Manevî bir ilim, başka bir deyişle bir gönül ilmi olan tasavvufun kaynağı peygamberimiz ise de sahâbîler döneminde "tasavvuf" veya "sûfî" gibi kavramlar görülmez. Tâbi'n döneminde ise İslâmiyete uymakta ve güzel ahlakta öne çıkan bir zümre tebârüz eder. Bunlar, diğer başlamışlardır. Daha sonra ortaya çıkan Mutazile fırkası mensupları da kendilerini bu isimle tanımlamaya başlayınca, gerçek âbid ve zâhitleri bunlardan ayırmak için "sûfiyye" isminin kullanılmaya başlandığını görüyoruz. Daha sonraki zamanlarda sûfî veya mutasavvıf olarak görünen bazı kimselerin ulemânın tasvip etmediği bazı hâl ve davranışlar sergilemesi, bu yönde sözler söylemesi tenkit edilmelerine sebep olmuştur. Bazı âlimler liyakatsiz ve sahte sûfîleri ilmî deliller ile tenkit etmişlerdir. Aynı zamanda mutasavvıf olan âlimler de böyle sahte sûfîleri eleştirmişlerdir. Bazen de yüksek irfan sahibi büyük mutasavvıflar bazı sûfîlerin anlaşılmayan sözlerini izah etmişlerdir. Sûfî Allahyâr, on yedinci asırda Orta Asya'da yetişen çok önemli bir mutasvvıf şairdir. Çağatay Türkçesi ve Farsça şiirler yazan Sûfî Allahyâr, genelde nasihat veren, güzel ahlak ve gerekli dinî bilgileri anlatan eserler kaleme almıştır. Yazdığı eserler çok geniş bir coğrafyada etkili olmuş, günümüze kadar okunagelmiştir. Nakşibendî ve Müceddidî olan şair, her müslüman gibi tasavvuf ehli kimselerin de öncelikle dinin emir ve yasaklarına uyması gerektiğini, rüyalara, hâllere, vecdlere, keşiflere itibar etmemesi gerektiğini söyler. Bu tür durumlar hasıl olsa da bunları gizli tutmak gerektiğini ifade eder. Bir kimsede olağanüstü hâllerin görülmesinin de o kimsenin Allah dostu olduğunu göstermeye yetmeyeceğini, bunun İslamiyete uymak şartıyla kıymeti olacağını bildirir. Sûfî Allahyâr, çevresinde gördüğü, mutasavvıf geçinen kimseleri bu ölçülere göre tenkit etmekte, bu ölçülere uymayanları yermektedir. Bu çalışmada şairin farklı eserlerinde yaptığı böyle tenkitler incelenerek onun tasavvufî çehresi daha berrak şekilde ortaya konmaya çalışılmıştır

As a spiritual science, in other words a heart (Qalb) knowledge Tasawwuf’s source is our prophet Hadrat Muhammad. Although during the time of Ashâb-i Kirâm, notions like “tasawwuf” or “sufi” doesn’t seen. During the time of Tâbi’în, a group become clear who prominent about Obeidence to Islâm and beautiful ethics. These people differentiate than other people with name of “ubbâd” and “zühhâd”. When people belonging to deviant Mu’tazila group, describe themselves with this name, to sever from mu’tazila group, real âbid and zâhids, start to using “sûfiyye” name. In the later times, some people who seen as a sufi or mutasavvif, exhibit behaviors and saying words disapproved by the scholars. Because of that reason, they criticized by these scholars. Some scholars criticize that inadequate and fake sufis with scientific proofs. Mutasavvif scholars are also criticize that fake sufis. Sometimes wise and great mutasavvifs explain that incomprehensible words of sufis. Sûfî Allahyâr is an important mutasavvif poet who grown up in Central Asia at 17th century. Sûfî Allahyâr writes his poems in Chagatai Turkish and Persian languages. His exhorter works generally related with the beautiful ethics and necessary religious knowledge. His works influenced people on a wide geography and still reading by them. Poet who is in this Naqshibandî and Mujaddidî path says, first of all, just as the every Muslim, man of tasawwufs also should observe the fards (commandments) and harams (prohibitions) and should not esteem dreams, hâls, wajds, kashfs. If these kind of circumstances happen, this must be keep private. Extraordinary hâls (spiritual states) doesn’t mean this person from people whom Allah loves, this is valuable only under the condition of Obedience to Islam . People who seen as a mutasavvif, criticize by Sûfî Allahyâr with these criterias and Sûfî Allahyâr satirize that fake mutasavvifs who out of that criterias. In this work, poet’s criticism evaluated in his different works to manifest his tasawwufi side limpidly “Tasawwufi Critism of Sûfî Allahyâr” named in this article examine 17. Century Chaghatai poet Sûfî Allahyâr’s critics against people who count themselves as a mutasavvif. At the same time, poet’s some of words narrated which defines real mutasawwifs. In this article, Tasawwuf and critics on the fake Mutasawwifs shortly explained. As a spiritual science, in other words a heart (Qalb) knowledge Tasawwuf’s source is our prophet Hadrat Muhammad. Although during the time of Ashâb-i Kirâm, notions like “tasawwuf” or “sufi” doesn’t seen. During the time of Tâbi’în, a group become clear who prominent about Obeidence to Islâm and beautiful ethics. These people differentiate than other people with name of “ubbâd” and “zühhâd”. When people belonging to deviant Mu’tazila group, describe themselves with this name, to sever from mu’tazila group, real âbid and zâhids, start to using “sûfiyye” name. In the later times, some people who seen as a sufi or mutasavvif, exhibit behaviors and saying words disapproved by the scholars. Because of that reason, they criticized by these scholars. Some scholars criticize that inadequate and fake sufis with scientific proofs. Mutasavvif scholars are also criticize that fake sufis. Sometimes wise and great mutasavvifs explain that incomprehensible words of sufis. In this article, after the shortly examination of the situation which we faced along with the all tasawwuf history, then Chaghatai poet Sûfî Allahyâr’s critics against the fake mutasavvifs argued. By this way, seek an answer about status of tasawwuf in Turkistan, is there any people who uses tasawwuf for their personal benefit with their bad desires, what community thinks about the fake sufis and what real mutasawwifs and scholars have an attitude towards them. On this topic, researchers who just reckon with as a just historian, litterateur or sociologist will not really understand that argue until they looking their works. Therefore, there will be some information to meet the deficit with that study. Sûfî Allahyâr is an important mutasavvif poet who grown up in Central Asia at 17th century. Sûfî Allahyâr writes his poems in Chagatai Turkish and Persian languages. His exhorter works generally related with the beautiful ethics and necessary religious knowledge. His works influenced people on a wide geography and still reading by them. Poet who is in this Naqshibandî and Mujaddidî path says, first of all, just as the every Muslim, man of tasawwufs also should observe the fards (commandments) and harams (prohibitions) and should not esteem dreams, hâls, wajds, kashfs. If these kind of circumstances happen, this must be keep private. Extraordinary hâls (spiritual states) doesn’t mean this person from people whom Allah loves, this is valuable only under the condition of Obedience to Islam. People who seen as a mutasavvif, criticize by Sûfî Allahyâr with these criterias and Sûfî Allahyâr satirize that fake mutasavvifs who out of that criterias. In this work, poet’s criticism evaluated in his different works to manifest his tasawwufi side limpidly. Thus, some moral and social situations will be evaluate with different perspective in Turkistan. In this research, initially emphasized what’s the meaning of the “tasawwuf” than how this name appear and how false mutasawwifs show up along with real mutasawwifs and early critics about this topic. After that Sûfi Allahyâr and his tasawwuf view just higlighted. Lastly, poet’s critics expressed against fake mutasawwis and exampled. In this manner, worked for the understand critics in tasawwuf by readers to understand the overview. We can say, critics for the fake mutasawwifs occured in several level. Some heretical believers, criticised and refused by some mutasawwifs and scholars. Who call themselves sûfi and don’t obey the islam’s rules also criticised by this mutasawwifs and scholars too. Mutasawwifs who under influence of state of sekr, ecstacy of tasawwuf says some words which is not understand by the all of the people, they also criticized by scholars. In response to this, some mutasawwifs' opposite crtitics can identify. Besides some of the superior scholars and mutasawwifs explained that mutasawwifs' incomprehensible words, actually they made those words understandable. They said that sûfis are excusable for their words when they are under influence of the state of sekr and ecstacy of tasawwuf. Also they explicitly mentioned that other people (who not under the influence of the state of sekr and ecstacy of tasawwuf) can not say the same words with that mutasawwifs. Also that superior scholars, drastically criticised the fake sûfis who have heretical beliefs and who is not obey the rules of the Islâm. As a scholar and a real mutasawwif, Sûfi Allahyâr also criticised, appear like a mutasawwif people and groups. Poet, initially explains that how sûfi must be and telling that, who calling themselves as a shaikh (spiritual guide) but actually ineligible person with insufficient sincerity (ihklas), knowledge (ilm) and deeds ('amal) can not be useful to people. Who in the tasawwuf path should obey Our blessed Prophet Muhammad ‘sall-Allâhu alaihi wa sallam’ in all along the line. Poet, criticizes some of the wrong and inappropriate groups in his location called "Mubahiyya, Rushani and Divane" and explain that groups' bad affairs and works. With this study, social, scientific and moral structure of Turkistan region (in last period) will research and will identify how real mutasawwifs have an attitude against that kind of affairs and people (fake mutasawwif and groups). Besides, corruption in the society, exploitation of tasawwuf and some of the wicked religious people’s roles on this corruption will seen by the people.