Büyük Selçukluların Bağdat'taki İlmî Faaliyetleri (1067-1258)
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Dosyalar
Tarih
2021
Yazarlar
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Yayıncı
Necmettin Erbakan Üniversitesi Eğitim Bilimleri Enstitüsü
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
Büyük Selçuklular Dönemi'nde Abbâsî Halifeliğinin merkezi konumunda olan Bağdat'taki eğitim faaliyetleri, kurumları, eğiticileri, öğrencileri ve bunların toplumu ne denli etkilediklerini belirlemek amacıyla yapılan çalışmada nitel araştırma deseninden mevcut durum çalışması kullanılmıştır. Araştırmada veriler, doküman inceleme yöntemiyle elde edilmiştir. Araştırma kapsamında 1067-1258 yılları arasında yer alan eğitim öğretim faaliyetleriyle, kurumlar, müderrisler ve öğrenciler çalışılmıştır. Araştırma konusu özellikle o dönemde ya da o döneme yakın bir zamanda telif edilmiş kaynaklar öncelenerek araştırılmıştır. Bununla birlikte konuyla ilgili güncel çalışmalar da incelenmiş, Irak'taki bazı çalışmalar dışında konumuzla ilgili kapsamlı bir araştırmaya ulaşılamamıştır. Yapılan çalışmalar ya tek bir kurum etrafında daraltılmış ya da pek çok kurum ve kişiler yüzeysel bir şekilde ele alınmıştır. Çalışmamız Bağdat'taki ilmî kurumları genel çerçevede kapsamlı bir şekilde ele almıştır. Yapılan araştırma neticesinde 1258 yılına kadar Bağdat'ta otuz altı medrese, yirmi dört tekke, altı bimâristan, iki dârülhadis ve dârülilim ele alınmış, bunların yanında müderris, öğrenci, idârî ve yardımcı personeller de çalışılmıştır. Açılan bu kurumların ilmî, siyasî ve toplumsal tesirleri ile günümüze kadar etkisini gösteren fikrî ve tasavvufî yönlere değinilmiştir. Medreselerden önce ve sonra buradaki camilerin daha özgür ve çeşitli ilmî çalışmaların yapıldığı mekânlar olduğu tespit edilmiştir. Medreseler, genellikle belli bir mezhep ve düşünceyi merkeze almış, bazı medreslerde müderrisinden hizmetkârlarına kadar aynı mezhep ve düşünceden kişiler olması gerektiğiyle ilgili şartları olmuştur. Mustansıriyye gibi medreselerde ise dört mezhebe göre eğitim ve faaliyetler yürütülmüştür. Selçukluların Bağdat'taki ilmî kurumları açma gayelerinden birisi Şiî-Fâtımî ve Bâtınîlerin fikirlerini çürütmek ve onların yaydığı düşüncelere karşı daha güçlü ilmî ve fikrî hareketlerle mücadele vermek olmuştur. Daha sistematik ve devlet güvencesinde ilmî merkezlerin Selçuklularla birlikte meydana geldiği tespit edilmiştir. Selçukluların eğitim kurumlarını resmîleştirdikleri, kendi amaç ve fikirleriyle şekillendirdikleri ve maddî olarak destekledikleri görülmüştür. Bağdat'ta başta halife olmak üzere pek çok kişi, Selçukluları örnek alarak ilmî kurumlar açmış, bunları vakıflarla desteklemiştir. Bağdat Nizâmiye Medresesi döneminin en muteber okullarından birisi olmuş, diğer beldelerden pek çok müderris ve talebe bu medreseyi tercih etmiştir. Bu ve diğer medreselerde yetişen öğrencilerin bir kısmı, kendi beldelerine dönerek Sünnî İslâm anlayışının yayılmasında aktör olmuştur. Bu medreselerde yetişen âlimler Bağdat Halifeliğiyle Selçukluların Sünnî anlayış ve hâkim siyasetlerini gittikleri beldelere taşıyarak yaymışlardır. Medreselerde yetişen öğrencilerde de Gazâlî'den sonra tasavvufa meyil olmuş, sûfî anlayış yer yer tekke-medrese ile bütünleşmiştir. Sühreverdîlik ve Kâdirilik gibi tarikatlar bu dönemde neşvünema bularak diğer beldelere de yayılmıştır. Her ne kadar camilere alternatif eğitim merkezleri çoğalsa da buralardaki ders halkalarında eğitim devam etmiştir. Sonuç olarak Selçuklularla başlayan Bağdat'taki mescit, medrese ve tekke geleneği işlev, gaye ve resmiyetini uzun süre hem Bağdat'ta hem de diğer beldelerde sürdürmüştür.
In order to determine the educational activities, institutions, educators, students and how much they affect the society in Baghdad, which was the center of the Abbasid Caliphate during the Great Seljuks period, a current status study was used from a qualitative research pattern. In the research, the data were obtained by the document review method. Within the scope of the research, institutions, students and teachers were studied through educational and training activities between the years 1067-1258. The subject of the research has been researched especially by considering the sources written in that period or close to that period. However, current studies on the subject have also been examined, and no comprehensive research on our topic has been achieved except for some studies in Iraq. The studies conducted are either narrowed down to a single institution, or many institutions and individuals are treated superficially. Our study has comprehensively covered the scientific institutions in Baghdad within the general framework. As a result of the research conducted, thirty-six madrasas, twenty-four tekkes, six bimaristans, two darulhadis and two darulilms were considered in Baghdad by 1258, as well as muderris, students, administrative and auxiliary personnel were also studied. The scientific, political and social effects of these institutions that have been opened and the intellectual and Sufi aspects that have had an impact up to the present day have been touched upon. It has been determined that the mosques here before and after the madrasas were places where more free and diverse scientific studies were conducted. Madrasas are usually centered on a certain sect and thought, and some madrasas have conditions that there must be people of the same sect and thought, from the muderris to their servants. In madrasas such as Mustansiriyya, education and activities were carried out according to four sects. One of the goals of the Seljuks to open scientific institutions in Baghdad was to refute the ideas of the Shiite-Fatimid and Bâtınis and to fight the stronger scientific and intellectual movements against the thoughts they spread. It has been determined that more systematic and state-guaranteed scientific centers occurred together with the Seljuks. It has been seen that the Seljuks formalized their educational institutions, shaped them with their own goals and ideas, and supported them financially. In Baghdad, many people, especially the caliph, took the example of the Seljuks as an example and opened scientific institutions and supported them with foundations. Baghdad Nizamiye Madrasa has become one of the most important schools of its time, and many students from other towns have preferred this madrasa. Some of the students who grew up in these and other madrasahs returned to their own towns and became actors in spreading the understanding of Sunni Islam. The scholars who grew up in these madrasas spread the Sunni understanding and dominant politics of the Seljuks with the Baghdad Caliphate by moving them to the towns where they went. Students who grew up in madrasas were also inclined to Sufism after Ghazali, and the Sufi understanding was integrated with the tekke-madrasa from place to place. Sects such as Sühreverdis and Kadiris also spread to other towns during this period by finding grown. Although alternative education centers for mosques have proliferated, education has continued in the lecture rings here. As a result, the tradition of mosque, madrasa and dervish lodge in Baghdad, which started with the Seljuks, continued its function, purpose and formality both in Baghdad and in other towns for a long time.
In order to determine the educational activities, institutions, educators, students and how much they affect the society in Baghdad, which was the center of the Abbasid Caliphate during the Great Seljuks period, a current status study was used from a qualitative research pattern. In the research, the data were obtained by the document review method. Within the scope of the research, institutions, students and teachers were studied through educational and training activities between the years 1067-1258. The subject of the research has been researched especially by considering the sources written in that period or close to that period. However, current studies on the subject have also been examined, and no comprehensive research on our topic has been achieved except for some studies in Iraq. The studies conducted are either narrowed down to a single institution, or many institutions and individuals are treated superficially. Our study has comprehensively covered the scientific institutions in Baghdad within the general framework. As a result of the research conducted, thirty-six madrasas, twenty-four tekkes, six bimaristans, two darulhadis and two darulilms were considered in Baghdad by 1258, as well as muderris, students, administrative and auxiliary personnel were also studied. The scientific, political and social effects of these institutions that have been opened and the intellectual and Sufi aspects that have had an impact up to the present day have been touched upon. It has been determined that the mosques here before and after the madrasas were places where more free and diverse scientific studies were conducted. Madrasas are usually centered on a certain sect and thought, and some madrasas have conditions that there must be people of the same sect and thought, from the muderris to their servants. In madrasas such as Mustansiriyya, education and activities were carried out according to four sects. One of the goals of the Seljuks to open scientific institutions in Baghdad was to refute the ideas of the Shiite-Fatimid and Bâtınis and to fight the stronger scientific and intellectual movements against the thoughts they spread. It has been determined that more systematic and state-guaranteed scientific centers occurred together with the Seljuks. It has been seen that the Seljuks formalized their educational institutions, shaped them with their own goals and ideas, and supported them financially. In Baghdad, many people, especially the caliph, took the example of the Seljuks as an example and opened scientific institutions and supported them with foundations. Baghdad Nizamiye Madrasa has become one of the most important schools of its time, and many students from other towns have preferred this madrasa. Some of the students who grew up in these and other madrasahs returned to their own towns and became actors in spreading the understanding of Sunni Islam. The scholars who grew up in these madrasas spread the Sunni understanding and dominant politics of the Seljuks with the Baghdad Caliphate by moving them to the towns where they went. Students who grew up in madrasas were also inclined to Sufism after Ghazali, and the Sufi understanding was integrated with the tekke-madrasa from place to place. Sects such as Sühreverdis and Kadiris also spread to other towns during this period by finding grown. Although alternative education centers for mosques have proliferated, education has continued in the lecture rings here. As a result, the tradition of mosque, madrasa and dervish lodge in Baghdad, which started with the Seljuks, continued its function, purpose and formality both in Baghdad and in other towns for a long time.
Açıklama
Doktora Tezi
Anahtar Kelimeler
Eğitim tarihi, Sosyal bilgiler eğitimi, Bağdat, İlim, Medrese, History of education, Social studies education, Baghdad, Science, Madrasa
Kaynak
WoS Q Değeri
Scopus Q Değeri
Cilt
Sayı
Künye
Akbaş, M. (2021). Büyük Selçukluların Bağdat'taki ilmî faaliyetleri (1067-1258). (Yayınlanmamış Yüksek Lisans Tezi). Necmettin Erbakan Üniversitesi, Eğitim Bilimleri Enstitüsü, Türkçe ve Sosyal Bilimler Eğitimi Anabilim Dalı, Konya.
