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Miadi Dolmayan Umut Islam in the Balkans

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Miadi Dolmayan Umut Islam in the Balkans 2cilt MİADI DOLMAYAN UMUT ISLAM IN THE BALKANS UNEXPIRED HOPE TÜRKİSTAN’DAN BALKANLARA FROM TURKESTAN TO THE BALKANS EDİTÖR Muhammet Savaş Kafkasyali Ankara - Belgrade - Bucharest - Budapest - Chisinau - Kiev Podgorica - Sarajevo - Skopje - Tirana - Zagreb İnceleme Araştırma Dizisi Yayın No:19 BALKANLARDA İSLAM MİADI DOLMAYAN UMUT Cilt 2: Türkistan’dan Balkanlara From Turkestan to the Balkans Editör Dr. Muhammet Savaş KAFKASYALI Balkanlarda İslam: Türkistan’dan Balkanlara - From Turkestan to the Balkans / Editör: Dr. Muhammet Savaş Kafkasyalı Ankara: T.C. Başbakanlık Türk İşbirliği ve Koordinasyon Ajansı Başkanlığı 2016 5.c. (2902 s.) ; 16*24 cm T.C. Başbakanlık Türk İşbirliği ve Koordinasyon Ajansı Başkanlığı inceleme-araştırma-dizisi; yayın no:19 İçindekiler: c.1: Muğlaklıktan Berraklığa / From Ambiguity to Clarity c.2: Türkistan’dan Balkanlara / From Turkestan to the Balkans c.3: Gönül Fethinden Zihniyet Temsiline / From the Conquest of Hearts to the Representation of Mentality c.4: Vakti Azizden Vakti Zelalete / From Times of Glory to Times of Humility c.5: Köprüler Yıkan Zihniyetin Yıkılışı / Demolishing Mentality Which Demolishes Bridges ISBN: 978-605-9642-11-8 - Takım ISBN: 978-605-9642-13-2 - Cilt-2 Kafkasyalı, Muhammet Savaş Redaksiyon Prof. Dr. İsmail ÇALIŞKAN Prof. Dr. Ahmet YILDIRIM Proje Ekibi Doç. Dr. Bahadır GÜCÜYETER Dr. Hamza KOLUKISA Dr. Fatih VEYİS Hasan BEKDEŞ Tasarım-Baskı Karınca Creative Ajans Adres: Dr. Mediha Eldem Sokak 56/1 Kızılay/Ankara Tel: 0 312 431 54 83 / Faks: 0312 431 54 84 http://www.karincayayinlari.net [email protected] Baskı Tarihi: 2016 Baskı Yeri: Ankara Baskı ve Cilt: Eflal Matbaacılık Sertifika No: 13987 © Tika Yayınları GMK Bulvarı No:140 / Anadolu Meydanı PK: 06570 Çankaya/ANKARA Tel: +90 312 939 70 00 Fax: +90 312 939 75 15-16 www.tika.gov.tr The Role of the Mosque and the Tekke in the Formation of the Cities Hasan CILO Prof. Dr., Faculty of Islamic Sciences in Scopje Summary his article deals with the presence of the Islamic culture in Macedonia through religious buildings, such as the mosque Tand the tekke, that influenced the formation of the cities and the housing culture in Macedonia. The mosque and the tekke had also a number of supporting facilities in their backyards. Here we came across madrasas and mektebs, where the secondary and hig- her education was done, sibjan and ibtidai mektebs in which was gained basic educational level, libraries, kiraethani (reading rooms), etc. In the courtyards of the mosques were present the shadarvans, fountains, turbes, as well as the clock-towers, with their significant artistic values. Hence, the new qualitative view of the cities, as well as the establishment of new settlements, did not implied loss of the traditional urban structure. On the contrary, the consequences of the Ottoman conquests enhanced that tradition by introducing higher quality content of oriental-Islamic origin, where many local 271 2. Cilt Türkistan’dan Balkanlara solutions of the Byzantine culture were also included. Thus the sett- lements around the country were significantly updated, renovated and expanded. The cities in the Balkans more and more resembled the cities of Asia Minor, in respect of the arcitectural concept that was applied. Generally, Muslim neighborhoods in several cities in Macedonia emphasized the oriental outlook that even today can be noticed. But this had also impact on the Christian neighborhoods. The appearance of neighborhoods, therefore, dictated the construc- tion of the houses. However, the architectural concept, on which depended the appearance of the cities, especially was a reflection of the construction of homes. The rapid growth of the population by cities, which after the arrival of the Ottomans was divided in specific neighborhoods or districts that belonged to different ethnic communities, inevitably required new building solutions of higher quality for the residential culture. This concept led to a higher stan- dard of living of the indigenous population, as well as the popula- tion which arrived in the cities. The living, the housing equipment, food, clothing, etc., will receive its quality given the fact that the higher layer of the population that was recruited was the Turkish administration, which carried with it better living habits. This could not pass without impact also on non-Muslims as well. The property that was sold by non-Muslims to the wealthy layers, must have been in function (among other things, for example, trade-craft) to raising of the standard of living or the imitation of the higher layer of the population in housing, food and clothing. The Ottomans did not pushed the Hellenic Byzantine-style of arc- hitecture, but they lifted the same to a higher level depending on the economic and geographical similarities, creating not only poli- tical but also cultural unity. Hence, it can be argued that there was no sacred architecture in the eastern parts of the Balkans that was heavily influenced by the Byzantine concept of architecture, which possessed great artistic values. But residential architecture was signi- ficantly undeveloped. From the same also depended the appearance of neighborhoods, so they developed on two principles introduced by the Ottomans: the separation of the bazaar and the residential neighborhoods or “mahala”. There is no doubt that the large number of mosques, masjids, hani- kas and zaviye, deployed in the centers of the major cities in Mace- donia, greatly have increased the dynamics of life on religious, edu- cational and social level. Raising these facilities was done in parallel 272 The Role of the Mosque and the Tekke in the Formation of the Cities with the establishment of the administration and with the increase of the population. Besides every major mosque there were present not only madrasas, but also imarets, musafirhans, hammams, to which were attached a large number of commercial buildings that formed the bazaars. 273 Şehirlerin Oluşturulmasında Cami ve Tekkelerin Rolü Özet u makalede Makedonya’da şehirlerin ve bina kültürlerinin şekillenmesini etkileyen İslami kültür varlıkları olan cami ve Btekke gibi dini yapıları ele alınmaktadır. Söz konusu cami ve tekkelerin ayrıca destekleyici müştemilatları mevcuttu. Bunlar orta ve yükseköğrenimlerin verildiği medrese ve mektepleri ve te- mel eğitimi veren ilköğretim okulları, kütüphaneleri, kıraathaneleri (okuma odaları) vs. Cami avlularında şadırvanları, çeşmeleri, türbe- leri ve yüksek sanat değeri olan saat kuleleri bulunmaktaydı. Böy- lelikle şehirlerin yeni nitelikli görüntüsü ve yeni yerleşim yerlerinin oluşturulması geleneksel şehir yapıları açısından herhangi bir kayba sebep olmuyordu. Tam aksine Osmanlı fetihlerin sonucunda Bizans kültürüne ait unsurların da dâhil olduğu şark-İslami kökenli yüksek kalitenin takdim edilmesi ile gelenekte iyileşme sağlanmıştır. Böy- lelikle ülke çapındaki yerleşim yerleri önemli ölçüde güncellendi, yenilendi ve genişletildi. Uygulanan mimari konsept itibariyle Bal- 274 The Role of the Mosque and the Tekke in the Formation of the Cities kanlar’daki şehirler git gide Anadolu’ya benziyordu. Makedonya’da birkaç şehirde Müslüman mahallesinde bugün bile fark edilir şekilde şark görünümü vurgulanmıştır. Ancak bu aynı zamanda Hıristiyan mahallelerini de etkiliyordu. Dolayısıyla evlerin inşa edilişi mahal- lelerin görünümüne göre gerçekleşiyordu. Ancak kent görünümle- rinin bağlı olduğu mimari konsept özellikle evlerin inşa edilmesine yansıyordu. Kentlerdeki hızlı nüfus artışı ve Osmanlı’nın gelişinden sonra farklı etnik toplumlara ait belirli mahallelere veya ilçelere ay- rılması ister istemez ikamet kültürü açısından daha yüksek kalitenin elde edilmesi için yeni yapı çözümleri gerektiriyordu. Bu kavram sayesinde yerli halk ve kentlere gelen nüfus da daha yüksek yaşam standardına kavuşmuştur. Nüfusun üst katmanı daha iyi yaşam alışkanlıkları olan Türk yöneticilerinden ibaret olduğundan yaşam, kullanılan inşaat ekipmanları, gıda, giysiler, vs. daha kaliteliydi. Bu özelliklerin Müslüman olmayanları da etkilememesi kaçınılmazdı. Müslüman olmayanların zengin zümreye sattıkları mülkler ya ya- şam standardının yükseltilmesi ile ilgiliydi (örneğin ticaret-zanaat diğerlerin yanı sıra) ya da konut, gıda ve giysiler bakımından nüfu- sun üst kesimini taklit ediyordu. Osmanlılar Yunan Bizans stili mimariyi zorlamadılar ancak hem siyasi hem kültürel birliği oluşturarak ekonomik ve coğrafi ben- zerliklere bağlı olarak aynısı daha üst düzeye götürdüler. Böylelikle Balkanların doğu taraflarında önemli sanatsal değerlere sahip olan Bizans mimarisinden etkilenmeyen mimari eserlerin olmadığı öne sürülebilir. Ancak konut mimarisi önemli ölçüde gelişememişti. Mahallelerin görünümü de bundan etkilendiği için Osmanlılar iki ilkeye dayanarak çalışmalar yapmışlar: Pazar yerleri konut alanları veya ‘mahalleler’den ayırdılar. Makedonya’nın başlıca şehir merkezlerinde konuşlanmış çok sayı- da caminin, mescitlerin, tekke ve zaviyelerin din, eğitim ve sosyal alanlardaki yaşam dinamiklerini önemli ölçüde artırdığı kuşkusuz. Bu tesislerin yükseltilmesi idarenin oluşturulması ve nüfusun artışı ile paralel bir şekilde gerçekleştirildi. Zaten tüm önemli camilerin yanındaki medreseler, imarethaneler, misafirhaneleri, hamamları çok sayıda ticari işletmenin bulunduğu hanlar ve pazarları bulun- maktadır. 275 The Role of the Mosque and the Tekke in the Formation of the Cities Introduction The Islamic culture, as well as the Christian culture, does not represent contex- tualized or historicized reality, but rather it is a living
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