Turkish Type Muslim Conception

First Muslim Turkish Dynasty: Karakhanids

In our previous articles, we stated that Tugrul Bey saved the Abbasid Caliph from the control of the Fatimid Caliph and that the Turkish mind and (Sunni) Muslim imagination began to be politically decisive in the Islamic world. Here, in fact, the first Muslim Turkish dynasty's beginning with the Karakhanids (940-1040), the Ghaznavids (963-1187), the Great Seljuks (1040-1157), the Anatolian Seljuks (1075-1308), the Mamluks (1250-1517) and the Ottomans ( 1299-1922) we are talking about a process. Because before Tugrul Bey, there was Sultan Satuk Buğra Han (942-955).

At this point, it is worth remembering that the phrase Karakhanids (225-609/840-1212), the first Muslim Turkish State, was coined by the Russian Orientalist Vasilij Vasilevich Grigorev in 1874 and we use it exactly. In Islamic sources, it is referred to as al-Hakaniye, Al-i Hakanan, Mülükü'l-Hakaniye, al-Afrasyab and Al-i Afrasyab et-Turki. It was known as Ilek Khans and Turksitan Uyghur Khans until 1800 years in the scientific world. The biggest attempt of the period by non-Muslim Turks, Chinese, and Buddhists, including Tibetans, to uproot Islam from that region, was prevented by the ruler Togan Han Ahmet, which is important in terms of showing the services this administration gave to Islam.

Tugrul Bey, who opened the first Seljuk madrasahs in the context of Turkish Reason and (Sunni) Islam in Nishapur in 1040, ordered his grand vizier to multiply and systematize the (Nizamiye) madrasas that would provide education on Ahl al-Sunnah.

Nizamiyye and Azamiyye Madrasahs

Vizier Nizamülmülk (d.485/1092), who combined the Turkish State Tradition and the Persian/Sassanid state tradition, appointed Cuveynî (d. 1085), the most famous scholar of the period, known as "Imamu'l-Haremeyn", to head the madrasa. Al-Ghazali's teacher Imamu'l-Haramayn al-Cuveynî was the head of the Nizamiye Madrasa in Nishapur for many years until his death.

Boarding and scholarship education started to be given in these madrasahs, whose expenses were provided by foundations. It has a dimension such as educating educated people for the state and providing education based on Ahl al-Sunnah against Shiite (Fâtimî/Ismaili) teachings. Because it was necessary to protect and consolidate the Ahl-i Sunnah-centered beliefs of the Oghuz tribes who had just converted to Islam. In addition to Nishapur, the same universities were established in the cities of Belh, Isfehan, Merv, Herat, Mosul, and Amul of Taberistan.

In addition to this, there is the Azamiye Madrasa, which was built around the tomb of Imam-i Azam Ebu Hanife, who died in Baghdad in 150 (767), and takes its name from him. Seljuk Vizier Şerefülmülk Ebû Said el-Hârizmî had a tomb built on the tomb and a madrasah next to it in 459 (1067). The tomb had a Seljuk style domed structure with a muqarnas cone that could be seen from far away. The madrasa, on the other hand, was put into service on 27 Cemâziyelâhir 459 (15 May 1067), four months and thirteen days before Nizamiye, and became the first Seljuk madrasah to be established in Baghdad. The tomb of Imam-i Azam and the madrasa, which were destroyed after Shah Ismail's invasion of Baghdad, were rebuilt by Suleiman the Magnificent in 1534 with the addition of a mosque, imaret, ribat and bath.

At this point, if we say that the Turkish mind's conception of Shiite Islam through the Safavid State, and the conception of Sunni Islam in the Ottoman Empire and Sultan Baybars and the Mamluk state, in the Islamic world, it becomes possible to follow the line of use of these concepts as a means of legitimacy in the political economy. 

Relations of Turkish Dynasties with Islam:

In summary, it is necessary to emphasize the importance of comparatively examining the political and economic struggles of the three states of Shah Ismail, Yavuz Sultan Selim and Sultan Baybars, Turkish Mind and Muslim imaginations. This includes the Timurid dynasty, which ruled in Inner Asia and Iran between 1370-1507, in the portion falling to the share of Genghis Khan's son Chagatai, and Zahiruddin Muhammed Babür (d. Let us add the state of the Mughals (1526-1858), which was founded by the 1530s. When we consider the Rasuloğlus, a dynasty of possibly Turkmen origin, who ruled in Yemen between 1229-1454, the influence in the Islamic geography becomes clearer. Because "The Messenger sultans, who followed a Sunni policy and were almost all scholars, contributed greatly to the development of science with the books they wrote, the madrasahs they had built and the libraries they established. Some of the taxes allocated to the scholars were also supported by foundations."

Golden Horde State:

When we remember the Golden Horde State in the Caspian geography, which came to the fore with the Russia-Ukraine war today, it is seen that most of the ancient world was ruled by the Turkish mind and Muslim imaginations for centuries. Toktamış Khan, who had ensured the dominance of the Golden Horde with the support of Emir Timur (d. 807/1405), sent an embassy to the Mamluk sultan in Cairo and made preparations for an alliance with Timur, against the possibility of Timur's strengthening in Iran, in rich Azerbaijan, but failed. Because Timur, who was a good strategist, did not allow this and defeated Toktamış Khan, but it would be fair to say that he indirectly contributed to the survival of the Russians from a small-scale principality to the present day. When we remember these events, we can see the effects of the political conflicts between the Turkish states. It is clear that the issue was ultimately economic and political at that time as well.

In short, upon the advance of the Mamluks, who increased their targets towards Anatolia, to Kayseri, and the agreement of Shah Ismail, the rival of Yavuz Sultan Selim, and Kansu Gavri, Yavuz Sultan Selim also took the fight against the Mamluk state to the fore. He won the wars of 1516 Mercidabık and 1517 Ridaniyye and put an end to this state.

Sultan Baybars:

We would like to draw attention to the fact that Sultan Baybars (al-Melikü'z-Zahir Rüknüddin es-Salihi al-Bundukdari, d. 6761277), who was the head of the Mamluk/Kölemen state in the context of Three Styles of Contemplation, was a Kipchak Turk. He was sold as a slave to the Ayyubids (1171-1462), a mixed dynasty of Turks, Arabs and Kurds, who ruled in the Middle East, Egypt, Hejaz, Yemen and North Africa, and he rose quickly and became the head of state. Baybars, who became the sultan after Aynicalut (1260) won victory over the Mongol ruler Hulagu, had already ended the Ayyubid domination in Kerek and Homs in 661 (1263).

The Mamluks killed the last Ayyubid sultan, Melikü'l-Muazzam Turanşah, and presented Şereddurr, the widow of the Ayyubid Sultan es-Salih Eyyub (1240-49), as their leader with the title "Meliketü'l Muslim". Baybars al-Bundukdari thus handled the transition period peacefully. As a result of the intense pressure that a woman would not be a leader in the Arab world, three months later, she married one of the army commanders, al-Muiz Aybek et-Turkmani (1250-1257). Although the sermons in Egypt were read on behalf of the Ayyubids until 1254, the power passed to the Mamluks. There was now a Muslim Turkish state that ruled in Egypt, Syria and Hejaz between 1250-151.

The Tradition of the Sultan's Legitimacy from the Caliph:

As can be seen, by declaring Abbasi al-Mustansir as the caliph, they tried to ensure their religious legitimacy in the Arab geography. During the Mamluk rule, the caliph appointed the sultan to work. Although the authority of the caliph was taken away from the Mamluk state, as it was a medieval tradition, the sultans had to get the approval of the caliph in order to gain legitimacy when they ascended the throne. This was one of the first conditions for the caliph's acceptance by other Islamic states and the legitimacy of his reign.

At this point, when examining Egypt's Islam, during the period of Caliph Harun Reşid (786 - 809), an important part of the military unit was Turkish, it was stated that Turks were an important element from the period of Caliph Memun (813 - 833), the Tolunoğlus and the İhşidis dynasties fighting against the Fatimids in the region and the Mamluk state during the reign of Sultan Baybars. It should be noted that it is necessary to examine their religious, political and economic policies in detail. In this study, it can be questioned to what extent it is consistent to describe Turks as "slaves".

Conclusion:

If we come to Baybars in the context of Three Styles of Contemplation without diverting the subject, he is also a qualified diplomat, that he responded to the Golden Horde Khanate, or rather Toktamış Khan's request for help, against the Ilkhanids, that he made agreements with the Byzantines against the Crusaders in Syria, and that he struggled with the Syrian Batinis. we know you do. He applied the law of Genghis Khan in the administration, and as a regular hardworking administration, he gave great importance to justice, rights and law. He was the first to appoint a separate qadi of each sect and a qadi'l-kudat for their heads in order to solve the problems of the members of the four major Sunni sects. With a centralized administration, he built roads reaching Cairo and established a strong postal organization. Scientifically, Baybars' period was extremely productive, he opened his doors to scholars who escaped the persecution of the Mongols and the Crusaders, and gave them significant support. The presence of 160 madrasas in Damascus and 75 in Cairo shows this. He was the first to use the adjective Hadimu'l-Haremeyn. He tried to increase the number of Turkish Mamluks by placing Turkmens in many parts of Syria.

In this context, Tugrul Bey and Sunni (Hanefi-Shafii); In order to understand the historical foundations of Shah Ismail and the Turkish Shiite (Imâmiyya) conception of Islam, it is necessary to talk about the sons of Bermeki-Buveyhi in the Abbasid period. That's in the next post, please be patient. I look forward to your criticisms and contributions, and thank you in advance for these ideas that we have opened for discussion.