Author
Esra Evsen Aydin
Subject
Waqf
Type
Book
Language
Arabic
Digital
Yes
Manuscript
No
Library
Royal Danish Library
Library Asset ID
EISSN: 2757-6949, DOI: 10.14395/hid.1052227
Record ID
cdi_doaj_primary_oai_doaj_org_article_58e8fc9e0e0947689d4dcc055b242f7f
Library Location
EBSCOhost Academic Search Complete
Notes
Jerusalem, which is considered sacred for the three heavenly religions and is the only city with this feature in the world, where states belonging to these three religions have struggled to dominate the city throughout history, has also been in an important position for Muslims throughout their history. In every period of Islamic rule, zoning and construction activities continued in order to create a Muslim identity in every corner of the city, especially in the Harem-i Sharif area, which was considered the third harem after Mecca and Medina and is referred to as the Al-Aqsa Mosque. Jerusalem, which does not have the characteristics of a trade center due to its geographical location and does not have a military and political central position except for the period of the Crusades, was not only a sacred religious center during the times when Muslims were dominant, but also an important center of science. In addition to independent religious and scientific institutions such as madrasahs, lodges and zawiyas, ribats and hankahs built in the city, Al-Aqsa Mosque itself is not only a mosque used for worship, but has always functioned as a lively science center with mosque lessons, dhikr assemblies, and science circles called mestabe established in its courtyard. The establishment of scientific institutions in the city started during the Ayyubid period and reached its peak with the Mamluks, and during the Ottoman period, a policy was followed that ensured the preservation of the existing system, institutions and the foundations that kept these institutions alive. It is important to increase the number of independent studies on Jerusalem madrasas in order to understand issues such as how the madrasahs in Jerusalem continued to operate after the Ottoman rule and the control of the foundation institution. The subject of this article, which aims to contribute to the literature in this field; It is the Tâziyye Madrasa, which we think is of medium size, built by the Mamluk emir Emir Tâz, who performed important military and administrative services, but whose request to live in Jerusalem was accepted as a kind of retirement grant after the political problems he experienced in the last days of his life. Tâziyye, one of the more than fifty madrasahs established around Masjid al-Aqsa, dates back to the 16th century. It continued its activities during the rule of the Ottoman Empire as a witness to the vibrant scientific life in the city, whose population in the 19th century was only around 5 thousand. Existing studies in the literature dealing with the structure and functioning of madrasahs in the Arab geography during the Ottoman period focus mostly on larger-scale and visible structures whose endowment certificates have survived or whose mansip owners and students can be traced from the tabaqat books, that is, it is relatively easy to obtain information about them. The purpose of this article is to focus on the 16th century. In order to understand the scientific institutions and structure of Jerusalem in the 16th century, the aim is to trace and bring to the literature not a large and visible example, but a medium-sized example, which is more numerous in the city but about which limited information is available. For this, XVI. Şer̒iyye registers and mühimme records from different dates in the century and existing studies in the literature will be consulted. Since the Jerusalem Sharia registers are in Arabic and there are difficulties in reading them due to the physical conditions and fonts of the books, there are few studies in the Turkish literature that examine the subject directly by taking these local sources as their center. This article aims to contribute to the field in this respect. The article consists of five headings. In the first heading, biographical information about the Mamluk emir Emir Tâz, who is the foundation of the madrasah, is given, and in the second heading, the spatial characteristics of the madrasah are included. In the third title, which deals with the foundation revenues, which are the most important elements for the continuity of the madrasah, and the people in charge of this operation, the size of the financial support of the madrasah is examined and some problems encountered in its operation are revealed. In the fourth title, focusing on the elements of the educational activity of the madrasah, issues such as the allocation of mansibs in Jerusalem madrasahs, competition to obtain mansibs, the educational capacity of the madrasah and the opportunities it offers are included, specifically for the Taziyye Madrasa. In the fifth title, other religious services in the madrasah were examined. It is not yet possible to obtain information about the details of the foundation conditions of the madrasa, whose foundation charter has not survived to this day, and whether it has changed throughout history, and the current information does not provide the opportunity to obtain detailed information about the nature of the education and the works taught. As the number of studies related to madrasahs related to Jerusalem and the scientific life in a larger context increases, it will be possible to fill these gaps in the literature.
Görüntüle
Hitit İlahiyat Dergisi, 2022-06, Vol.21 (1), p.203-232
