جستجوی مقالات مرتبط با کلیدواژه « طبقه علمیه » در نشریات گروه « تاریخ »

In the weakness period after Ankara War (1402/804), the political-religious movement dependent on the Madrasas, like as Ottoman state, became anxiety and disturbance. Given the fact that, virtually there was not a consolidated and powerful sovereignty to support from them in the Ottoman society, their influential presence in the society was heavily weakened compared with earlier times. This fact caused the Madrasa Educators and the Madrasa movement concluded that in order to advance their religious and ideological goals in society, they had to support the revival of the unity of the Ottoman monarchy. It was important for the Madrasa educators and 'Ilmiyye circle that the application of the jurisprudential principles and religious norms in the Ottoman society, which due to its mostly primitive texture, often tended to non-jurisprudential circles, required political consistency. Therefore, following the revival of the Ottoman political and territorial unity by Muhammad I (816/1413), a significant range of scholars used their efforts to renew their political influence in the rule of Āl-i 'Uthmān. Along trying to stabilize Mohamed I sultanate, they provided the conditions for a military encounter between the Ottoman state and the popular mystical movement, which did not have the slightest desire for the political and territorial unity of Āl-i 'Uthmān. The issuance of the fatwa of the murder of Shaykh Badr al-Dīn Samāwī by the Muftis and its execution by the Ottoman Sultan, as well as the massacre of the followers of this Shaykh in Anatolia, which were gathered around Tūrlāķ Kamāl, the disciple of Shaykh-i Sam§wn§, including the outstanding powerful presence of the Madrasa educators during the revival of the unity of the rule of Āl-i #Uthmān and reign of Muhammad I.

While the period of the reign of Mehmet II (855-886 / 1451-1481), due to establishing of Madaris-i Sahn-i Thiman and spreading of Madrasa education, is considered as an important turning point in the history of the Ottomans, but the relations of ‘Ilmiyye class and the Ottoman state during the period, because of the absolute authority of this sultan, spent the specific and different conditions. In prior periods, Madrasa educators and ‘Ilmiyye class by their scholastic knowledge and religious status always had great influence on the Ottoman state and its important decisions. As far as the appointment of Grand Vizier, as the most powerful person in the structure of the Ottoman state after the Sultan, among madrasa graduators, becomes a tradition and companionship of this class actually was one of the main components in the legitimacy of the Ottoman sultans. But conquest of Istanbul in the early years of Mehmet II reign in 1453/857, that was called him as the Conqueror, increased the power and authority of this Sultan in a way that he did not feel any need of the participation of Madrasa graduators in power and gain of legitimacy through obtaining their satisfaction. Hence, unusual to established manner, he abandoned the appointment of grand vizier from the Madrasa graduators and replaced that by appointment of someone from his slaves (|åls) to completely obey his orders. Accordingly, the position and influence of the Madrasa graduators and ‘Ilmiyye class in the Ottoman state decreased significantly in his during reign and despite the complaint of outstanding ‘Ulemas from this conditions Mehmet the Conqueror did not his change the procedures about the Madrasa graduators and ‘Ilmiyye.

In a situation where the office of Grand Vizier (the First WezÊr) always was dedicated to the Madrasa graduators (the #Ulem§"-bureaucators), Following changes after Ankara war (802/1402), one of the slaves (|uls) was assigned to this office. In Murad II era, the Madrasa graduators tried to renew their previous political influence. Hence, in the early days of this Sultan’s regin, they used the changes and provided ground for the fall of Bayezid Pasha, the Non-madrasa graduator Grand vizier and by the full support from DjandarlË (candarli) Ībr§him Pasha, returned the office of Grand Vizier to the Madrasa graduate class. In addition, with the encouragement of the Ulem§" Class, Murad II and the statesmen, established magnificent Madrasas in Bursaa and Ederne, which significant endowments were dedicated to them. Following these actions, a suitable field was provided for the development of Madrasa education and the compilation of Ilmiyye class and with the emergence and recognition of the Shaikh al-Isl§m institution, the influence of the Madrasa graduators (the Ulem§" Class) became more tangible. The totality of these developments gave such a power to the the Ulem§" Class in this period that the followers of Hurufi set in Ederne were massacred by the fatwa of Shaikh al-Isl§m. According to the findings of this research, which is based on an analytical approach, due to this procedure, the Madrasa graduator renewed their prior political influence during the period and continued it until the conquest of Istanbul (857/1453).

One of the important elements which provided Selim I with the preliminaries of comprehensive military attack against the territory of Mamlūks, was the bringing together of the Madrasa educators, the jurisprudents (Mufties) and the Ilmiye class elders. In examining the issue of Ottoman invasion against the Mamlūks, although it is referred to the Ulema and Muftis’ permission to fight with the Mamlūks, it often does not pay close attention to the complexity of the issue of this fatwas (legal opinions) and the considerations of the Madrasa educators and jurisprudents in this matter. This study shows that, according to the Mulla Arab’s fatwa, the Sheikh al-Islam during the reign of Bayazid II, on the illegitimacy of two Muslim rulers’ conflicts that, led to the end of the Ottoman-Mamlūks five-year wars, also because of the Mamluk Sultans were Sunni, declaring Jihad against them was simply not possible. Knowing this, by the conventional way in asking the fatwa, Selim I made a request for fatwa about the legitimation of the military attack against Mamlūks vaguely and without reference to the case consciously and deliberately. Considering all the problems ahead in issuing the Fatwa of jihad against the Sunni Mamlūk rulers, The Madrasa educators and the Muftis issued a multi-stage fatwas. These fatwas, on the one hand, realized the objective purpose of the Ottoman Sultan to attack on the Mamluks, and on the other, in appearance, there was no contradiction with the Mulla arab’ previous fatwa.