جستجوی مقالات مرتبط با کلیدواژه « امپراتوری عثمانی » در نشریات گروه « ادبیات و زبان ها »

Constantinople, now known as Istanbul, is one of the most important cities on the border between Europe and Asia, which has witnessed many events and catastrophes throughout history and has been destroyed and rebuilt many times. In the authoritative historical books, there are detailed materials about this city, which in this article are to be mentioned briefly, three treatises will be introduced as well. The subject of these treatises, according to the titles of the two versions, is the mention of the history of Constantinople and Hagia Sophia and the mention of the history of Hagia Sophia. All three treatises have similar contents, narrating a story about the kingdom of Ostoniano, one of the sons of Constantine, and the story of building a church called Hagia Sophia during his reign.Each of the authors of these treatises has used a different source; The author of Ketab-e Zekr-e Qal’e-ye Qostantiniye va Bana’e Ayasofyat  f’l Tavarikh, Ahmad ibn Ahmad al-Monshi al-Jilani, rewrote it from "the treatise on the preparation of the foundation of the high building of the Hagia Sophia, which was translated from Roman into Persian” in order to be acceptable to common sense and direct mind of everyone. The author of the history of Hagia Sophia, Darvish Shams, translated the book directly from Roman into Persian. The author of Tarikh e Fath-e Qostantaniye  (the history of the conquest of Constantinople), in response to Azizi's request, translates a book, which had been translated from Roman into Turkish, into Dari Persian.However, due to the high similarity of these three versions, in terms of volume and content, it was difficult to choose one and prefer it to the other. With all this, the written version of Monshi Gilani was selected due to its linguistic and literary features and was quoted as an example at the end of the article. What follows is the second part of the text of the mentioned versions.

The Naqshbandî lineage in Kurdistan was not influential and well known in the beginning of the 19th century, whereas, the Qâdirî in Kurdistan had a lot of influence in that region. The Naqshbandî lineage was active in some areas in the Ottoman Empire such as Istanbul, Mecca, and Medina, but the main center of his lineage was in India on that time. In India, the great leader, Abdullah Dihlawî, known as Shâh Ghulâm ‘Alî, sent his caliphs to different regions of Islamic world,, one of them was Mîrzâ Abdul Rahîm, entered Kurdistan and brought Mawlânâ Khâlid, who had been studying contemplative and narrated Islamic Sciences and had permission to guide in Qâdirî lineage with himself to India in 1224 AH. To meet great leader of the Naqshbandî lineage Shâh Ghulâm ‘Alî. Mawlânâ Khâlid was in India with Dihlawî for nearly one year and then he received permission to guide disciples in Cheshtî, Kubrawî, Suhrawardî, Qâdirî and Naqshbandî lineage. Additionally, he received permission from Shâh Abd-ul –Aziz Muhaddith (d.1823 in Delhi) to receive the Hadith from the six Canonical Sonni Hadith Collections.
Since 1226 A.H. and after the return of Mawlânâ Khâlid to Kurdistan, the Naqshbandî lineage became active in Kurdistan and acquired prominent situation among people as well as the Bâbân rulers due to extensive effort of Mawlânâ Khâlid and his caliphs. Documents analysis reveals that Mawlânâ Khâlid was active in both branches of "Sharia" and "Tariqat" simultaneously. Mawlânâ Khâlid was supermen leader of Naqshbandî lineage on that time, more ever, he was also prominent pious, expert orator, and, famous poet, and generally he was distinguished in both field of contemplative and narrated sciences. He taught his disciples commentary and Hadith as well as comportment way in Sulaimani, Baghdad and Damascus. The caliphs of Mawlânâ Khâlid were the main reason for increasing his power to distribute his lineage which some of them had had previous experience in the fields of religious jurisprudence, commentary and Hadith, and some of them had been teaching for years.
Joining of some grandees and Shaikhes of Qâdirî lineage to Naqshbandî Mujjadadî Khâlîdî lineage in Kurdistan, Levant and other parts of Islamic World in addition to the charismatic leadership of Mawlânâ Khâlid played an important role in the rapid distribution and expansion of this lineage in the Ottoman Empire territory, especially in Kurdistan. Because of huge influence of Naqshbandî lineage in Kurdistan, some Qâdirî Sheikhs, especially in the Bâbân Emirate region found them selves to be cornered and started confrontation with Mawlânâ Khâlid. As a result of the confrontation with Qâdirî,s Sheikhs, and also because of political conflicts among the ruling Bâbân family, Mawlânâ forsook Sulaimaniyah and moved to Baghdad.
From the first entrance of Mawlânâ to Baghdad to Sulaymaniyah in 1228 A.H. till the second travel of him to Baghdad in 1236 A.H. his تکیه in Sulaimaniyah witnessed the presence of many disciples from different regions of Islamic World such as Mecca, Medina, Bethlehem, Damascus, Aleppo, Shemydinan, Mardin, Urfa, Diyarbakir, Afghanistan, Dagestan, Transoxina, Egypt, Oman and Morocco. This intensive presence of Mawlânâ Khâlid disciples had close relationship with the activities of some notable scholars such as Seyyed Asad Sadr al-Din Heidarî, Seyyed Sabaghollah Heidarî, Seyyed Obeid Allah Heidarî, Allameh Yahyâ Mazury Emadî, Allameh Abdulrahman Ruzbehanî, Allâmeh Abdollâh Jalî, Faqîh Sheikh Osmân, Sirâjdin Tvilhayy and Mullâh Mustâfâ the second presence of Mawlânâ in Baghdad,
The political and cultural capital of Iraq did not reduce the range of cultural and propagandistic activities of him, contrary this city became the main and his traditions, but has become a major center for his lineage and many grandees from the all parts of Islamic world gathered there around him. The constant growth of the fame and reputation of Mawlânâ Khâlid led to that some political and religious leaders in Damascus invited him to this city. Finally, Mawlânâ accepted their invitation and moved to Damascus with a lot of his caliphs and disciples in 1238 H.A.
Mawlânâ Khâlid stayed in Damascus for four years and during this period, in collaboration with his Caliphs, trained notable caliphs. He appointed some of his famose caliphs in mosques and religions schools for teaching and guidance of people, and the influence and reputation of Naqshbandî lineage enhanced enormously, to the extent some distinguished people from North Africa and the other Islamic areas had been guided by him and his caliphs, among them Sayyed Abdul Qâdir al-Jazâyerî one of the most prominent Algerian campaigner
Spatial context for guidance and education in the two areas of "Sharia" and "Tariqat", and the emphasis on the priority of the "Sharia" played a fundamental role in the development of the aforementioned lineage. The selection of strategic and outstanding political, religious and economic place like Sulaimaniyah, the capital of the Bâbân Kurdish Emirate, Baghdad, the main center of the Ottoman Empire in Iraq, Damascus, the capital of the Levant, Istanbul, Baytulmuqqads, the firs kiblah (qiblah) of the Muslims, Mecca, Medina and the other locations for the presence of caliphs and attendance of caliphs indicated to a logical selection. Role and the character of Mawlânâ Khâlid in the quantitative and qualitative development of the to Naqshbandî Mujjadadî lineage was so valuable that after him a branch known as Khâlidî was formed and till now is the largest and most distributed lineage in the Western part of the Islamic world.
Developments in the political structure of the Ottoman Empire toward of more centralization and elimination of the Janissaries and their intellectual supporters, the Bektashi from bureaucratic system in Istanbul, provided a suitable ground for Naqshbandî,s disciples for gradual infiltrating into intellectual and bureaucratic system of the Ottoman Empire. Mawlânâ Khâlid, the super me preceptor of the Naqshbandî Mujjadadî lineage in Ottoman Empire, with his notable Caliphs could use this appropriate political and social conditions for extending their thoughts.
This research uses historical research method and relying on an analytical descriptive approach to investigate the role and relationship of the full leader of the Naqshbandî Mujjadadî lineage in India in shaping this trend in Kurdistan and how it is dispersed in the Ottoman Empire. The findings show that Mawlânâ Khâlid, with the attraction of many of the elders, scholars of various sciences and Ottoman rulers was able to bring Naqshbandî lineage to the righteous position in Kurdistan as well as the entire territory of the Ottoman Empire. The prominent role of Mawlânâ Khâlid and her caliphs in the rapid expansion of their network order led to the transfer of the Naqshbandî lineage from India to Ottoman after the death of Shâh Ghulâm ‘Alî Dihlawî, and the branch of Khâlidî would be formed in this way. Although the propaganda discourse of Mawlânâ Khâlid and his Caliphs was not antagonistic to the ruling, shortly after his death, this lineage was turn into colonialist discourse and, in some areas, became antagonistic.

The Ottoman Empire is one of the few great empires of the world, which during more than 6 centuries has brought a vast portion of the world of those days, including Muslims and non-Muslims, under its rule. The aforementioned empire had a significant influence over the regions and countries under its control, in political, economic, cultural, social, and military aspects. Addressing the subject of the military policy of the mentioned empire, the present study tries to discuss and investigate the basics and methods of creating resistance in corpsmen through a descriptive-analytical approach. The findings indicate that Ottomans, since the beginning of their military activities and conquests, have employed various useful methods in mobilizing and stimulating the corpsmen and creating resistance in them during their dispatch, before and during battles. Some of these methods include the usage of holy Islamic sources and texts, respected literary and spiritual symbols and characters, the promise of material gifts and access to the wealth and booties of hostile pagans, the active presence of high-ranked officials of the Ottoman empire in battle fields, assuming the right of vote for commandants in taking decisions and tactics for war.