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ﺗﺎرﯾﺦ و ﻓﺮﻫﻨﮓ، ﺳﺎل ﭼﻬﻞ و ﺷﺸﻢ، ﺷﻤﺎرة ﭘﯿﺎﭘﯽ 93، ﭘﺎﯾﯿﺰ و زﻣﺴﺘﺎن 1393، ص 33-65

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ﺗﺎرﯾﺦ و ﻓﺮﻫﻨﮓ، ﺳﺎل ﭼﻬﻞ و ﺷﺸﻢ، ﺷﻤﺎرة ﭘﯿﺎﭘﯽ 93، ﭘﺎﯾﯿﺰ و زﻣﺴﺘﺎن 1393، ص 33-65 ﻣﻄﺎﻟﻌﺎت اﺳﻼﻣﯽ: ﺗﺎرﯾﺦ و ﻓﺮﻫﻨﮓ، ﺳﺎل ﭼﻬﻞ و ﺷﺸﻢ، ﺷﻤﺎرة ﭘﯿﺎﭘﯽ 93، ﭘﺎﯾﯿﺰ و زﻣﺴﺘﺎن 1393، ص 33-65 ﻧﻘﺶ ﻣﺪارس و اﺳﻼم ﻣﺪرﺳﯽ در ﺳﯿﺎﺳﺖ ﻣﺬﻫﺒﯽ دوﻟﺖ ﻋﺜﻤﺎﻧﯽ * ﻣﻄﺎﻟﻌﻪ ﻣﻮردي دوره ﺷﮑﻞﮔﯿﺮي ﺗﺎ ﭘﺎﯾﺎن دوره ﻣﺮاد اول دﮐﺘﺮ ﻣﻬﺪي ﻋﺒﺎدي/ اﺳﺘﺎدﯾﺎر داﻧﺸﮕﺎه ﭘﯿﺎم ﻧﻮر ﻣﺮﮐﺰ ﺗﻬﺮان ﺟﻨﻮب1 ﭼﮑﯿﺪه ﻧﮕﺮش ﻓﺮﻣﺎﻧﺮوا ﻣﺤﻮري در ﮔﺰارشﻫﺎي ﺗﺎرﯾﺦﻧﮕﺎري دوره ﻋﺜﻤﺎﻧﯽ ﻣﻮﺟﺐ ﺷﺪه اﺳﺖ ﺗﺎ در ﺗﺼﻮﯾﺮ اراﺋﻪ ﺷﺪه از ﻣﻨﺎﺳﺒﺎت ﻣﯿﺎن دوﻟﺖ ﻋﺜﻤﺎﻧﯽ ﺑﺎ ﻧﻬﺎد ﻣﺪرﺳﻪ، دوﻟـﺖ ﻧﻬـﺎد ﺗﺄﺛﯿﺮﮔـﺬار و ﻣﺪرﺳـﻪ، ﺑـﻪ ﻣﺎﻧﻨـﺪ اﮐﺜـﺮ ﻧﻬﺎدﻫﺎي دﯾﮕﺮ ﺟﺎﻣﻌﻪ، ﺗﺄﺛﯿﺮﭘﺬﯾﺮ ﺟﻠﻮه داده ﺷﻮد. در ﭘﮋوﻫﺸﻬﺎي ﺻﻮرت ﮔﺮﻓﺘﻪ ﻧﯿﺰ ﺑﻪ دﻟﯿﻞ ﻋﺪم ﺗﻮﺟﻪ ﺑـﻪ اﯾﻦ ﻧﮑﺘﻪ، ﻫﻤﯿﻦ ﻧﮕﺎه رﺳﻤﯽ ﺗﺎرﯾﺦﻧﮕﺎري ﺳﻨﺘﯽ ﻋﺜﻤﺎﻧﯽ ﭘﺬﯾﺮﻓﺘﻪ ﺷﺪه اﺳﺖ. ﺣﺎل آﻧﮑﻪ، از زﻣـﺎن ﺗﺄﺳـﯿﺲ ﻣﺪارس در ﻗﻠﻤﺮو ﻋﺜﻤﺎﻧﯽ از اواﺳﻂ ﻧﯿﻤﻪ اول ﻗﺮن ﻫﺸﺘﻢ ﻫﺠﺮي/ﭼﻬﺎردﻫﻢ ﻣﯿﻼدي و ﺷﮑﻞﮔﯿﺮي ﺟﺮﯾـﺎن ﻋﻠﻤﯽ ـ ﻣﺬﻫﺒﯽ ﺑﺮﺧﺎﺳﺘﻪ از آن (ﺟﺮﯾﺎن اﺳﻼم ﻣﺪرﺳﯽ) و ﺣﻀﻮر آن در ﻋﺮﺻﮥ ﺳﯿﺎﺳﺖ، ﺑﻪ ﺗﺪرﯾﺞ ﺗﻐﯿﯿـﺮ ﻗﺎﺑﻞ ﺗﻮﺟﻬﯽ در رﻓﺘﺎر و ﺳﯿﺎﺳﺘﻬﺎي اﯾﻦ دوﻟﺖ ﭘﺪﯾﺪ آﻣﺪ. ﻓﺎرغاﻟﺘﺤﺼﯿﻼن ﻣﺪارس در ﮐﻨﺎر ﺑﺴـﻂ ﺣﻀـﻮر ﺧﻮد در ﺟﺎﻣﻌﻪ، ﺑﺴﯿﺎري از ﻣﻨﺎﺻﺐ ﺳﯿﺎﺳﯽ، اداري و ﻗﻀﺎﯾﯽ ﻣﻬﻢ را ﺑـﻪ اﻧﺤﺼـﺎر ﺧـﻮد درآوردﻧـﺪ و ﺑـﺎ ﻧﻘﺶآﻓﺮﯾﻨﯽ در ﺳﯿﺎﺳﺖﮔﺬاريﻫﺎي دوﻟﺖ ﻋﺜﻤﺎﻧﯽ، ﺑﻪ ﻋﻨﻮان ﻋﺎﻣﻞ ﻣﻬﻢ ﺗﺄﺛﯿﺮﮔﺬار در اﯾﻦ زﻣﯿﻨﻪ درآﻣﺪﻧﺪ. ﺑﻨﺎﺑﺮ ﯾﺎﻓﺘﻪﻫﺎي ﭘﮋوﻫﺶ ﺣﺎﺿﺮ، ﻣﯽﺗﻮان ﮔﻔﺖ ﺑﺮﺧﻼف اﻧﮕﺎره ﻣـﺬﮐﻮر، ﺗـﺄﺛﯿﺮ دوﻟـﺖ و ﻣﺪرﺳـﻪ در دوره ﻋﺜﻤﺎﻧﯽ (اواﯾﻞ دوره ﺷﮑﻞﮔﯿﺮي ﻣﻮرد ﺑﺤﺚ در اﯾﻦ ﻣﻘﺎﻟﻪ)، دو ﺳﻮﯾﻪ ﺑﻮد و ﻧﻬﺎد ﻣﺪرﺳﻪ ﻧﯿﺰ ﺑﻪ ﻧﻮﺑﮥ ﺧـﻮد ﻫﻢ ﺑﺮ ﺳﺎﺧﺘﺎر دوﻟﺖ و ﻫﻢ ﺑﺮ ﺳﯿﺎﺳﺘﻬﺎي آن ﺗﺄﺛﯿﺮ ﻣﻠﻤﻮﺳﯽ داﺷﺖ. ﮐﻠﯿﺪواژه ﻫﺎ: ﺳﯿﺎﺳﺖ ﻣﺬﻫﺒﯽ دوﻟﺖ ﻋﺜﻤﺎﻧﯽ، ﺟﺮﯾﺎن اﺳﻼم ﻣﺪرﺳﯽ، ﻣﺪارس، ﻋﻠﻤﺎ. *. ﺗﺎرﯾﺦ وﺻﻮل: 08/06/1393؛ ﺗﺎرﯾﺦ ﺗﺼﻮﯾﺐ ﻧﻬﺎﯾﯽ: 1394/01/18 1 . Email: [email protected] 34 ﻣﻄﺎﻟﻌﺎت اﺳﻼﻣﯽ- ﺗﺎرﯾﺦ و ﻓﺮﻫﻨﮓ ﺷﻤﺎرة 93 ﻣﻘﺪﻣﻪ ﺑﻨﺎ ﺑﺮﺷﻮاﻫﺪ ﺗﺎرﯾﺨﯽ اﮐﺜﺮ ﻣﺪارس ﻣﻬﻢ و ﻣﺸﻬﻮر در ﻋﻬﺪ ﻋﺜﻤﺎﻧﯽ اﻏﻠﺐ از ﺳـﻮي ﺳـﻼﻃﯿﻦ اﯾـﻦ ﺳﻠﺴﻠﻪ ﺗﺄﺳﯿﺲ ﺷﺪﻧﺪ. ﻫﻤﯿﻦ اﻣﺮ ﻣﻮﺟﺐ ﺷﺪه اﺳﺖ ﺗﺎ اﯾﻦ ﮔﻤﺎﻧﻪ درﺑﺎرة ﻣﻨﺎﺳﺒﺎت ﻣﯿـﺎن دو ﻧﻬـﺎد دوﻟﺖ و ﻣﺪرﺳﻪ در دورة ﻋﺜﻤﺎﻧﯽ ﺑﻪ ﺻﻮرت ﻧﻈﺮ ﻏﺎﻟﺐ درآﯾﺪ ﮐﻪ دوﻟﺖ ﻫﻤﻮاره ﻧﻬـﺎد ﺗﺄﺛﯿﺮﮔـﺬار ﺑﺮ ﻧﻬﺎد آﻣﻮزش ﺑﻮد. ﺑﻪ ﻋﻨﻮان ﻣﺜﺎل ب. ﻻﭘﯿﺪوس1ﻣﻌﺘﻘﺪ اﺳﺖ ﮐﻪ در اﻣﭙﺮاﺗﻮري ﻋﺜﻤـﺎﻧﯽ ﺗﮑﺎﻣـﻞ ﻣﻨﺎﺳﺒﺎت ﻣﯿﺎن دوﻟﺖ و ﻧﺨﺒﮕﺎن ﻣﺬﻫﺒﯽ ﻣﻨﺠﺮ ﺑﻪ ﮐﻨﺘﺮل ﻣﺴﺘﻘﯿﻢ دوﻟﺖ ﺑـﺮ ﻧﻬﺎدﻫـﺎي دﯾﻨـﯽ ﺷـﺪ و ﻋﻼوه ﺑﺮ اﻣﻮر ﻗﻀﺎﯾﯽ، ﻓﻌﺎﻟﯿﺖﻫﺎي آﻣﻮزﺷﯽ ﻧﯿـﺰ ﺗﺤـﺖ ﮐﻨﺘـﺮل آن درآﻣـﺪ (Lapidus,16-17). اﮔﺮﭼﻪ ﺗﺄﺛﯿﺮﮔﺬاري دوﻟﺖ ﻋﺜﻤﺎﻧﯽ ﺑﺮ ﻣﺪارس و ﺟﺮﯾﺎن ﻣﺬﻫﺒﯽ ـ ﺳﯿﺎﺳﯽ ﺑﺮﺧﺎﺳـﺘﻪ از آن، ﮐـﻪ در ﭘﮋوﻫﺶ ﺣﺎﺿﺮ از آن ﺗﺤﺖ ﻋﻨﻮان ﺟﺮﯾﺎن ﻣﺪرﺳﯽ ﯾﺎد ﺧﻮاﻫﺪ ﺷﺪ، ﻏﯿـﺮ ﻗﺎﺑـﻞ اﻧﮑـﺎر اﺳـﺖ، اﻣـﺎ ﭘﺬﯾﺮش اﯾﻦ ﻓﺮﺿﯿﻪ ﮐﻪ در ﻣﻨﺎﺳﺒﺎت ﻣﯿﺎن دو ﻧﻬﺎد ﻣﺬﮐﻮر (ﯾﻌﻨﯽ ﻣﺪرﺳﻪ و دوﻟﺖ)، اﻣﺮ ﺗﺄﺛﯿﺮ و ﺗﺄﺛﺮ اﻏﻠﺐ ﯾﮏ ﻃﺮﻓﻪ ﺑﻮده، ﺑﻪ آﺳﺎﻧﯽ ﻗﺎﺑﻞ ﻗﺒﻮل ﻧﻤﯽﺗﻮاﻧﺪ ﺑﺎﺷﺪ. ﭘﮋوﻫﺶ ﺣﺎﺿﺮ ﺑﺎ اذﻋﺎن ﺑﻪ اﯾﻦ ﮐﻪ ﭼﻨﯿﻦ ﺑﺮداﺷﺘﯽ از ﻣﻨﺎﺳﺒﺎت ﻧﻬﺎد دوﻟـﺖ و آﻣـﻮزش رﯾﺸـﻪ در ﺗﺎرﯾﺦﻧﮕﺎري رﺳﻤﯽ دورة ﻋﺜﻤﺎﻧﯽ دارد ﮐﻪ ﺗﺮﺳﯿﻢ اﻗﺘﺪار ﻣﻄﻠﻖ ﺳﻼﻃﯿﻦ از وﯾﮋﮔﯽﻫـﺎي ﺷـﺎﺧﺺ آن ﺑﻪ ﺷﻤﺎر ﻣﯽرود، درﺻﺪد اﺳﺖ ﻗﻀﯿﮥ ﻣﺬﮐﻮر را از زاوﯾﻪاي ﻣﺘﻔﺎوت ﻣﻮرد ﺑﺮرﺳﯽ ﻗـﺮار دﻫـﺪ. در اﯾﻦ ﺑﺮرﺳﯽ، ﻧﻘﺶ و ﺗﺄﺛﯿﺮ ﻣﺪارس و ﻣﺪرﺳﯿﺎن در ﺗﺤﻮﻻت اواﯾـﻞ دوره ﺷـﮑﻞ ﮔﯿـﺮي دوﻟـﺖ ﻋﺜﻤﺎﻧﯽ (ﺗﺎ ﭘﺎﯾـﺎن دوره ﻣـﺮاد اول (ﺣـﮏ. 761ــ 791ق/1360-1389 ،م) از ﺟﻤﻠـﻪ ﺳـﺎزﻣﺎﻧﺪﻫﯽ ﻧﻬﺎدﻫﺎي دوﻟﺖ و ﺑﻪ وﯾﮋه ﺳﯿﺎﺳﺖ ﻣﺬﻫﺒﯽ آن را ﻣﻮرد ﺗﻮﺟﻪ ﻗﺮار ﺧﻮاﻫـﺪ داﺷـﺖ. اﯾـﻦ ﻣﻬـﻢ ﺑـﺎ ﻣﻄﺎﻟﻌﻪ ﻣﻨﺎﺑﻊ ﺗﺎرﯾﺨﯽ اﺻﯿﻞ و ﻣﺘﻘﻦ و ﺑﻬﺮهﮔﯿﺮي از اﺻﻞ ، واژﮔﻮﻧﯽ2ﺑـﻪ ﻋﻨـﻮان ﯾﮑـﯽ از اﺻـﻮل ﻣﻬﻢ روشﺷﻨﺎﺳﯽ ﻣﯿﺸﻞ ﻓﻮﮐﻮ3، ﺻﻮرت ﮔﺮﻓﺘﻪ اﺳﺖ.4 1 . Lapidus 2 . Reversality. 3 . Michel Foucault. 4. در روشﺷﻨﺎﺳﯽ ﻣﯿﺸﻞ ﻓﻮﮐﻮ، اﺻﻞ واژﮔﻮﻧﯽ، ﻋﺒﺎرت اﺳﺖ از آﻧﭽﻪ ﮐﻪ اﻧﺴﺎن ﻣﻤﮑﻦ اﺳﺖ در ﻓﺮض ﻣﻔﻬﻮم ﻣﺨﺎﻟﻒ در ذﻫﻦ ﺧﻮد اﺣﯿﺎﮐﻨـﺪ؛ ﺑﺪﯾﻦ ﻣﻌﻨﺎ ﮐﻪ وﻗﺘﯽ ﺳﻨﺖ ﯾﺎ ﻣﮑﺘﺒﯽ ﺗﻔﺴﯿﺮ ﺧﺎﺻﯽ از روﯾﺪادي ﺗﺎرﯾﺨﯽ را ﻋﺮﺿﻪ ﻣﯽدارد، ﻣﯽﺗﻮان ﺑﺎ ﻃﺮح ﺗﻔﺴﯿﺮ و ﺗﻌﺒﯿﺮ ﻣﻘﺎﺑﻞ آن زﻣﯿﻨﮥ اﻧﺪﯾﺸﮥ ﺗﺎزهاي را در آن ﺧﺼﻮص ﻣﻬﯿﺎ ﮐﺮد و ﺑﺎ ﻣﻮرد ﺗﻮﺟﻪ ﻗﺮار دادن آن ﭘﺪﯾﺪه از ﻧﻘﻄﻪﻧﻈﺮي ﺧﺎص، زاوﯾﻪ و اﻓﻖ دﯾﮕﺮ آن را ﻧﯿﺰ ﻣﻄﺮح ﻧﻤﻮد و ﺑـﺪﯾﻦ ﻃﺮﯾﻖ ﺳﺎﺣﺖ ﻧﺎاﻧﺪﯾﺸﯿﺪة آن را ﺑﺮرﺳﯽ ﮐﺮد(ﺿﻤﯿﺮان، 39-38). ﭘﺎﯾﯿﺰ و زﻣﺴﺘﺎن 93 ﻧﻘﺶ ﻣﺪارس و اﺳﻼم ﻣﺪرﺳﯽ در ﺳﯿﺎﺳﺖ ﻣﺬھﺒﯽ دوﻟﺖ ﻋﺜﻤﺎﻧﯽ 35 زﻣﯿﻨﻪ ﺗﺎرﯾﺨﯽ: ﻧﻘﺶ ﺟﺮﯾﺎن ﺻﻮﻓﯿﺎﻧﮥ ﻋﺎﻣﯿﺎﻧﮥ در ﺷﮑﻞﮔﯿﺮي ﺑﯿﻠﯿﮏ ﻋﺜﻤﺎﻧﯽ زوال و اﻧﺤﻄﺎط دوﻟﺖ ﺳﻠﺠﻮﻗﯽ و ﺳﺴﺘﯽ ﮔﺮﻓﺘﻦ ﺗﺴﻠﻂ ﻣﻐـﻮﻻن ﺑـﺮ آﻧـﺎﺗﻮﻟﯽ، دوره اي از ﺧـﻼء ﺳﯿﺎﺳﯽ در ﻣﻨﻄﻘﻪ را در ﭘﯽ داﺷﺖ. در ﭼﻨﯿﻦ ﺷﺮاﯾﻄﯽ اﻣﺮا و ﻗﺪرتيﻫﺎ ﻣﺤﻠـﯽ در ﺻـﺪد ﮐﺴـﺐ اﺳﺘﻘﻼل ﺑﺮآﻣﺪﻧﺪ و در ﮔﻮﺷﻪ و ﮐﻨﺎر آﻧﺎﺗﻮﻟﯽ، اﻣﯿﺮﻧﺸﯿﻦﻫﺎي ﻣﺨﺘﻠﻒ ﻣﺴﺘﻘﻠﯽ را ﺑﻪ وﺟﻮد آوردﻧـﺪ (ﻧﺸﺮي، 1/48-50؛ اﺑﻦﮐﻤﺎل، 1/136-138). ﺑﯿﻠﯿﮏ ﻋﺜﻤﺎﻧﯽ از ﺟﻤﻠﻪ اﯾﻦ اﻣﯿﺮﻧﺸﯿﻦﻫﺎ ﺑﻮد ﮐـﻪ ﺑـﻪ ﺗﺪرﯾﺞ در ﺷﻤﺎل ﻏﺮﺑﯽ آﻧﺎﺗﻮﻟﯽ و ﻣﻨﺎﻃﻖ ﻣﺮزي رود ﺳﻘﺎرﯾﻪ (ﺳﺎﮐﺎرﯾﺎ)،1 اﻋـﻼم ﻣﻮﺟﻮدﯾـﺖ ﮐـﺮد (اواﺧﺮ ﻗﺮن 7ق/13م و اواﯾﻞ ﻗـﺮن 8ق/م). 14ﺷـﺮاﯾﻂ ﺧـﺎص ﺟﻐﺮاﻓﯿـﺎﯾﯽ و ﺳﯿﺎﺳـﯽ ﻣﻨﻄﻘـﻪ و ﻣﺠﺎورت ﺑﺎ ﻣﻨﺎﻃﻖ ﺗﺤﺖ ﻓﺮﻣﺎن ﺑﯿﺰاﻧﺲ، در ﻣﻘﺎﯾﺴﻪ ﺑﺎ اﻣﯿﺮﻧﺸﯿﻦﻫﺎي دﯾﮕـﺮ اﯾـﻦ اﻣﮑـﺎن را ﺑـﺮاي ﻋﺜﻤﺎﻧﯽ ﺑﻪ وﺟﻮد آورد ﺗﺎ ﺑﺎ ﺣﻤﻼت ﻣﺴﺘﻤﺮ ﺑﺪان ﻧﻮاﺣﯽ ﺑـﻪ ﺗـﺪرﯾﺞ ﺑـﺮ آوازه و وﺳـﻌﺖ ﻗﻠﻤـﺮو ﺧﻮد ﺑﯿﻔﺰاﯾﺪ (Langer and Blake,490, 494-495 ؛ Bosworth,190). در ﺷﮑﻞﮔﯿﺮي ﺑﯿﻠﯿﮏ ﻋﺜﻤﺎﻧﯽ در اﯾﻦ زﻣﺎن، ﺟﺮﯾﺎن اﺳﻼم ﺻﻮﻓﯿﺎﻧﻪ ﻧﻘﺶ ﭘﺮرﻧﮕﯽ اﯾﻔﺎ ﮐﺮد. در ﻣﻨﺎﻃﻖ ﻏﯿﺮﺷﻬﺮي، از ﺟﻤﻠﻪ ﻧﻮاﺣﯽ ﻣﺮزي، ﺟﺮﯾﺎن اﺳﻼم ﺻﻮﻓﯿﺎﻧﻪ ﻏﻠﺒﻪ داﺷﺖ و ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ وﻗـﻮع ﺟﻨﮓ و ﻧﺒﺮد ﻣﺪاوم در ﭼﻨﯿﻦ ﻣﻨﺎﻃﻘﯽ، روح ﺳﻠﺤﺸﻮري و ﺟﻨﮕﺎوري ﻧﯿﺰ ﺑﺮ دﯾﮕـﺮ وﯾﮋﮔـﯽ ﻫـﺎي اﯾﻦ ﺟﺮﯾﺎن اﻓﺰوده ﻣﯽﺷﺪ.ﻣﺠﺎورت ﺑﯿﻠﯿﮏ ﻋﺜﻤـﺎﻧﯽ ﺑـﺎ دوﻟـﺖ ﺑﯿـﺰاﻧﺲ، وﺟﻬـﻪ اي ﻣـﺮزي ﺑـﺪان ﻣﯽﺑﺨﺸﯿﺪ، ﺗﺎ ﺟﺎﯾﯽ ﮐﻪ ﺟﺮﯾﺎن ﻣﺬﻫﺒﯽ ﻏﺎﻟﺐ ﺑﺮ آن ﻧﯿﺰ ﻫﻤﯿﻦ ﺟﺮﯾﺎن ﺻﻮﻓﯿﺎﻧﮥ ﻏﺎزﯾﺎﻧـﻪ ﺑـﻪ ﺷـﻤﺎر ﻣﯽرﻓﺖ (Linder,2009, 7؛ İnalık,1/269-270.) ﺗﺤﺖ ﺗﺄﺛﯿﺮ ﻫﻤﯿﻦ ﺷﺮاﯾﻂ ﻣﺬﻫﺒﯽ، ﻣﺤﯿﻄـﯽ و ﺳﯿﺎﺳﯽ ـ ﻧﻈﺎﻣﯽ ﻣﻨﻄﻘﻪ ﺑﻮد ﮐﻪ ﻋﺜﻤﺎﻧﯽﻫﺎ ﺧﻮد را ﻏﺎزي و ﻣﺠﺎﻫﺪ ﻓﯽ ﺳﺒﯿﻞاﷲ ﻣﻌﺮﻓﯽ ﻣﯽﮐﺮدﻧﺪ و ﺟﻬﺎد و ﻏﺰا را وﻇﯿﻔﻪاي ﻣﻬﻢ ﺑﺮاي ﺧﻮد ﻣﯽﭘﻨﺪاﺷﺘﻨﺪ (Wittek,14.) در واﻗﻊ، ﺗﺎ زﻣﺎن ﺗﺄﺳـﯿﺲ اوﻟﯿﻦ ﻣﺪارس(ﻧﮏ. اداﻣﻪ)، ﺟﺮﯾﺎن اﺳﻼم ﻣﺪرﺳﯽ ﺑـﺮﺧﻼف ﻃﺮﯾﻘـﺖ ﻫـﺎي ﺻـﻮﻓﯿﺎﻧﻪ، ﻧﻔـﻮذ ﻗﺎﺑـﻞ ﺗــﻮﺟﻬﯽ در ﻗﻠﻤــﺮو ﻋﺜﻤــﺎﻧﯽ ﻧﺪاﺷــﺖ (Ocak ,2001, 2/181). در اﯾــﻦ ﻣﻘﻄــﻊ، در ﻧﺘﯿﺠــﮥ ﻧﺎﺑﺴﺎﻣﺎﻧﯽﻫﺎي ﻧﺎﺷﯽ از اﻧﺤﻄﺎط دوﻟﺖ ﺳﻠﺠﻮﻗﯽ و ﯾﻮرش و ﺗﺴﻠﻂ ﻣﻐـﻮﻻن ﺑـﺮ ﻣﻨـﺎﻃﻖ ﺷـﺮﻗﯽ و ﻣﺮﮐﺰي آﻧﺎﺗﻮﻟﯽ، ﺗﻌﺪاد زﯾﺎدي از ﻗﺒﺎﯾﻞ ﺗﺮﮐﻤﻦ ﺑﺪوي و ﮐﻮچرو ﮐﻪ اﻏﻠﺐ ﭘﯿﺮو ﺗﺼـﻮف ﺻـﻮﻓﯿﺎﻧﻪ ﻏﯿﺮﺷﻬﺮي ﺑﻮدﻧﺪ، ﺑﻪ ﺳﻤﺖ ﻏﺮب آﻧﺎﺗﻮﻟﯽ و ﻧﻮاﺣﯽ ﻣﺮزي ﺳﺮازﯾﺮ ﺷﺪﻧﺪ ﮐﻪ در ﺑـﯿﻦ آﻧﻬـﺎ ﺷـﻤﺎر ﻗﺎﺑﻞ از ﺗﻮﺟﻬﯽ ﺷـﯿﻮخ و دراوﯾـﺶ ﻧﯿـﺰ ﺣﻀـﻮر داﺷـﺘﻨﺪ (Köprülü,101؛ Mélikoff,1044؛ .(Ocak,2001,2/199 1. Sakarya. 36 ﻣﻄﺎﻟﻌﺎت اﺳﻼﻣﯽ- ﺗﺎرﯾﺦ و ﻓﺮﻫﻨﮓ ﺷﻤﺎرة 93 زﻣﺎﻧﯽ ﮐﻪ ﻋﺜﻤﺎن ﻏﺎزي ﺟﺎﻧﺸﯿﻦ ﭘﺪرش ارﻃﻐﺮل ﺷﺪ (680ق/1280م)، ﺑﯿﻠﯿﮏ ﻋﺜﻤﺎﻧﯽ ﺗﻨﻬﺎ ﺑـﻪ ﻣﻨﻄﻘﮥ ﮐﻮﭼﮑﯽ در ﺳﮕﻮت و ﺑﺨﺸﯽ از ﮐﻮﻫﺴﺘﺎن ﻏﺮﺑﯽ آن ﺗﺴﻠﻂ داﺷـﺖ ( Gibbons,22و ﻧﯿـﺰ ﻧﮏ. Fleet,2/314). از آﻧﺠﺎﯾﯽ ﮐﻪ ﻋﺜﻤﺎن ﻏﺎزي ﺑﺮاي ﮔﺴﺘﺮش داﻣﻨﻪ ﻓﺘﻮﺣﺎت ﺧـﻮد ﺑـﻪ ﻧﯿـﺮوي ﻧﻈﺎﻣﯽ ﺑﯿﺸﺘﺮي ﻧﯿﺎز داﺷﺖ، درﺻﺪد ﺟﻠﺐ ﻫﻤﮑﺎري ﺗﺮﮐﻤﻦﻫﺎي ﮐـﻮچ رو ﺑﺮآﻣـﺪ. از اﯾـﻦ رو، وي دﺧﺘﺮ ﺷﯿﺦ ادهﺑﺎﻟﯽ(د.726ق/1326م)،از1 ﺷﯿﻮخ ﺑﺎﻧﻔﻮذ ﻃﺮﯾﻘـﺖ وﻓﺎﺋﯿـﻪ (ﮐﺎﺗـﺐ ﭼﻠﺒـﯽ، 1/278؛ Ocak, 65) و از اﻓﺮاد ﺑﺮﺟﺴﺘﮥ ﺟﺮﯾﺎن اﺳﻼم ﺻﻮﻓﯿﺎﻧﻪ را ﺑﻪ ﻧﮑﺎح ﺧﻮد درآورد.2ﺑـﯽ ﺗﺮدﯾـﺪ اﯾـﻦ اﻗﺪام در ﺟﻠﺐ ﺗﻌﺪاد زﯾﺎدي از ﺗﺮﮐﻤﻦﻫﺎي ﺣﺎﺿﺮ در ﻣﻨﻄﻘﻪ ﮐﻪ ﺗﺤﺖ ﻧﻔﻮذ ﺷﺪﯾﺪ ﺗﺼﻮف ﻋﺎﻣﯿﺎﻧﻪ ﺑﻮدﻧﺪ، ﺗﺄﺛﯿﺮ ﭼﺸﻤﮕﯿﺮي ﮔﺬاﺷﺖ و ﻣﻮﺟﺐ اﻓﺰاﯾﺶ ﻗﺎﺑﻞﺗﻮﺟﻪ ﻗﺪرت وي ﺷـﺪ. ﻋـﻼوه ﺑـﺮ اﯾـﻦ، ﻋﺜﻤﺎن ﻏﺎزي ﺗﻌﺪادي دﯾﮕﺮ از ﺷﯿﻮخ ﺗﺮﮐﻤﻦ را ﺑﺎ ﻣﺸﻮقﻫﺎياﻗﺘﺼﺎدي از ﺟﻤﻠﻪ وﻋﺪه واﮔـﺬاري ﺑﺨﺸﯽ از اراﺿﯽ ﻓﺘﺢ ﺷﺪه ﺑﻪ آﻧﻬﺎ ﺑﻪ ﺧﺪﻣﺖ ﺧﻮد درآورد (ﻋﺎﺷﻖﭘﺎﺷﺎزاده، 6- ؛7 ﻧﺸـﺮي، 82/1). ﻋﺜﻤﺎن ﻏﺎزي در واﻗﻊﭘﺲ از اﯾﻦ اﻗﺪاﻣﺎت ﻋﺰم ﺧﻮد را ﺑﺮاي ﻓﺘﺢ ﻧﻮاﺣﯽ ﻣﺠﺎور ﻗﻠﻤـﺮو ﺧـﻮد، از ﺟﻤﻠﻪ ﻗﺮُﺟﻪﺣﺼﺎر، ﺟﺰم ﮐﺮد (ﻋﺎﺷﻖﭘﺎﺷﺎزاده، 7؛ ﻧﺸﺮي، 84.؛ روﺣﯽ، ).381 اﯾﻦ رواﯾـﺖ ﻧﺸـﺎن ﻣﯽدﻫﺪ ﮐﻪ اﻗﺪاﻣﺎت اﻣﯿﺮ ﻋﺜﻤﺎﻧﯽ ﺑﺮاي ﺟﻠﺐ ﮔﺮوﻫﻬﺎي ﻣﺨﺘﻠﻒ ﺗﺮﮐﻤﻦ ﺻﻮﻓﯽ ﻣﺸﺮب ﻣﺆﺛﺮ واﻗﻊ ﺷﺪه ﺑﻮد و او ﻗﺪرت ﻻزم ﺑﺮاي دﺳﺖ ﯾﺎزﯾﺪن ﺑﻪ ﻓﺘﻮح اراﺿﯽ ﺗﺤﺖ ﺗﺴﻠﻂ ﺑﯿﺰاﻧﺲ را ﺑـﻪ دﺳـﺖ آورده ﺑﻮد ( Uzunçarşılı,1988,1/110 ؛Başar,44-45 ؛Itzkowitz,10-11). ﻧﯿﺮوﻫﺎﯾﯽﮐـﻪ ﺣﺎل ﺗﺤﺖ ﻋﻨﻮان ﻏﺎزي ﺷﻨﺎﺧﺘﻪ ﻣﯽﺷﺪﻧﺪ، ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ اﻣﺘﯿﺎزاﺗﯽ ﮐﻪ ﭘﺲ از ﻫﺮ ﻓﺘﺤـﯽ ﺑـﻪ دﺳـﺖ ﻣﯽآوردﻧﺪ، ﺧـﻮد ﻣﺤـﺮك ﻋﻤﻠﯿـﺎتﻫـﺎي ﻧﻈـﺎﻣﯽ و ﻓﺘﻮﺣـﺎت ﺑﯿﺸـﺘﺮ ﻧﯿـﺰ ﻣﺤﺴـﻮب ﻣـﯽ ﺷـﺪﻧﺪ (ﻋﺎﺷﻖﭘﺎﺷﺎزاده، 23، 26). ﺑﺮرﺳﯽ ﻓﺘﻮح اوﻟﯿﻪ ﻋﺜﻤـﺎﻧﯽ در دورة ﻋﺜﻤـﺎن ﻏـﺎزي (ﺣـﮏ. 680-724ق/1281-1324م) و اورﺧﺎن ﻏﺎزي(ﺣﮏ. 724-761ق/1324-1360م) ﻧﺸﺎن ﻣﯽدﻫﺪ ﮐﻪ ﺷﯿﻮخ و دراوﯾﺶ ﻣﻨﺘﺴﺐ ﺑﻪ ﺟﺮﯾﺎن اﺳﻼم ﺻﻮﻓﯿﺎﻧﻪ، ﺑﻪ وﯾﮋه ﺗﺼﻮف ﻋﺎﻣﯿﺎﻧﻪ، ﺑﻪ ﺻـﻮرت ﭼﺸـﻤﮕﯿﺮي در اﯾـﻦ ﻓﺘـﻮح ﺣﻀـﻮر 1. ﻣﺆﻟﻒ ﮐﺘﺎب ﺳﻠﻢ اﻟﻮﺻﻮل اﻟﯽ ﻃﺒﻘﺎت اﻟﻔﺤﻮل از ادهﺑﺎﻟﯽ(اﺗﺎ ﺑﺎﻟﯽ) ﺑﺎ ﻧﺎم «أدهﺑﺎﻟﯽ اﻟﻘﺮاﻣﺎﻧﯽ اﻟﺤﻨﻔﯽ» ﯾﺎد ﻣﯽﮐﻨﺪ(ﮐﺎﺗﺐ ﭼﻠﺒﯽ، 278/1، 328/2). ﻣﺆﻟﻒ آﻣﺎﺳﯿﻪﺗﺎرﯾﺨﯽ ﻧﯿﺰ ﺑﺪون ذﮐﺮ ﻣﻨﺒﻊ ﻣﻮرد اﺳﺘﻨﺎد ﺧﻮد، ﻧﺎم وي را ﺑﻪ ﺻﻮرت «(اﻟﺸﯿﺦ ﻋﻤﺎداﻟﺪﯾﻦ ﻣﺼﻄﻔﯽ) ﺑﻦ اﺑﺮاﻫﯿﻢ ﺑﻦ اﯾﻨﺎج اﻟﻘﯿﺮﺷﻬﺮي» ذﮐﺮ ﮐﺮده اﺳﺖ(ﺣﺴﺎماﻟﺪﯾﻦ،428/2). 2. ﻣﻨﺎﺑﻊ ﻋﺜﻤﺎﻧﯽ ﺑﻪ اﻫﺪاف ﺳﯿﺎﺳﯽ ﻋﺜﻤﺎن ﻏﺎزي از اﯾﻦ ازدواج اﺷﺎره ﻧﻤﯽﮐﻨﻨﺪ اﻣﺎ ﺑﺎ ﺗﺤﻠﯿﻞ رواﯾﺖ ﺣﮑﺎﯾﺖ ﮔﻮﻧﻪاي ﮐﻪ در آن اﻋﺘﻘﺎدات ﺟﺮﯾـﺎن اﺳﻼم ﺻﻮﻓﯿﺎﻧﮥ ﻋﺎﻣﯿﺎﻧﻪ ﻣﻮج ﻣﯽزﻧﺪ، ﻣﯽﺗﻮان ﺑﺪﯾﻦ ﻣﻬﻢ ﭘ .ﯽ ﺑﺮدﺑﻨﺎﺑﺮ اﯾﻦ رواﯾﺖ، ﻋﺜﻤﺎن ﻏﺎزي در ﻋـﺎﻟﻢ ﺧـﻮاب ﺣﻘـﺎﯾﻘﯽ را ﺑـﻪ ﺻـﻮرت روﯾـﺎ ﻣﺸﺎﻫﺪه ﻣﯽﮐﻨﺪ ﮐﻪ ﺑﻪ ﻧﻮﻋﯽ ﻣﺸﻌﺮ ﺑﻪ ارﺗﺒﺎط وي و ﺷﯿﺦ ادهﺑﺎﻟﯽ ﺑﻮد. اﯾﻦ رؤﯾﺎ را ﺑﺪﯾﻦ ﺷﮑﻞ ﺗﻌﺒﯿﺮ ﻣﯽﮐﻨﻨﺪ ﮐﻪ ﭘﯽرﯾﺰي دوﻟﺖ ﻋﺜﻤﺎﻧﯽ و ﺗﻮﺳﻌﻪ و ﮔﺴﺘﺮش آن در ﺻﻮرت ازدواج ﻣﯿﺎن وي ﺑﺎ دﺧﺘﺮ ﺷﯿﺦ اﻣﮑﺎنﭘﺬﯾﺮ ﺗﺤﻘﻖ ﺧﻮاﻫﺪ ﯾﺎﻓﺖ(ﻋﺎﺷﻖﭘﺎﺷﺎزاده، 6؛ اوروجﺑﮏ، 8؛ روﺣﯽ، ؛380 ﺑﺪﻟﯿﺴـﯽ، 1/63-66؛ ﻧﺸﺮي، 82-80). ﭘﺎﯾﯿﺰ و زﻣﺴﺘﺎن 93 ﻧﻘﺶ ﻣﺪارس و اﺳﻼم ﻣﺪرﺳﯽ در ﺳﯿﺎﺳﺖ ﻣﺬھﺒﯽ دوﻟﺖ ﻋﺜﻤﺎﻧﯽ 37 داﺷﺘﻨﺪ (ﺑﻪ ﻋﻨﻮان ﻧﻤﻮﻧﻪ ﻧﮏ. اﺑﻦﺑﻄﻮﻃﻪ، رﺣﻠﻪ، 2/196؛ ﻋﺎﺷﻖﭘﺎﺷﺎزاده، 28، 29، 36، 199، 200، 205؛ ﻧﺸﺮي، 1/130، 134؛ ﻃﺎﺷﮑُﭙﺮيزاده، 7). ﻋﺎﺷﻖﭘﺎﺷﺎزاده در ﺗﻘﺴﯿﻢﺑﻨـﺪي ﮐـﻪ از ﮔﺮوﻫﻬـﺎي ﻣﺘﺼﻮﻓﮥ آﻧﺎﺗﻮﻟﯽ در ﻗﺮن ﻫﻔﺘﻢ ﻫﺠﺮي/ﺳﯿﺰدﻫﻢ ﻣﯿﻼدي اراﺋﻪ ﻣـﯽ دﻫـﺪ از ﭼﻬـﺎر ﻃﺎﺋﻔـﮥ «ﻏﺎزﯾـﺎن روم»، «اﺧﯿﺎن روم»، «اﺑﺪاﻻن روم» و «ﺑﺎﺟﯿﺎن روم» ﻧﺎم ﻣﯽﺑﺮد (ﻋﺎﺷﻖﭘﺎﺷـﺎزاده، 205). از ﻃﻮاﺋـﻒ ﻓﻮق ﺑﻪ ﺟﺰ ﺑﺎﺟﯿﺎن روم ﮐﻪدرﺑﺎرة ﻣﺎﻫﯿﺖ آن ﻫﻨﻮز اﺗﻔﺎق ﻧﻈﺮ وﺟﻮد ﻧﺪارد، ﺳـﻪ ﮔـﺮوه دﯾﮕـﺮ ﺑـﻪ ﻋﻨﻮان ﺑﺨﺶ ﻋﻤﺪهاي از ﺟﺮﯾﺎن اﺳﻼم ﺻﻮﻓﯿﺎﻧﻪ، در روﻧﺪ ﺷﮑﻞﮔﯿﺮي دوﻟـﺖ ﻋﺜﻤـﺎﻧﯽ ﻣﺸـﺎرﮐﺖ داﺷﺘﻨﺪ (ﻧﮏ. ﺑﺪﻟﯿﺴﯽ، 1/77؛ Köprülü,84,85 ، Mélikoff, 1043-1044).
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