Zawiyahs and foundations transferred to the ottoman empire from the mamluks end ayyubids in urfa
Öz
Zawiyas are places that are effective in the formation of the Islamic understanding of the people of the region by carrying out the guidance activities of the people in their region. These places are religious-social institutions that provide the cleaning, food and beverage needs of the local people with the structures such as the mosque, madrasah, bath and printing house, which are like a kind of social complex. Although it was allocated to dervishes and sheiks, zawiyahs built on behalf of some emirs were also given the opportunity to establish foundations with the allocation of land. Although there are many institutions as zawiyah foundations in Şanlıurfa, there are two zawiyahs that were transferred to the Ottoman Empire from the Mamluk and Ayyubid eras. These are Emir Mencik from the Mamluk period and Sheikh Mesud Dede Khorasani from the Zengi-Ayyubid era in Urfa.
Emir Mencik Zawiyah, which consists of a zawiyah, a madrasa and a soup kitchen, with only the masjid part of it standing today, was built by Emir Mencek, the Mamluks’ ruler of Damascus. Emir Mencek’s full name is Emir Seyfeddin Yusuf, whose zawiyah were found in Damascus, Aleppo, Tarsus and Birecik with the same name. During the reign of Muhammad Ali, he first served as the naib of Damascus and then of Tarsus. Since he undertook the administration of the cities of Damascus, Tarsus, Urfa and Birecik in his political life, a zawiyah and foundations affiliated to zawiyah were formed in these cities. According to the charter dated February 19, 1374, all of its revenues were allocated to the zawiyah, belonging to Seyyid Celaleddin, one of the sheikhs of the Vefai order, and his son. It was stipulated that a part of the income of the foundation should be given to those who work in other zawiyahs in Urfa, sayyids and scholars. From this point of view, it is understood that the zawiyah foundation is a charitable foundation. It is also understood from the foundation charter that the zawiyah served as an institution affiliated to the Vefai sect in the early periods. In the Ottoman archive records, there are also the appointments of trustee, governor/nâzır, mudarris, and primary teacher to the foundation. It is understood that the foundation continued its existence until the beginning of the 20th century.
Sheikh Mesud Zawiyah is a small-scale foundation that has been passed down from the time of the Atabey of Zengi (1144-1182) and then the Ayyubids (1182-1193) domination of the Ruha. It is thought that the oldest Ayyubid Islamic inscription in Urfa is the Sheikh Mesud Zawiyah inscription. It is also thought that Sheikh Mesud was a Khorasan Eren who came from Khorasan (Nishapur) in the middle of the 12th century and settled in Ruha. Again, based on its epitaph, it is understood that it is a poem that includes a mosque, çilehanes and guest rooms, and was built in 1183 after Salahaddin Eyyubi’s capture of Urfa (1182). According to the tahrir dated 1523, the income of the foundation consists of a share allocated from the Emir Mencik foundation and some real estate rents. When it comes to the 1760s, it is stated that the zawiyah was in ruins and was a bandit stop and a gathering place for the people of mischief. Therefore, in the second half of the 18th century, it is seen that the zawiyah went out of its purpose and lost its charitable function. The appointments of trustees, zawiyedârs, sheikhs, tombs and kandildars to the Sheikh Mesud Zâwiyah at different times can be followed from the archive records.
The aim of this study is on the formation of Emir Mencik and Şeyh Mesud Dede Khorasanî zawiyahs and their functioning as charitable foundations in the context of archive records. Period sources, inscriptions and archive documents related to the zawiyahs transferred to the Ottoman Empire from the Mamluk and Ayyubid eras in Urfa were used. It is understood that many appointments have been made to these zawiyahs and foundations since their establishment. However, over time, they moved away from their functions in the establishment period and turned into foundations that remained only trustees after the 19th century.
Anahtar Kelimeler
ZAWIYAHS AND FOUNDATIONS TRANSFERRED TO THE OTTOMAN EMPIRE FROM THE MAMLUKS AND AYYUBIDS IN URFA
Öz
Zawiyas are places that are effective in the formation of the Islamic understanding of the people of the region by carrying out the guidance activities of the people in their region. These places are religious-social institutions that provide the cleaning, food and beverage needs of the local people with the structures such as the mosque, madrasah, bath and printing house, which are like a kind of social complex. Although it was allocated to dervishes and sheiks, zawiyahs built on behalf of some emirs were also given the opportunity to establish foundations with the allocation of land. Although there are many institutions as zawiyah foundations in Şanlıurfa, there are two zawiyahs that were transferred to the Ottoman Empire from the Mamluk and Ayyubid eras. These are Emir Mencik from the Mamluk period and Sheikh Mesud Dede Khorasani from the Zengi-Ayyubid era in Urfa.
Emir Mencik Zawiyah, which consists of a zawiyah, a madrasa and a soup kitchen, with only the masjid part of it standing today, was built by Emir Mencek, the Mamluks’ ruler of Damascus. Emir Mencek’s full name is Emir Seyfeddin Yusuf, whose zawiyah were found in Damascus, Aleppo, Tarsus and Birecik with the same name. During the reign of Muhammad Ali, he first served as the naib of Damascus and then of Tarsus. Since he undertook the administration of the cities of Damascus, Tarsus, Urfa and Birecik in his political life, a zawiyah and foundations affiliated to zawiyah were formed in these cities. According to the charter dated February 19, 1374, all of its revenues were allocated to the zawiyah, belonging to Seyyid Celaleddin, one of the sheikhs of the Vefai order, and his son. It was stipulated that a part of the income of the foundation should be given to those who work in other zawiyahs in Urfa, sayyids and scholars. From this point of view, it is understood that the zawiyah foundation is a charitable foundation. It is also understood from the foundation charter that the zawiyah served as an institution affiliated to the Vefai sect in the early periods. In the Ottoman archive records, there are also the appointments of trustee, governor/nâzır, mudarris, and primary teacher to the foundation. It is understood that the foundation continued its existence until the beginning of the 20th century.
Sheikh Mesud Zawiyah is a small-scale foundation that has been passed down from the time of the Atabey of Zengi (1144-1182) and then the Ayyubids (1182-1193) domination of the Ruha. It is thought that the oldest Ayyubid Islamic inscription in Urfa is the Sheikh Mesud Zawiyah inscription. It is also thought that Sheikh Mesud was a Khorasan Eren who came from Khorasan (Nishapur) in the middle of the 12th century and settled in Ruha. Again, based on its epitaph, it is understood that it is a poem that includes a mosque, çilehanes and guest rooms, and was built in 1183 after Salahaddin Eyyubi’s capture of Urfa (1182). According to the tahrir dated 1523, the income of the foundation consists of a share allocated from the Emir Mencik foundation and some real estate rents. When it comes to the 1760s, it is stated that the zawiyah was in ruins and was a bandit stop and a gathering place for the people of mischief. Therefore, in the second half of the 18th century, it is seen that the zawiyah went out of its purpose and lost its charitable function. The appointments of trustees, zawiyedârs, sheikhs, tombs and kandildars to the Sheikh Mesud Zâwiyah at different times can be followed from the archive records.
The aim of this study is on the formation of Emir Mencik and Şeyh Mesud Dede Khorasanî zawiyahs and their functioning as charitable foundations in the context of archive records. Period sources, inscriptions and archive documents related to the zawiyahs transferred to the Ottoman Empire from the Mamluk and Ayyubid eras in Urfa were used. It is understood that many appointments have been made to these zawiyahs and foundations since their establishment. However, over time, they moved away from their functions in the establishment period and turned into foundations that remained only trustees after the 19th century.
Anahtar Kelimeler
URFA’DA MEMLÜK VE EYYÜBİLERDEN OSMANLI’YA İNTİKAL EDEN ZÂVİYELER VE VAKIFLARI
Öz
Zâviyeler, bulundukları bölgedeki halkın irşad faaliyetlerini yürüterek bölge halkının İslam anlayışının oluşmasında etkili olan mekanlardır. Bu mekanlar bir nevi külliye gibi içinde barındırdığı mescid, medrese, hamam ve matbah gibi yapılarla yöre halkının temizlik, ibâte ve iâşelerini de temin eden dinî-sosyal kuruluşlardır. Dervişlere ve şeyhlere tahsis edilmekle birlikte bazı emirler adına da inşa edilen zaviyelerin arazî tahsisiyle vakıf kurmalarına da imkân tanınmıştır. Şanlıurfa’da da zâviye vakfı olarak pek çok kurum olmakla birlikte Memlük ve Eyyübi devirlerinden Osmanlı’ya intikal eden iki zâviye göze çarpmaktadır. Bunlar Urfa’da Memlük devrine ait Emir Mencik ve Zengî-Eyyübi devrine ait Şeyh Mesud Dede Horasanî zaviyeleridir.
Günümüzde sadece mescid kısmı ayakta kalan ve mescidle birlikte zâviye, medrese ve imaretten müteşekkil Emir Mencik Zâviyesi, Memlüklerin Şam Meliki Emir Mencek(Mencik) tarafından yaptırılmıştır. Şam, Halep, Tarsus ve Birecik’de de aynı adla zâviyeleri tespit edilen ve Emir Mencek’in tam adı Emir Seyfeddin Muncuk el-Yusufî (ö. 1375)’dir. Muhammed Ali devrinde önce Şam ve ardından da Tarsus nâibliği görevini yürütmüştür. Siyasî hayatında Şam, Tarsus, Urfa ve Birecik şehirlerinin yönetimini üstlenmesinden dolayı bu şehirlerde onun adına birer zâviye ve zaviyeye bağlı vakıfların teşekkül etmiştir. 19 Şubat 1374 tarihli vakfiyesine göre gelirlerinin tamamı, Vefaî tarikatı şeyhlerinden Seyyid Celâleddin ve evlâdına ait olmak üzere zaviyeye tahsis edilmiştir. Vakıf gelirlerinin bir bölümü de Urfa’daki diğer zaviyelerde görevli olanlara, seyyid ve alimlere cihet olarak şart koşulmuştur. Buradan hareketle zâviye vakfının hayrî bir vakıf olduğu anlaşılmaktadır. Yine vakfiyesinden hareketle zâviyenin ilk dönemlerde Vefâî tarikatına bağlı bir müessese olarak hizmet verdiği de anlaşılmaktadır. Osmanlı arşiv kayıtlarında vakfa yapılan mütevellilik, mutasarrıf/nazırlık, müderrislik, muallim-i sıbyan atamalarına da rastlanmaktadır. Vakfın varlığını XX. yüzyılın başlarına kadar sürdürdüğü anlaşılmaktadır.
Şeyh Mesud Zâviyesi de, Zengî(1144-1182) Atabeyliği ve ardından Eyyübilerin(1182-1193) Ruha hakimiyeti devrinden günümüze intikal etmiş küçük ölçekli bir vakıftır. Urfa’da Eyyübilere ait en eski İslam kitabesinin Şeyh Mesud Zâviyesi kitabesi olduğu düşünülmektedir. Ayrıca Şeyh Mesud’un, XII. yüzyılın ortalarında Horasan(Nişabur)’dan gelerek Ruha’ya yerleşen bir Horasan Ereni olduğu düşünülmektedir. Yine kitabesinden hareketle, mescid, çilehâneler ve misafir odalarını içerisinde barındıran bir manzume olup Selahaddin Eyyübi’nin Urfa’yı ele geçirmesi(1182)’nin akabinde 1183’te yapıldığı anlaşılmaktadır. 1523 tarihli tahrire göre vakfın gelirlerini Emir Mencik vakfından ayrılan bir hisse ile bazı gayrimenkul kiraları oluşturmaktadır.1760’lı yıllara gelindiğinde zâviyenin yıkık vaziyette olup, eşkıya durağı ve ehli fesâdın toplanma yeri olduğu ifade edilmektedir. Dolayısıyla XVIII. yüzyılın ikinci yarısında bir dönem zaviyenin yapılış amacı dışına çıkarak hayır işlevini yitirdiği görülmektedir. Şeyh Mesud Zâviyesi’ne farklı dönemlerde yapılan mütevelli, zâviyedâr, şeyh, türbedâr ve kandildâr atamaları arşiv kayıtlarından takip edilebilmektedir.
Bu çalışmanın amacı, arşiv kayıtları bağlamında Emir Mencik ve Şeyh Mesud Dede Horasanî zaviyelerinin teşekkülü ve hayrî vakıflar olarak işleyişi üzerinedir. Urfa’da Memlük ve Eyyübi devrinden Osmanlı’ya intikal eden zaviyelere ilişkin dönem kaynakları, kitâbeler ve arşiv kayıtları kullanılmıştır. Kuruluşlarından itibaren söz konusu zaviyelere ve vakıflarına pek çok atama yapıldığı anlaşılmaktadır. Ancak zamanla kuruluş devrindeki işlevlerinden uzaklaşarak XIX. yüzyıldan sonra mütevelliden ibaret kalan vakıflar hâline dönüşmüşlerdir.
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