Özet:

Although the subject of many academic studies is whether the adultery is a continuation of the fituvvet tradition, the fituvvetnames followed by the adultery or the shishes provide us with some information about their identity. 13 in this work. From the 15th century to the 15th century, we will try to explore the identity of the clergy. The peripheral settled culture, the migratory or semi-immigrant communities are closed to change, highlighting the settled beliefs and lifestyle, while the central variable culture represents the rapid change and cultural diversity in the city centers. As it is known throughout history, cities have been the center of all kinds of change, inventions and differences. Nevertheless, isolated or closed to change communities have kept their own elements of existence for a long time. of 13-15. It is often a peripheral structure that belongs to peripheral culture. It has half-migration culture. Only 13. This process, which began in the century in the Ottoman era, after the state centered together with Sultan Fatih, was a central variable culture. As economical mindset, it has an alienation, stable, closed to change, not a hüdaperver, and a pirperver understanding. In particular, the way that Ibn Battuta recorded, that the allies cannot have full ownership of their daily profits and that they can deliver their profits to the shih, must be related to the tasavvuff, western and strong hierarchical structure of the organization. In this regard, although it is true that alienation meets the standard it needs at its time, it is possible for us today, except for the Islamic morality that has universal principles, that it is only possible by revision according to contemporary economic conditions.

Özet:

Although it is the subject of many academic studies whether the Akhism is the continuation of the futuwwa tradition, the futuwwatnames followed by the ahis or ahi sheikhs provide us with some information about their identity. In this study, it will be tried to examine based upon identity the advanture of Akhism from the 13th to the 15th centuries. While the peripheral settled culture emphasizes the settled beliefs and lifestyles of nomadic or semi-nomadic societies that are closed to change, the central variable culture expresses the rapid change and cultural diversity in the city centers. As it is known, cities have been the center of all kinds of changes, inventions and differences throughout history. On the other hand, communities that are isolated or closed to change have preserved their elements of existence for a long time. Akhism mostly belongs to peripheral culture between the 13th and 15th centuries. It has a semi-nomadic culture. However, this process, which started in the 13th century, belonged to the central variable culture in time after the state, which was centralized with Sultan Fatih during the Ottoman period. As an economic mentality, the Akhism has a stagnant, non-changeable, virtuous understanding. Especially as recorded by Ibn Battuta, the fact that the ahis could not have full ownership of their daily earnings and handed over their earnings to the ahi sheikh should be related to the mystical, esoteric and strong hierarchical structure of the organization. In this respect, although it is true that the ahi-order met the standard it needed in its own time, apart from Islamic morality, which has universal principles, its exemplary for today can only be possible by revising it according to contemporary economic conditions.

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