X. yüzyıldan itibaren Abbasî Halifeliği'nin zayıflaması ile birlikte, bundan istifade etmek isteyen emîrler, merkeze uzak yerlerde bağımsızlıklarını ilan etmeye başlamışlardır. Bu gelişmelerin neticesinde el-Cezîre, Musul ve Haleb'e hâkim olan Hamdânîler de bulundukları bölgede müstakil ancak Abbasîlerin siyasî hâkimiyetini kabul eden bir devlet kurmuşlardır. Ataları Hamdân b. Hamdûn'dan dolayı Benî Hamdân, Al-ı Hamdân olarak isimlendirilen bu emirlik kısa sürede Kuzey Suriye, el-Cezîre ve Irak'ın bazı şehirlerini ele geçirmeyi başarmıştır. Ellerinde bulundurdukları bölgelerin siyasî ve dinî yaşayışında önemli roller oynamışlardır. Hâkim oldukları bölgelerde idareci olarak yönetime başlayan Hamdânîler bu asırda Şîa'dan etkkilenmiş ve bunun sonucu olarak da Şiîliği kabul ederek değişik uygulamalarla bunu göstermişlerdir. Devletleşme sürecini tamamlayan Hamdânîler el-Cezîre'ye hâkim olduktan sonra bastırdıkları sikkelerde, Şiîler tarafından kutsal sayılan mekânların restore edilmesinde, himaye ettikleri müfrit Şiîler ve kendilerine intisap eden şairlerin şiirlerinde Şîa'yı benimsediklerini göstermişlerdir. Bunun haricinde Hamdânîlerin benimsedikleri akidenin mahiyeti üzerindede birçok tartışma yaşanmış ve her bir âlim görüşünü ispat etmek için birtakım deliller öne sürmüştür. Bu anlamda en göze çarpan husus, Hamdânîlerin Nusayrî olup olmadığı tartışmasıdır. İbn Nusayr'ın ölümünden sonra Nusayrî Alevî mezhebinden olan Hüseyin b. Hamdân el-Hasibî Suriye'ye yani Haleb'e geldiğinde, on iki imamı öven ve Şiî kimliğini vurguladığı "el-Hidaya" adlı eserini Haleb emiri Seyfüddevle'ye takdim etmesi Hamdânîlerin Nusayrîliğini savunanların en önemli iddiası olarak görülmektedir. Ancak Nusayrîllerin On İki İmam ile ilgili tasavvurları ile Hamdânîlerin destekledikleri kişi veya toplulukların On İki İmam tasavvurunun farklılık göstermesi Hamdânîlerin Nusayrî olduğu iddiasını nispeten ortadan kaldırmaktadır

The Amirs who want to benefit from the weakening of Abbasid Caliphate, began to declare their independence in the places remote from the central onwards of the tenth century. As a result of these developments, Hamdanids who had dominated al-Djazira, Mosul and Aleppo, had established a detached state in the region but they also had accepted the political domination of the Abbasids. Due to Hamdan b. Hamdûn as their ancestor, this Amirats named as Bani Hamdan, AlHamdan has managed to capture northern Syria, al-Djazira, and Iraq's some cities in a short period of time. In which retain, they played an important role in the political and religious life. Hamdanids who had begun as executive manager in areas under their control, were influenced from Shia in that century and then as a result of accepting Shiism, they behaved it in their various applications. After dominating al-Djazara, Hamdanids who had completed the nationalization process, have shown their adopting Shiism in suppressed coins, in the restoration of the places sacred by Shia, in the poetries of the poets who had joined to Hamdanids and the extremists Shiites under their patronage. Besides, many debates over the nature of faith adopted by Hamdanids took place and each scholar has suggested some evidence to prove his opinion. The most prominent issues in that sense, it is questionable whether Hamdanids are Nusayri. After the death of Ibn Nusayr, Husayn b. Hamdan al-Hasibî an Alawi Nusayri, When he came to Syria’s Aleppo city, he presented his work named "al-Hidaya” in which praising twelve imams and emphasizing the Shiism identity, to Aleppo orders Sayf ad-dawla and this is seen as the most important claim of the proponents dealing with the Nusayrîya of Hamdanids. However, differing the imagination of Nusayri about the Twelve Imams and the imagination of the person or group supported by Hamdanids, is relatively eliminate the claim of that the Hamdanids are Nusayris. STRUCTURED ABSTRACT The Amirs, who wish to benefit from the Abbasid Caliphate's weakening since the tenth century, began to declare their independence in the remote of location center. As a result of this, Hamdanids who were ruling al-Djazira, Mosul and Aleppo, have played important roles in the prevailing region's political and religious life. The purpose of this research is to gather concrete evidence relating to the tenets of this Emirate which is the dominant part of the territory of today Syria, Iraq and Turkey for nearly a century, and to clarify the nature of Shi’ism adopted by Emirate and their relations with Nusayris in view of these gathered information. The studies prepared by the researchers such as al-Shak‘a (Trhz: 167-168), Abdulcabir (1981: 274-282), Horovitz (1930: 141) contain Hamdânîlerin Şiîliği ile İlgili Tespitler ve Hamdânî Şiîliğinin Karakteri 459 Turkish Studies International Periodical for the Languages, Literature and History of Turkish or Turkic Volume 10/9 Summer 2015 important information about Shi’ism of Hamdanids. In these studies, the information given about Shi’ism of Hamdanids was limited to minted coins and written poetry, and they also provide important information about their Shi'ism. Besides these, the information given in khutbas and in inscriptions and also the restoration of tombs of some important figures sacred by Shia, tend to give some clues about their Shi'ism. Horovitz (1930: 141) proposed that the term of Ali Waliyullah which Hamdanids have minted it on the coins, is one of the most important evidence of their Shi’ism. On another coin minted in 965 years, there is important information about both Shi’ism of Hamdanids and the characteristic of this Shi’ism. The name of the Twelve Imams being on these coins clearly shows that they accepted in Athnā ‘ashariyyah (Ibn Zâfir 1985: 37). Ibn Shaddad (1953: 48-49) expressed that in the outside of Aleppo, the Imam Hussein's alleged son named el-Muhassins whose grave was discovered by Hamdanids’ Amir Sayf ad-dawla by chance and this place was re-repaired by him. He also expressed that an inscription established by Sayf ad-dawla was marked to the entrance of this tomb. In accordance with the will of Sayf ad-dawla, Ibnu’l-Azraq (2014: 138) put forward that the funeral prayer of Sayf ad-dawla was done by Abu Abdullah b. al-Aksâsî al-Alawî who is a Shiite, too. Besides these improvement in 979/980 years, Sa’d ad-dawla, Aleppo’s Hamdanids Amir added to the khutba as “Hayya ala hayri’l-amal Muhammed wa Ali Hayri’l-bashar” that was used by Shiites. These statements are the clearest evidence that they are Shiites (Ibn al-Adîm 1417/1996: 100). Both poets from the Hamdanids family and the poets, who are frequenter of Hamdanids palace, have emphasized the love of Ahl alBayt in their poetry written to praise Amir of Hamdanids. In addition these, they also mentioned Athnā ‘ashariyyah in their poetries and this results that they were not Ghulat-i Şîa. Thus, in the poems written by Sayf ad-dawla’s Cousin named Abu Firas, it is encountered the name of The Twelve Imams and he seems to wished them intercession (al-Shakʻâ Trhz: 167-168). In the studies done by Sanawbarî, Habbâz al-Baladî, Wa'wa ad-Dımaşkî, Sırrı ar-Rafa’, Kushacim (Abdulcabir 1981: 143, 274, 275, 280, 281), Ibn Halawayh (Ibn Hallikan 1969: 179) Abu 'lFaraj al-Isfahanî (Sıbt Ibn Jawzî 1434/2013: 177) who lived in the palace of Hamdanids of Aleppo, they have emphasized the Shi’ism to obtain a significant position in the palace and to generate income. After accepting of the Shi’ism, the discussions about the characteristics of Hamdanids’ Shiism were also revealed. Ibn Kathir (1995: 412) has accepted that Hamdanids had cursed to the asSahabah, and their opinion was close to Buwayhids and Fatimids philosophy and also they were mentioned as Ghulat-i Şîa. However, in the year 959/960 Sayf ad-dawla appointed Abu Jafar Ahmad b. Ishak who was Hanafi sect, as Qadi of Aleppo (Ibn al-Adîm 1417/1996: 78) and this is the contradiction of Ibn Kathir's statement. One of the opinions put forward about Hamdanids is that they were Nusayris (at-Tawil 2000: 193). Ibn al-Athir (1991: 242-243) expressed that one Nusayris named Abu Jafar Muhammad b. al- 460 Ömer TOKUŞ Turkish Studies International Periodical for the Languages, Literature and History of Turkish or Turkic Volume 10/9 Summer 2015 Shalmagani was hidden in the care of Nasr ad-dawla who was the Hamdanids’ Amir of Mosul, until 934 and meanwhile he impressed them. Al-Hasibi, who became the leader of Nusayri in 900 years, had come to Aleppo and spent his last lifetime there. Meanwhile, he wrote a book named al-Hidaya and he dedicated this book to Aleppo’s Amir Sayf ad-dawla (Frieman 2001: 106). As it is mentioned above, in written poetry and on minted coins for Amir of Hamdanids, emphasizing the Athnā ‘ashariyyah concludes that Hamdanids have a moderate Shi'ah faith. In contrast to this, Ali al-Hadî al-Nakî who was the eleventh Imam of the Athnā ‘ashariyyah believed as the god of Nusayris, because of this they are considered as Ghulat-i Şîa. From this result, Hamdanids may not be able to consider as Nusayris. In conclusion, Hamdanids also were taken with the increasing tendency of Shiism and they have clearly reflected many applications performed especially in Syria, Egypt and Iraq and in the Middle East in the tenth century. Despite to their accepting Shi’ism, Hamdanids sometimes took side with Sunni Abbasids, sometimes were of the Shiite Fatimids’ side and they tried to maintain their presence in such way. Besides, they have patronized the people close to the Ahl-i Bayt or their communities. Although these attitudes lead to discussion about the characteristics of Şhi’ism, there is no sufficient evidence to be taken Hamdanids into fanaticism except patronage. Nonetheless, the emphasizing of resident poets lived on the Hamdanids’ palace about Twelve Imams in their poetry and on minted coins is the most important evidence that Hamdanids accepted Athnā ‘ashariyyah. Indeed, despite to all these signs that the claims made by at-Tawil does not go beyond feeling statement that Hamdanids were been Nusayri.