TURKOMANS BETWEEN TWO EMPIRES: THE ... - Bilkent University

society; the attitude of the government was regarded as either as too harsh or entirely
oppressing. Indeed, it must have been this discontent that forced Aşıkpaşazāde to add the
last section of his history, which summarizes the deeds of Junayd. His question at the
beginning of the section reveals the fact that a considerable number of people, possibly
even among the high circles of Istanbul, were confused with the deportation of Safavid
adherents, who seemed still to be well-regarded sufis. The answer of Aşıkpaşazāde aims
exactly to resolve this question. He attempts to explain the essential change in the
doctrinal basis of this mystic order in order to prove to his audience that the Order of
Safaviyya was no more regarded as an ‘approved’ mystical path from the Islamic point
of view. 1051
5.4. THE KARAMAN UPRISING, 1500
A certain Mustafa 1052 , pretending to be a member of Karaman dynasty, rose up against
the Ottoman authority while Bayezid II was occupied with the conquest of coastal
strongholds in Morea such as Lepanto, Modon, and Coron. The tribes of the Taş-eli
region such as Turgutlu and Varsak immediately gathered around him. 1053 Aşıkpaşazāde
declares that the actual reason of the uprising was the increasing taxes imposed over the
region. Ottoman government commissioned a bureaucrat to re-register the tax sources of
the province of Karaman in 906 / 1500-1. The new register (tahrir) doubly increased the
administrative and military responsibilities of the timar holders while their allotted
1051 APZ, p. 249.
1052 Idris and ‘Ali gives his name as Đbrahim. “....vilāyet-i Qaraman’da Đbrahim nām bir mechūlü’n-nesebi
mezmūmü’l-haseb nedir ki ‘Ben Qaraman-Oğlı Đshak Beğ’in ferzend-i reşidiyem’ diyu zuhur eyledi.” See
ALI, p. 900. Also consider TNSB, p. 123, footnote 43. Solakzāde says his name was Mustafa and he was
the son of Hacı Hamza, who was the son of Qaramanoğlu Đbrahim Bey. Müneccimbaşı, however, argues
that Hacı Hamza was the son of Đbrahim Bey’s brother Mirzā Bey. Both of them agree on the fact that
Mustafa had fled to Iranian lands during his infancy and grew there. See SLZ1, p. 429; MNB, p. 412.
1053 KPZ8a, pp. 210-11.
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