Pamukkale Üniversitesi İlahiyat Fakültesi Dergisi

Öz

The principle of tawhid, which expresses the oneness of God according to which there is no God but He, is accepted as the most basic principle of Alevî written sources as well as the most basic principle of the Qur'an. Unlike the Sunni and Shite Islamic traditions, however, the principle of tawhid is examined within the framework of the Allah-Muhammad-Ali triad in the Alevî belief system. In addition to the fact that Alevîsm is expressed as the path of Allah-Muhammad-Ali. In the Alevî written sources, the members of this triad are pointed out one after another without preamble. The accepted form of the kalima-i shahadah in the Islamic world has found expression in Alawism as "La İlâhe illallah, Muhammadan rasulullah, Aliyyun waliyullah". According to this expression, Allah represents tawhid, Muhammad represents prophethood, and Ali represents walayah. Although the principle of tawhid is reserved for Allah and the idea of the transcendent God has taken its place as a dominant opinion in Alevîsm, some expressions that can be interpreted as Ali's divinity make it necessary to examine the nature and limits of the principle of tawhid in Alevîsm and its connection with Muhammad and Ali. Although we can see examples of Ali's divinity in the poems written by Alevî poets, some expressions written in the main Alevî religious texts such as "Hazrat-i Shah-i Walayah created Adam" indicate that divinity is attributed to Ali. The main purpose of this study is to reveal how the concept of God is handled in the Alevî classical texts. Although only the divinity of Ali was mentioned in the Alevî studies, the principle of tawhid will also be discussed in regard to the Prophet Muhammad. In this context, the following questions will be guiding our research: How is the belief in God handled in the Alevî written literature? Does the Allah-Muhammad-Ali triad coincide with the principle of tawhid and how? How should we evaluate the passages that attribute divinity to Ali?