The Effects of Khalidiyya on Eastern Madrasahs in the 19th Century
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Tarih
2021
Yazarlar
Dergi Başlığı
Dergi ISSN
Cilt Başlığı
Yayıncı
Sirnak Univ
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
Naqshbandi is one of the most widespread Sufi orders in the Islamic World. The most active representative of this sufi order in the Middle East in the 19th century is Mawlana Khalid alBaghdadi. The Khalidiyya branch, which was attributed to him, emerged as a Sufi revival movement that revitalized social life with its dynamic structure. One of the most prominent among the activities of the Khalidiyya is the revival of the madrasahs. Considering that the Khalidiyya first began to spread in the Shahrazor region of Iraq and among the Kurds living in Iran and Anatolia, the first institutions that it dealt with in the fields of science and education were the Eastern Madrasahs. These madrasahs are science centers established in a wide geography where the Kurdish population is concentrated, such as the Eastern and Southeastern Anatolia regions of Turkey, the northern regions of Iraq and Syria, and western regions of Iran. The Eastern Madrasahs operated as a continuation of the Baghdad Nizamiya Madrasah, which was for Shafiis and all its entire personnel, including teaching staff, were to be selected from Shafii Sect. They consisted mostly of simple structures built next to the mosques, apart from the well-established madrasahs such as Qubbahan Madrasah in Imadiya, Maweran Madrasah in Arbil, Biyara Madrasah in Havraman, Arwas Madrasa in Mokus (Bahcesaray) district of Van, Sheikh Ayn al-Malak Zaviya and Madrasah in Bulanik district of Mus. In the Eastern Madrasahs, where the education is mostly teacher-centered, the circulation of students among the madrasahs was high. In these science centers where students can stay as boarding students, the curriculum of the Baghdad Nizamiya Madrasa and Ottoman period madrasahs were followed. In the Eastern Madrasahs, some classical Works in Persian were preferred in the field of literature, as well as Arabic and religious sciences. In these Madrasahs, the mudarris taught the lessons in Kurdish, and the students discussed and read among themselves in Kurdish. On the one hand the Khalidis made the existing madrasahs more active; on the other hand, they enabled the opening of many new madrasahs. This situation not only made significant contributions to the scientific and cultural life of the region, but also played a leading role in the formation of an intellectual layer. Managers, scholars, mudarrises, politicians, writers and poets that the society needed were trained in these centers of science, and they filled an important gap in these fields during their lifetime. As the Khalidi lodges moved from the cities to the countryside, they gave way to modest cells adjacent to madrasahs or mosquest. With the spread of Khalidiyya, the mudarris-sufi model has increased greatly among the scientists, since the mudarris, who took up education and training in the Eastern Madrasahs, also took on the task of guidance. On the other hand, the disciple-student model has become widespread since the students who received knowledge were brought up in a mystical atmosphere. The tradition of the Eastern Madrasahs is kept alive in mosques in many villages and towns with the Khalidiyya. In other words, the Khalidiyya moved the education in the Eastern Madrasahs to mosques and revived the mosques, thus contributing to the proliferation of the madrasah-mosque model in the central and provincial areas. While Mawlana Khalid's Diwan took its place among the other Persian Works read in madrasahs, a special salawat prayer that Mawlana Khalid recommended to his disciples to read due to the epidemic that broke out in Damascus was started to be read after prayers in mosques and madrasahs where Khalidi sheikhs served. The aim of this study is to examine the effects of Khalidiyya on the Eastern Madrasahs, which carry out active education in the triangle of Iraq, Iran and Anatolia. It was concluded that the institutional structure in the Eastern Madrasahs, where scientific and mystical activities were combined, flourished; the curriculum was expanded with works with mystical content; the status of the teaching staff was strengthened with the addition of the guide identity to the mudarrisship; the educational program of the students became more diverse with the provided Sufi education; and the students who grew up in these madrasahs participate in social life as more equipped and self-confident individuals.
Açıklama
Anahtar Kelimeler
Sufism, Khalidiyya, 19th Century, Eastern Madrasahs, Mudarris-Sufi Model, Madrasah-mosque Model
Kaynak
Sirnak University Journal of Divinity Faculty
WoS Q Değeri
N/A
Scopus Q Değeri
Cilt
Sayı
27
