Cabayev, Cambıl

TDV İslam Ansiklopedisi, 2016

Suriyeli felsefe tarihçisi ve fikir adamı.

Özet: Tasavvuf, bu topraklarda yaşayan insanların inançlarını, hayat tasavvurlarını ve din-dünya telakkilerini belirleyen unsurların başında gelir. Modernleşme döneminde tasavvufa ve tasavvufun şekillendirdiği hayat biçimine yönelik bir dizi tenkit ve tahkir hemen hemen her meselede karşımıza çıkar. İşte bu noktada Çağdaş Türk Düşüncesinin en önemli temsilcilerinden biri olan Namık Kemal'in tasavvufa dair görüşleri ve tasavvufî çevrelerle olan münasebetleri incelemeye değer bir meseledir. Bu tebliğimizde modern Türkiye'nin birçok refleksini de belirleyen bu etkileşimi incelemeyi hedefliyoruz. Abstract: Tasawwuf is the leading factor setting the believes, life perceptions and religion-earth edifice of the people living in these lands. In the modernizing era, a series of criticism and affront against tasawwuf and the life style shaped by tasawwuf come up almost in every issue. At this very point, as one of the most important representatives of Modern Turkish Thought Namık Kemal's ideas on tasawwuf and his relations with sufist surroundings are worth to study. In our present rescript, we aim to analyze this interaction assessing many reflexes of modern Turkey at the same time.

Akçağ, 2019

Халық ақыны, жыраулық өнердің шебері Жамбыл Жабаевтың туғанына 175 жыл толуына орай «Жаһандану дәуіріндегі жамбылтанудың жаңа арналары және оны оқыту мәселелері» атты халықаралық ғылыми-практикалық конференция материалдары 28 желтоқсан 2021 жыл Ақтау қаласы, 2021

Cultural values have an important place among the elements that make up the national identity. The Soviet ideology, which adopts an internationalist approach, imposes a socialist literature on the Turkic peoples by restricting national and cultural elements in order to raise generations loyal to it. Jambyl Jabayuli, one of the important names of Kazakh poetry tradition, incorporates elements of Kazakh culture and national identity into his poetry, despite living in such a period of pressure and censorship. Although the poet praises the Soviet regime and Stalin due to the conditions of the period, he manages to masterfully incorporate national and cultural elements into his poems in a way not to be swayed by the regime's censorship. Although Jambyl Jabayuli sometimes has to show these elements in harmony with socialist values, he maintains the continuity of Kazakh as a literary language and conveys cultural elements such as the tradition of giving a kımız, dombıra, and bata (pray) to the Kazakh people, who are trying to be Sovietized, through poetry. In this study, the cultural elements in Jambyl's poems will be shown, and the poet's emphasis on national identity despite the pressure of socialist realism will be revealed. Key words: Jambıl Jabayulı, folk poetry, culture, national identity, socialist realism.

De ki, eğer Allah'ı (Celle Celalühu) seviyorsanız bana uyun ki Allah'ta (Celle Celalühu) sizi sevsin ve günahlarınızı bağışlasın." (Âli İmran/31) ÖNSÖZ Bimillahirrahmanirrahim Âlemleri yaratıp terbiye eden, bizi hidayete erdiren, sıratı müstakime vardıran, küfür ve dalaleti yerdiren, iman ile nurlandırıp İslâm ile şereflendiren Allah'a (c.c) sonsuz hamd ve senalar olsun.

Akçağ, 2019

Journal of Old Turkic Studies

There are many opinions about the Kazakhs being one of the Turkish tribes living in Central Asia since the time of the Saka-Scythians and appearing on the stage of history. According to the most common view, Kazakhs emerged when a community that did not comply with Abulhayhan Khan tended to live in a nomadic way between the Chu and Talas rivers. In Kazakh Turkish, the word dastan corresponds to the words jir, epos, köne epos, dastan. For heroic epics, batir jiri, batik epos, heroic epos; love epics are used as gaşıgtik jir, romandik epos, liro epostik jir. As in most epic traditions, Kazakh epics are sung in a mixed form in verse and prose, and traditional instruments such as dombra and kopuz are used in the verse. Telling an epic is called jirla-. While heroic epics are sung in the style of jır, love epics are told in the style of black dead. This epic, which is in the library of Muhtar Avezov Literature and Art Institute, is a copy of Aqıt Qajji Ülimjiwlı. Taken from the fifty-nin...

BÂBÜR ŞAH VE KÂBİL, 2021

BĀBUR SHĀH AND KABUL Abstract Kabul was not a big city; although it actually harbored such potential, it never grew as much as different cities. Kabul, built on a plateau with a height of 1800 meters sur- rounded by mountains, was located at the intersection of roads from Central Asia that reached India through the Khybar Pass, crossed the Silk Road through the high passes of The Hindu Kush mountains, and came from Ghazni to Khorasan, Māvarāʾ al-Nahr and Iran. Due to its location as an army center, this place has gained the fea- ture of an important market and a passageway. With the inclusion of Islamic lands in 798, the Shadi Turks living in the region paid heavy taxes to the Muslims. In the 10th century, the city could not resist the successes of the Ghaznavids in these re- gions. But in this period, the level of welfare began to decline. When the Ghaznavids declared Ghazni, 145 km away from Kabul, the capital, all the wealth in this process flowed to Ghazni. This situation transformed Ghazni into a big metropolis at that time. From the day when the name of Kabul was known, it has continued to be an important city to this day. Kabul, which has attracted many statesmen over time, has been conquered many times by different states. Kabul, which has been in the hands of different states many times until today, has sometimes come to a state that can be called completely ruined during these conquests. During the conquest of Chinggis Khān, Kabul was destroyed. Bābur was undoubtedly a good commander and administrator. Besides these features, he also attracted attention due to the memory he left behind. The work, which was written in Chagatai Turkish, covered many topics such as expeditions, wars, peace, defeats. In his memoirs, Babur appears as a commander at the head of an army, a son who sheds tears at his mother’s grave, and a father who celebrates when his child is born with fun. He also did not neglect to write down in his memoirs the characteris- tics of important cities in the places he conquered. In fact, this narrative about cities is sometimes written in such detail that it shows that the source of the memory is not only Bābur, but also some books written at that time were used as sources. While Ghazni and Kabul were two important centers in Afghanistan for a while, this situation later developed in favor of Kabul. In 1504, Bābur was defeated by the Uzbeks. Thereupon, Bābur wanted to go to Ḥusayn Bāyqarā in Herat. For this rea- son, during his journey, he changed his plan while passing near the Hindu Kush Mountains and descended into the Gorband valley. After a short and small battle, he captured Kabul. In ancient times, Kapisa was constantly invaded by the fact that it was a commercial center. The city of Kabul replaced Kapisa and became an impor- tant commercial center. The trade routes that continued from Central Asia past the Hindu Kush mountains passed through here, as well as the most important military routes to India left here. Babur did not like Kabul only because of its military and economic importance; He also expressed his admiration for the weather and the beauty around the city. This love he felt for Kabul continued until the end of his life. He informed his children that Kabul was a place belonged to him as long as he lived. We can understand the importance he gave to Kabul from the fact that he often mentions Kabul in his memoirs. According to his will, he was buried on the Shidar- vaza slope in Kabul, in the upper part of Bagh-e Bābur, one of the promenades built by him and still bearing his name, which is also loved by the people of Kabul. This desire for Kabul continued for the duration of the entire empire, mostly one of the Šāhzādehs lived in Kabul constantly.