جستجوی مقالات مرتبط با کلیدواژه « مدارس عثمانی » در نشریات گروه « تاریخ »

great convergence of the Ottomans due to their presence and role in the Ottoman Empire's establishment and evolution and its rise as a powerful state, notwithstanding the divergent nature of their life. Therefore, the nomadic and semi-nomadic Turkomans of Anatolia, followers of popular Sufism led by the Sufi dervishes, had agreeable relations with the first Ottoman sultans. Gradually, historical developments changed this trend. The Ottomans conquered Constantinople in the second half of the ninth century AH and moved their capital to it. Following this conquest, the Ottoman bureaucracy underwent a new stage of evolution and development. Moreover, the Ottomans' policies towards the Turkomans, the Ottoman state's former founders, changed radically. This was while a large population of Turkomans emphasized the nomadic ways and traditions of life. According to this study, Ottoman bureaucracy's development in the post-conquest period of Istanbul, headed by the three institutions of Timar, Devshirme, and School, presented a crucial role in isolating the Turkomans. Besides, Ottoman centralism policy in the face of the nomadic and semi-nomadic Turkomans and the humiliation of these groups by the Ottoman society's elites reinforced the Sufi Turkmens' divergence from the Ottomans and caused their convergence of the Safavids.

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.

The Madarsas played a unique role in promoting Istanbul into an Islamic-Ottoman metropolis by consolidation and boosting the educational and religious life of the city after the conquest (1453 A.D.). Although the transforming of the Istanbul to the Ottoman’s capital took place by Mehmet II (the Conqueror), but the changing of city into the Ottoman educational-religious center and Islamic metropolis, carried out viaother ways, including building of the magnificent mosques and madrases. As a result of building and activities of the significant number of madrasas, especially Madaris-i Sahn (Sahn-I Thiman), Madrasa’s teachers (ustad) and students (Talaba) could teach and study in this madrasas, and inform the life of official Islam (Sharia) and Islam of Madrasa in the new Ottoman capital and metropolis. Consequently, the Madrasas had played an important and unique role in outward image and establishment and flourishing of religious life in Istanbul and converting it into an Islamic metropolis.

Since the rise the Safavid Shi’i government in Iran, Shi’ism has turned into a serious and important problem for the Ottomans, as well as the scholar class and the scholastics of the jurisdiction of this government. The spiritual influence of the Safavid household among a considerable part of the residents of Anatolia in this period has made the observers to conclude that this land had been on the verge of converting from Sunnism to Shi’ism. In circumstances this this important issue was interpreted as uselessness of propagative and scholastic activities of the past periods, the urgent solution in view of the majority of these scholastics was a violent confrontation by the Ottoman government with the groups advocating the Safavids in Anatolia. Thus, the famous and influential scholastics sought to create a psychological and propagational climate and employ the issuance of fatwas against the Shi’i-Safavids and thereby instigate the Ottoman government to engage in military confrontation against the Shi’as of Anatolia and the Safavids. Despite all these attempts, Bayezid II refused direct combat against the newly-established
Safavid Government and, while confronting with some Shi’i manifestations, imposed some restrictions on the advocates of the Safavids and Shah Isma’il. However, with the rise of Selim I to power and his political and personal motives for combat against the Shi’as and Safavids to establish his power, he succeeded in creating conditions in which the scholastics could prepare the ground for the Ottoman’s military invasion of Iran against the Shi’as. Accordingly, a part of the reasons for the occurrence of the Battle of Chaldiran should be sought in the positioning of the scholastics against the growth of Shi’ism in Anatolia and the rise of the Shi’i Safavid government.

Although, in the Ottoman dynastic historiography, Bayezid I. was described as the mighty and warrior figure, this Sultan also was in his behaviors and policies under the influence of the influential political-religious currents in Ottoman territory. Using the motivation of Beyazid I to raise his stature as Muslim Sultan and pretender in the Islamic world after victory at Nicopolis war in 797/1396, the current of Madrasa could change the situation to its favor. When the Yildirim Beyazid tried to dominate throughout Anatolia, the Madrasa graduates forced him to repent from committing of illicit acts and by this way they renewed, like previous periods, their political status in Ottoman rule. However, attempts of the Madrasa current had failed to peacefully resolve the conflict between Beyazid I and Tamerlane. Following the defeat in the Battle of Ankara in 804/1402, the reign of Yildrim Beyazid came to end and the Ottoman Empire was on the verge of collapse and disintegration.

Madrasas and Madrasa Education, in terms of both quantity and quality, attained a remarkable progress in Ottoman Classic period, and reached the height of its splendor with the establishing of Fâtih’s Sahn-i Thimân Madrasas(875 A.H) and Sulaymâniyya Madrasas (965 A.H.). Undoubtedly, numerous factors and variables had a role in the occurrence of this historical and the educational- cultural phenomenon in this period in Ottoman lands. The needs of the Ottoman State to develop the administrative and judicial organizations and to provide specialists for these institutions, led efforts of the Ottoman Sultans to establish several Madrasas. Political stability and favorable economic situation provided possibility of large investments in order to expanded Madrasas. Other factors such as Widespreading of Waqf tradition, immigration of well-known scholars from around the Muslim world to Ottoman territory and policy of Ottoman Government in support of the Sunni Islam (tasanun-i fikâhati va Madrasa-yi), for their part, caused the expansion of Madrasas in the Ottoman lands in the classic period.