Abstract:

As a result of the loss of political powers of Abbasi's caliphs, Nâsır li-Dinillâh, who was a caliph in a period in which he was a symbolic religious leader, wanted to bring Abbasi's caliphs to the rule of power in the Islamic world, and for this purpose, he made political, internal, intellectual, military reforms. One of the reforms carried out by Nâsir li-Dinillâh is the reorganization of the concept of futurism that has existed since then and the reunification in its leadership. The word “youth, courage, courage” comes from the word “feta” in Arabic, which means “youth”. During the historical process, two kinds of fiduciary concepts have evolved. With the conquest of Islam, a rapid urbanization occurred in the Middle East, as a result of sociological change, the family and family connections were weakened, the place was taken by the youth groups called the "futuvet unions" which they formed together in order to help and cooperate with those with the same profession and legitimacy.In addition, the ethical understanding of the Islamic religion, which is based on the good moral understanding of the tasavvuf, which also requires to be superior to the ethical understanding of the tasavvuf, which is based on the purposes of making unreasonable and unexpected goodness, the service of the people. The distorted, discontinuous, often causing anarchy in society, who wants to restructurate the state authority of the fiduciary unions, has commissioned the famous fiduciary of the Halife Nasir li-Dinillâh period to create a new fiduciary doctrine. In the new doctrine of fiduciary, Sûreverdî aimed at combining the understanding of fiduciary with the fiduciary unions that have a strong support in society and the tasavvufî fiduciary, to create superior moral, energy-effective fiduciary unions that benefit society. He declared himself as the leader of all the fiduciary unions, and the fiduciary unions which did not accept his authority. Thus Nâsir li-Dinillâhpowered social support, but often committed to the command, controlled the fiduciary unions, and increased their strength with their support. Halife Nâsır li-Dinillâh rebuilt the concept of fituvvet by leaving the religious differences of Muslims side by side and united the spirit of fituvvet around. In the period of Nâsır li-Dinillâh a formal identity gained fütüvvet, organizing the trade and craftsman in the Islamic society, made the profession loncars. The fituvvet spread to Anadolu under the name of Ahilik, has formed the foundation of socio-economic life in Anadolu for centuries. In this study, as a fituvvet leader, Nâsırli-Dinillâh’s fituvvet understanding, restructuring, objectives and objectives were discussed. Keywords: Fütüvvet, Ahilik, Nasir li-Dinillah, Abbasians.