Our Basic Concepts: Religion and Nation

Turks, one of the ancient nations with a continuous state tradition in history, conquered the lands on the Silk Road, which connects the East and the West and has been the axis of civilization for centuries, strengthened their sovereignty according to the conditions of time and space, and made every region they went to a "homeland" and a homeland. For this reason, there are many Turks (hands) in the world's political geography. When attention is paid to the migration routes of the Turks towards the West (via the Black Sea to the Balkans; today's Afghanistan-Pakistan line to the Middle East, and via the main silk road to the Turkestan-Khorasan and Turkey lines), they are all in ancient times; and it is seen to have geo-political importance today. As a matter of fact, this issue was brought to the agenda by the President of Kazakhstan, Mr. Nursultan Nazarbayev, at the 8th Summit of Heads of State Speaking Turkic Speaking in Antalya on November 17, 2006. As a concrete proposal for the revival of Turkish Civilization, he wanted the revival of the Silk Road to be accelerated.

Turks in History: Migration Routes of Turks and Geography-Homeland Relationship

The term Turkistan was used in the VI century for a very wide area, especially Inner Asia. The region where the Turks live; In other words, Inner Asia has an important geographical position in the world in terms of being a bridge and a transition zone between Eastern and Western cultures. According to the Black Domination Theory, these are the heart of the world. The Turks, who settled around the Seyhan, Ceyhan (Sir and Amu Derya) rivers and the Aral lake, established many states here and in other regions. The places where they live are called Turkish el or Turkistan. It had an impact on Eastern and Western cultures and civilizations, especially by taking the Silk Road, which started from China and reached the Mediterranean and Black Sea coasts, under their dominance.[1] So much so that the term Turkistan started to be used for the Caspian and Hungarian countries stretching from the Volga to Central Europe in the IX-X centuries, and finally for Anatolia from the 12th century. Since the Hun empire, which advanced in history from the Balkans and the Northern European plains to the interior of Europe, even the English Channel and the southern part of present-day Sweden, the Turks; They were influential in the ethnic, political, social and military, artistic fields of Europe. [2nd]

The Turks started a march of thousands of kilometers from the Yellow Sea to the Atlantic Ocean, that is, they started to migrate. The migration movement of the Turks from the Huns to the Oghuz took more than a thousand years. Even this time is enough for him to show the spirit of unity and the power of solidarity, individually and socially. It happened to those who took the place they had captured as their homeland, and those who returned. Unfortunately, it has happened to those who have lost their faith and language over time and have a completely different sense of belonging. Among the migration movements of Hun, Saha (Yakut), Akhun, Avar, Bulgar, Uyghur, Hungarian, Pechenek, Kipchak tribes, the Oghuz tribe is the longest and the most important in terms of results. Most of the Turk(men) living on earth today are among the six sons of Oguz Kaan and four grandchildren from each; Bozok and left; The 24 tribes shaped as a result of classification in the form of threeoks are called with different names and onguns. When tribes such as Kanlı, Kipchak, Uyghur, Kalaç and Karluk are added to these, the genealogy of the Turks is completed.[3] The implementation of this structure by the Kun (Hun) Emperor Mete (Modun) and the fact that the twenty-four command divisions correspond to twenty-four Oghuz Beys and Tribes also show that Oghuz Kaan could be Mete Han.[4]

According to Oğuz Name, who tells the epic conquests of the ancient Turks, the first world domination was established by Oğuz Kaan. While he tells that he conquered China, India, Iran, Azerbaijan, Iraq, Syria, Egypt, Anatolia, Russian and even Frankish-Western countries, it includes the Hun, Göktürk and Seljuk periods, and even the next parts of the epic reach back to the Ottomans. The claim that the first ancestor of the Turks came from a celestial source (the Prophet Noah sent his son named Yafes to the vicinity of Issyk Kul, the homeland of the Turks, and wanted separate generations to be born, the first son's name being Turkish), and the morality of the acceptance and dissemination of the national order and institutions he put forward. became his motivation.[5]

As stated in Kaşgarlı Mahmud's work Kutadgu Biliğ, Oguz Kaan has always turned to the seas and to the West. Because it was not possible to provide the geographical unity necessary for a state in Central Asia. The state, which did not rely on natural defense elements such as the sea or great landslides, had to fight with more than one power and on more than one front. For this reason, the search for a political unity that can be lived safely underlies migrations.[6] The Oghuzs, who managed to hold on to Atayurt despite their constant displacement, started a great migration movement towards the West in the 8th century. In the migration movement that lasted for more than three centuries, they first reached the Seyhun River, Transoxiana, and from there to Iran, Anatolia, Syria and Iraq via Khorasan.

The Turks were divided into three branches according to their migration routes: Tatar, Bashkir, Avar, Kipchak, a branch consisting of Bulgarians; North of the Black Sea and Eastern Europe they are oriented; have brought about important cultural and political transformations. The second branch, the Kazakh, Kyrgyz, and Uzbek tribes, remained in East Turkestan. The third branch, the Oghuz-Turkmens, continued to advance to the West, as their ancestor had commanded, "O Oghuz, you want to march on Urum-Rome", the Karakoyunlu, Akkoyunlu, (Kınık tribe) Great Seljuks; The Seljuks of Turkey, the (Kayi tribe) Ottoman[7] and the Republic of Turkey established the state. This branch is the one who founded the Turkic states and dynasties (Safavids, Avars, Qajars), Azerbaijan Horseshoes, and finally the Republics of Azerbaijan and Turkmenistan in Iran. The tribes that separated from these three branches and formed sub-branches dominated the regions of India, Egypt, China and Mongolia for a while. The Oghuzs, who were part of the Ghaznavid state in Khorasan, which was perfect with its agricultural, military and civil organization wealth, extended to the borders of the Byzantine empire in a short time, with the establishment of the Seljuk state, and left deep traces on Turkish history, culture and science life. [8]

They showed the best example in world history of the identification of homeland-state after the Seljuk state with the Ottoman state, which they established on an area of ​​approximately 24 million square kilometers. But the important thing is that with the Seljuk and Ottoman states, both Asia; and they began to dominate the Islamic world. Having attained the strongest geographical unity in Turkish history, the Turkish Republic, which was established in Anatolia, Turks have now abandoned nomadism. [9] In addition to finding a safe place, the Turks' evaluation of the lands they conquered as their new homeland instead of seeing it as a place attached to their homeland also has an effect on this. As such, many new Turkish-hands have emerged in history.

Destabilizing the Turkish-Islamic World with the Clash of Civilizations Thesis

With the political withdrawal of the Ottoman Empire from the Islamic world after the First World War, the region passed under the domination of imperialist and colonial powers, especially England. The Islamic world was designated as the "damned and/or crisis region" from North Africa to Arab Countries, Iran, Pakistan, Afghanistan, and from there to the Turkish States in Inner Asia, the Caucasus and Turkey. Since then, there has been a "constant state of instability" either due to internal conflicts or foreign intervention. Qualifications such as the Middle East, the Near East and the Far East were strategic and geo-philosophical definitions made by the colonial powers a century ago, and the regions were always arranged in a way suitable for conflict and turmoil. As a matter of fact, when attention is paid, it is observed that there are either energy (water-oil, gas and other precious metals) production centers or energy supply centers.

When the USSR collapsed in 1989-1990, the bipolar world left its place to the New World Order under the leadership of the USA. In the new international system, the ideological-based East-West partitioning was replaced by the economic-based North-South partition. Other western global powers, especially the USA, carried out operations in the above regions under the name of democracy and human rights, conflicts in the region were triggered by the Iraq-Iran war and Iraq's invasion of Kuwait. The legitimacy of these was tried to be ensured by Samuel Huntington's Clash of Civilizations and Re-establishment of World Order and Francis Fukuyama's "The End of History and the Last Man". [10]

The new century, which started in 1989 with the disintegration of the USSR, withdrew into Russia to take precautions against political and cultural regulations. But after recovering, the USSR tried to preserve its existence by producing policies that still continue to be active in the political and cultural field. As a matter of fact, the struggle between capitalist countries (USA and EU) and socialist countries (Russia and China) continues with all its might in the energy supply and production centers. Turkey is at the center of this conflict with its strategic location, historical and cultural background. Because the sub-systems and regions (Turkey, which is the intersection of the Balkans, the Caucasus, the Middle East) in which Turkey, which is a bridge in both East-West and North-South transitions, is more volatile and uncertain than before, and has become so important. .[11th] With the re-emergence of Russia and China as global actors, the war between civilizations thesis is no longer valid. New designs (Shiite/Salafi proxy wars) were introduced to legitimize the constant tensions and conflicts in the regions.

When we think about it in this context, September 11, 2001 constitutes the start date of new regulations and practices in this respect. In other words, we can say that the attack on the US twin towers is actually the beginning of a new century or implicitly the 3rd World War. The USA in the foreground, the "common wealht" countries in the background and especially the UK and EU-based global powers began to intervene in energy production and supply centers on grounds of democracy, human rights, etc. Starting from Iraq (once the southern line of the "Silk Road") A situation of “permanent instability” was created in the area as far as Afghanistan and Pakistan. Since this date, new operations have been organized against the regions. Here, too, it was said that democracy would be brought to the countries governed by the patrimonial/parental system, but the regions became more unstable and internal conflicts were triggered. Proxy wars started with al-Qaeda, the Taliban, Boko-Haram and the organizations called ISIS/Daesh, which have increased their effectiveness today. Proxy wars became widespread with the policy of inter-civilizational conflict, that is, breaking Muslims against Muslims, which was initiated under the name of the 2010 Arab Spring. [12]

The New Exploration Arm of Colonialism: Global(ization)

It is seen that the concepts of Western civilization, democratic values, economic prosperity and globalization are used as new branches of exploration of colonialism. These technical and positive terms can also be referred to as the cause of sudden unhappiness for the peoples of the region where the operation was carried out, the name of conflict and separation.[13] In this framework, globalization is now an enlightenment and colonialist ideology in the Western sense. According to globalization analyst Joseph Sttiglitz, the problem stems from the fact that economic globalization is faster than political globalization, and the political structures that can shape it in a fair and reasonable way are not formed. The main reason for the losses such as globalization bringing harm rather than benefit, eroding original cultures, and exploiting workers by capital giants is the fact that the USA signs those that are in its own interests instead of fair trade agreements, and the dogmatic and counterproductive methods of the IMF. In this way, the European Union cannot be effective enough and does not know exactly how to solve the economic and environmental problems. [14]

Globalization, enlightenment and technology have created a new form of dependency in relations. Thus, the objective mechanisms that determine what is right and wrong have begun to disappear. As in the previous enlightenment, with the attempt to dominate nature, the mind has been subjectivized and reduced to a completely guiding and instrumental position. Now, what is presented has begun to be accepted with an obedient subjective mind, and the period of questioning is over. Controlling the technology that determines the data presented; power is the content of the new ideology. Globalization has now become globalization and has begun to affect the increasingly complex communication, politics and culture around the world. This global mass culture is basically US-centered. [15]

This policy for the Turkestan states was adopted by then-President Clinton in 1997 as “21. In the 19th century, the strategic goals of the USA were explained as "preventing the establishment of a strategic bloc in the Eurasian region." It is clear that Russia will not tolerate such an integration, even if it is based on the economy.[16] It is important for Nazarbayev, the architect of the Central Asian States (Turkestan) Union project, to be aware of this point: Since "rejecting globalization inevitably leads to stagnation and tension, accepting it without criticism deprives the country of sovereignty and makes it a target of neocolonialism." destroys cultural and national identity; So, that's exactly why we need to create the conditions for maximum security, maximum integration with the world community.” [17] Departing from this determination, it is necessary to organize the cultural, economic and political common savings of the Turkish World.[18]

Turkish World and Turkish Civilization

Since the Karakhanid state, the Turks have been the founding elements of civilizations around the world. For this reason, "Western Civilization" is not the only civilization that covers the whole world, as it is tried to be engraved in the minds today. This claim is the natural result of the process that started with the colonization of the Indian region by the Westerners who discovered the Cape of Good Hope in 1789, and the exploitation of the underground and aboveground riches of the East and the Middle East with the invasion of Egypt by France in 1789, and showing the deactivation of the Silk Road.[19] ] The world is thus divided between the West and many other living civilizations.

Even the fact that we are talking about the Resurrection of Turkish Civilization today is an indication that non-Western understandings of history and civilization are not over yet. Because civilization is an understandable field of study and is a representative of a certain society and emotional product and the common ground between different fields of action of a certain number of different peoples. In this sense, it is natural that there are different styles and interpretations regarding the differences in time and space within the same civilization, but they also have a certain consistency among themselves, like a multiplicity in unity. In this context, it can be said that civilization is actually the incarnation of the dynamic forms that history has entered. [20]

These determinations are very important in terms of detecting the differences in the establishment of sovereignty of the Western, Indo-Pakistani and Middle Eastern states in the region under the name of Islamic civilization in the resurrection of the Silk Road Project. As in the Karakhanids state, our civilization is the spontaneous change of a society. As a result, it can arise spontaneously and establish its originality and specificity. Or it will be in the position of a satellite under the influence of another civilization. If we pay attention to the establishment of Russian civilization as a satellite of the Eastern Roman Empire, it is an indication that satellite civilizations still have not overcome the problem of existence even after many years. Therefore, the emergence of a civilization does not depend solely on change, it is necessary to pay attention to the dissolution of one or more civilizations from an older generation and the transformation of some elements of them into a new form. This is the social and cultural process we call kinship.[21]

Today, the resurrection (Renaissance) of Western civilization has taken its inspiration from the ancient Greek thought, but added the Roman sense of domination over nature, the world and the universe. The inspiration of Islamic civilization is revelation. Here, in order to prevent a certain emotion from blinding other emotions, it is a civilization that carries in its structure the styles and methods of developing all the innate emotions of human beings by reconciling them to the highest level that can be reached before God. When this is the case, human nature, revelation, universe and ideal, religion and the world have been developed in a structure suitable for each other from the beginning to ensure this harmony. Crushing and exploiting others was seen as a great oppression.[22] As a matter of fact, in Niyazi Yıldırım Gençosmanoğlu's poem "Awakening with Epics", he states this issue as follows.

“God's order is the Oghuz Generation-Right to make space on earth.”

To line up and align our Muslim and non-Muslim subjects with justice.

And to take the oppressed sigh on the back of the neck of the oppressor.”

It is not in our tradition, and in our religion-To torment a living object”[23]

If we remember our historical process, our culture, our civilization and the basic elements that make up them, if we can re-read our social and cultural process, we can re-establish our unity and self-confidence, which is stated in the Oguz Kaan epic and will keep us alive. This point is very important, because we overlook the fact that the root cause of the collapse of civilizations is a lack of harmony that causes society to lose its power of self-determination.

For this reason, projects that will reunite Turkish communities and states within the framework of a higher culture and civilization should be urgently worked on. For this reason, harsh separations and destructive oppositions during periods of turmoil and chaos should be replaced by long-term peace.[24] In the past, the children of Oghuz Kaan were at war in their homeland, the victor would stay in their homeland, and the defeated ones would go to Transoxiana.[25] Now that we have nowhere else to go and there are six Turkish sister states on the Silk Road, it is time to implement cultural and economic unions that will enable them all to live in peace and prosperity in their own region. In this context, it is necessary to focus on what can be done to develop new policies and become actors in world politics, considering that the Silk Road route, which has gained importance again in geo-political and economic terms, is under the domination of Turkish States founded by different tribes of the same religion and race. In accordance with the principle of Vahdette Kesret (Unity in Diversity/Multiplicity), as İsmail Gaspıralı[26] said, this is what we mean by achieving the unity of the Turkish world and the Resurrection of Turkish Civilization in the context of the Silk Road by ensuring the unity of the six Turkish states in language, idea and business.

We can do this because speaking the same language (albeit with different dialects and accents), being attached to the same religion and significantly the same interpretation, are very important and positive qualities for human and political geography, in light of the fact that the field of states has developed with their cultures. While Azerbaijan acts according to the Shiite/Jafari fiqh,[27] all the others live by Islam according to the Hanafi fiqh and Maturidi creed. Religion and religious culture are important because states on earth gather in groups in various cultural regions. Although each presents a different situation, various states within a cultural region have common cultural desires.[28] The aim of this text is, in this context, first of all, how the Turks made every piece of land they "immigrated to" a "homeland" with a "belief" and "spirit" and turned it into a "Turkish-hand", how this creates a sense of "belonging" and spirit/mentality. is to examine.

The Role of Religious Values ​​in Ensuring the Unity of the Turkish World

One of the most effective aspects in ensuring the geo-politics of Turkistan/Atayurt and Turkey/Motherland is religion. When we analyze the migration history that started from Inner Asia as a kind of socialization process; Based on Abu Zeyd Veliyüddin Abdurrahman Ibn Khaldun, 'd.1332), we observe that the most important factors in determining our irritability and belonging, which we define as “sense of solidarity”, “social commitment” and “socio-political identity”, are reason/religion and lineage/race. . [29] This is important because examining the concept of asabiyyah, which is the main motivation that keeps the society and the state alive, the nature of clergy and sedentary/civilization, the transition process between them, possible breaking and alienation points; It also brings up the relationship between sovereignty and politics. We gave information about the lineage/racial dimension of belonging and asabiyyah of the Republic of Turkey and other sister states (Kyrgyzstan, Kazakhstan, Uzbekistan, Turkmenistan and Azerbaijan), now let's examine the reason/religion dimension.

Along with the Seljuk and Ottoman states, both Asia; The four sacred elements such as the Nizam-ı alam cause, religion, state, property (homeland) and nation lie on the basis of the identification of the concept of Muslim and Turkish with the Oghuzes, who are also the rulers of the Islamic world. The Turks, who established a harmonious combination of national, religious and human feelings because they took the inspiration of civilization from the revelation, believed that they had entrusted the world domination of Allah to them within the framework of these principles, while they were committed to a world order cause. In this context, respecting the trust, they thought that they were the patrons of all the tribes and religions they ruled, not a dynasty, a class or a nation. For this reason, nationality, religion, class contradictions and struggles were not encountered in the Turkish empires; justice and harmony prevailed. It was possible for the Turkish world domination and order to acquire an international character, with its evolution within the framework of Islamic and human principles.[30]

This is the basic element of the mentality that makes Turks different from other nations and makes the places they migrated to their homeland. This spirit/mentality came into being when the reason/religious anger he brought from Central Asia, seeing man as a trust from God, and realizing that injustice done to one person would be done to all humanity. This is the natural result of adopting the principle that in case of activities contrary to the purpose of human existence, cruelty will occur. Humans are now seen as the most valuable asset to be protected, and societies are seen as "Abrahamic Nations" created by God in different languages ​​to compete in goodness and beauty. With this viewpoint; The Turks; Hz. He realized that the same basic beliefs (Tawhid, Prophethood and Mead) were sent to every tribe from Adam to our Prophet, and he kept different languages, religions and races together in peace and tranquility for years without realizing the differences in their practices and not turning them into contradictions. In my opinion, this is the reason why Turks and Muslims were separated for many years. [31]

Key Concepts of the Unity of the Turkish-Islamic World: Religion and Nation(t)

In the dictionary, ed-Din means law, custom, punishment and reward, calculation, alliance, sultanate, domination, property, victory, nation, sharia. Religion in Istilah is the sum of divine principles that will ensure the happiness of people in this world and in the hereafter. These principles, which appeal to those who have reason, are brought and explained by the Prophet, while Muslims surrender and put them into practice. In this sense, it means Islam. This is expressed as faith, Islam and ihsan (correctness in word and deed).[32]

Religion is one. Moses, St. Jesus and St. It is used to include the conditions/methods of the Prophet Muhammad (pbuh). There is an intensity-extension relationship between them. Religion, more generally, refers to one's surrender to God, while Sharia refers to the ways and methods that reflect this into practice. Therefore, Religion is the main; Sharia, on the other hand, is a path that leads to it at a certain moment and place in history. And “Religion” is one, it has not been altered, transformed or altered. In this sense, the mind is correct, that is, it is not possible to think of its contradiction. Sharia(s) are miscellaneous, they have been changed and changed. [33]

At this stage, the factual is true, it is possible to think of its contradiction. As a matter of fact, Hz. Denominations (Orthodox, Catholic, Protestant) interpreting the message of Jesus differently from each other are perceived as almost religion. When religious wars are mentioned in European history, the conflict of these perspectives comes to mind. In fact, these are power struggles, and it can be said that religious imaginations are used as a tool. Then there is a Religion of Reason; there is also the Factual/positive Religion. In the religion of reason, the existence of God is a truth of reason, so it is impossible to think of its contradiction or absence. Here is the illumination of Religion with reason. Factual/positive Religion is historical religion that is in reality. It is not based on reason, so it is possible to think of contradictions or different religious designs. As a matter of fact, Orthodoxy, Catholicism or Protestantism within Christianity is a reality, there is no point in ignoring them, because they are based on history, they have a value because they are based on fact. Since they were added to the religion of reason later, their defense of contradictory truths cannot harm the religion of reason.[34] It should also be accepted that this "Truth" has different expressions. Because the existing Truth can have more than one meaning/explanation, way of knowing and way of application.[35]

Unfortunately, the Islamic world also sees different forms of religious understanding and practice (shariah) as unique and fundamental, and there are structures that identify it with ed-Din in a way. Especially Shia/Flood When we look at the efi conflicts, each one of them makes the other takfir. Global structures are using it to spread Islamophobia from the actions of organizations that ignore the distinction between religion and sharia and impose their own Kharijite mentality (Isid/Daesh, Taliban, al-Qaeda) on others. Since all external and esoteric (Feto) structures put religious concepts in the center, their struggle is even more difficult.[36]

In this context, even according to Huntington, the architect of the “Clash of Civilizations and the Re-establishment of the World Order” thesis, “although movements called fundamentalist or radical in Islam, (Western) Christianity, Judaism, Buddhism and Hinduism emerged simultaneously[37] Muslims are identified with terrorism, integrism and radicalism. Islamphobia (fear of Islam) is popularized as a necessary other for socio-political reasons and is used as a means of covering up the conflicts of destabilization of energy supply and production centers. [38] For this reason, the Turkish World needs to reproduce the religious conception that it has developed, apart from the Arab and Persian power dominance, in terms of today. In other words, a new religious language should be developed.

The term al-Mille(t)

Today, the use of "nation" as "the dominant principles around which a social community gathers and walks, to which the social spirit is subject and to which the social body adheres" belongs to the last century. Its meaning in the dictionary is “the way entered”[39]

In the words of the Islamic philosopher Farabi, al-mille(t) includes the views and actions of the head of state (er-Reisu'l-awvel) in a society, designed within the framework of certain conditions in order to realize certain goals of that society. The term millet sometimes refers to a tribe, sometimes to a city, sometimes to a region, and sometimes to a great ummah or ummahs.[40]

In this context, “O you who believe! Elmalılı Hamdi Yazır gives the definition of nation within the framework of the verse "Allah loves them, they love Allah"[41], no matter who among you turns away from his religion: Allah will bring a nation in its place: It is not understanding that it consists of a single nation by squeezing it into time. Otherwise, we cannot adequately evaluate the religious services of many races (Arab-Turkish-Pharisee) if we do not take this from the basis of congregation and group and look at history.[42] In that case, the important thing with the term millet is to point out the principles gathered around it. The point to be noted here is the following: ed-Din belongs to Allah, al-mille (t) belongs to the Messenger of Allah, and the madhhab belongs to the mujtahid.[43] In other words, the ways (sects) put forward for the implementation of the principles were outlined by the mujtahids.

He formed the religion and nation conception of the Turks within the framework of Hanafi fiqh and Maturidi Akaidi, which developed out of the Arab-Persian power wars and the religious conceptions that gave them legitimacy. If we call them "Official Islam" with today's terminology, then they became widespread with the method of rhetoric/oratory and poetry, and their penetration into ordinary people's lives, that is, "Folk Islam", was formed by the ways and methods of scholars such as Ahmet Yesevi and Yusuf Has Hacip.

The Hanafi mentality determined the basic path (sect) with the method of burhan in philosophy, and the Maturidi demonstrated the consistency of the basic principles against other religious conceptions with the cedel/dialectical method. Yesevi and Yusuf Has Hacip, on the other hand, spread the doctrine formed by these two scholars and their students to large masses of people with the method of rhetoric/oratory and poetry. All the formations that are outside of this pillar or that somehow deviate from the teachings they put forth and turn religion into a commodity are fabricated/artificial religious conceptions.

Religion as a Basis for a Feeling of Belonging

People need to internalize the perception and practice of religion in forming their individual and social attitudes and behaviors in order to preserve their personality and identities in the environments they are in. The hadith of Jibril explains how to do this.[44] Here, it is important that religion reveals the basic principles of faith, the practices (Islam) that believers should practice, and the level (Ihsan) that the person who fulfills these will reach as "a social and behavioral model". Here, the spirit and sense of belonging formed in the person who sees the individual and social effects of belief and worship are also important in terms of giving him the strength to resist all kinds of assimilation and change policies. Because the theoretical dimension of religious experience is “belief”; It enables to be aware that worship provides its individual and social dimension. In this state of consciousness, prayer and fasting, which appear as individual and bodily prayers, zakat, which is financial, and pilgrimage, which is both individual and financial, become the most important elements of the socialization process of the individual. This last point is very important for social psychology. In the words of F. Bacon, "Religion is the strongest bond of human society."[45]

Religion as a Communication and Dialogue Tool in Our Lives:

If God wanted all people to be the same He could create by speaking the language, having the same color and race. The reason we were created in different languages, religions and races is to compete in goodness and beauty and to avoid doing evil. In order to communicate well with other people and societies and to improve our relations, it is necessary to know their values, religious understanding, and to learn the reasons for the differences. No matter where they go in the world, people believe in something as a necessity of their nature and try to make sense of their lives with some spiritual values. Because man first asks questions about himself and then about the existence of the universe, he searches why he came and what his purpose is. It is very difficult to find satisfactory and healthy answers to these questions about the spiritual field (beyond physical) by using religious data.

When he transforms thinking, which is the necessity of being smart, into research and education, he feels the satisfaction of spiritual values. That is, when a person investigates what and how the things he believes and adopts are formed, he distinguishes between good and bad, right and wrong, and tries to do what is good and right. He is careful to tell the truth he has reached without hurting people, because he knows that there are different ways of believing in the world and that they should be respected. [46]

Religion as a Sign of Respect for Diversity in Our Lives:

Religion is like a spiritual wealth that constantly gives power to a person to make sense of his life, like a roof that protects him from difficulties. It is aware that respect for thought is primarily to respect one's own belief and conscience. Because he is aware that the results, opinions and thoughts are one of the right ways, and that imposing this on other people as the only truth is presented as an indicator of moral weakness.

For this reason, it is necessary to know that each person is unique, has their own unique talents and beauties, and respect the personality and identity of the person. In this, it is necessary to avoid any behavior that hinders human independence, restricts his development, and harms his personality, because man is a small universe (microkosmos) and every evil against him should be considered as if it is directed towards all humanity. Especially today, it should be avoided to do this in the name of a religion, as Salafi and Shiite organizations do. [47]

Religion as a tool to be at peace with ourselves and our environment

The way to be at peace with oneself, with one's family and with one's surroundings is to try to live by paying attention to religious values. At this point, it is possible to pay attention to the difference between "acting and doing business in the name of Allah" and "doing business for the sake of Allah". Thinking of having the right and authority to act in the name of Allah is a great mistake, it breeds quarrels and conflicts between religions and civilizations in the world. Here it is a matter of sanctifying one's own self.

For this reason, we should prioritize doing business for the sake of Allah, which ensures creativity, togetherness, and being at peace with oneself and one's environment. Doing business for the sake of Allah goes beyond knowing what is good and moral theoretically and brings practice, reminding us that saving a person from evil is like saving all humanity. The basic values ​​of religion, such as honesty, benevolence, benevolence, and respect for life and property, are displayed for the sake of Allah. [48] This is explained very well in the following verse: "Goodness is the goodness of those who believe in Allah, the Last Day, angels, the Book and the Prophets. [49]

In short, religion provides the principles that ensure that a person is at peace with himself, his family, society and state in social life. To ensure that the person has a peaceful structure; It means contributing to the creation of a universal culture of peace and an atmosphere of tolerance. In this sense, religion is like a spiritual wealth that constantly empowers people to make sense of their life, a roof that protects them from difficulties.

The earth for the person who has the qualities of "Mumin", "Muslim" and "Muhsin" under this roof; it is re-interpreted as a place of trial and examination, a place of competition in goodness and beauty. He dwells on the reason why the new people he met in the place he migrated to were created in different languages, races and colors, and he sees all of them as a trust from Allah. He acts with the awareness that the injustice done to a person is done against the whole humanity. A believer who is conscious of "trial and testing"[50] will work to meet, get to know and make the world livable, instead of changing and assimilating other people.

Reading the Fatherland and Homeland Contact with a New Religion Language

In this new language of religion, starting and progressing in Anatolia/Turkey can only be possible by understanding and updating the way and method and the basic codes of our scholars such as Hanafi fiqh, Maturidi Akaidi, Yesevi Sufi mentality and Yusuf Has Hacip. In this respect, first of all, the mindset formed by 73 sectarian statements[51], which provides legitimacy to existing political discourses and presented as absolute truth theses. It is necessary to avoid the morality, that is, the jadeli/dialectical method that says "only my sect/sect is the one who brings salvation, the others are heretics". Because this method is basically aimed to analyze the previous Abrahamic teachings/shariahs that were destroyed and distorted and to defend, prove and coherently explain the internal consistency of the last Muhammadan tradition. However, this was not the case, they presented the results they reached as absolute truth and did not accept the criticisms directed at them. Based on the premise that if the evidence is blamed for the nullity of the evidence, they have marginalized other ideas of truth, they have made takfir with theological language. However, four of the five arts (burhan, cedel, rhetoric, poetry) in the presentation of the truth could be functional in different dimensions according to the understanding capacity of people (kellimu'n-nase aladahai'l-ukulihim)[52], this was necessary for the way to avoid mugalata/safsata.

It is to avoid these drawbacks that Muslim philosophers prioritize the method of burhan. Because with burhan, he searches for precise information about what he wants to know. Cedeli words, on the other hand, are the famous words accepted by all people, when he sees that the person who answers the question wants to be protected and gain victory with famous words, in order to gain an advantage over him and gain victory. Or they are the words that a person uses to form a strong suspicion about the idea he wants to correct in himself or someone else. The important thing is to know the differences of these four truth presentation methods, to avoid fallacies and to be aware of how and to what extent one can convey information about the truth to whom. [53]

Yesevi and Yusuf Has Hacib in the context of Burhan's method, "How can there be a civil religious attitude that prioritizes fiqh/Hanefi, creed/Maturidi-centered individual morality and asceticism, which is formed outside the Arab-Persian power wars and the interpretations of seeking legitimacy in the context of the lineage and causal link of the truth" We can re-read. When asked "why should these scholars be centered", the answer is this: Religion is belief and behavior systems by which we make sense of a very wide world encountered and experienced in human life. The language of religion is also the main tool used in the explanation and interpretation of the facts and events that are considered significant for this religion. And these scholars flourished in the culture of the Turkestan geography and formed the cultural texture of the Turkish states in history. [54]

Three Modes of Contemplation: Arab, Persian and Turkish Islam

It is inevitable for religious expressions and propositions to be reinterpreted in terms of our experiences that are constantly developing and gaining new dimensions. We are trying to make the philosophical presentation of religion to today's people based on the knowledge of the religion lived on the Turkestan-Turkey line and the experience of the language that shows its presentation. In fact, this is not a new localization or localization, it is an effort to re-read the particular (domestic/national) values ​​of the Turkish-Muslim conception developed in Atayurt (Turkestan) apart from Arab and Persian power conflicts in the face of new questions and problems in the Motherland (Turkey). [55] At this point, it should be noted that the mentality we have put forward, such as “Real Islam”, “Turkish Islam”, “Folk Islam”, “Turkish-Anatolian Interpretation of Islam” experienced as of February 28, 1997, does not present a Jacobin/totalitarian structure. .

As we emphasized above, the (in a way official) Islamic conception based on Hanafi jurisprudence and Maturidi Aqāid, which universalizes (integrates) particular (national/national) values, is the relationship between Ahmet Yesevi's vision, which we can call a kind of "Turkish Folk Islam", and horizontal and vertical Islamization. is to notice the difference. The aim is to center the teaching of Yesevi, who is a Sufi who can gather different poles around him, who forms the combination of Turkestan and Islam, based on the difference between Arab, Persian and Turkish Muslim conceptions. The teaching of Yesevi, whose cultural continuity between Atayurt (Turkestan/Inner Asia) and Homeland (Turkey/Front Asia) is called "the master of the Turks from the time he lived to the present day"[56] can be the starting point for us to reach and spread the Hanafi-Maturidi system to the public.

Turkish Muslim Conception in the Context of Horizontal and Vertical Differentiation of Islam

At this point, it is necessary to open up the horizontal and vertical differentiation a little more: What is meant by this is that, as belief systems spread in different cultural geographies, in parallel with the passing time and the changing cultural environment, on the one hand, people changed, while at the same time they took on a structure suitable for some of the qualities of these people. Ahmet Yaşar Ocak calls this the horizontal differentiation of Islam. There is also the differentiation of Islam according to various social segments within the same society, which he calls the vertical differentiation of Islam.[57]

For us, the difference between Arab Islam, Persian Islam and Turkish Islam is therefore natural. [58] Legitimizing the power struggles and socio-political conflicts in today's Middle East Shiite-Salafi teaching The possibility of being read as a conflict of opinions also shows these differences. What is meant by "Turkish Islam" is a form that is more appropriate for the traditional value judgments of the people, rather than the characteristics of the book, which has a kind of tribal quality in line with the old beliefs and traditions, since the day Islam was newly accepted among the Turks. In this sense, one can talk about the sociological phenomenon of Western Islam, which emerged in a North Africa, a Middle East, a Far East, and even Europe and America. Since the Turks accepted Islam, the way of living, the appearances and the mentality created by Islam in a geography stretching from Atayurt to the Balkans in the historical process is called "Turkish Islam". Among the Arabs, North African Islam has different cultural forms. Likewise, there is a sociological and anthropological situation in the form of a Western Islam in Europe and America. It is not consistent to see any of these as a stand-alone Muslim Model. On the contrary, all of them constitute a "World Islam". [59]

In this context, Fuat Köprülü examined in the example of Ahmed Yesevi that there is a Turkish Islam that has different qualities from Arab and Persian Islam. Based on Maturidi's Kitabu't-Tawhid, they dealt with Akaidi issues in a political context and considered kalam as a disciplinary element. However, they are Sufis as worshipers and scholars who are aware of the social dimension of Sufism. In addition, the language they used was around the basic concepts of the previous traditions in the context of divine prophecies of the region, so that the new teaching was easy to understand and accept.

For example, the function of the kam/shaman in the understanding of the Old Turkish religion and the ihsan mode of the ârif; There are similarities between (the level that the philosopher will reach with the active mind). Because the prophet is described by the Turkish people of that time as the prosecutor and the Yalvaç. Seeing the qualities of the epic heroes of the pre-Islamic era in the Prophet accelerated the people's love and adoption of him. Ağ Sakallu Dede Korkut, Er-Manas, Oğuz Kaan and Sarı Saltuk were known as people with the qualities of our Prophet. Scholars and savants, who are the heirs of the prophets, have taken it instead of shaman/kam, and miracles are now circulating from mouth to mouth. Yesevi, by saying "Shinkar" about our prophet, likens him to the Doğan bird, which is a symbol of dignity, authority and possession of everything in Turkish culture. As can be seen, the Turks' own Alps/heroes were gaining sanctity with the Alp-eren form and uniting with the veterans of Islam Turks. As a matter of fact, the words ermek, ermiş and eren still retain these religious meanings.

For this reason, the Turks could not adopt the Buddha, Mani, Zoroastrian, Jewish and Christian religions, which did not suit their lifestyles, thoughts and beliefs, and they quickly made Islam a national religion after the 10th century. In this respect, Yesevî embodied Turkish Metaphysics under the name of Sufism. Philosopher is actually the mind of a person who has reached the level of wise, that is, ihsan. Yesevi, who transformed the abstract and air metaphysics into folk metaphysics with Farabi's Kitabu Tahsilu's-Saade and Fusul el-Medeni, turns this into a lifestyle.[61] Therefore, Turkish Metaphysics is actually a call to reconsider how fiqh, kalam and its transmission to the public through Sufi philosophy by presenting Hanafi fiqh, Maturidi Akaid in a way that the public can understand. This is the first example of our tradition of examining Turkish thought in parallel with history or considering history as a parallel to thought.

This shows that as the Turks became Muslim, Islam became Turkified, that is, it was not reinterpreted according to the temperament and basic characteristics of this nation. Advocating this view after the II constitutionalism. There are many scholars such as Ziya Gökalp, Yahya Kemal, Fuad Köprülü and Ahmet Hamdi Tanpınar. Gökalp deepened the ideological pillar of this, and Y. Kemal and Tanpınar deepened the art and literature dimension.[62] This search and grounding efforts is an effort to re-examine these issues by making the philosophy of the science of history, which constitutes the subconscious of the nations and enables them to see the future among the past and the present. Because, “Since thought cannot be independent of the past and conditions that surround it, the disciplines that should be applied first of all in order to identify and identify the points where an issue that has cost the history of reflection has come and gone” are history and philosophy. Based on these, it is also an effort to create a philosophy of history. Because at that time, the main problem was “to modernize by remaining a Muslim and/or to remain a Muslim while becoming a part of the modern world.” With Kaşgarlı Mahmud seeing Turkish and Muslim as the same in the early periods, Şemseddin Günaltay has recently changed the destiny of Islam and Muslims to the Turks'. is the product of the same philosophy. [63]

Conclusion

New in many fields It is necessary to think about the vision of a new civilization that can bring peace to humanity facing crises. We need to re-read and update the ideas of our Islamic scholars in order to eliminate the destructions of the secular, materialist-positivist knowledge, scientific conception and the understanding of Western civilization based on these, purged of religious and metaphysical values. For this, it is necessary to subject our scholars who ensure the cultural continuity of Atayurt/Turkistan and Motherland/Turkey, and the works in which they reveal their methods, to new readings. We also think that the cultural and religious structure of the Unity of the Turkish World and the Resurrection of Turkish Civilization can be possible by updating and interpreting the Hanafi-Maturidi-Yesevi teaching. We can succeed in being independent without being detached from our historical background and staying out of Arab-Persian power struggles and their theological justifications.

Dear Mevlut Uyanik, Prof. dr; Hitit University, (Çorum) Faculty of Theology [email protected]  This paper was presented at the Civilizations Council organized by Ibn Haldun University. (20-200 October 2017, Istanbul)

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[12] Mevlüt Uyanık, Analysis of the Arab Spring in the Context of Sectarianism and Tribalism, Journal of Old and New, issue:25, 2012, pp. 84-93; Transformations in the Arab World: Yemen, Journal of Social Policy in the Public, year 5, no.18, 2011/3, Ankara. Officer Sen, ss. 28-42; a.mlf, Salafi Mentality and the Arab Spring, p. 137-208; “The Role of Religion and Philosophy in the Establishment of National Unity and Social Peace - On the Necessity of Creating a New Religious Language” National Unity and Solidarity Symposium; Product spring. Ankara.15. April. 2017. p.226-248

[13] Zygmunt, Bauman, Globalization, Its Social Consequences, trans. A. Yilmaz. Istanbul.1999:7; Aslan, B (2000): “Definition, Development and Value of Local History” Globalization and Historiography, New Approaches: Globalization and Localization. History Foundation. Istanbul. 2000, p.195,202

[14] Mevlüt Uyanık, The Phenomenon of Globalization and the Resurgence of Silk Road Civilization, Osh State University Journal of Theology Faculty, no.18-19 (2013) pp.104-131. Zaman.22.11.2006

[15] Larrain, Jorge; Ideology and Cultural Identity, trans. N. N. Domanic, Spiral or y. Istanbul. 1995:83,210

[16] Özcan Janissary, “The Meaning, Necessity and Future of the Union of Central Asian States” Türk Yurdu, c. 25, p.214, June.2005, p. 18

[17] The Janissary, agm, p. 17

[18] Mevlüt Uyanık, “The Globalization Phenomenon and the Resurgence of Silk Road Civilization”, Osh State University Journal of Theology Faculty, no.18-19 (2013) p.104-131

[19] Mevlüt Uyanık, Islamization of Knowledge and Contemporary Islamic Thought, Ankara. 2001, p. 13 ff

[20] Toynbee, Arnold; A Study of History Bates pub. Istanbul. 1978, c. Business. 44-47

[21] Toynbee, supra, v.1, p. 91

[22] Karakoç, Sezai, Çağ ve İlham I, İstanbul, p. 34, 62-66

[23] Cetin, Mehmet. Turkish Poetry Anthology, United spring. Ankara.1991; NS. Business. 495

[24] Toynbee, supra, v.1, p. 243, 314

[25] For this reason, the Arabs fought many Oghuz tribes speaking the same language. They called all of them similar to Turkish (Turkish manend). The Oghuzs, who started to become Muslims in the 10th century, were called Turkmen from the 11th century; this qualification became the criterion for distinguishing it from non-Muslim Turks. Sumer, Faruk; Oghuz, (Turkmen), History, Tribe Organization, epics. Turkish World Research Foundation. 5.Print. Istanbul, 1999: : 2-3, 20; a.mlf.” Oghuz”, Encyclopedia of Turks, New Turkey Publication, vol. 2, Ankara.2002, c.II, pp.300-303; Turan, Turkish World Domination, c. II, p. 845-847

[26] Nadir State, İsmail Bey (Gaspirali) Minister of Culture and Tourism, Ankara.1988

[27] Evaluating this issue, Rufiz Hafızoğlu says in his study titled "One to One with the Azerbaijan Religion Crisis": Although it is not seen in Azerbaijan at the moment, there is a danger of interfering in the domestic policy of the country by using the religion and sect factor of Iran. Because most of the Shiite Muslims in Azerbaijan apply the fatwas given by the Iranian mujtahids.
What is more dangerous than all of these is that some Shiite Muslims who are sectarian affiliated with Iran,
It is because they have a mentality against the Azerbaijan State. According to this idea, Azerbaijan is one of the historical lands of Iran and should be included in Iran sooner or later. http://www.tasam.org/tr-TR/Icerik/1208/azerbaycan_din_krizyle_bas_basa 10/04/2010

[28] Süha Göney, Political Geography, Istanbul. 1993, p. 12, 69

[29] Ibn Haldun, Mukaddime, c. I, II, III, trans.: Zakir Kadiri Ugan, Ministry of National Education Pub., Istanbul 1990c. Business. 291, 292; Muhsin Mahdi, “Ibn Haldun I”, in Classical Islamic Philosophers and Thoughts, trans.: Mustafa Armağan, Insan Yay., Istanbul 1997, p. 394; Mevlüt Uyanık, Call to Philosophical Thought, p. 139; "Ibn Haldun's Conception of Philosophy and History in His Understanding of Science", Hitit University Journal of Faculty of Theology, vol: 10, issue: 20, 2011/2 p. 47

[30] Turan, Turk Cihan Domination, (1999) p. X-XV; Sumer, Oghuz, (Turkmen), Their History, Tribe Organization, p. 40

[31] Migration to Axis of Awake, Mevlüt, Faith, Spirit and Belonging: Diyanet monthly magazine. 2006. Issue.186. p.36-38

[32] Mevlüt Uyanık, Principles of Belief in Islam, Inspiration spring. Ankara.1997, pp.9-10, 22-24

[33]  Salafi Mentality, Arab Spring and Turkey, Research spring. Ankara.2016, pp.33-35

[34] Mevlüt Uyanık, “Divine Religions and Pluralist Universalism Designs for a Peaceful World” 2nd International Religious Studies and Global Peace Symposium, Bosnia and Herzegovina, Sarajevo. 19-21 May 2016; For mental and factual truth, see. Macit Gökberk, History of Philosophy, Remzi spring. Istanbul.1980, p.320

[35] Uyanık, Principles of Belief in Islam, Ankara.1997, p.9-10

[36] Mevlüt Uyanık, “The Role of Religion and Philosophy in Establishing National Unity and Social Peace - On the Necessity of Creating a New Religious Language After July 15, 2016- estudamdergi.ogu.edu.tr/index.php/Maturidîlik/issue/download/22/ 101

[37] Huntington, Samuel P. The Clash of Civilizations and the Reestablishment of World Order, Ocean arc. trans. M.Turhan, Cem Soydemir, Istanbul.2006 https://archive.org/details/SamuelPHuntingtonTheClashOfCiviliz Clash of Civilizations, trans. M. Çalık says. Murat Yilmaz, Valley spring. Ankara 1995, 17; Analysis of Conflict Between Civilizations Thesis:-The Alliance of Civilizations and Turkey's Contribution. An analysis of the Civilization Conflict Thesis:Alliance of Civilization and Turkish Contributions, ICAPA [International Conference of the Asian Philosophical Association]THe Path to Alliance of Civilizations, University of Indonesia, Jakarta.4-6 November 2009, p.427-438

[38] Mevlüt Uyanık “Transformations in the Arab World”: Yemen, Journal of Social Policy in Public, year 5, no.18, 2011/3, Ankara. Officer Sen, ss. 28-42, Salafi Mentality, Arab Spring and Turkey, Research spring. Ankara.2016, p.47 et al.

[39] The Awake, The Predecessor Mentality, 35-40

[40] Abu Nasr al-Farabi, Kitabu'l-Mille ve nusus uhra, tahkik.. Muhsin Mahdi, Daru'l-Maşrık. Beirut.1981, p. 44-45.

[41] 5/Maide/54. see MuhammedHamdi Yazır, Hak Dini Kur’an Dili, Çelik-şura spring. Istanbul.1994, c.3, p.200

[42] Yazır, Hak Dini Kur’an Dili, vol.3, p.208

[43] See al-Sharif Ali b. Mohammed al-Curcani, Kitabu’t-Târifat,  Beirut.1988, p.106

[44] Mevlüt Uyanık, Aygün Akyol, Having Knowledge of Right and Good, Muhsini Attitude- Evaluation of Jibril Hadith in the Context of Islamic Moral Philosophy, Reconstruction of Human Values ​​Symposium, Erzurum.2015, vol. 1. p.89-111

[45] Awake, Migration to the Axis of Faith, Spirit and Belonging, Diyanet Monthly Magazine. Number.186. June. 2006, p. 36-38

[46] Mevlüt Uyanık, “Religious and Philosophical Dimensions of the Concept of Brotherhood” Kyrgyzstan Osh State University, Faculty of Theology, Osh. Kyrgyzstan 2012, no.16-17, p.59-66

[47] Ayanik, “Religious and Philosophical Dimensions of the Concept of Brotherhood” p. 59-66

[48] The Awake, The Religious And Philosophical Dimensions Of The Concept Of Brotherhood” p.59-66

[49]K.K 2/Baccarat. 177 and 255; 4/ April 136. .

[50] K.K; 5/May. 48; 67/Property. 2nd)

[51] For hadith/words, see. Ahmet Keleş, “An Analysis on 73 Sects Hadith, Marife Magazine, year:5, issue:3, 20005; pp.25-45; Kadir Gömbeyaz, “The Effect of 73 Sects Hadith on Classification of Sects in the History of Sects” Journal of Uludağ University Faculty of Theology, Vol: 14, Issue: 2, 2005 p. 147-160.

[52] Ismâil b. Muhammed al-Aclûnî's (d. 1162/1749) Keşfü'l Hafâ ve Müzîlü'l ü-bâs Amme'ş Tehere mine'l Ehâdîş Calâ el-Sineti'n Nâs' nşr. Ahmed al-Kalash), Beirut 1985 c. 1 second. 196, Hadith No: 592. Bünyamin Erul, Kashfu'l-Hafa Article, TDV, Encyclopedia of Islam, Vol.25, p.321

[53] Abu Nasr al-Farabi, Counting of Sciences, Copyright and Translation, Aygun Aykol and Elis spring. Ankara. 2017, 102,110-116, article titled "Farabi and İhsau'l-Ulum as the Starting Point of the Project of Reterritorializing Philosophy in Anatolia", same work, pp.50-51; Freedom of Expression -A Presentation in Terms of the History of Islamic Philosophy Freedom of Expression with Its Theoretical and Practical Dimensions, ed. B. Berat Özipek, LDT, European Commission. Ankara.2003, P.148-158; Mevlüt,  Ayanik, Aygun Akyol. Islamic Moral Philosophy, Elis spring. Ankara. 2015, p.139-141

[54] Turan Koç, Din Dili, İz Publishing. Istanbul.1998. p.271

[55] Koç, ibid, p.274, Uyanık, Civil Disobedience and Religious Values, Elis Publishing House, Ankara 2010, p. 34-44; a.mlf, A Call to Philosophical Thought, Elis spring. Ankara. 2012, p.283;

[56] Şeker, Formation Period of Turkish Religious Thought, Dergah spring. Istanbul.2016, pp.229,239-240

[57] Ahmet Yaşar Ocak, “Ahmed-i Yesevi and Turkish Folk Islam” Ahmed-i Yesevi, His Life, Works, Ideas, Influences, Seha spring. Istanbul. 1996,581-587, expanded version of the same article, Yesevism Information Yesevism Information, ed.Cemal Kurnaz, Mustafa Tatcı, MEB, Ankara. 2000, pp. 178-1180, see also Şeker, The Formation Period of Turkish Religious Thought, p.167 et al.

[58] Mevlüt Uyanık, “Three Styles of Contemplation: Arab, Persian and Turkish Islam” http://www.anahabergazete.com/yazarlar/prof-dr-mevlut-uyanik-yazilari 19 June 2017; http://www.kirmizilar.com/tr/index.php/guncel-yazilar3/2345-uc-tarz-i-tefekkur-arap-fars-ve-turk- Muslimanligi The Ahmed-I Yesevi Method Against External And Western Mentality And Alp-Eren Attitude” http://www.kirmizilar.com/tr/index.php/guncel-yazilar3/1421-harici-ve-batini-zihniyetlere-karsi-ahmed-i-Yesevî-yontemi-ve-alp-eren -attitude http://www.kirmizilar.com/tr/index.php/guncel-yazilar3/1421-harici-ve-batini-zihniyetlere-karsi-ahmed-i-Yesevî-yontemi-ve-alp-eren-tavri http ://www.anahabergazete.com/harici-ve-batini-zihniyetlere-karsi-ahmed-i-Yesevî-yontemi-ve-alp-eren-tavri-haberi 20. August 2016.

[59] Ahmet Yaşar Ocak, “Ahmed Yesevi and Turkish Islam” Yesevism Knowledge, ed. Cemal Kurnaz, Mustafa Tatcı, MEB, Ankara.2000, p.180

[60] Fuat Köprülü, The First Sufis in Turkish Literature, DIB, Ankara, 1991, p.1-2, 18-19, 76. The Foundation of the Ottoman Empire, Ankara.1959, p.98, Köprülüzade Mehmet Fuat, Milli Din, Istanbul. 1942. January, ibid, pp, 177-179; Mevlüt Uyanık, “The Importance of Hodja Ahmed-i Yesevî and His Method for the Conception of a New Turkish-Islamic Civilization”.Diyanet Scientific Journal, vol. 52, issue: 4, December 2016; NS. 191-214. http://www.kirmizilar.com/tr/index.php/konuk-yazarlar2/1363-yeni-bir-turk-islam-medeniyet-tasavvuru-icin-hoca-ahmed-i-Yesevî-ve-yontemini-onemi

[61] M. Fuad Köprülü, The First Sufis in Turkish Literature, TDV, Ankara.1991, p.145 et al;- Osman Turan,  The History of Turkish Cihan Domination Mefkure,  Embroidery spring. Istanbul.1978, c.1, 118-127, 226-228, M. Fatih Şeker, The Formation Period of Turkish Religious Thought, Dergah spring. Istanbul.2016, pp.15,20, 171-173, 235; - --- a.mf. Kutadgu Bilig in Terms of Intellectual History, Dergah spring. Istanbul. 2011, p.7, 9, 11-14,20, 55, 80; -Ethem Cebecioğlu, Hodja Ahmed-i Yesevî” Yesevism Knowledge, ed. Cemal Kurnaz, Mustafa Tatci, MEB, Ankara.2000, p. 122-123, Yaşar Nuri Öztürk, “Yesevîlik”, in Yesevî Knowledge, pp.271-274

[62] M. Fatih Şeker, The Formation Period of Turkish Religious Thought, Dergah spring. Istanbul.2016, p.167 et al; Said Başer, Turkish Islam in Yahya Kemal, İrfan spring. Istanbul. NS. 18 et al; Turan, History of the Turkish World Sovereignty Concept, c.1, p.227

[63] Şeker, The Formation Period of Turkish Religious Thought, p. 15, 18-19, 167-179, 185-186