Beytülmakdis’te Memlük Vakıfları

Yıl 2019, , 243 - 265, 15.12.2019

Alaa Al-

https://doi.org/10.31456/beytulmakdis.481640

Öz

الوقف المملوكي في بيت المقدس

Öz

تتناول
هذه الدراسة البحث في الوقف المملوكي في بيت المقدس، حيث يعتبر الوقف المملوكي في
بيت المقدس من أهم الفترات التي تم الوقف فيها، إذ عملت على استمرار منظومة
المؤسسات المتكاملة في مختلف الميادين الحيوية للمجتمع من تعبدية وتعليمية وجهادية
وصحية واجتماعية وغيرها، وتأمين كل ما يلزم لدعم هذه المؤسسات في الدولة، لنهوض
بالمجتمع ورعاية أفراده وتوفير الخدمات المتنوعة. 
وقد تعددت الدراسات في موضوع الأوقاف المملوكية في بيت المقدس، لكن قليل
منها من تفرد بدراسة متخصصة في موضوع الوقف المملوكي ودورها في مجالات الحياة،
ودراسة الوقف لنساء المملوكيات، والدور الذي لعبته هذه الأوقاف في الجوانب
الثقافية والدينية والاجتماعية والاقتصادية، خاصة بعد ما استجدّ ونشر من مصادر
ووثائق خاصة في فلسطين بالعصر المملوكي كوثائق المسجد الأقصى (الحرم القدسي الشريف)،
ودفاتر وسجلات الطابو العثمانية، وسجلات المحكمة الشرعية.  ففي العصر المملوكي في بيت المقدس اختار كثير
من السلاطين والأمراء والتجار وغيرهم المشاركة بجزء من ثرواتهم للنهوض بالمجتمع،
فأقاموا المؤسسات المتنوعة وحبسوا عليها الأوقاف وارتبط كل وقف بحجة شرعية توضح
أركانه والغرض منه وحجمه وكيفية الاستفادة من ريعه، ونوعية المستفيدين وعدد
الموظفين والخدم والقائمين على رعاية شؤون المؤسسة، وغير ذلك من الجوانب التي توضح
الإطار العام لنظام الوقف. كما استفاد المماليك من نظام الوقف في البلاد التي
حكموها وخاصة بيت المقدس، لتدعيم حكمهم والجهاد ضد المغول والفرنجة، كما قام
الظاهر بيبرس بوضع نظام جديد للأوقاف اختلف بمقتضاه ولأول مرة مدلول لفظ الأحباس
عن مدلول لفظ الأوقاف في مصطلح الدواوين، وتطور نظام الوقف لثلاثة دواوين وهي:
الأول ديوان لأوقاف الأهلية، والثاني لأوقاف المساجد، والثالث لأوقاف الحرمين
الشريفين وجهات البر الأخرى.  جاءت هذه
الدراسة لتوضح بأسلوب التحليل ودراسة السجلات والحجج من السجلات والطابو العثماني
وسجلات المحكمة الشرعية للوقف المملوكي في بيت المقدس، متركزة في جانبين للوقف في
هذه الفترة: الجانب الثقافي: لوقف
زوايا العلم، وانشاء المدارس، ومكاتب العلم، وخزانات الكتب في المساجد والمدارس. ووقف
النساء المملوكيات في بيت المقدس: كوقف الست طنشق، وأغول خاتون.

Anahtar Kelimeler

الاوقاف المملوكية, بيت المقدس, أوقاف النساء, الزوايا, المدارس

Mamluk Waqf in Bayt al-Maqdis

Öz

Bayt al-Maqdis enjoys prestigious standing due
to its special religious, cultural and historical status. Islamicjerusalem in
general -and the holy city in particular- have received much interest in
relation to the Awqaf ever since Caliph Umar ibn Al-Khattab brought the region
under Muslim rule, with this interest being made obvious during the reign of
the Mamluks in Palestine. This study sheds light on the Mamluks’ Waqf
activity in Bayt al-Maqdis. It was during the reign of the Mamluks that there
emerged one of the most important periods in the endowment of Awqaf: Waqf
became related to all accepts of life for the community, including religious,
educational, jihad, health and social aspects. Not only that but it supported
governmental institutions in bringing prosperity to the community and providing
various services to them.  There have
been many studies on the subject of Mamluk endowments or Awqaf in Bayt
al-Maqdis, but few of these studies looked into the role of these endowments in
people’s lives nor at the endowments made by Mamluk women or the roles played
by these Awqaf in the cultural, religious, social and economic aspects. Yet
this is particularly important especially considering the number of primary
sources and documentations that have been revealed regarding Palestine in the
Mamluk era, including those from the Al-Aqsa Mosque (al-Haram al-Sharif)
archive, the records of the Ottoman land register, and the records of the
Sharia Court. In the Mamluk era in Jerusalem, many Sultans, princes, merchants,
and others chose to share a part of their wealth to progress society. They
established various institutions and endowed a number of Awqaf. Each Waqf had
its own title deed, demonstrating some of the aspects that comprised the
general framework of the Waqf system. The Mamluks also benefited from the Waqf
system in the countries they ruled, especially Bayt al-Maqdis, as a means of
strengthening their rule and supporting their Jihad against the Mongols and the
Crusaders. Sultan al–Zahir Baybars developed a new system for Awqaf different
from Ahbas within the Dawawin (bureau). The Awqaf was thus divided into three
bureaus: the first was for civil endowments; the second for mosques; and the
third for the Awqaf of the two Harams and other forms of charity. This study
illustrates analyses the archival records and deeds from the Ottoman Land
register (Tabu) and the records of the Shari'ah Court of the Mamluk Waqf in
Bayt al-Maqdis.  The study concentrates
on two main aspects of the Waqf in this period: the cultural aspect of Awqaf
for Zawiyahs of knowledge, establishment of schools, libraries, and bookcases
in mosques and colleges; and the other aspect concerning Mamluk women Awqaf in Bayt
al-Maqdis, including the Waqfs of Lady Tunshuq and Ughul Khatun.

Anahtar Kelimeler

Mamluk Waqf, Bayt al-Maqdis, Women Awqaf, Zawiyah, Madrasah

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