The Qādī-zādelis Movement is a religious-political reference movement that emerged in the Ottoman Empire in the 17th Century. Qādī-zāde Mehmed Efendi (d. 1045/1635), who was the leader of this movement, and his followers brought some issues that were discussed in the Islamic World throughout history to the agenda again and opened these issues up for discussion. The most striking ones among these issues are the mystical matters, the opposition of sonorous dhikr (dhikr al-jahri), sama and

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... ing (dawarān); it is a set of issues related to kashf, ilham and karamat. Although it is logically correct and accepted that some historians and researchers have read and interpret these conflicts through hostility to Sufism, it contradicts historical realites. Because it is clear that the Qādī-zādelis who are presented as enemies of Sufism an deven as Salafi or supporter of Ibn Taymiyya, were people of Sufism contrary to these ascriptions and were under the influence of Naqshbandi, one of the importants sects of the period. Because the basic principles of the Naqshbandi and the criticisms it brought to other sects exactly match the views of Qādī-zādelīs. In this article, first of all, the entry of Naqshism into the Ottoman Empire and its spread to the Ottoman Empire until the end of the 17th century will be discussed. Then the findings about the relations of the Qādī-zādeli leaders with the Naqshism, if any, will be presented and this findings evaluated. Afterwards, some common ideas and thoughts between the Naqshbandiyya and especially the Mujaddidiyya school and the Qādī-zādelis will be given comparatively. In this context, some issues such as, the opposition of sonorous dhikr (dhikr al-jahri), samā and circulating (dawarān); the rejection of seclusion (halwe) and asceticism (riyāda); Ahl al-sunna advocacy; the criticism of Ibn al-Arabi through his own books; kashf and inspiration (ilham) will ve discussed mutually.