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BALKANLAR Ve İSLÂM – BALKANLARDA İSLÂM DİNİ Ve KÜLTÜREL HAYAT–

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BALKANLAR Ve İSLÂM – BALKANLARDA İSLÂM DİNİ Ve KÜLTÜREL HAYAT– BALKANLAR ve İSLÂM – BALKANLARDA İSLÂM DİNİ ve KÜLTÜREL HAYAT– Cilt: II ISBN: 978-605-7619-80-8 (2. Cilt) ISBN: 978-605-7619-78-5 (Takım) Sertifika No: 17576 İSLÂMÎ İLİMLER ARAŞTIRMA VAKFI Milletlerarası Tartışmalı İlmî Toplantılar Dizisi: 27 Tartışmalı İlmî Toplantılar Dizisi: 96 Kitabın Adı Balkanlar ve İslâm Editörler Abdullah Taha İMAMOĞLU İlir RRUGA, Mehmet Fatih SOYSAL, Abdurrahim BİLİK Sayfa tertibi İsmail KURT Kapak Tasarım Halil YILMAZ Baskı, Cilt Matsis MatbaaHizmetleri San. ve Tic. Ltd. Şti. Tevfikbey Mh. Dr. AliDemirr Cd. No.: 51 Sefköy / İstanbul, Tel.: 0212 624 21 11 Sertifika: 40421 1. Basım Haziran 2020 / 1000 adet basılmıştır. İletişim: Ensar Neşriyat Tic. A.Ş. Düğmeciler Mah. Karasüleyman Tekke Sok. No: 7 Eyüpsultan / İstanbul Tel: (0212) 491 19 03 - 04 – Faks: (0212) 438 42 04 www.ensarnesriyat.com.tr – [email protected] 2 BALKANLAR ve İSLÂM –Balkanlarda İslâm Dini ve Kültürel Hayat– Cilt: II Milletlerarası Tartışmalı İlmî Toplantı 03-04 Ekim 2019 Trakya Üniversitesi Balkan Kongre Merkezi Edirne İstanbul 2020 3 ® Bu kitapta yer alan araştırma metinleri editörler tarafından yayına hazırlanmış olup “Kitapta Bölüm” olarak değerlendirilmiştir. Çalışmaların ilmî ve fikrî muhteva ile dil bakımından sorumluluğu tebliğ sahiplerine, te’lif hakları İSAV’a, basım organizasyonu ise anlaşmalı olarak Ensar Neşriyat’a aittir. Toplantıyı Tertipleyenler: 1. TRAKYA Ü. İLAHİYAT FAKÜLTESİ Adres: Trakya Üniversitesi İlahiyat Fakültesi, Balkan Yerleşkesi, 22030 Edirne Tel: 0284 213 84 68 - Faks: 0284 214 74 30 E-Posta: [email protected] 2. İSLÂMȊ İLİMLER ARAŞTIRMA VAKFI (İSAV) Adres: İskender Paşa Mahallesi, Kâmil Paşa Sok. No:5 Fatih 34080 İstanbul Tel: 0212 523 54 57 - Faks: 0212 523 65 37 E-Posta: [email protected]; [email protected] Kütüphane Bilgi Kartı: Balkanlar ve İslâm/ editörler: Abdullah Taha İmamoğlu, , İlir Rruga, Mehmet Fatih Soysal, Abdurrahim Bilik, İstanbul: Ensar Neşriyat, 2020, 552 s., 16x23,5 cm. ISBN: 978-605-7619-78-5 (Takım) 1. Balkanlar, 2. Toplum, 3. Tarih; 4. Dinî ve Sosyal Hayat; 5. Edebiyat İslâmȋ İlimler Araştırma Vakfı (İSAV)’ın Hediyesidir, Para İle Satılamaz 4 İÇİNDEKİLER ÜÇÜNCÜ BÖLÜM ARNAVUTLUK 1. Analysis on Existing Ottoman Heritage Buildings inside Fortress Walls of Elbasan City Brunilda BASHA–Zafer SAĞDIC 09 2. Arnavut Edebiyatında İslâm Dini Yansımaları ve Söylemsellik Modelleri Nysret KRASNİQİ-Abdulla REXHEPİ 33 3. Theofan Stilian Noli’nin Arnavut Ortodoks Kilisesi’ne Katkıları İlir RRUGA 49 BOSNA-HERSEK 4. Balkan İslâm’ının Beyaz Perdeye Yansıması: Yücel Çakmaklı’nın Kanayan Yara Bosna Filmi Üzerine Felsefi Değiniler Rıfat ATAY-Merve KESENCİ 73 5. Boşnaklarda Arap Dili Öğretimi -Mahiyeti ve Kronolojisi- Seyfettin HARUNİ 93 6. Surviving Elements of "Tradition" in the Bosnian Family-A Contribution to Understanding the Anthropology of the Family Amel ALİĆ 117 SIRBİSTAN VE KARADAĞ 7. Balkanların Sırbistan Bölgesindeki İslâm ve İslâmî Eserlerin Akibeti Eyüp SALİH 141 5 8. Novi Pazar’da Din Eğitiminin Özellikleri ve Biçimleri Emina SADIKOVIĆ 159 9. Sırbistan’ın Sancak Bölgesindeki Medreseler ile Türkiye’deki İmam-Hatip Liselerinin Eğitim Müfredatları Yönünden Karşılaştırılması Yakup YILMAZ-Yasin YAYLA 171 10. Ülgün Şehri ve Yakın Çevresindeki Osmanlı Dönemine Ait Arap-Osmanlı Harfleriyle Yazılan Mezar Taşları ile İlgili Genel Bir Değerlendirme Ali BARDHİ 183 KIRIM VE ROMANYA 11. Cengiz Dağcı’nın Romanlarında Siyaset: Hüzün ve Acının Bir Toplumu Oluşturması Celal TÜRER 197 12. Romanya ve Aşağı Tuna Avrupa Bölgesinde Geçmişten Bugüne Türk Miraslarının Canlandırma ve Koruma Mücadelesi Gülten ABDULA NAZARE 211 DÖRDÜNCÜ BÖLÜM KUZEY MAKEDONYA 13. Osmanlı Döneminde Makedonya’da Yetişen İlim Adamları Hüseyin ALGÜL 235 14. Kuzey Makedonya’daki Osmanlı Medreseleri ve Üsküp Mefail HIZLI 253 15. Üsküp Meddah Medresesi ve Kapatılmadan Önce Yetişen Müderrisler Süleyman BAKİ 269 16. İştip Kazası’nın Tarihi ve Etnik Yapısı (XIX. Yüzyıl) Bilal RUSHİD 293 17. Osmanlı Döneminde Makedonya Kratova’da Eğitim Kurumları Hasan TELLİ 307 6 18. Osmanlı Kesriye’sindeki Eğitim Kurumları: Bir İcmal Murat ÇELİK 325 19. Makedonya’daki Müslümanlarda Ölüm ile İlgili Belli Başlı İnanç ve Adetler Mensur NUREDİN 351 KOSOVA 20. Sırbistan’ın Kosova’daki Arnavut Müslüman Nüfusunun Etnik Temizlik Politikası Fehari RAMADANI 359 21. Müslüman Engelli Gençlerde Dini İnancın Psikolojik Etkisi (Kosova Örneği) Feim GASHİ 377 22. Bir Hudut Kazasında Toplumsal İlişkiler ve Yönetim Politikaları: Gilan/Gjilan ve Asayiş Sorunları Seda ŞAHİN AHMETAJ 405 BEŞİNCİ BÖLÜM YUNANİSTAN, BATI TRAKYA VE TRAKYA 23. Yunanistan, Dimetoka Seyit Ali Baba (Kızıl Deli Sultan) Tekkesi ve Velâyetnamesi Kazım SARIKAVAK 423 24. XV. Yüzyılın Ortasında Batı Trakya’da Bir Osmanlı Nahiyesi: Ferecik Cengiz PARLAK 433 25. İslâm’a ve Orduya Köprü: Uzunköprü Yılmaz BÜKTEL 461 26. Balkan Muhacirlerinin Dinî-Siyasî ve Kültürel Kimliğine Dair Bazı Tesbitlerin Tekirdağ Örneğinden Hareketle Sunumu Cüneyt ÖZVARDARLI 479 7 BULGARİSTAN 27. Osmanlı Dönemi Bulgaristan’ında Kurulan Dârulhadislere Genel Bir Bakış Mustafa CANLI 491 28. 1189 Numaralı Hurûfât Defteri Kayıtlarına Göre Şumnu’daki Vakıf Kurumları Habibe KAZANCIOĞLU 505 29. Bulgaristan’da (1933-1934) Yayımlanan Medeniyet Gazetesi’ndeki Hadis Yazıları Üzerine Bir Değerlendirme Alparslan KARTAL 529 8 ANALYSIS ON EXISTING OTTOMAN HERITAGE BUILDINGS INSIDE FORTRESS WALLS OF ELBASAN CITY Brunilda BASHA*–Zafer SAĞDIC** Introduction The Ottoman Empire existed along with Anatolia, the Balkans, The Middle East and North Africa for seven centuries and have kept their countries and civilizations under their rule. For half a millennium much of Southeast Europe was an integral part of the Islamic world and shared fully in its political economic and cultural life. Ottoman Empire left in Balkan significant civilization, humanity and architectural heritage which continues up to today. Albania is geographically small in the Balkans, but has been a strategically important country in every period of history. The first contacts between Albanians and Ottomans were in the second half of the 14th century. (Manhasa, 2015, p.70) The strongest lord of Central and South Albania Karl Topia demanded support from the Ottomans and invited Murat I, against the strongest Lord of North Albania Gjergj Balsha, for such a cause. Murat I took part in the battle of Vjose in 1385, which ended with the victory of the Sultan and his Albanian partner. (Rruga, 2016, p.22-23) This battle showed a strong presence of the Ottomans in Albanian lands (Bozbora, 1997, p.83). In the period of Sultan Yıldırım Bayezid, the progress in the Balkans continued with forces acting in southern Greece, Epirus and Albania. The Ottomans conquered Shkoder and * Doktora Öğrencisi (tez aşaması), Yıldız Teknik Üniversitesi, Mimar Bölümü, e-mail: [email protected]. * Dr. Öğr. Üyesi, Yıldız Teknik Üniversitesi, Mimarlık Fakültesi, e- mail: [email protected]. 9 Kruja in 1415, and during the reign of Mehmed in 1417 they took the most important three cities of southern Albania, Vlora, Berat, Kanina. (Rruga, 2016, p.26) During the rule of Mehmed I the most important centers of South Albania were taken under control. Durres was taken in 1501 and in 1571 the whole Albania was ruled by Ottoman Empire. (Kiel, 2012, p. 28). In 1466 Sultan Mehmet II established Elbasan City right in the heart of the country (during his campaign against Skanderbeg) and it would be a very important Muslim center since its beginning. In the year when Elbasan was established it was declared the capital of a new “sannyak” that covered the region of Shpat, Cermenika and after the year 1501 included Durres as well. (Kiel, 2012, p. 29) After that, the sancak of Ohri in Eastern Albania, the sancak of Shkoder in North and the one of Dukagjin in North Eastern Albania were formed. (Manhasa, 2005, p.3) In this time process from 14th to 19th century thousands of social, cultural, commercial, religious and educational structures have been built and existing cities in Albania has been developed. At the beginnings of the 15th century there is not a massive conversion to Islam, but the mosques or mesjids were needed mostly for the spiritual requirements of the Ottoman army. A typical example of this process is the mosque of Beyazid II in Berat, which was built during the Albanian campaign of the Sultan in 1492 (Kiel, 1992, p.20). In the 16th century we have monuments built by local nobles or administrators such as Lead Mosque in Berat or the Mosque of Nazireshёs in Elbasan which was built by the daughter or the sister of Nazir Bey. (Manhasa, 2005, p.4) From the other hand, based on the work and studies held by Meksi & Thomo (1976) on the Post Byzantine architecture it is seen that, from the second half of the 16th century, Christian churches began to be built, even though in small and simple scale. Along with them, the ruined Byzantine churches were rebuilt, such as Saint Kolli Kurjan, Saint Mary Vllaherne in Berat, etc. Furthermore, starting from the 17th century, there was an increment in quantity and quality of churches construction that 10 reached its peak in the 18th century. After 18th century there was a decline of architectural creativity in this genre. (Meksi & Thomo, 1976, p.119) In the end of 17th century, based on Evliya description, Berat and Elbasan were the biggest and most important cities with 15,000 or 10, 0000 residents, majority Muslims. These cities had many mosques, school (medrese), (hamams), and other buildings built. In 18th century Albanian cities continued to expand and the number of inhabitants increased significantly. (Kiel, 1992, p.33-34). From end of 18th century and beginning of 19th (1750-1850) century Albanians noble families (viziers and pashas) established a considerable number of mosques, tekkes, schools, tyrbe, bridges, water fountains and more. Governance by local gentlemen coincided with the country's economic growth. (Kiel, 1992, p.35) In the middle of the 19th century, Albanian nationalism began to take shape and increase its significance. In 1944, Enver Hoxha set a dictatorial regime. At first the religions of the country were tolerated, mosques, tekkes, monasteries and churches functioned relatively freely.
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