{"id":327,"date":"2023-09-04T11:59:44","date_gmt":"2023-09-04T11:59:44","guid":{"rendered":"https:\/\/mehmetozgurersan.com\/?p=327"},"modified":"2023-09-04T12:00:45","modified_gmt":"2023-09-04T12:00:45","slug":"327","status":"publish","type":"post","link":"https:\/\/mehmetozgurersan.com\/?p=327","title":{"rendered":"AH\u0130 EVRAN VE AH\u0130L\u0130K TE\u015eK\u0130L\u00c2TI’NIN KURULU\u015eU"},"content":{"rendered":"
Bat\u0131niler ve Ahiler’in Bekta\u015fi Tarikat\u0131’n\u0131n kurulu\u015f s\u00fcrecine katk\u0131lar\u0131<\/b><\/span><\/div>\n
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Bekta\u015filik Tarikat\u0131n\u0131n kurulu\u015funda ge\u00e7irdi\u011fi s\u00fcre\u00e7, kurucusunun kim veya kimler oldu\u011fu, bu s\u00fcre\u00e7te Hac\u0131 Bekta\u015f-\u0131 Veli\u2019nin konumunun ne oldu\u011fu, Tarikat\u0131n P\u00eeri mi, yoksa kurucusu mu oldu\u011fu, Bal\u0131m Sultan\u2019\u0131n Tarikata nas\u0131l bir yap\u0131 kazand\u0131rd\u0131\u011f\u0131 y\u00fczy\u0131llar ge\u00e7mesine kar\u015f\u0131n hala tart\u0131\u015f\u0131lmaktad\u0131r. \u00d6teden beri bu konuda yazanlar\u0131n \u00e7o\u011funlu\u011fu, Hac\u0131 Bekta\u015f-\u0131 Veli\u2019nin Tarikat\u0131n kurulma i\u015flemini ger\u00e7ekle\u015ftirmedi\u011fi ancak kurulmas\u0131na yol a\u00e7an s\u00fcreci ba\u015flatt\u0131\u011f\u0131 dolay\u0131s\u0131yla da onun ard\u0131llar\u0131nca kurulan tarikat\u0131n da \u201cP\u00eeri\u201d oldu\u011fu kan\u0131s\u0131ndad\u0131rlar. Bekta\u015fili\u011fin kurumsalla\u015fma s\u00fcrecinin tamamlanmas\u0131n\u0131n XVI. y\u00fczy\u0131lda Bal\u0131m Sultan taraf\u0131ndan ger\u00e7ekle\u015ftirildi\u011fini ileri s\u00fcrerler. Jacop, Tschudi, \u015eemseddin Sami Bey gibi eski yazarlardan tutun Ahmet Ya\u015far Ocak, Belk\u0131s Temren gibi g\u00fcn\u00fcm\u00fcz yazarlar\u0131na kadar bir\u00e7ok ara\u015ft\u0131rmac\u0131 bu g\u00f6r\u00fc\u015ftedir.<\/span><\/div>\n
Anadolu Sel\u00e7uklu Devleti\u2019nin y\u0131k\u0131lmas\u0131 ve Alevi-B\u00e2t\u0131n\u00ee Babalar\u0131n Anadolu\u2019ya yay\u0131lmas\u0131<\/b><\/span><\/div>\n
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Anadolu Sel\u00e7uklu Devleti\u2019nin \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fcn ba\u015flang\u0131c\u0131 olan G\u0131yas\u2019ed-D\u00een-i Key-H\u00fcsrev-i S\u00e2ni\u2019nin K\u00f6seda\u011f yenilgisi ( H. 640 \/ M. 1243 ) \u00fczerine Anadolu\u2019nun tamam\u0131 Mo\u011follar\u2019\u0131n denetim alan\u0131 i\u00e7erisine girdi. Anadolu\u2019nun tamam\u0131 Aksaray\u2019da ik\u00e2met eden ve bar\u0131\u015f\u0131 tesis etmek ile g\u00f6revlendirilmi\u015f bir Mo\u011fol valisi taraf\u0131ndan y\u00f6netilmekteydi. \u0130\u015fte bu fetret devrinde, Cel\u00e2l\u2019ed-D\u00een Harzem \u015e\u00e2h Menk\u00fcberti\u2019nin ordular\u0131yla Orta Asya\u2019dan Anadolu\u2019ya gelen B\u00e2t\u0131n\u00eeye dervi\u015fleri de devletin takibat\u0131ndan kurtulmu\u015f olarak fa\u2019aliyetlerini serbest\u00e7e s\u00fcrd\u00fcrmekteydiler. Anadolu\u2019nun her taraf\u0131nda \u015ei\u00ee ve B\u00e2t\u0131n\u00ee-Alevi babalar taraf\u0131ndan art arda z\u00e2viyeler a\u00e7\u0131lmaktayd\u0131. Sultan Mes\u2019ud Evvel\u2019in Amasya\u2019daki tekkesine Baba \u0130lyas Horasan\u00ee gibi \u015e\u00ee\u02bfa-i Bat\u0131ni Mezhebi\u2019nin en me\u015fhur bir d\u00e2\u00eesi postni\u015fin olmu\u015ftu. Vaktiyle, \u0130lhanl\u0131 saraylar\u0131nda m\u00e2kam ve mevki sahibi olan \u015ei\u00ee alimler Anadolu Sel\u00e7uklular\u0131\u2019n\u0131n Mo\u011follar\u2019\u0131n himayesi alt\u0131na girmeleri f\u0131rsat\u0131ndan istifadeyle Anadolu\u2019ya yay\u0131ld\u0131lar.<\/span><\/div>\n
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Ahilik ve Bekta\u015filik<\/b><\/span><\/div>\n
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Anadolu Sel\u00e7uklular\u0131 d\u00f6nemi ile Osmanl\u0131 Devleti\u2019nin kurulu\u015fu s\u00fcrecinde \u201cAhilik\u201d Anadolu\u2019daki sosyal ya\u015fant\u0131n\u0131n geli\u015fmesine \u00e7ok \u00f6nemli katk\u0131larda bulunmu\u015ftur. Kendi kural ve kurullar\u0131na sahip, g\u00fcn\u00fcm\u00fcz esnaf odalar\u0131na benzer bir i\u015flevi olan \u201cAhilik Te\u015fkilat\u0131\u201d iyi ahl\u00e2k\u0131n, do\u011frulu\u011fun, karde\u015fli\u011fin, yard\u0131m severli\u011fin k\u0131sacas\u0131 b\u00fct\u00fcn g\u00fczel meziyetlerin birle\u015fti\u011fi bir sosyo-ekonomik d\u00fczendir. Ahiler\u2019in reisi olan ve K\u0131r\u015fehir\u2019de ya\u015fayan Ahi Evran\u2019n\u0131n Hac\u0131 Bekta\u015f Veli ile de dostluklar\u0131 vard\u0131. Sivas\u2019taki Ahiler \u00e7ok geni\u015f bir te\u015fkil\u00e2ta sahip olduklar\u0131 gibi Bab\u00e2\u00eeler ile de s\u0131k\u0131 m\u00fcnasebetlerde bulunuyorlard\u0131. Bayburt\u2019taki Ahiler\u2019in ba\u015fkanl\u0131\u011f\u0131na ise \u201cAhi Emir Ahmed Bayburdi\u201d getirilmi\u015fti. Bekta\u015filer, Ahilik te\u015fkil\u00e2t\u0131n\u0131n kurucusu ve 1826\u2019ya kadar Osmanl\u0131 Devleti’nin en g\u00f6zde ordusu Yeni\u00e7eri Ocaklar\u0131\u2019n\u0131n manev\u00ee liderleriydi. Ahilik te\u015fkil\u00e2t\u0131 m\u00fcnasebetiyle esnafla i\u00e7 i\u00e7e olmas\u0131 ve Padi\u015fah\u0131n ald\u0131\u011f\u0131 baz\u0131 ekonomik kararlara esnaflarla birlikte tepki g\u00f6stermesi Yeni\u00e7eriler\u2019in sonunu haz\u0131rlard\u0131. S\u0131k s\u0131k padi\u015fah de\u011fi\u015fikliklerine ve i\u00e7 isyanlara neden olan Yeni\u00e7eri Ocaklar\u0131, daha sonra \u201cVaka-i Hayriye\u201d olarak adland\u0131r\u0131lacak olan olay neticesinde, 16 Haziran 1826 tarihinde P\u00e2di\u015fah II. Mahmud taraf\u0131ndan ortadan kald\u0131r\u0131ld\u0131.<\/span><\/div>\n
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Ahi Evran ve Ahiler<\/b><\/span><\/div>\n
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Ahilik<\/b><\/span><\/div>\n
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Ahilik, Ahi Evran taraf\u0131ndan Hac\u0131 Bekta\u015f-\u0131 Veli’nin tavsiyesiyle kurulan esnaf dayan\u0131\u015fma te\u015fkil\u00e2t\u0131d\u0131r. Aslen Horasan k\u00f6kenli olup Sel\u00e7uklu ve Osmanl\u0131 d\u00f6nemlerinde Anadolu\u2019da ya\u015fayan M\u00fcsl\u00fcman T\u00fcrkmen halk\u0131n sanat, ticaret, ekonomi gibi \u00e7e\u015fitli meslek alanlar\u0131nda yeti\u015fmelerini sa\u011flayan, onlar\u0131 hem ekonomik hem de ahlaki y\u00f6nden yeti\u015ftiren, \u00e7al\u0131\u015fma ya\u015fam\u0131n\u0131 iyi insan meziyetlerini esas alarak d\u00fczenleyen bir \u00f6rg\u00fctlenmedir. Kendi kural ve kurullar\u0131 vard\u0131r. G\u00fcn\u00fcm\u00fcz\u00fcn esnaf odalar\u0131na benzer bir i\u015flevi olan Ahilik iyi ahlak\u0131n, do\u011frulu\u011fun, karde\u015fli\u011fin, yard\u0131mseverli\u011fin k\u0131sacas\u0131 b\u00fct\u00fcn g\u00fczel meziyetlerin birle\u015fti\u011fi bir sosyo-ekonomik d\u00fczendir. Ahi Evran’a Ahi Baba da denir.<\/span><\/div>\n
Ahilik s\u00f6zc\u00fc\u011f\u00fcn\u00fcn k\u00f6keni<\/b><\/span><\/div>\n
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Bu konuda esas olarak iki iddia mevcuttur. \u0130lk iddiaya g\u00f6re kelime Arap\u00e7a k\u00f6kenlidir. Buna g\u00f6re “Ahi” kelimesi Ahiyye’nin tekili olan “ah” kelimesine birinci tekil “ya”s\u0131 ilave olunarak “ahi” \u015feklinde telaffuz olunmu\u015f halidir[1]. Bu fikre g\u00f6re Ahi’nin s\u00f6zl\u00fck manas\u0131 “karde\u015fim” demektir. Bu iddian\u0131n g\u00fc\u00e7l\u00fc yan\u0131, Ahili\u011fin ilk olarak Araplarda F\u00fct\u00fcvvet Te\u015fkilat\u0131 ad\u0131yla \u00e7\u0131kmas\u0131, dolay\u0131s\u0131yla Ahilik ile ilgili terimlerin Arap\u00e7a olmas\u0131 gere\u011fidir. Ancak bu kan\u0131t yeterli de\u011fildir.<\/span><\/div>\n
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\u0130kinci iddiaya g\u00f6re Ahi kelimesi T\u00fcrk\u00e7e Ak\u0131 kelimesinin zamanla de\u011fi\u015fimi sonucu ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bu kelimenin Ahi birlikleri i\u00e7inde zaman zaman Ahi Baba \u015feklinde ifade edildi\u011fini g\u00f6r\u00fcyoruz. Buna g\u00f6re kelimenin Arap\u00e7a manas\u0131 ile d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde “Karde\u015fim Baba” diye bir tabir uygun d\u00fc\u015fm\u00fcyor[2]. Fakat Div\u00e2nu L\u00fcgati’t-T\u00fcrk’te ak\u0131 Eli a\u00e7\u0131k, ko\u00e7ak, selek, c\u00f6mert, yi\u011fit, delikanl\u0131 gibi manalar ifade eden Ak\u0131 kelimesiyle d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde “Ahi Baba” tabiri daha mant\u0131kl\u0131 g\u00f6r\u00fcn\u00fcyor.<\/span><\/div>\n
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Bu konuda Sel\u00e7uk \u00dcniversitesi Tarih b\u00f6l\u00fcm\u00fcnde \u00f6\u011fretim \u00fcyesi Prof. Dr. Mikail Bayram \u015fu g\u00f6r\u00fc\u015flerini dile getiriyor:<\/span><\/div>\n
\u00ab F\u00fct\u00fcvvet Te\u015fkilat\u0131 F\u00fct\u00fcvvet, \u0130slam d\u00fcnyas\u0131nda kahramanl\u0131k, yi\u011fitlik ve c\u00f6mertlik mefkuresinin ad\u0131d\u0131r. \u015e\u00f6valyelik nas\u0131l Orta \u00c7a\u011f Bat\u0131 d\u00fcnyas\u0131na ait mahsus bir \u00fclk\u00fc ise, F\u00fct\u00fcvvet Te\u015fkilat\u0131 F\u00fct\u00fcvvet de Orta \u00c7a\u011f \u0130slam d\u00fcnyas\u0131na ait bir \u00fclk\u00fcd\u00fcr. Nas\u0131l ki Araplar \u0130slam’dan \u00f6nce k\u00fclt\u00fcrlerinde mevcut olan F\u00fct\u00fcvvet anlay\u0131\u015f\u0131n\u0131 \u0130slami de\u011felerle geli\u015ftirip devam etmi\u015fler, nas\u0131l ki Farslar “cevanmerdi” anlay\u0131\u015f\u0131n\u0131 ayn\u0131 \u015fekilde \u0130slam s\u00fczgecinden ge\u00e7irmi\u015fler, T\u00fcrkler de kendi “Ak\u0131l\u0131k” \u00fclk\u00fcs\u00fcn\u00fc \u0130slami ahlak ve de\u011ferlerle geli\u015ftirerek devam ettirmi\u015flerdir. Arap k\u00fclt\u00fcr\u00fcnde ideal kahraman, sehavet ve \u015fecaat timsali olan F\u00fct\u00fcvvet erinin ad\u0131 “Feta”, \u0130ran k\u00fclt\u00fcr\u00fcnde “Cevanmerd”, T\u00fcrk k\u00fclt\u00fcrnde “Ak\u0131”d\u0131r. T\u00fcrk Ak\u0131l\u0131\u011f\u0131, \u0130slamiyetle Arap F\u00fct\u00fcvvet \u015fiar\u0131ndan etkilenmi\u015ftir. Ak\u0131lar birbilerine kar\u015f\u0131 karde\u015f\u00e7e tutumundan dolay\u0131 Ak\u0131 kelimesi yerini Ahi kelimesine b\u0131rakm\u0131\u015f ve Abbasi Devlet]’nin sona ermesiyle F\u00fct\u00fcvvet yerini Ahili\u011fe b\u0131rakm\u0131\u015ft\u0131r. Prof. Dr. Mikail Bayram, Ahi Evran ve Ahi Te\u015fkil\u00e2t\u0131n\u0131n Kurulu\u015fu, Konya 1991, s.130,132<\/ref>. \u00bb<\/span><\/div>\n
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Ahi Evran ve Ahilik Te\u015fkil\u00e2t\u0131’n\u0131n kurulu\u015fu<\/b><\/span><\/div>\n
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Orta Asya’da h\u00fck\u00fcm s\u00fcren O\u011fuz Yabgulu\u011fu y\u0131k\u0131l\u0131nca 1040 O\u011fuz T\u00fcrkleri yava\u015f yava\u015f Sel\u00e7uklu egemenli\u011fi alt\u0131na girerek Anadolu’ya g\u00f6\u00e7 etmeye ba\u015flad\u0131. Ekseriyeti g\u00f6\u00e7ebe olan O\u011fuzlar, kopup geldikleri Orta Asya steplerine benzedi\u011fi i\u00e7in daha \u00e7ok Orta Anadolu k\u0131rsal\u0131n\u0131 mesken olarak tercih ediyorlard\u0131. Dolay\u0131s\u0131yla Orta Anadolu’nun T\u00fcrkle\u015fip \u0130slamla\u015fmas\u0131 h\u0131zl\u0131 olurken, \u015fehirlerde bu d\u00f6n\u00fc\u015f\u00fcm yava\u015ft\u0131. \u0130slam dini de, yerle\u015fik hayat\u0131 gerekli k\u0131l\u0131yordu. \u0130\u015fte bu sebeple, g\u00f6\u00e7ebe T\u00fcrkmenlerin \u0130sl\u00e2mla\u015fma s\u00fcrecini h\u0131zland\u0131rmak, Anadolu’yu T\u00fcrk yurdu haline getirmek, \u015fehirlerde ya\u015fayan Rum ve Ermeni tacirleriyle rekabet edebilmek amac\u0131yla ve Hac\u0131 Bekta\u015f-\u0131 Veli’nin tavsiyesiyle Ahi te\u015fkil\u00e2t\u0131 Anadolu’da kuruldu. K\u0131sacas\u0131 Anadolu’da Ahili\u011fin \u015fekillenmesi ve k\u00f6ylere kadar te\u015fkilatlanmas\u0131 politik ve sosyo ekonomik bir mecburiyetin \u00fcr\u00fcn\u00fcd\u00fcr .<\/span><\/div>\n
Ahili\u011fin kurulu\u015fu ve Anadolu’da yay\u0131l\u0131\u015f\u0131<\/b><\/span><\/div>\n
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Baz\u0131 ara\u015ft\u0131rmalar Ahili\u011fin K\u0131r\u015fehir’de ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 ileri s\u00fcrer. Di\u011fer bir g\u00f6r\u00fc\u015fe g\u00f6re, Ba\u011fdat’ta b\u00fcy\u00fck \u00fcstadlardan ders alan Ahi Evran, Araplar\u0131n kurdu\u011fu F\u00fct\u00fcvvet Te\u015fkilat\u0131’ndan etkilenerek, 1205’te Anadolu’ya gelmesinden k\u0131sa bir s\u00fcre sonra ilk olarak Kayseri’de Ahilik Te\u015fkilat\u0131n\u0131 kurmu\u015ftur.[3]<\/span><\/div>\n
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Tarihi kaynaklardan, Ahi Evran zaman\u0131nda Anadolu’nun \u015fehir ve kasabalar\u0131nda ortaya \u00e7\u0131kan Ahi kurumlar\u0131n\u0131n, Ahi Evran’a ba\u011fl\u0131 merkezi bir te\u015fkilat olabilece\u011fi imaj\u0131 \u00e7\u0131k\u0131yor. En az\u0131ndan bu kurumlar, onun koydu\u011fu ilkelere ba\u011fl\u0131 kalm\u0131\u015f olmakla, manen Ahi Evran’in liderli\u011findeki geni\u015f bir te\u015fkilat\u0131n \u015fubeleri gibidir. Fakat onun \u00f6l\u00fcm\u00fcnden sonra, ba\u011fl\u0131 olunan ilkelerde b\u00fcy\u00fck benzerlikler mevcut olmakla beraber, \u0130bn-i Batuta’n\u0131n belirti\u011fi gibi, Anadolu’nun en \u00fccra k\u00f6\u015felerine kadar yay\u0131lan bu kurumlar aras\u0131nda organik bir ba\u011f bulunmamaktad\u0131r.[4]<\/span><\/div>\n
Ahilik Te\u015fkil\u00e2t\u0131’n\u0131n sonu\u00e7lar\u0131<\/b><\/span><\/div>\n
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Ahilik, Anadolu’da k\u00f6ylere kadar yay\u0131larak Anadolu’nun daha k\u0131sa s\u00fcrede T\u00fcrkle\u015fip \u0130slamla\u015fmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r.<\/span><\/div>\n
G\u00f6\u00e7ebe T\u00fcrkmenler yerle\u015fik hayata ge\u00e7irilerek hem \u0130slami uyum kolayla\u015fm\u0131\u015f, hem de T\u00fcrk \u015fehircili\u011fi h\u0131z kazanm\u0131\u015ft\u0131r.<\/span><\/div>\n
13. yy’\u0131n ikinci yar\u0131s\u0131na kadar \u00e7o\u011funlukla gayrim\u00fcslimlerin T\u00fcrk olmayan yerli halk\u0131n elindeki sanat ve ticaret i\u015flerine M\u00fcsl\u00fcman T\u00fcrkler de kat\u0131lm\u0131\u015f ve h\u0131zlanma kazand\u0131rm\u0131\u015ft\u0131r.<\/span><\/div>\n
T\u00fcrk esnaf ve sanatkarlar\u0131 aras\u0131nda sa\u011flanan dayan\u0131\u015fma ve yard\u0131mla\u015fma sayesinde Ahilik \u00f6nemli bir g\u00fc\u00e7 haline gelmi\u015f,h\u0131z kazanm\u0131\u015f, asayi\u015fin bozuldu\u011fu zamanlarda (\u00f6rne\u011fin Mo\u011fol \u0130stilas\u0131) kendi otoritesini y\u00fcr\u00fctm\u00fc\u015ft\u00fcr.<\/span><\/div>\n
Dini ve ahlaki yap\u0131 korunmu\u015ftur.[5]<\/span><\/div>\n
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Ahili\u011fin men\u015fe\u00ee ve din\u00ee yap\u0131s\u0131<\/b><\/span><\/div>\n
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Prof. Dr. K\u00f6pr\u00fcl\u00fc’ye g\u00f6re Ahi birliklerinin ideolojik yap\u0131s\u0131n\u0131 olu\u015fturan \u00f6\u011felerden birisi B\u00e2t\u0131n\u00eeliktir ve Ahilik te\u015fkilat\u0131 Bekta\u015fi \u0130sl\u00e2m\u00ee bir yap\u0131 bar\u0131nd\u0131rmaktad\u0131r. Ayr\u0131ca seyyah \u0130bn-i Batuta’n\u0131n ifadesine g\u00f6re Ahi zaviyeleri Bekta\u015fi dergah\u0131na mensuptur. Hac\u0131 Bekta\u015f-\u0131 Veli’yle Ahi Evran’\u0131n K\u0131r\u015fehir’de s\u0131k s\u0131k bir araya gelip sohbet ettikleri yaz\u0131l\u0131r.<\/span><\/div>\n
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F\u00fct\u00fcvvetn\u00e2melere g\u00f6re, Ahili\u011fin anenevi men\u015fei Ali’ye dayanmaktad\u0131r. Muhammed, Ali’ye “Sen benim yolda\u015f\u0131ms\u0131n, ben Cebrail’in yolda\u015f\u0131y\u0131m, Cebrail de Allah’\u0131n yolda\u015f\u0131d\u0131r” diyor. Sonra Salm\u00e2n-\u0131 F\u00e2ris\u00ee’ye Ali’ye yolda\u015f olmas\u0131n\u0131 s\u00f6yl\u00fcyor. Salm\u00e2n-\u0131 F\u00e2ris\u00ee’de Ali’nin elinden tuzlu su i\u00e7erek ona yolda\u015f oluyor. Bundan sonra Peygamber Muhammed, Ali’ye: “Ya Ali ben seni tamaml\u0131yorum ve olgunla\u015ft\u0131r\u0131yorum,” diyerek \u015falvar\u0131n\u0131 giydiriyor ve beline ba\u011fl\u0131yor. F\u00fct\u00fcvvetn\u00e2melere g\u00f6re; f\u00fct\u00fcvvetin temeli budur ve f\u00fct\u00fcvvet ehli aras\u0131nda kadeh sunmak, \u015falvar giydirmek ve bel ba\u011flamak, yani yolda\u015fl\u0131k ve karde\u015flik kurallar\u0131 buradan gelmektedir.<\/span><\/div>\n
Ahili\u011fin 7 kural\u0131<\/b><\/span><\/div>\n
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Ahi olmak ve pe\u015ftemal ku\u015fanmak i\u00e7in ki\u015finin bir Ahi taraf\u0131ndan \u00f6nerilmesi zorunludur. \u00dcye olmak isteyenlerden yedi fena hareketi ba\u011flamas\u0131 ve yedi g\u00fczel hareketi a\u00e7mas\u0131 beklenmektedir:<\/span><\/div>\n
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Cimrilik kap\u0131s\u0131n\u0131 ba\u011flamak, l\u00fctuf kap\u0131s\u0131n\u0131 a\u00e7mak<\/span><\/div>\n
Kah\u0131r ve zul\u00fcm kap\u0131s\u0131n\u0131 ba\u011flamak, hilim ve m\u00fcl\u00e2yemet kap\u0131s\u0131n\u0131 a\u00e7mak<\/span><\/div>\n
H\u0131rs kap\u0131s\u0131n\u0131 ba\u011flamak, kanaat ve r\u0131za kap\u0131s\u0131n\u0131 a\u00e7mak<\/span><\/div>\n
Tokluk ve lezzet kap\u0131s\u0131n\u0131 ba\u011flamak, riyazet kap\u0131s\u0131n\u0131 a\u00e7mak<\/span><\/div>\n
Halktan yana kap\u0131s\u0131n\u0131 ba\u011flamak, Hak’tan yana kap\u0131s\u0131n\u0131 a\u00e7mak<\/span><\/div>\n
Herze ve hezeyan kap\u0131s\u0131n\u0131 ba\u011flamak, Marifet Kap\u0131s\u0131n\u0131 a\u00e7mak<\/span><\/div>\n
Yalan kap\u0131s\u0131n\u0131 ba\u011flamak, do\u011fruluk kap\u0131s\u0131n\u0131 a\u00e7mak<\/span><\/div>\n
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Kafirler, \u00e7evresinde iyi tan\u0131nmayanlar, k\u00f6t\u00fc s\u00f6z getirebilece\u011fi d\u00fc\u015f\u00fcn\u00fclenler, zina etti\u011fi ispatlananlar, katiller, (kasaplar), h\u0131rs\u0131zlar, dellallar, vergi memurlar\u0131, vurguncular \u00f6rg\u00fcte kat\u0131lamaz.<\/span><\/div>\n
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Kad\u0131nlar, Ahili\u011fin “kad\u0131nlar kolu” olarak adland\u0131rabilece\u011fimiz Bac\u0131yan-\u0131 Rum (Anadolu Bac\u0131lar\u0131) te\u015fkilat\u0131na \u00fcye olmu\u015flard\u0131r.<\/span><\/div>\n
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Ahilik Te\u015fkil\u00e2t\u0131’n\u0131n \u00f6zellikleri<\/b><\/span><\/div>\n
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Ahilik Te\u015fkilat\u0131 Sel\u00e7uklular d\u00f6neminde ekonomik ve tic\u00e2r\u00ee faaliyetlerinin yan\u0131 s\u0131ra, asker\u00ee ve siyas\u00ee faaliyetlerde de bulunmu\u015f, aynen Bekta\u015fi ve Yeni\u00e7eri Ocaklar\u0131n\u0131n oldu\u011fu gibi Osmanl\u0131 Beyli\u011fi’nin kurulu\u015funda ve g\u00fc\u00e7lenmesinde etkin rol oynam\u0131\u015flard\u0131r. A\u015f\u0131kpa\u015fazade Dervi\u015f Ahmet, Osmanl\u0131’n\u0131n kurulmas\u0131nda etkin olan D\u00f6rt unsur aras\u0131nda Ahili\u011fi de belirtmi\u015ftir. \u0130lk Osmanl\u0131 padi\u015fahlar\u0131n\u0131n ve vezirlerinin \u00e7o\u011fu Ahi Te\u015fkil\u00e2t\u0131’na mensup \u015feyhlerdir.<\/span><\/div>\n
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Ahi Te\u015fkil\u00e2t\u0131’n\u0131n m\u00fcsl\u00fcmanlara has bir kurum olarak i\u015f g\u00f6rmesi 17. y\u00fczy\u0131la kadard\u0131r. Osmanl\u0131 Devleti’nin hakimiyet alan\u0131 geni\u015fleyip, gayrim\u00fcslim oran\u0131n\u0131n artmas\u0131yla farkl\u0131 dinden ki\u015filerin ortak \u00e7al\u0131\u015fmas\u0131 zorunlu olmu\u015ftur. Din ayr\u0131m\u0131 g\u00f6zetilmeden ortaya \u00e7\u0131kan bu kurulu\u015fa da gedik denmi\u015ftir. 1727 y\u0131l\u0131ndan itib\u00e2ren rastlad\u0131\u011f\u0131m\u0131z bu kavram T\u00fcrk\u00e7e bir kelime olup tekel veya imtiyaz anlam\u0131na gelmektedir. Kavram olarak “Osmanl\u0131 b\u00fcnyesindeki esnafl\u0131\u011fa ve sanatkarl\u0131\u011fa giri\u015fi tetkik etmek” demektir. Yap\u0131 olarak ahilikten farkl\u0131 olmamakla birlikte \u00f6mr\u00fc onun kadar uzun olmam\u0131\u015ft\u0131r. Zira 1838 Balta Liman\u0131 Antla\u015fmas\u0131’yla tekel idaresi ortadan kalkm\u0131\u015f ve gedikler \u00e7\u00f6z\u00fclm\u00fc\u015ft\u00fcr.<\/span><\/div>\n
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Ahilik te\u015fkil\u00e2t\u0131 3 dereceli bir d\u00fczene dayan\u0131r. Her kap\u0131 \u00fc\u00e7 dereceyi i\u00e7erir. Bu dereceler \u015f\u00f6yle s\u0131ralan\u0131r:<\/span><\/div>\n
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Yi\u011fit<\/span><\/div>\n
Yamak<\/span><\/div>\n
\u00c7\u0131rak<\/span><\/div>\n
Kalfa<\/span><\/div>\n
Usta<\/span><\/div>\n
Ahi<\/span><\/div>\n
Halife<\/span><\/div>\n
\u015eeyh<\/span><\/div>\n
\u015eeyh-\u00fcl Me\u015fay\u0131h<\/span><\/div>\n
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Ahilik, Galip Demir’e g\u00f6re, “T\u00fcrkler’in R\u00f6nesans\u0131”d\u0131r. Veysi Erken’e g\u00f6re, Ahilik ve kurum d\u00fczeni bug\u00fcnlerin \u015fartlar\u0131nda bile, 5 \u00e7ekirdek ilke ile, “Toplumsal sorumluluk, Hizmette m\u00fckemmellik, D\u00fcr\u00fcstl\u00fck ve do\u011fruluk, Ortak ya\u015fama” ile \u00f6rnek bir ‘yatay \u00f6rg\u00fctlenme’ toplum hareketi \u015fekilendiriyor. Erken, Ahili\u011fin bu y\u00f6n\u00fcyle, 2000’li y\u0131llar i\u00e7in bile ileri bir \u00f6rg\u00fctlenme modeli sundu\u011funu kaydediyor.<\/span><\/div>\n
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Ahilik t\u00f6releri yayg\u0131n T\u00fcrk\u00e7e deyimlere d\u00f6n\u00fc\u015fm\u00fc\u015flerdir. \u00d6rnek olarak “pabucunu dama atmak” s\u00f6z\u00fc ahili\u011fin pe\u015ftamal ku\u015fanma t\u00f6reni ile ilgilidir. \u00c7\u0131rakl\u0131ktan kalfal\u0131\u011fa ge\u00e7i\u015f t\u00f6reni \u00f6ncesinde e\u011fitimi tamamlanan \u00e7\u0131ra\u011f\u0131n pabucu dama at\u0131l\u0131r. Bir yandan da art\u0131k ustalar\u0131ndan, kalfalar\u0131ndan eskisi gibi ilgi g\u00f6rmeyece\u011fini ortaya koyar bu deyim.<\/span><\/div>\n
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Ahilikte sanatkarlar g\u00fcnd\u00fczleri i\u015fyerlerinde 4 a\u015famadan olu\u015fan hiyerar\u015fi i\u00e7inde mesle\u011fin inceliklerini \u00f6\u011frenirler, ak\u015famlar\u0131 topland\u0131klar\u0131 ahi konuk ve toplant\u0131 salonlar\u0131nda ayn\u0131 hiyerar\u015fi i\u00e7inde ahlak\u00ee ve felsef\u00ee e\u011fitim g\u00f6r\u00fcrlermi\u015f.<\/span><\/div>\n
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K\u0131r\u015fehir’de kabri bulunan Ahi Evran’\u0131n kurdu\u011fu bu te\u015fkilatla ilgili Ahilik gelene\u011finin unutulmamas\u0131 i\u00e7in T\u00fcrkiye Esnaf ve Sanatkarlar Odalar\u0131 taraf\u0131ndan baz\u0131 \u015fehirlerde her y\u0131l Ahilik haftas\u0131 ve kutlamalar\u0131 yap\u0131lmaktad\u0131r. Ahilik te\u015fkilat\u0131, gen\u00e7lerin iyi yeti\u015fmesini ve meslek kazanmas\u0131n\u0131 sa\u011flard\u0131. Sava\u015f, afet vs. k\u00f6t\u00fc durumlarda da kuruma \u00fcyeler ve halk aras\u0131nda dayan\u0131\u015fma olurdu. Padi\u015fahlar ve di\u011fer y\u00f6neticiler de ahilik te\u015fkil\u00e2t\u0131n\u0131 destekleyerek geli\u015fmesini istemi\u015flerdir.<\/span><\/div>\n
\u0130lgili kitaplar<\/b><\/span><\/div>\n
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Do\u00e7. Dr. Bedri Noyan Bekta\u015filik-Alevilik<\/span><\/div>\n
Fi\u015f, Radi “Bir Mutasavv\u0131f, Bir Ahi H\u00fcmanisti, Mevlana”<\/span><\/div>\n
Gener, Cihangir “Ezoterik ve Bat\u0131n\u0131 Dinler Tarihi”<\/span><\/div>\n
Cumhuriyetin 50. y\u0131l\u0131nda esnaf ve sanatkar.<\/span><\/div>\n
Bayram, Sadi, Ah\u00eelik ve Loncalar, “Milli K\u00fclt\u00fcr Dergisi” Cilt I., Ankara, 1977<\/span><\/div>\n
Demir, Galip, Osmanl\u0131 Devletinin Kurulu\u015fu ve Ahilik, Ahi K\u00fclt\u00fcr\u00fcn\u00fc Ara\u015ft\u0131rma ve E\u011fitim Vakf\u0131, \u0130stanbul, 2000<\/span><\/div>\n
Veysi Erken “Bir Sivil \u00d6rg\u00fctlenme Modeli: Ahilik”, Ankara, 1998<\/span><\/div>\n
Soyyer A. Y\u0131lmaz \u00c7era\u011flar Uyan\u0131rken<\/span><\/div>\n
Sad\u0131k G\u00f6ksu “K\u0131rkambar (Ahilik Ansiklopedisi) – Ahilik Tarih \u00d6ncesinde Ba\u015flar, \u0130stanbul, 2011<\/span><\/div>\n
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Kaynak\u00e7a<\/b><\/span><\/div>\n
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^ Mehmet \u015eeker, \u0130bn-i Batuta’ya G\u00f6re Anadolu’nun Sosyal, K\u00fclt\u00fcrel ve \u0130ktisadi Hayat\u0131 ile Ahilik, Ankara 1993, s.71,72<\/span><\/div>\n
^ Prof. Dr. Sebahattin G\u00fcll\u00fcl\u00fc, Ahi Birlikleri, \u0130stanbul 1977, s.18<\/span><\/div>\n
^ Prof. Dr. Mikail Bayram, age s.82<\/span><\/div>\n
^ Yrd.D\u00e7.Dr.Salih \u00d6zkan, age s.46<\/span><\/div>\n
^ Prof. Dr. Ali KIVRAK, age s.47<\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

Bat\u0131niler ve Ahiler’in Bekta\u015fi Tarikat\u0131’n\u0131n kurulu\u015f s\u00fcrecine katk\u0131lar\u0131 Bekta\u015filik Tarikat\u0131n\u0131n kurulu\u015funda ge\u00e7irdi\u011fi s\u00fcre\u00e7, kurucusunun kim veya kimler oldu\u011fu, bu s\u00fcre\u00e7te Hac\u0131 Bekta\u015f-\u0131 Veli\u2019nin konumunun ne oldu\u011fu, Tarikat\u0131n P\u00eeri mi, yoksa…<\/p>\n","protected":false},"author":1,"featured_media":328,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-327","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-konuk-yazar"],"_links":{"self":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/327","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=327"}],"version-history":[{"count":2,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/327\/revisions"}],"predecessor-version":[{"id":330,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/327\/revisions\/330"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/media\/328"}],"wp:attachment":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=327"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=327"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=327"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}