancestors, sheikhs, and dervishes, etc. Dealing with issues such as ‘security, conquest and settlement’ was highly crucial for the state and society at that time. Fathers of Turkmen, most of whom were known to have originated in Turkestan and Khorasan and who mostly appeared in Anatolia, were instrumental in solving the disagreements at hand. Contributing directly to the conquests were these historical figures who fit the Gazi Dervish model, either by encouraging or actively taking part in the campaigns during the Ottoman founding period. The establishment of lodges and zawiyas by them also helped to ensure the security of abandoned towns and significant points. Moreover, they were instrumental in the settlement of nomads in the captured lands and the management and administration of settlement organizations. By leading the conquest-settlement and guiding activities, they actively participated in the social life of the period and contributed to the Turkification and Islamization of the newly conquered lands, as well as the transformation of historical civilization. They also further strengthened the wisdom tradition they had established in Turkestan and Khorasan and transferred it to Anatolia and the Balkans.

As his name implies, Abdal Ata is thought to have come from Turkestan and Khorasan. He settled in Çorum and likely had a Yesevi tradition. Some researchers also believe that he was related to Kalenderism. Abdal Ata is considered to be one of these Sufis who pioneered the great change and transformation in question and made important contributions. Based on what is known thus far, it is uncertain when Abdal Ata and his family arrived in the Roman and Byzantine-era village of Yakacık (Yanacık), where their tombs and mosques are situated. Muhyiddin Çelebi, in Hızırnâme, included Abdal Ata in his list of notable dervishes, along with Yunus Emre, Hacı Bektaş, Karaca Ahmed, Seyyid Murad, Mahmud Hayranî, Sultan Şuca, Seyyid Harun, Geyikli Baba, Sarı Saltuk, Âşık Paşa, Otman Baba, and Abdal Musa. It is evident that Abdal Ata was a well-known, well-respected, and successful as the Greek abdals whose names are given.

Over time, Abdal Ata and his lodge—which is believed to have been crucial to the management and administration of the settlement and guidance organizations in the area—became an important center for the representation of the Bektashi tradition and generated considerable foundation income. The promotion of the lodge with rich foundation profits, on the one hand, and the struggles for influence over the lodge sheikhdom and foundations from time to time, on the other hand, are of great importance as they highlight the significance of this location in the area. It's also significant that the masjid, tomb, and fountain have endured to this day despite not being zawiyas. Still respected by many religious communities, the tomb of Abdal Ata remains a center of pilgrimage that welcomes all faiths and unites them under the consciousness of monotheism. Presently, there are a number of issues that call for comprehensive and multi-disciplinary research related to the religious, administrative, social, economic, cultural, and architectural history of Abdal Ata and his lodge, as well as the religious, social, cultural, and demographic characteristics of the area. In this regard, this international symposium was held with the aim of revealing, through an analytical and disciplinary approach, the contributions made by Turkmen fathers, sheikhs, and dervishes to the social life of the region, especially Çorum and its surroundings, in particular Abdal Ata and his zawiya, while keeping in mind the historical conditions that change over time.

References

Barkan, Ömer Lütfi (1942). “İstila Devirlerinin Kolonizatör Türk Dervişleri Ve Zaviyeler”, Vakıflar Dergisi, II, ss. 279-304.

Çanak (Erten), Aysemin. “Abdal Ata Zaviyesi”, Cumhuriyet Üniv. Yüksek Lisans Tezi, 2013.

Gülten, Sadullah. “Çorum’da Kalenderî Geleneğinden Bir Abdal: Kutbu’l-Büdela Abdal Ata ve Zaviyesi”, Türk Tarihine Dair Yazılar-II, ss. 423-434.

Köseoğlu, Neşet. “Tarihte Çorum Köyleri: Abdalata”, Çorumlu Dergisi, Cilt I, Çorum 2009.

Ocak, Ahmet Yaşar. Osmanlı İmparatorluğu’nda Marjinal Sûfîlik: Kalenderîler (XIV-XVII. Yüzyıllar), Ankara 1999.

Sarıkaya, M. Saffet. “Hızırnâme’nin Bektaşîliğine Dair Malumatı ve Hızırnâme Çerçevesinde Bektaşî Kültüründe Hızır İnancı”. II. Uluslararası Türk Kültür Evreninde Alevîlik ve Bektaşîlik Bilgi Şöleni, Gazi Üniv. Türk Kültürü ve Hacı Bektaş Velî Araştırma Merkezi, 17-18-19 Ekim, Ankara, 2007, ss. 1463-1479.