Hilmi \u00d6zden<\/strong><\/p>\n

Ahi Evran\u2019\u0131n Hayat\u0131 ve Ya\u015fad\u0131\u011f\u0131 Ortam:<\/strong><\/p>\n

Ahi Evran 1171(72)- 1261(62) y\u0131llar\u0131 aras\u0131nda 93 y\u0131ll\u0131k bir \u00f6m\u00fcr s\u00fcrm\u00fc\u015ft\u00fcr. Azerbaycan’\u0131n Hoy kentinde d\u00fcnyaya gelmi\u015f K\u0131r\u015fehir’de(G\u00fcl\u015fehri) Mo\u011fol ordular\u0131na kar\u015f\u0131 sava\u015f\u0131rken \u015fehit d\u00fc\u015fm\u00fc\u015ft\u00fcr. As\u0131l ad\u0131 Ahi Nasir\u00fcddin Mahmut\u2019tur. Ahi Evran lakab\u0131d\u0131r. 1199 y\u0131l\u0131nda Herat\u2019ta Fahreddin Razi\u2019den din ilimleri tahsil etmi\u015f 1204 y\u0131l\u0131nda ise Ba\u011fdat’ta Fahreddin Razi’nin \u00f6\u011frencisi T\u00fcrkmen \u015eeyhi Evad\u00fcddin Kirmani\u2019den tasavvuf \u00f6\u011fretisini alm\u0131\u015ft\u0131r. Sel\u00e7uklu sultan\u0131 I. G\u0131yasettin Keyh\u00fcsrev’in ikinci defa tahta \u00e7\u0131kmas\u0131 nedeniyle Malatyal\u0131 \u015eeyh Mecd\u00fcddin \u0130shak\u2019\u0131 Ba\u011fdat’a g\u00f6ndermesinden sonra onunla birlikte Anadolu co\u011frafyas\u0131na gelmi\u015ftir. Mecd\u00fcddin \u0130shak Sadreddin Konevi’nin babas\u0131d\u0131r ayn\u0131 zamanda Muhiddin Arabi’nin arkada\u015f\u0131d\u0131r. Halife El Nas\u0131r F\u00fct\u00fcvvet te\u015fkilat\u0131 i\u00e7in Suhreverdi ve arkada\u015flar\u0131n\u0131 Anadolu’ya g\u00f6ndermi\u015f ve Sultan\u0131n bu te\u015fkilata d\u00e2hil olmas\u0131 istemi\u015ftir. Abbasi Halifesi en-Nas\u0131r Harzem\u015fahlar Devleti ile iyi ili\u015fkiler yerine Mo\u011follarla diplomasini s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. Harzem\u015fahlar zay\u0131flam\u0131\u015f ve Mo\u011fol Devleti kar\u015f\u0131s\u0131nda \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc kaybetmesi ile bir\u00e7ok \u015fehirli T\u00fcrk esnaf\u0131 Anadolu\u2019ya ak\u0131n etmi\u015ftir. Daha \u00f6nce O\u011fuz Yabgu devletinin B\u00fcy\u00fck Sel\u00e7uklu Devleti kar\u015f\u0131s\u0131nda mensuplar\u0131 olan T\u00fcrkmenler Anadolu\u2019ya g\u00f6\u00e7 etmi\u015fler ve k\u0131rsal alanlar\u0131 tercih etmi\u015flerdir. Harzem\u015fahlar\u2019la gelen \u015fehirli T\u00fcrkmenlerin \u015fehirlerde H\u0131ristiyan esnaf kar\u015f\u0131s\u0131nda varl\u0131klar\u0131n\u0131 idame ettirmelerinde ahilik kurumu \u00e7ok \u00f6nemli bir vazifeyi ifa etmi\u015ftir. Z\u00fcmr\u00fct Hatun isminde bir T\u00fcrk annenin evlad\u0131 olan Abbasi Halifesi en-Nas\u0131r li-Dinillah Ortado\u011fu co\u011frafyas\u0131nda siyasi g\u00fcc\u00fcn\u00fc art\u0131rmak i\u00e7in F\u00fct\u00fcvvet Te\u015fkilat\u0131na destek vermi\u015f ve Suhreverdi ba\u015fta olmak \u00fczere bir\u00e7ok mutasavv\u0131f ve bilgini Anadolu\u2019ya g\u00f6ndermi\u015ftir. Sultanlara \u015fed (ku\u015fak) ba\u011flatma gelene\u011fini ba\u015flatm\u0131\u015ft\u0131r. O d\u00f6nemde Eyy\u00fcb\u00fc T\u00fcrk devleti, M\u0131s\u0131rdaki et-Devlet-\u00fcl T\u00fcrkiye ve Atabeklerden Muzaffereddin G\u00f6kb\u00f6r\u00fc \u00e7ok g\u00fc\u00e7l\u00fc bir siyasi hakimiyete sahiptir. Abbasi Halifesi en-Nas\u0131r li-Dinillah Ba\u011fdat-Basra b\u00f6lgesine s\u0131k\u0131\u015fm\u0131\u015f ve otoritesini F\u00fct\u00fcvvet sayesinde geni\u015fletmeyi d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. F\u00fct\u00fcvvet Te\u015fkilat\u0131n\u0131n \u00f6zelliklerinden de Anadolu Ahili\u011fi \u015f\u00fcphesiz F\u00fct\u00fcvvetnameler vas\u0131tas\u0131yla faydalanm\u0131\u015ft\u0131r.<\/p>\n

Ahi Evran Evhad\u00fcddin Kirm\u00e2n\u00ee ile birlikte Anadolu\u2019da \u00f6nce Kayseri’ye 1205\u2019te yerle\u015fmi\u015f bir debba\u011f(dericilik) at\u00f6lyesi kurmu\u015ftur. Evhad\u00fcddin Kirm\u00e2n\u00ee’nin k\u0131z\u0131 Fatma Hatun yahut Kad\u0131nc\u0131k Ana ismi ile Maruf k\u0131z\u0131 ile evlenmi\u015ftir. Daha sonra Fatma Hatun’un Bac\u0131yan-\u0131 Rum ismindeki Anadolu Bac\u0131lar te\u015fkilat\u0131n\u0131 kurdu\u011fu bilinmektedir. 1227-1228 y\u0131l\u0131ndan sonra Konya’ya yerle\u015fmi\u015f ve Alaaddin Keykubat’\u0131n \u00f6l\u00fcm\u00fcne kadar burada ahiler sayg\u0131 g\u00f6rm\u00fc\u015flerdir. Fakat Alaaddin Keykubat’\u0131n \u00f6l\u00fcm\u00fcnden sonra II. G\u0131yaseddin\u2019in ahilere tavr\u0131 olumlu olmam\u0131\u015ft\u0131r. K\u00f6seda\u011f mevkiinde de II. G\u0131yaseddin\u2019in Mo\u011follar\u2019a 1243 y\u0131l\u0131nda yenilmesiyle Anadolu Mo\u011fol hakimiyetine girmi\u015ftir. Bu d\u00f6nemde Kayseri’deki ahiler Mo\u011follarla sava\u015fm\u0131\u015f Fatma Bac\u0131 da esir d\u00fc\u015fm\u00fc\u015ft\u00fcr. \u00a0II G\u0131yaseddin in \u00f6l\u00fcm\u00fcnden sonra Saltanat naibi (Sultan olmad\u0131\u011f\u0131 zamanlarda yerine ge\u00e7en y\u00f6netici) Celaleddin Karatay ahileri serbest b\u0131rakm\u0131\u015ft\u0131r. Ahi Evran da d\u00e2hil olmak \u00fczere serbest kalanlar hapisten \u00e7\u0131kt\u0131ktan sonra Denizli’ye gitmi\u015flerdir. Orada bir s\u00fcre \u00e7al\u0131\u015fan Ahi Evran daha sonra arkada\u015f\u0131 Konevi’nin daveti \u00fczerine Konya’ya yeniden gelmi\u015ftir. Sadrettin Konevi ile \u0130bni Sina’n\u0131n eserlerini tart\u0131\u015fm\u0131\u015flard\u0131r. Sadrettin Konevi \u015eehristani\u2019nin eserleri ile \u0130bni Sina’n\u0131n g\u00f6r\u00fc\u015flerini ele\u015ftirmeye \u00e7al\u0131\u015fm\u0131\u015f fakat Ahi Evran bu reddiyelere bilimsel cevaplar vermi\u015ftir. Sadrettin Konevi ve Mevlana ile dostlu\u011fu devam kay\u0131tlarda bulunmaktad\u0131r. Mevlana’n\u0131n \u00f6\u011frencileri aras\u0131nda bir\u00e7ok Ahi bulundu\u011fu da bilinmektedir Hatta Mesneviyi s\u00f6ylerken kaleme ald\u0131rd\u0131\u011f\u0131 H\u00fcsamettin \u00c7elebi\u2019nin babas\u0131 Ahi T\u00fcrk Muhammed de tan\u0131nm\u0131\u015f bir ahidir. Mevlana\u2019n\u0131n o\u011flu Sultan Veled ve Ariflerin Menk\u0131belerinin yazar\u0131 Eflaki\u2019nin eserinde bu ahilerden bahsedilmektedir.<\/p>\n

Yine Ahi Evran\u2019\u0131n, Hac-\u0131 Bekta\u015fi Veli ve \u015eeyh Edebali ile \u00a0dostluklar\u0131 \u00e7ok \u00f6nemlidir. \u015eeyh Edebali ve Bekta\u015fi gelene\u011finin Osmanl\u0131 Devletinin kurulu\u015fu s\u0131ras\u0131nda \u00fcstlendi\u011fi g\u00f6revler hat\u0131rlanmal\u0131d\u0131r. Ahi Evran 32 i\u015f kolunun \u00fcstad\u0131 olmas\u0131n\u0131n yan\u0131nda felsefi boyutlar\u0131 hatta Prof. Dr. Mikail Bayram gibi akademisyenlere g\u00f6re t\u0131bbi konularda bilgisi oldu\u011fundan bahsedilen bir \u00e2limdir. Her ne kadar tart\u0131\u015fmal\u0131 da olsa Letaif-i G\u0131yasiye eseri t\u0131p, ahlak ve siyaset alan\u0131na aittir. Letaif-i Hikmet ise ahili\u011fin ama\u00e7lar\u0131 ve te\u015fkilat hakk\u0131nda bilgiler verir. \u0130bn-i Sina\u2019dan terc\u00fcmeleri bilinmektedir.<\/p>\n

Ahi kelimesi Arap\u00e7a \u201ckarde\u015fim\u201d anlam\u0131na gelirken T\u00fcrk\u00e7e Ak\u0131 kelimesi ise \u201celi a\u00e7\u0131k, c\u00f6mert\u201d anlamlar\u0131na gelmektedir. Ahi isminin Ak\u0131 kelimesinden gelebilece\u011fi g\u00f6z ard\u0131 edilmemelidir. \u00a0Divan-\u0131 L\u00fcgati\u2019t T\u00fcrk, Kutadgu Bilig ve Atabet\u00fc\u2019l Hakay\u0131k gibi eserlerde Ak\u0131 kelimesi ge\u00e7mektedir. Arap\u00e7a feta kelimesi ise \u201cc\u00f6mert, misafirperver yard\u0131msever vb.\u201d anlamlar\u0131 kapsamaktad\u0131r. T\u00fcrkistan co\u011frafyas\u0131nda geni\u015f bir ticaret a\u011f\u0131na sahip \u015fehirli T\u00fcrklerin Ahili\u011fi bu co\u011frafyan\u0131n miras\u0131 olarak ta\u015f\u0131d\u0131\u011f\u0131 bilinmektedir. \u00dcstelik o d\u00f6nemde Ortado\u011fu co\u011frafyas\u0131nda T\u00fcrk n\u00fcfusunun yo\u011funla\u015ft\u0131\u011f\u0131, T\u00fcrk bilim adamlar\u0131n\u0131n artt\u0131\u011f\u0131 ve bir\u00e7o\u011fu T\u00fcrk Devletleri kuruldu\u011fu ortadad\u0131r.<\/p>\n

Ahilik Gelene\u011fi:<\/p>\n

Kuzey Afrikal\u0131 \u0130bn-i Batuta Tanca\u00ee Anadolu co\u011frafyas\u0131 ba\u015fta olmak \u00fczere K\u0131r\u0131m\u2019a kadar Ahi te\u015fkilatlar\u0131na \u015fahit olmu\u015f ve onlar hakk\u0131nda takdire \u015fayan ifadeler kullanm\u0131\u015ft\u0131r. Evliya \u00e7elebi Seyahatnamesi de bu hususda \u00f6nemli bir kaynakt\u0131r. Ahilik gelene\u011fi insan olma sanat\u0131d\u0131r k\u0131saca bir ahlak nizam\u0131 \u015feklinde tan\u0131mlanabilir. \u0130yi insan olman\u0131n \u00f6zelliklerinden Bekta\u015filikte de bilinen:<\/p>\n

\u201cEline, Beline, Diline sahip ol (kapal\u0131 tut)<\/p>\n

Elini a\u00e7\u0131k(c\u00f6mert), Kap\u0131n\u0131 a\u00e7\u0131k (misafirperver), Sofran\u0131 a\u00e7\u0131k tut.<\/p>\n

\u0130\u015fine, a\u015f\u0131na ve e\u015fine sayg\u0131l\u0131 ol\u201d. Dusturlar\u0131 esas al\u0131nm\u0131\u015ft\u0131r.<\/p>\n

Erdemli insan olu\u015fturma a\u00e7\u0131s\u0131ndan \u00f6zet olarak \u015fu kurallar ortaya konmu\u015ftur<\/p>\n

\n
1. Cimrilik kap\u0131s\u0131n\u0131 ba\u011flamal\u0131 C\u00f6mertlik Kap\u0131s\u0131 a\u00e7mal\u0131<\/li>\n
2. Kah\u0131r kap\u0131s\u0131n\u0131 ba\u011flamal\u0131 l\u00fctuf Kap\u0131s\u0131n\u0131 a\u00e7mal\u0131<\/li>\n
3. H\u0131rs ve heva kap\u0131s\u0131n\u0131 ba\u011flamal\u0131 kanaat Kap\u0131s\u0131n\u0131 a\u00e7mal\u0131<\/li>\n
4. Lezzet kap\u0131s\u0131n\u0131 ba\u011flamal\u0131 nefs-i terbiye Kap\u0131s\u0131n\u0131 a\u00e7mal\u0131<\/li>\n
5. Halktan \u00dcmit kap\u0131s\u0131n\u0131 ba\u011flamal\u0131 Haktan \u00dcmit Kap\u0131s\u0131n\u0131 a\u00e7mal\u0131<\/li>\n
6. Bo\u015f s\u00f6z kap\u0131s\u0131n\u0131 kap\u0131s\u0131n\u0131 ba\u011flamal\u0131 zikir ve okuma Kap\u0131s\u0131n\u0131 a\u00e7mal\u0131<\/li>\n
7. Nefsani i\u015fler kap\u0131s\u0131n\u0131 ba\u011flamal\u0131 Rahmani i\u015fler Kap\u0131s\u0131n\u0131 a\u00e7mal\u0131d\u0131r<\/li>\n<\/ol>\n

   Ahilik Mesle\u011finde bir ahi i\u00e7in \u015fu hususiyetler \u00f6nemlidir:<\/p>\n

   1-Her ahinin sanat\u0131\/mesle\u011fi olmal\u0131d\u0131r, 2-Ahi mesle\u011finde uzman olmal\u0131 derinle\u015fmelidir, \u00a03- Kazanc\u0131 mutlaka helal kazan\u00e7 olmal\u0131d\u0131r, 4- A\u015f\u0131r\u0131 \u00a0mal ve paras\u0131 olmamal\u0131d\u0131r, 5- A\u015f\u0131r\u0131 h\u0131rs ve a\u00e7 g\u00f6zl\u00fcl\u00fckten uzak durmal\u0131d\u0131r, 6-Sadelik i\u00e7inde bulunmal\u0131d\u0131r<\/p>\n

   \u0130nsan odakl\u0131 Ahilik Kurumu<\/p>\n

   1.Toplumsal sorumluluk, 2. Hizmette m\u00fckemmellik, 3.D\u00fcr\u00fcstl\u00fck ve do\u011fruluk, 4. Ortak ya\u015fama k\u00fclt\u00fcr\u00fc ve sosyal bar\u0131\u015f ve payla\u015f\u0131m\u0131 esas alm\u0131\u015ft\u0131r. T\u00fcm bu \u00f6zellikler liyakat, adalet ve ilim temeline oturmaktad\u0131r. K\u00e2inat\u0131n temeli bu \u00fc\u00e7ayak \u00fczerlerinde in\u015fa edilebilmektedir.<\/p>\n

   Ahilik te\u015fkilat\u0131n\u0131n, bat\u0131daki loncalar ile benzerlikleri olmas\u0131na ra\u011fmen farkl\u0131l\u0131klar\u0131 da kapsamaktad\u0131r. Loncalarda kan ba\u011f\u0131 ve siyasi otoritenin etkisi ve yetkisi s\u00f6z konusudur. Ahilik tam bir sivil toplum kurulu\u015fudur. Siyasi otoritenin hakimiyetini tercih etmemi\u015f tam tersine gerekti\u011finde siyasilere dan\u0131\u015fmanl\u0131k yapm\u0131\u015flard\u0131r. Hatta siyasi otoritenin zay\u0131flad\u0131\u011f\u0131 XIII. as\u0131rda Ankara\u2019da ahiler y\u00f6netimi ele alm\u0131\u015flard\u0131r. Mill\u00ee M\u00fccadelede Ankara\u2019n\u0131n tercih edilmesinin de bu hat\u0131raya ba\u011fl\u0131 oldu\u011fu da s\u00f6ylenmektedir<\/p>\n

   Ahilik te\u015fkilat\u0131n\u0131n g\u00fc\u00e7l\u00fc oldu\u011fu d\u00f6nemlerde mensuplar\u0131 aras\u0131nda: 1. Uzun d\u00f6nemli istihdam ve e\u011fitim, 2. Uzun s\u00fcreli \u00e7ok a\u015famal\u0131 terfi sistemi, 3. Sab\u0131r, 4.\u00a0 Sadakat, 5. Sevgi, 6. S\u0131r tutma<\/p>\n

   7.Samimiyet\/i\u00e7tenlik, 9. G\u00fcven, 10. Yol karde\u015fli\u011fi ihsas edilmi\u015ftir.<\/p>\n

   Ahili\u011fin \u015fehir ve kasabalara g\u00f6\u00e7 etmesi hatta s\u0131\u011f\u0131nma d\u00f6nemlerinde yaranl\u0131k \u015feklinde devam etti\u011fine \u015fahit olunmaktad\u0131r. Urfa\u2019da s\u0131ra geceleri, \u00c7ank\u0131r\u0131, Ak\u015fehir, Konya ve bir\u00e7ok kentte yaran geceleri gen\u00e7ler aras\u0131nda g\u00fcn\u00fcm\u00fcze kadar devam etmi\u015ftir. Bir Kerk\u00fck ziyaretimizde gen\u00e7lerin y\u00fcks\u00fck oyunu oynamalar\u0131 da o g\u00fcnlerin hat\u0131ras\u0131d\u0131r. \u00c7\u00fcnk\u00fc y\u00fcks\u00fck oyunu yaren gecelerinde dikkati art\u0131rmak, tekerlemelerde T\u00fcrk\u00e7emizi zenginle\u015ftirmek i\u00e7in bir e\u011fitim arac\u0131 olarak kullan\u0131lm\u0131\u015ft\u0131r. Gaziantep, Kilis esnaf\u0131n\u0131n haftada bir g\u00fcn dinlenmesini yolunuz d\u00fc\u015ferse g\u00f6r\u00fclmektedir. Gaziantep\u2019te lokantalar\u0131n\u0131n bir g\u00fcn i\u015fe ara verdi\u011fi n\u00f6bet\u00e7i esnaf b\u0131rakt\u0131\u011f\u0131na \u015fahit olunabilir. Esnaf sahresi(sahras\u0131) denilen o g\u00fcn aileleri ile lokanta esnaf\u0131 k\u0131rlara \u00e7\u0131kmakta dinlenmektedir.<\/p>\n

   G\u00fcn\u00fcm\u00fczde \u0130ktisad\u00ee ilkeleri aras\u0131nda vurgulanan: 1.\u00a0 Kalite, 2. \u00d6zg\u00fcnl\u00fck patent hakk\u0131, 3.\u00a0 Stratejik y\u00f6netim, 4. Uzmanl\u0131k i\u015f b\u00f6l\u00fcm\u00fc, 5. Biz duygusu, 6. \u0130nsan odakl\u0131 ticaret(m\u00fc\u015fteri odakl\u0131 de\u011fil), 7. Ombudsmanl\u0131k\/ kamu denet\u00e7ili\u011fi, 8. Bilgi ekonomisi ba\u015fta olmak \u00fczere bir\u00e7ok ba\u015fl\u0131k ahilik miras\u0131 \u015feklinde \u00f6zetlenebilmektedir<\/p>\n

   Prof. Dr. Sabri \u00dclgener\u2019in \u201c\u0130ktisadi \u00c7\u00f6z\u00fclmenin Ahlak ve Zihniyet D\u00fcnyas\u0131\u201d ile \u201cZihniyet ve Din: \u0130slam, Tasavvuf ve \u00c7\u00f6z\u00fclme Devri \u0130ktisat Ahlak\u0131\u201d isimli eserleri ahilik gelene\u011finden kopu\u015fu analiz eden iktisat sosyolojisi ve tarihi a\u00e7\u0131s\u0131ndan de\u011ferli kaynaklard\u0131r. Max Weber\u2019in \u201cProtestan Ahlak\u0131 ve Kapitalizmin Ruhu\u201d gibi \u00e7al\u0131\u015fmalar T\u00fcrk m\u00fcellifler taraf\u0131ndan Ahilik Gelene\u011fi a\u00e7\u0131s\u0131ndan yorumlanarak medeniyetimize uygun bir \u015fekilde kaleme al\u0131nmal\u0131d\u0131r. Aksi halde \u00e7a\u011f\u0131m\u0131za ahilik gelene\u011fini okutmak m\u00fcmk\u00fcn olmamaktad\u0131r. H\u00e2lbuki felsef\u00ee disiplinler antik \u00e7a\u011flardan itibaren g\u00fcn\u00fcm\u00fcze \u0131\u015f\u0131k tutmaktad\u0131r. Bat\u0131 felsefe gelene\u011finin bug\u00fcn\u00fc yorumlamadaki i\u015flevlerinin benzerleri hatta onlardan daha da \u00f6tesi do\u011fu hikmeti ve irfan\u0131ndan elde edilebilir.<\/p>\n

   Kaynaklar ve \u0130leri Okumalar<\/p>\n

   G\u00f6khan Mara\u015f (2014). Ahi Evran (Tarih\u00ee Roman), \u00d6t\u00fcken Yay\u0131nevi, \u0130stanbul.<\/p>\n

   Hulusi Do\u011fan (2006) Ahilik ve \u00d6rt\u00fcl\u00fc Bilgi, Ekin Yay\u0131nlar\u0131, Bursa.<\/p>\n

   Mehmet \u015eeker (2011).T\u00fcrk \u0130slam Medeniyetinde Ahilik ve F\u00fct\u00fcvvetnamelerin Yeri, \u00d6t\u00fcken Yay\u0131nevi, \u0130stanbul.<\/p>\n

   1.Fatih K\u00f6ksal (2015). Ana Kaynaklar\u0131yla T\u00fcrk Ahili\u011fi, Do\u011fu K\u00fct\u00fcphanesi, \u0130stanbul.<\/p>\n

   Mikail Bayram (1991). Ahi Evren ve Ahi Te\u015fkilat\u0131n\u0131n kurulu\u015fu, Damla Matbaas\u0131, Konya.<\/p>\n

   Ne\u015fet \u00c7a\u011fatay (1989). Bir T\u00fcrk Kurumu Olan Ahilik, TTK, Ankara.<\/p>\n

   \u00d6mer Akda\u015f& Meltem Kurtulu\u015f (Edit\u00f6r) (2018). Ahilik ve Meslek Ahlak\u0131,\u00a0 KTO Karatay \u00dcniversitesi, Konya.<\/p>\n

   Refik Soykut (1971). Orta Yol Ahilik, T\u00fcrkiye Esnaf ve Sanatkarlar\u0131 Konfederasyonu E\u011fitim Yay\u0131nlar\u0131, Ankara.<\/p>\n

   Sabahattin G\u00fcll\u00fcl\u00fc (1977). Ahi Birlikleri, \u00d6t\u00fcken Yay\u0131nevi, \u0130stanbul.<\/p>\n

   Yusuf Ekinci (1991). Ahilik, Ankara.<\/p>\n

   [1]\nhttp:\/\/gazi.edu.tr\/eng\/index.php\/posts\/view\/title\/universitemizde-ahi-evran-ve-ahilik-gelenegi-adli-etkinlik-yapildi-273978<\/u><\/p>\n","protected":false},"excerpt":{"rendered":"

   Hilmi \u00d6zden Ahi Evran\u2019\u0131n Hayat\u0131 ve Ya\u015fad\u0131\u011f\u0131 Ortam: Ahi Evran 1171(72)- 1261(62) y\u0131llar\u0131 aras\u0131nda 93 y\u0131ll\u0131k bir \u00f6m\u00fcr s\u00fcrm\u00fc\u015ft\u00fcr. Azerbaycan’\u0131n Hoy kentinde d\u00fcnyaya gelmi\u015f K\u0131r\u015fehir’de(G\u00fcl\u015fehri) Mo\u011fol ordular\u0131na kar\u015f\u0131 sava\u015f\u0131rken \u015fehit d\u00fc\u015fm\u00fc\u015ft\u00fcr. As\u0131l ad\u0131 Ahi Nasir\u00fcddin Mahmut\u2019tur. Ahi Evran lakab\u0131d\u0131r. 1199 y\u0131l\u0131nda Herat\u2019ta Fahreddin Razi\u2019den din ilimleri tahsil etmi\u015f 1204 y\u0131l\u0131nda ise Ba\u011fdat’ta Fahreddin Razi’nin \u00f6\u011frencisi …<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[32],"tags":[],"class_list":["post-275511","post","type-post","status-publish","format-standard","","category-kose-yazilari"],"_links":{"self":[{"href":"https:\/\/www.davutgulec.com\/wp-json\/wp\/v2\/posts\/275511","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.davutgulec.com\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.davutgulec.com\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.davutgulec.com\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.davutgulec.com\/wp-json\/wp\/v2\/comments?post=275511"}],"version-history":[{"count":0,"href":"https:\/\/www.davutgulec.com\/wp-json\/wp\/v2\/posts\/275511\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.davutgulec.com\/wp-json\/wp\/v2\/media?parent=275511"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.davutgulec.com\/wp-json\/wp\/v2\/categories?post=275511"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.davutgulec.com\/wp-json\/wp\/v2\/tags?post=275511"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}