Akademik Veri Yönetim Sistemi
TASHKENT INTERNATIONAL CONGRESS ON MODERN SCIENCES-IV , Toskent, Özbekistan, 8 - 10 Nisan 2025, cilt.2, ss.58-59, (Özet Bildiri)
In the Islamic world, the most
widespread order after the Qadiriyya is the Naqshbandiyya order. Although it
emerged in Maveraünnehir, it quickly replaced almost all the orders, especially
Kübreviyye and Yeseviyye. Except for the Arabian Peninsula, the Maghreb, and
sub-Saharan Africa, it has spread throughout the Islamic world. After
Maveraünnehir, the second region where the Naqshbandi order spread the most was
Anatolia.
Sufism, which began to spread in Anatolia during the Seljuk period, rapidly
developed during the Ottoman period. In a short time, it was carried to Rumelia
by sheikhs and dervishes. Like the Kübreviyye, Yeseviyye, and Kadiriyye orders,
the Naqshbandi order also received intense interest from the Ottoman people.
The fact that the Nakşibendiyye lodges served more people was not a situation
that could be sustained solely by public donations. For example, was there a
patronage of the Nakşibendiyye Order by the Ottoman rulers? If it was applied,
then donations and grants must definitely be mentioned as a result. On the
other hand, in the era of Hace Ahrar in Maveraünnehir, the donations and grants
from the rulers must have played a role in the socio-economic power of the
Nakşibendiyye Order. It is known that during the era of Hace Ahrar, the order
owned numerous lands and shops. This development brings the issue of donations
and endowments to the forefront. It is evident that such questions necessitate
a comparison of the donations and grants during the Ottoman and Timur
dynasties. There has not been sufficient research on this topic in the
literature.
On the other hand, in the patronage and
donation policies towards the Naqshbandi order's lodges, were the sheikhs? the
character of the sultans of the era? or was it the medieval Islamic-Turkish
state traditions practiced by the two states that ruled at the same time that
were more effective? without answering the question, the donations and
endowments of the Ottoman and Timur states towards the Naqshbandi order cannot
be explained within the framework of the foundation culture. The main question
of the study will be to understand the policies of these states by comparing
them.
In Islamic society, since each foundation is an institution that provides
shelter and food needs to those in distress, increasing the comfort of these
institutions, supporting their services, and in short, keeping them operational
are the policies that rulers are concerned with
Because in Islamic societies, supporting
foundations that help the poor and needy with shelter and food, revitalizing
them by providing opportunities, are elements that increase the power of rulers
and highlight the people's loyalty to the state, this situation is leading
towards a ruler-sufi order relationship.
From a structural and functional perspective, it is important to compare the
grants and donations obtained by the Naqshbandi Order through the Timur and
Ottoman dynasties and to reveal the sociological justifications for this. In
other words, revealing how the economic-social support provided by members of
the dynasty to the Sufi lodges was established through donations and grants
means emphasizing the role of the order in both the historical process and in
society and social-cultural life. The study has been prepared based on the
Ottoman archive and sources published in different languages.
Keywords: Ottomans, Timur, dynasty, Naqshbandi, foundation