In the fifteenth century, members of various professions in Persia, Anatolia and else where began forming networks of trade guilds or brotherhoods (futuwwat). these guilds provide a sense of security and communal life. they also promoted ethical principles and inspired their members to live by codes of honour, loyalty, justice, brotherhood and piety.
Within the futuwwat, learning ones craft is viewed as a spiritual goal. Shared value systems and ideals led to connections between Sufi tariqas and futuwwat. In some cases, entire guilds would pledge allegiance to the Shaykh or pir of Sufi tariqa.
As a result many of the Sufi brotherhoods became increasingly powerful and influential in various realms of society. Local rulers seeking religious and political legitimacy would also pledge allegiance to the Sufi Shaykhs.
Marriage between ruling families and members of Shaykh's family was seen as a way of strengthening that tie.Thus, shaykhs were able to influence the political, social and economic life of the region in addition to spiritual life.
Where Sufi's have once led lives of individual piety or had loosely grouped around an individual shaykh or pir, tariqas developed now into increasingly well ordered and hierarchical organisations. Networks of tariqas emerged, and leadership became hereditary.
As tariqas grew more numerous, symbols of belonging also became important. Members of particular tariqas wore special clothing to distinguish themselves from members of other tariqas.
Many tariqas in Persia and elsewhere adhere to one of the Shia or Sunni madhhabs. They also acknowledged Hazrat Ali's spiritual guidance. Reverence for Imam Ali and other Imams formed part of the mystical language that became prevalent in many Muslim religions.
As Sufi tariqas spread to different parts of the Muslim lands, they adapted their faith and practice to local contexts.
For example in some Ottoman Sufi orders, both Shia Islam and aspects of pre-Islamic Turkic practices and beliefs were reflected. These brotherhoods found a home among the rural Turcoman populations of eastern Anatolia and Azerbaijan.
The Turcoman Sufi populations remained outside of the Ottoman state structure. They often resented the increasing centralisation of the empire, and its focus on Sunni codes and practices. For this reason, the Ottoman rulers would come to see Sufis orders as a threat to their authority.
The Bektashi and the Alevi orders
One of the most influential Sufi orders in Anatolia was that of the Bektashis. Haji Bektash the founder of the order, is said to have arrived in Anotolia from Nishapur, in Khurasan, in thirteenth century.
According to tradition, Haji Bektash was known for his miraculous powers and life of devotion. It is said that one day when he was young, his teacher came to his classroom to witness Haji Bektas being taught the Quran by two figures. When questioned about them, Bektash said that one on the right was my 'my ancestors Muhammad Mustafa, upon him be supplication and peace,' and on his left was the' pole of saintship, the cupbearer of Kevser, the lion of the lord, the lord of the worlds , commander of the believers, Ali Murtaza.'
Haji Bektash traced his lineage back to Imam Ja'far al-Sadiq, Imam Husayn, Bibi Fatima and Prophet Muhammad.
Haji Bektash's teachings combined Twelver Shia Islam with pre- Islamic Turkish practices. His followers wore distinctive turbans with twelve folds, commemorating the twelve Ithana Ashari Imams.
Speaking in Turkish, the Bektashi appealed to the local populations. Records suggest that during the fourteenth and fifteenth centuries, almost twenty percent of the Ottoman population were Bektashis.
Anather Sufi group in Anatolia were the Alevis, a mystical branch of Islam which followed the Ithna Ashri line of the Imams and also revered Haji Bektash. The Alevis shared some of their beliefs and practices with the Sufi elements of the Bektashi brotherhood.
Groups like Alevis were often termed heretics by the Ottoman authorities. They had their authorities banned, and their members executed.
However the Bektush managed to escape such a fate through linkage with Janissary corps. Ottomon authorities sometimes even funded Bektashi lodges.
Janissary corps: This elite fighting unit was made up largely of christian slaves taken as children, educated, converted to Islam, and trained either as soldiers or administrators. The Janissaries owed their loyalty personally to the sultan. Abolished in 1826 after it revolted against the Sultan.
Within the futuwwat, learning ones craft is viewed as a spiritual goal. Shared value systems and ideals led to connections between Sufi tariqas and futuwwat. In some cases, entire guilds would pledge allegiance to the Shaykh or pir of Sufi tariqa.
As a result many of the Sufi brotherhoods became increasingly powerful and influential in various realms of society. Local rulers seeking religious and political legitimacy would also pledge allegiance to the Sufi Shaykhs.
Marriage between ruling families and members of Shaykh's family was seen as a way of strengthening that tie.Thus, shaykhs were able to influence the political, social and economic life of the region in addition to spiritual life.
Where Sufi's have once led lives of individual piety or had loosely grouped around an individual shaykh or pir, tariqas developed now into increasingly well ordered and hierarchical organisations. Networks of tariqas emerged, and leadership became hereditary.
As tariqas grew more numerous, symbols of belonging also became important. Members of particular tariqas wore special clothing to distinguish themselves from members of other tariqas.
Many tariqas in Persia and elsewhere adhere to one of the Shia or Sunni madhhabs. They also acknowledged Hazrat Ali's spiritual guidance. Reverence for Imam Ali and other Imams formed part of the mystical language that became prevalent in many Muslim religions.
As Sufi tariqas spread to different parts of the Muslim lands, they adapted their faith and practice to local contexts.
For example in some Ottoman Sufi orders, both Shia Islam and aspects of pre-Islamic Turkic practices and beliefs were reflected. These brotherhoods found a home among the rural Turcoman populations of eastern Anatolia and Azerbaijan.
The Turcoman Sufi populations remained outside of the Ottoman state structure. They often resented the increasing centralisation of the empire, and its focus on Sunni codes and practices. For this reason, the Ottoman rulers would come to see Sufis orders as a threat to their authority.
The Bektashi and the Alevi orders
One of the most influential Sufi orders in Anatolia was that of the Bektashis. Haji Bektash the founder of the order, is said to have arrived in Anotolia from Nishapur, in Khurasan, in thirteenth century.
According to tradition, Haji Bektash was known for his miraculous powers and life of devotion. It is said that one day when he was young, his teacher came to his classroom to witness Haji Bektas being taught the Quran by two figures. When questioned about them, Bektash said that one on the right was my 'my ancestors Muhammad Mustafa, upon him be supplication and peace,' and on his left was the' pole of saintship, the cupbearer of Kevser, the lion of the lord, the lord of the worlds , commander of the believers, Ali Murtaza.'
Haji Bektash traced his lineage back to Imam Ja'far al-Sadiq, Imam Husayn, Bibi Fatima and Prophet Muhammad.
Haji Bektash's teachings combined Twelver Shia Islam with pre- Islamic Turkish practices. His followers wore distinctive turbans with twelve folds, commemorating the twelve Ithana Ashari Imams.
Speaking in Turkish, the Bektashi appealed to the local populations. Records suggest that during the fourteenth and fifteenth centuries, almost twenty percent of the Ottoman population were Bektashis.
Anather Sufi group in Anatolia were the Alevis, a mystical branch of Islam which followed the Ithna Ashri line of the Imams and also revered Haji Bektash. The Alevis shared some of their beliefs and practices with the Sufi elements of the Bektashi brotherhood.
Groups like Alevis were often termed heretics by the Ottoman authorities. They had their authorities banned, and their members executed.
However the Bektush managed to escape such a fate through linkage with Janissary corps. Ottomon authorities sometimes even funded Bektashi lodges.
Janissary corps: This elite fighting unit was made up largely of christian slaves taken as children, educated, converted to Islam, and trained either as soldiers or administrators. The Janissaries owed their loyalty personally to the sultan. Abolished in 1826 after it revolted against the Sultan.
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