IJOT 082020 International Journal of Turkology aUGUST 2020

Number 08 Year 2020 INTERNATIONAL JOURNAL OF TURKOLOGY OTTOMAN INSCRIPTIONS FROM ISRAEL,PALESTINE AND JERUSALEM ISRAİL, FİLİSTİN VE KUDÜS’TEN OSMANLI KİTABELERİ Chief Editor: Mehmet Tütüncü Editors: Ahmed Ameen / Torbjørn Ødegaard / Fathi Jarray / Mamoona Khan Publicatiıon of SOTA ISSN 1570-694X sotapublishing@gmail.com INTERNATIONAL JOURNAL OF TURKOLOGY nr. 8 Ağustos / August 2020 RESEARCH and STUDIES OF ISLAMIC INSCRIPTIONS Etudes et des Recherches Épigraphiques Islamiques İSLAMİ KİTABE ARAŞTIRMALARI ‫مجلة دراسات الكتابات والنقوش اإلسالمية‬ ISSN 1570 694X Chief-editor: Mehmet Tütüncü Editors: Ahmed Ameen (Fayoum University), Fathi Jarray (Tunis), Mamoona Khan (Islamabad). Torbjorn Ødegaard (Oslo), Mehmet Emin Yılmaz (Ankara) Editorial board: Murad Adjabi (Alger), Ludvik Kalus (Paris), Frederic Bauden (Liege) Ahmet Ali Bayhan (Ordu) , Ahmet Taşğın (Ankara), Mehmet Akif Erdoğru (Izmir), Sami Saleh Abdelmalek (Cairo), Ibrahim Yılmaz (Erzurum), Hatice Aynur (Istanbul), Andrey Krasnozhon (Odessa), Olga Vasileva (St. Petersburg), Moshe Sharon (Jerusalem), Klaus Kreiser (Berlin), Timur Kocaoğlu (Michigan). Andrew Petersen (Wales), Ardian Muhaj (Tirana) Contact: e-mail: sotapublishing@gmail.com Postal adress: SOTA Brabantlaan 26 2101 Sg Heemstede Netherlands İÇİNDEKİLER / CONTENTS Turkology.062020.ID0026 Mehmet Tütüncü (Israel) p. 5-57 Ottoman Inscriptions in Turkish Language from Palestina Turkology.062020.ID0027 Ömer Kaptan KUBBETÜ’S-SAHRA’NIN SULTAN ABDÜLAZİZ DÖNEMİN pp. 58-61 RESTORASYON KİTABESİ ) Book Review: The Ka’aba Orientations by Simon O’ Meara. p. 61 AĞ U STO S -AU G U ST 2 0 2 0 3 Ottoman Inscriptions in Turkish Language from (Israel) Palestina By drs. Mehmet Tütüncü INTRODUCTION This is an updated version of an article, that was presented in 20015 in VI. Turkish Culture Congress and published1 in 2009. This publication was done with many very defectives due to the fact that the Arabic font used was distorted and making it unreadable. Therefore, after 6 years of publication I have decided to update this article, and add the newly discovered Inscriptions. The article was based on my earlier published books2. In these books, some 265 inscriptions from the Ottoman Palestine (borders of Current Israel/Palestine) were published. From the 265 Inscriptions, overwhelming majority of Inscriptions in Palestine is in Arabic. Of the Corpus of 265 Inscriptions 240 are Arabic and only 25 are in Turkish. The reason for the small amount of Turkish language inscriptions in more than 400 years of Ottoman Turksh rule in Palestine is because the Ottomans respected the Arabic language as a holy language that was used next to the official language Turkish. The Ottomans used the traditional language of the Islam in the Holy land, and Turkish was only used when it was practical. They did not make any attempts to enforce Turkish language on the Population. Only the functional inscriptions, like military garrisons and forts the Turkish was used. Sometimes we see parallel usage of two languages in the same inscription (Haifa Railway Monument or Haseki Sultan Imaret). Most of these inscriptions were never published. The great endeavour of Moshe Sharon “Corpus Arabicarum Inscriptiones Palaestinae” now in ongoing publication of 6 volumes has skipped the Turkish Inscriptions from Akko, Beysan and other places. Only Inscriptions 2, 13 and 23 which are Turkish have found their way in the catalogues of Moshe Sharon. The reason seems to be that of course in Israel there are enough Ottoman scholars, but they not skilled in Ottoman Turkish epigraphy. Inscription 2 was partly edited, Necati Alkan, and 23 by Amnon Cohen edited 13. Because of the neglect and disappearing of the Turkish inscriptions, it seems to me very useful to present the small amount of Turkish language inscriptions in a separate article. In the article that was published in 2009 there were 21 inscriptions, in the meantime 4 new inscriptions come to my attention, these are included in this update. I present here the Inscription with short commentary. For more information about background of Inscriptions and methodology, I would like refer to my earlier mentioned books. 1 “Filistin’de (İsrail’de) Türkçe Kitabeler” VI. Türk Kültürü Kongresi, Ankara 21-26 Kasım 2005, Yayın: VI. Türk Kültürü Kongresi Bildiriler I. Cílt ,s. 461-493, Ankara 2009 2 Mehmet Tütüncü, Turkish Jerusalem (1516-1917), Ottoman Inscriptions from Jerusalem and Other Palestinian Cities, Haarlem, 2006 Mehmet Tütüncü, Turkish Palestine (1069-1917) Ayyubid, Mamluk and Ottoman Inscriptions from al-Khalil (Hebron), Nabi Musa, and other Palestinan Cities, Haarlem, 2008 4 AĞ USTOS - AUG UST 2020 Table of Turkish Inscriptions included in this article. Ref. nr. TJ/TP 1 94 2 3 4 5 6 7 8 106 99 9 83A 6 72 91 9 43 10 112 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 64 71 111 54 A 95 255 114 61 256 115 118 119 59 120 Title Size Epitaph Abdullah Qurayshi Constrcution Sebil Bab el Atm Restoration Restoration 50x50 Restoration 58x39 Tiled Mihrab Ahmed Kullari 32x35 =4 Bab el Esbat 35x35 =3 Tombstone Suleyman 14 lines Pasha Restoration Muhammed Shakir Sultan abdulmecid 4 lines Tugra Haseki Sultan Adliye dairsi Sultan Abdulhamid Construction Restoration Sultan Abdulhamid Construction Train Station Epitaph Restoration 84x61 Fethi bey Sultan mahmud II Date 1119 = 1803 965 = 1557 1027 =1618 ? 1065 =1656 1092 =1681 1151 =1738 1174 =1760 1174 =1760 Place Mamila Cemetery 1232 =1816 (Museum) 1234/1818 Mosque Jezzar Ahmed Pasha Uzbek Zawiye Qubbet Nabiy Hebron Quarantaine Akka Citadel Haseki Sultan 1236 =1820 1261=1845 1265/1848 1267=1850 1286=1870 ? 1299=1882 1304=1887 Qalat Burak Qubbetussahra Citadel Qubbet Yusuf Citadel Qubbet Silsile Mastabat Tin Mosque Jaffa Caserne Uzbek Zawiye 1316/1898 Mosque of al-Uzayr 1319=1901 Akka Clocktower 1319=1901 Hayfa 1321=1903 Kayseriye 1326 =1908 Citadel 1332=1914 Tiberya 1233=1817/18 LOST AĞ U STO S -AU G U ST 2 0 2 0 5 Inscription 1 Epitaph Epitaph of Shaikh Abdullah Qurayshi. The Inscription was located in Mamila Cemetery and has now disappeared. Ref. nr. TJ/TP Size Date Place Language 1 94 6 5 x 3 5 965 =1557 Diasppeared Turkish =3 1119*=1803 Bibl.: . Nubani p. 13/14, also a photo of Epitaph is published. (reproduced here) Walls/AbulHajj numbering LVI. Fig. Nubani Plate II, nr. 7 Text: iBQA Á· iAf¿ ÓÄ¨Í Ïqj³ ɼ»AfJ§ cÎq 1a iB·kËi iBQA ¾ËA ÆfÃAiËjm BΰuA 1b ÂBà ɼ¿B¿ ifÎI j³ pf´À»A OÎI f³j¿ 2a iBÈÃË ½Î» iÌ»ËA ¾kBà OÀYi iÌà 2b fÃÜBIBI µY ÊBq ¾ËA ÆfÍA jÎÀ¨M ÅÍfÈr¿ 3a iB· ÊBÎIÌa ÊBq ÊfÃBÈU ÏbÍiBM Ôf¼³ 3b 965 Translation: Şeyh Abdullah Kureyşi Yani mudarikem Asar Asfiya serur andan ol Asar Ruzkâr 6 AĞ USTOS - AUG UST 2020 Merkad beyt el mukaddes kar beder Mamila nam Nur-i rahmete nazil olur leyl ve nehar Meşhedin tamir iden ol Şah hak babilanda Kıldı tarihini cihanda Şah Hubyakar Sheikh Abdullah Qurashi, that is the centre of Miracles Which ‘indicates’ the time of of that chief of saints (Has) his resting place in the vicinity of Jerusalem called Mamilla Where the light of mercy is descending by night and day He who restored his shrine in Babilla was that true king The date (chronogram is), “In the World the King did Beautiful things” AH 965 (1557/1558) Comment: Sheikh Abdullah al Qurayshi belongs to the descendants of Prophet Muhammed. He has been died in 599(1202/1203) in Jerusalem and was buried here. His grave has been restored many times. Mujiraddin records first restoration by Sheikh Abu Bakr as Safadi in 722 AH (1322). Our tombstone records the other restoration. According to Nubani 965 written in figures refers to second restoration during Sultan Süleymans times, and 1119 written in ebjed refers to 3rd restoration during Selim III 1789-1809. Sultan Selim is referred as Selim Şah which title was reserved for mostly Selim I who was the conqueror of Syria and Egypt. Date written in figures is 965. The Ebjed (chronogram date) is 1119. iB· ÊBJÍÌa ÊBq ÊfÃBÈU 3+5+1+50+4+5=68 300+1+5=306 600+6+2+10+1+5+20+1+200=845 =1119 (1803/1904) AĞ U STO S -AU G U ST 2 0 2 0 7 Qala Birket (Solomons Pool) by Sultan Osman II. (1618-22) Inscription 2 Restoration Inscription Qala Burkat = Solomons Pool This is on a fortress to guard the Solomons Pool build by Sultan Süleyman to guarantee water needs of Jerusalem. 4 lines, first 3 lines in Turkish Last line in Arabic. The stone is broken in 2 parts but is fixed in its place above the entrance gate. Ref. nr. TJ/TP Size Date Place Language 2 106 61x34 1027**/1618 Qala Burkat Turkish Bibl: Hawari et al. in Levant 32 (2000) p. 101-107 (figure 5). Sharon CIAP II, p. 244-246, fig. 71, gives only the Arabic Text of line 4. Diem 2003, p. 357-358 Text: ÓÃBÀR§ ÆBñ¼m Ò¨¼³00000cÍiBM 3. ÆBñ¼m ÆBa ÅI ÆBÀR§ ÆBñ¼m ºiBJÀ»A Ò¨¼¼³ ÊhÇ DrÃC BÃA 4. [±»CË] ÅÍjr§Ë Ò¨Jm ÒÄm ϯ Êjvà l§ ÆBa fÀYC 1. Cenab Şah ‘adil hazret Sultan Osman Khan [dargah?] gazi al ashraf al Usmani 2. Yapub bu ………..dahi hemşehri alma bi vadi hazret hazir Mustafa ibn ….? Veled sayyid al sadat 3. Shayyadta wa wahabta ma? …. Tarih bina kal’at Sultan osmani Işidub tarihi kalei sultani Osmani 4. Ana ansha’ hadi hadhihi al qala mubarak Sultan Osman Han al Sani ibn Ahmad Khan azza nasrahu sanat saba wa –‘ishrin Translation: 1. His majesty the King, the just, honoured Sultan Osman Khan ? the fighter, the Noble, the descendant of Osman 8 AĞ USTOS - AUG UST 2020 2. Has made this pool in this this valley of honoured al Kadir Mustafa Son of ? master of the masters 3. Constructed and awarded water? The date of the construction ofthis Is: qal’at Sultan Ottoman 4. Has established this blessed fortress by the order of Sultan Osman Han, son of Sultan Ahmed Khan, may his victory be strengthened, in the year [1]027 (=1618) Comment: Sultan Süleyman ordered building of canals and pools to solve the water problem of Jerusalem. He repaired the canal aqueduct system that carried water from Solomons Pools (called Burak Suleyman) 19 km South of Jerusalem into Birkat el Sultan outside city walls. To defend this In the Solomns Pools There are 3 artificial water reservoirs. To defend this reservoirs a fort was build by Sultan Osman II The text of the inscription mentions the name of the founder as Sultan Osman II (1027-1631). In the third line there is a potential ebjed date. (Diem p. 358) Kalat Sultan Osman ÓÃBÀR§ ÆBñ¼m Ò¨¼³00000cÍiBM 100+30+70+5=205 +30+9+1+50=150 +500+40+1+50+10=671 =1026 AĞ U STO S -AU G U ST 2 0 2 0 9 Inscription 3 Foundation Inscription On Sebil Bab el Atm at Northern Border Haram Platform. Above an inscription of Sultan Súleyman. This inscription is in a deplorabel situation. Surface is eroded and difficult to read. Van Berchem could read only a few words. Ref. nr. TJ/TP Size Date Place 3 99 61x34 Not dated In situ Bibl.: OJ II p. 693-697, p. 1076 (Inscription 8/1 and 8/2) Language Turkish Text: OJ II p. 694. read as follows. Turkish Tamir eden çeşmeyi Ebi Satı Okusun sahibulhayrat duası Translation: Abu Sati has restorated this Fontain Pray for the benefactor of this work. ÓMBu ÓIE ÓÀr฀ ÆfÍAjÎÀ¨M 1. ÓQB§Ëe jÎb»A KYBu ÆÌm̳A 2. Comment: Sultan Süleyman ordered building of canals and pools to solve the water problem of Jerusalem. He repaired the canal aqueduct system that carried water from Solomons Pools 19 km South of Jerusalem into Birkat el Sultan outside city walls. He further built canals within the city and has decorated the City with 6 gems of Sabils3. They are all from the year 943, so before the walls were reconstructed. One of this Sebils is outside the city walls, one is within the borders of Haram and four are within the city walls. This inscription is fixed into the Sebil Bab el Atm which is the only Sebil of Sultan Süleyman inside the Harami Sherif Because the inscription is in such a deplorable situation Van Berchems reading of the inscription was conjectural, he could not make any sense of this short Turkish Poem. We have tried to reconstruct and read the inscription anew. There is no indication of who the Abu Sati(?) was who have restored this fountain. 3 10 Rosen-Ayalon p. 589-607 AĞ USTOS - AUG UST 2020 Inscription 4 Foundation Inscription Minaret (Tower of David) Marble plaque on the Northern side of the Minaret. Inscription is in situ and is in good condition. Ref. nr. 4 TJ/TP 9 Size Date Place 5 0 x 4 0 1065**/1655 In situ =4 Language Turkish Bibl.: OJ II p. 858-863, p. 1079 (Inscription 26) Photo is reproduced here. Text: BbmË PBÄnYË jÎa KYBu 1a. Afa ÔByiË ÂB¨ÃA jȤ¿ 1b. fÄn{ ½À§Ë PÝvY LÌa 2a. BqBI fÀZ¿ iAfZ¼m ÓÄ¨Í 2b. [..] ÊfÄ¿B´¿ iËAe PjzY 3a. BÄI tÌa ÉÃgD¿ jI Ôf¼ÍA 3b. ÓÇkBÍk ÊiBÄ¿ ÓbÍi DM 4a. tBI fÀZ¿ iAfZ¼m ÔfIBÍ 4b. 1065 ÒÄm 5. AĞ U STO S -AU G U ST 2 0 2 0 11 Sâhib-i hayr u hasenât u sahâ Mazhar-ı en’âm u rızâ-yı Hudâ Hub hasılat ve amel pesend Yani Silahdar Muhammed Paşa Hazreti davud makamında Eyledi bir mizâne(me’zene)hoş bina Tarihi Minare ziya zehî Yapdı Silahdar Muhammed Paşa Sene 1065 Translation: The possessor of wealth, piety and generosity The recipient of Allahs Gifts and his approval A man of noble qualities and doer of good works That is Silahdar Muhammad Pasha On the site of Prophet David Has built an elegant gallery He wrote down the date of the minaret Silahdar Muhammed Pasha has built it In the year 1065 Comment: The minaret or tower of the mosque was added to the Jerusalem citadel by the Turkish ruler Muhammad Pasha in 1655. It was mistakenly identified by Westerners who visited Jerusalem in the 19th century in search of physical evidence of the Scriptural ‘’Tower of David’’. The ebjed date of the last line computes to 1062 this date 3 years before the date given in figures. BqBI fÀZ¿ iAfZ¼m ÔfIBÍ ÏÇkBÍk ÊiBÄ¿ =1065 12 AĞ USTOS - AUG UST 2020 Inscription 5 Foundation Inscription Southern Border Qubbetusskhra Platform. Qubbat Yusuf is situated between Qubbetussahra and Aqsa Mosque.Inscription is in situ and is good conditions. Exists of 2 parts, 83a is in Turkish 83B is in Arabic. The date of 83Ais written in Turkish part as well in letters as in figures and in the second arabic Part the Date is written in Ebjed as in figures. Ref. nr. TJ/TP Size Date Place Language 5 83A 50x50 = 5 1092/1** = In situ Turkish 83B 50x40 = 5 1681 Bibl.: OJ II p. 936-939 p. 1081 (Inscription 38/2 and 38/3) Text: 83A AĞ U STO S -AU G U ST 2 0 2 0 13 ÓÃÌI B«A Ó鼧 j£Bà ÔfIBÍ ÂBÀM ÉÍB«A ±mÌÍ ÔjUA É»ËA ÅbÍiDM ÉVÃiÌ· ±MBY ÔfÍe ÂBÀMA ÊeÓ¸ÍA ÆBn´ ¹ÎI Ôf»ËA 1092 ÒÄm ÂjéZ¿ Yapdı Nazır Ali Ağa bunu Ola ecri Yûsuf Aga’ya tamâm Dedi hâtif görünce târîhin Oldu bin doksan ikide itmâm Muharrem sene 1092 Translation: The superintendant Ali Agha has built this – that the reward should all fall on yusuf Agha. On seeing it the Oracle Hatif pronounced its date: Muharrem of the year 1092 (1682) Text: 83B ±mÌλ Ó鼧 ÓÒ´N»A Ó¼§ ÊBÄI Ó¯Ë ÊjéI Å¿f¨n»A XËA iAe B«A ÉnBÄIfħ cÍiDN»A Ó¯ ÒBU BÄ» ±mÌλ LAÌR»AË Ó¼§ ÊBÄI 1092 ÒÄm ÂjéZ¿ Translation: 14 AĞ USTOS - AUG UST 2020 There has built this (dome) out godliness (piety) on behalf of Yusuf, The Agha of the abode of Supreme felıcity (Istanbul) nthrough his perfect godliness (piety) We are presented with it in the phrasing (chronogram) Regarding its construction Ali Has built it (the dome) but the reward for it returns to Yusuf Muharrem of the year 1092. Comment: Inscription of Van Berchem 150 inside the Qubbat yusuf is an Ayyubid Inscription recording the building of a wall or fortification by Salahaddin Ayyubid. This inscription from a fortification was build into the Qubbat of Ottoman Yusuf Agha which was built in the year 1681. The name Qubbat Yusuf refers not only to the builder Yusuf Agha but is also derived from the Kunya of Salahaddin. He is referred in the inscription as Abulmuzaffer Yusuf. Inscriptions of Yusuf Agha are written as if they contain an ebjed date but counting of the last line of 83B gives only 852 that is 240 years earlier than the date given in figures. So when we add the calculated value 160 ÒBU ÊBÄ» which should be within the chronogram we count to 1012 which still differs 80 years from the date in figures. AĞ U STO S -AU G U ST 2 0 2 0 15 Inscription 6 Foundation Inscription Inscription is on the entrance gate of the Summer Mosque. Is in situ and is good condition Ref. nr. TJ/TP Size Date Place Language 6 6 39x58 = 7 Map 3 nr. 6 Turkish Bibl.: Berchem only mentions and does not give text or translation; Stephan; OJ II p. 864-667, p. 1079 (Inscription 27/1); Hawari, in OJ I, reproduction p. 517, Pl. 32.26 Text: 16 AĞ USTOS - AUG UST 2020 P BoÎn»A ÅJÇhÍ PBÄnZ»A ÆéA 1. ÓÃA̼§ Ôf»ÌI jÎÀ¨M ÌI LÌ»ËA ÂBÀM ɼ»AfÀZI 2a. ÓÃBnYA Ôf»ËA ¹ÄÎMjzY ÓmB«A Ôj฀Î¸Í 2b. OÄÍkË iÌÍk ÔfrÀ¼³ sÀ»ËA ½QB¿ ÉIAja 3a. ÓÃAlο Ó¸mA ÉÄÍÌI Ôf»ÌI ÊfÃjv§ ¹ÃA 3b. j¼§jézM ifÍA L̼³ j» ÊfVm j» ÉVÎà 4a. ÓÃA ÆfÍA jÎÀ¨M ÂfJ¿e LÌ»ËA jȤ¿ ÉÍB§e 4b. fUBm ÓÃA ɼÍA fÄn{ ɼÍA ÅÍj¯A ÆAiAlÇ 5a. ÓÃBraie ¹ÃA Akf¼Í ÉÎé°Îu fVn¿ ÓÇk 5b. jÎÀ¨M B«A Ó»B§ Ó¸mBa ÓmB«A Ôj฀Î¸Í 6a. ÓÃAÌaA.... fVn¿ ¾kÌ· ÌI[....L]ËfÍA 6b. cÍiBM B·A Ôf¼³ ɼÍA ¦B°»A j¸m ÓÃB¿A 7a. ÓÃB¨À» ɼ´ÃËi Ôf¨¼³ LBI ÔejÍË fVn¿ ÌI 7b. 1151 ÒÄm 8. Iyilikler kötü amelleri yok eder. (KK 11.116) 1. Bihamdillâh Tamam olub bu tamir boldu. ulvani Yeniçeri ağası hazretinin oldu Ihsani 2. Harâba mâil olmuş kalmamışdı zîver ü ziynet Anun asrinda buldu bu yine eski mizani (terazi) 3. Niceler secdeler kılıb ider tezerru’ler Duaya mazhar olub dem-be-dem tamir iden ani 4. Hezârân âferîn ile pesend eyler anı sâcid Zihî mescid sayfiye yıldızlar anın dırahşânı 5. Yeniçeri ağası Haseki Ali Aga Tamir edüb …. Bu guzel mescid Ihvani 6. Emânî sükker-i elfâz ile kıldı ana târîh Bu Mescid verdi bab kalede revnakla lem’âniy Sene 1151 6. kitabede: 1. beytin başı “Bihamdillâh” olmalı 2. beyit 1. mısra: “Harâba mâil olmuş kalmamışdı zîver ü ziynet” 4. beyit ilk mısra : “Hezârân âferîn ile pesend eyler anı sâcid” 4. beyit ikinci mısra :”Zihî ... dırahşânı” 6. beyit 1. mısra: “Emânî sükker-i elfâz ile kıldı ana târîh” Buradaki Emânî şairin mahlasıdır. Translation: Quran 11/116, Good works drive away evils, Thank Allah this construction has been finished. Its ornamental title is due to the kindness of the exalted person of the Agha of the Janissaries No more are the ornaments and embellishments threatened by ruin. For they have again found the previous balance in his time. How many a prostration and earnest supplication the hearts perform here! He who repairs it from time tot time is worthy to be the object of (benedictory) prayers. AĞ U STO S -AU G U ST 2 0 2 0 17 He who prostrates himself in worship will praise him with a thousands blessings. How excellent a summer mosque! Its star shines bright. The Agha of Janissaries, Khasseki Ali Agha repaired (this beautiful Mosque for the brethren?) The hearts desire fixed its date with nice words: This mosque has given beauty and splendour at the Gate of Citadel. Comment: This is at the entrance of the Summer Mosque (or Musalla) from the year of 1151. It is a Turkish Poem which states that Yenicheri Haseki Ali Agasi has rebuild this mosque. The ebjed date of the 7th line computes to 1151 and this date is also given in fıgures in line 8. ÓÃB¨À» ɼ´ÃËi Ôf¨¼³ LBI ÔejÍË fVn¿ ÌI7b. =1151 Inscription 7 Foundation Inscription Platform Qubbetussakhra. Qubbat al Silsile. The tiles with inscription were next to Walls-AbulHajj in 1980 in situ but it has been removed after that and it should be feared that it has been disappeared. Ref. nr. Berchem Size Date Place Language 7 72 1 1174 = 1760 Map 2 nr. 72 Turkish Text: 1174 ÒÄm jJ·C ɼ»AiÌ»ËA LAjZ¿ tÌa Éà jÈñ¿ ªjq ÓÇk ɼ»A Ó»B¨M Text: Translation A very clean law was given by Allah This mihrab became very pleasant. Allah is Great in the year 1174. 18 AĞ USTOS - AUG UST 2020 Inscription 8 Foundation Inscription Mastabat et Tin (Haram Platform) Sultan Ahmed (Ahmed Kullari) Inscription is in situ and is in a moderate condition. The surface letters are painted black.. Ref. nr. TJ/TP Size Date Place Language 8 91 32x35 = 4 1174 = 1760 Map 2 nr. 91 Turkish Bibl.: OJ II p. 972-973 p. 1083 (Inscription 47) Text: ÔjÎÀ¨M ºj¼°Íjq ÂB´¿ ÌI Ôj¼»Ì³ fÀYC ÆfÍA OIBN· ÆÌ฀ÍA ÔiBI ¹Ã ÊfÍA eBÍ É¼ÍA ÒB§e jI ÉμÍA ½ÖBà ÉÎÍeAj¿ Ó»B¨M 1174 ÒÄm ÅοC AĞ U STO S -AU G U ST 2 0 2 0 19 Bu makâmı şeriflerin tamiri içün kitabet iden Ahmed Kullarına Bir dua iyle yad idenin beri Teala muradına nail eyle Amin 1174 Translation: Comment: This inscription is placed on the Mihrab of the Soldier (mastabat al Tin) in the Haremi Sherif area. Van Berchem was of opinion that Ahmed was referring to Sultan Ahmed. But the name of Ahmed is not referring to Sultan but to the person Ahmed (Kul Ahmed) who had repaired the Mihrab4. This inscription is one of the very rare Turkish language inscriptions within the Haram area. The others are nrs. Nrs. 99, 72, 43. Inscription 9 Restoration Inscription Entrance of Bab el Esbat. Is now on the (courtyard)of the Islamic Museum. Is in a moderate state. by the Sorbetier of Sultan Selim Han Ref. nr. 9 4 20 TJ/TP 43 Size Date Place 35x35 = 3 1232 = 1816 Map 2 nr. 43 Language Turkish Dijkema, The Ottoman Historical Monumental Inscriptions in Edirne, Leiden 1977, Stellingen, IX AĞ USTOS - AUG UST 2020 Text: ÆBa Áμm ÆBñ¼m ÆB¸ÀNÄéU ÂÌYj¿ ÂÌYj¿ ÓnÎVNIjq ¹ÄÍj¼MjzY ÒJnY ÓBJmC LBI AÌJqA B«C ÅnY XéBZ»A 1233 ÒÄm Ó¯ Ôf¼ÍA jÎÀ¨M ɼ»A PByjÀ» BJ¼ Ë É¼» Merhum cennetmekân Sultân Selim Hân Hazretlerinin şerbetçisi merhum El Hac Hasan Ağa İşbu Bâb el-esbâtı hasbeten lillâh ve tâliben li-merzâtillâh tamir eyledi fî sene 1233 Translation: The sorbetier of the late Excellency Sultan Selim Khan (may be his place is the paradise) has restorated this door of the tribes (bab el Asbat), for the love sake of Allah and to desire the love of Allah in the year 1232. (1816-1817) Comment: Sultan Selim III died in 1807. His sorbetier whose name remains unkown has restorated one of the gates called Bab el Esbat of Harami Sherif and has fised this inscription above this gate near the Lions gate of city walls. This isncription is removed during one of the 20th century restorations of this gate and is now located in the Islamic Museum. AĞ U STO S -AU G U ST 2 0 2 0 21 Inscription 10 Tomb stone Ref. nr. 10 TJ/TP 112 Size 14 lines Date Place Langauge 1234/1818 Mosque Jezzar Turkish Ahmed Pasha 112 14 lines 1234/1818 Mosque Jezzar Ahmed Pasha Tombstone of Suleyman Pasha from Akko To make a photograph of this inscription is very difficult because a wall with a window (only 0,15 cm away from it) has been built to cover the graves of Jezzar Ahmed Pasha and Süleyman Pasha. Therefore take a complete picture was not possible. Parts of this inscription are separately photographed and put in CD Rom. Osman G. Özgüdenli read this very important Inscription in Turkish. Prof. Iskender Pala made some improvements to the text. Text: 22 AĞ USTOS - AUG UST 2020 1. Huve’l-bâkî 2. İrci‘î da‘veti hâtıfden olunca peyd[â] 3. Eyledi sürâtle rûh-i revânı ihdâ 4. Kâse-i mevtî sunub sâkî-i devrân-ı âhir 5. Öyle bir zât-ı hemî kârî bırakdı hayfâ 6. İşidüb yerde beşer hüzn ile oldı gîryân 7. Rahmeten lillâh okıdı cümle surûşân-ı semâ 8. Buna dünyâ denilür kimseye olmaz bâkî 9. Kıl nazar ibretle növbeti var birde sana 10. Sayda valîsini gördünmi köçür(d)i devrân 11. Cennete oldı sezâ söyledi Rıdvân âhla 12. Hamd ile sâl-i vefâtına oku bir târîh 13. Vâlî-i kaza-yî huld oldu Süleymân Paşa 14. Rûhuna fâtiha sene 1234 ϳBJ»ÌÇ 1. AfÎI BVÄ»ËA Æf°MBÇ ÏM̧e Ó¨UiA 2. AfÇA ÓÃAËi `Ëi ɼN§jm Ôf¼ÍA 3. jÎaA BÃAiËe Ó³Bm LÌÄuÓMÌ¿ ÉÖmB· 4. B°ÍBÇ Ôf·jI ÔiB· ÁÇ PAk jI ɼÍËA 5. ÆBÍj· Êf»ËA ɼÃlÇ jrI ÊejÍ LËfÎrÍA 6. BÀm ÓÃBq Ëjm ɼÀU ÔfγËA ɼ»BNÈÀYi 7. Ó³BI lÀ»A ÉÎnÀ· i̼ÄÍe BÎÃe B·ÌI 8. B·Bm ÊejI iAË ÓNIÌà ɼMjJ§ j¤Ã ½³ 9. ÆAiËe ÔjUÌ· ÓÀ·eiÌ· ÓÄnλAË AfÎu 10. ÝÇA ÆAÌyi Ôf¼ÍÌm Alq Ôf»ËA ÉNÄU 11. cÍiBM jI ̳ËA ÉÄÎMB¯Ë ¾Bm É»fÎÀY 12. BqBI ÆBÀμm Ôf»ËA f¼Y ÕÉÎv³ Ø»AË 13. 1234 ÒÄm ÉZMB¯ BÄYËi 14. İrci’î: (Dön) Fecr suresi 28. Ayet Comment: This epitaph is of Süleyman Pasha, the successor of Jezzar Ahmed Pasha. He was governor of Akka between 1804-1819. Süleyman Pasha initiated enormous architectural works in Palestine. In Jaffa his mutasallim Muhammed Agha Abu Nabut builded (Mahmudiye Mosque) in 1227/1812. (inscription 111). In Akka he (re-)builded in 1229/1814 Mosque of Sinan Pasha. For his works in Haram alSharif in Jerusalem see inscription 44, 45, 46, 47, 48, 19 and 49A. (all from the year 1233/1234 (1817/1818)). His epitaph in Turkish is very impressing and moving and the translation of this difficult text into english remains a task for future. AĞ U STO S -AU G U ST 2 0 2 0 23 Inscription 11 Foundation Inscription On the Northern wall of Uzbek Zaviye, Inscription is in good condition Ref. nr. TJ/TP Size Date Place Language 11 64 1236**/1820 Map 1 nr. 64 Turkish Bibl.: Probably Berchems 142. He only mentions an inscription in Turkish and does not give text or translation Text: B¨ñ¼I ÉIÌI LBI ÔfqiA Pif³ ÓÇk 1a jÈm Ó¼VM ....1b ÆBÀÍA ÝÇA O¯B¤Ã Âe AjÇÌU PËBbm 2b. ÁÍAe ½·e j¼¼Y iBV· ÆBnÃÜBÈÍA BÍÜA 3a BÃBnÃA BI µY ÔejÍÌI Ó³BI ½·e ¾B¿ Ë ÆÌÄI 3b 24 AĞ USTOS - AUG UST 2020 ÁÍAe iÌ»B³ Êf¯jvM ÓÃBnÃA BMg j¼Ä¼I 2a. ÆB³BY ÓÇe Ëjna Ïij ÏyBÀ»Bħ j·hM ÜË 4a ÆAiËfI Ó³BI jQA ÁÍB³ ½·e Ó«BI ÆBÈU 4b Á¼n¿ Óae Åο̿ iÌÃej»fUBn¿ Ôf¼³ BÄI 5a ÉÃBÀYi ӻ̳ µ¯AÌ¿ BqBI Ïae tËie ÆBJÍ 5b É ÅÎJÃhÀ»A ©Î°q eÌUÌ¿ KJm Êf¼mÌM 6a ÉÃBÀÎZU lÀMA ¾Ìae iB°« Ôf¼ÍA PeBÈq 6b cÍiBM ÂBÀM XËAkÌÍ iB´U OÀ¸Y eiB¿iej·hM 7a Éįj§ ½ÇA Ôf¼UA ¹IkËA ÊB´ÃBa Ðf¼JÍ 7b 1a. Zehi kudret erisdi bab-i nev-Bahar be lutfane (Ne güzel kudret erişti kapısı luf ile yeni baharda. 1b. Tecelli-i …………………………… anda) 2a. Bilenler zat-ı insanı tasarrufta kılur dayim (insanın kişiliğini bilenler yaptıkları işlerde daima kalırlar) 2b. Sakhavet cevheri adem nezafet ehl-i imana (iyilik insanların cevheridir temizlik iman edenlerin) 3a. a la ya-eyyuhel insan geçer haller degil daim (Hayır ey insanlar bu durumlar geçer, devamlı değildir) 3b. Benun ve mal degül baki buyurdi hakk be-insane (Hak insana buyurdu ki: evlat ve mallar kalıcı değildir) 4a. ve la tadhkur ‘ani l-mazi Kanı khusrev dakhi khakan (geçmişten bahsetme nerede hüsrev nerede hakan?) 4b. cihan baghi degül ka’im eser baki be-devrane (Cihan bağı değil insana daima kalacak, devamlı el değiştirir) 5a.Bina kıldı mesacidler denur? mumin dahi müslim (mescitler gibi binalar yaptı denir mümin ve Müslüman) 5b.Yapan derviş dahi Paşa, muvafık kavl-i rahmana (Yapan Derviş de olsa Paşada Allah’ın muvafık kuludur) 6a. tevessülde sebeb mevcud şefi’ü l-müdhnibin Taha (yalvarmakta sebep var şefaat eyle Günahkarlara Taha) 6b. sehadet eyledi Gaffar duhul etmez cehimane (Allah şahittir cehenneme girmelerine müsaade etmez) 7a. tezekkürdür murad, hikmet çıkar yüz üç temam tarikh AĞ U STO S -AU G U ST 2 0 2 0 25 (Hem Murad hem Hikmet gereklidir 103 ü çıkarırsan tamamdır tarih) 7b. yapıldı khankah-i Özbeg açıldı ehl-I ‘irfana Translation: English translation of this complex religious hymn could not be prepared and remains a task for future. Comment: Last line ebjed accounts to 1338 when we deduct 103 as instructed in line 7a we reach de date given in figures. Éįj§ ½ÇA Ôf¼UA ¹IkËA Ê B´ÃBa Ðf¼JÍ 56+757+36+48+37+405= 1338-103=1235 Sene 1236 Inscription 12 Foundation Inscription Platform Qubbetussakhra. Qubbat al Nabiy. Inscription is in bad conditions, under paint and mortar and is unreadable. Ref. nr. TJ/TP Size Date Place Language 12 71 30x18 =2 1261 = 1845 Map 2 nr. 71 Turkish Bibl.: OJ II p. 701-728, p. 1077 (Inscription 10/3) Text: ɼ»A ¾Ìmi BÍ O§B°q 1261 j·Bq fÀéZ¿ fÎén»A jο ÉÃBÇBq j·Bn§ ÔÜAjο Şefâat ya Resulallah 26 AĞ USTOS - AUG UST 2020 Miralay-ı asker-I şahâne mir el Seyyid Muhammed Şakir 1261 Translation: Mediation o Messenger of Allah, The Colonel of the Imperial Army, the gentleman Muhammed Shakir, 1261 Inscription 13 Building Inscription Quarantaine Hebron Ref. nr. 13 TJ/TP 265 Size Date Place Language 1265**/1848 Hebron/Al Khalil Turkish Sharon 2013, p. 232-234. Ziver Paşa: Asar-ı Ziver Paşa: divan ve munşaat (Matbaa-yı Vilayet: Bursa, 1313/1896). White marble stone, 0.60x0.45m. (aprox.) 4 lines Ottoman official nestaʿlīq, lines divided by bands, points, no vowels; in relief. Above the script, ṭughrā, located on the porch of the second floor above the main outer gate leading to iwān of the quarantine. The inscription in Turkish and the ṭughrā, are artistically produced. AĞ U STO S -AU G U ST 2 0 2 0 27 This inscription is published by Moshe Sharon in His Corpus 5 (H) pages 233-235. Necati Alkan has read the Turkish text and made some remarks: Sharon gives next description: White marble stone, 0.60x0.45m. (aprox.) 4 lines Ottoman official nestaʿlīq, lines divided by bands, points, no vowels; in relief. Above the script, ṭughrā, located on the porch of the second floor above the main outer gate leading to iwān of the quarantine. The inscription in Turkish and the ṭughrā, are artistically produced. This inscription is part of a poem of 4 distiches written by Ziver Pasha. Of the 4 distiches only 4 lines (2 distiches) are cut in stone. Necati Alkan has published the written part on stone. The complete poem runs as follows. The stone carved lines are in bold. 1) Şeh-i devran Han Abdülmecid’in lutf-i âsârı Müşahid olmada her yerde kasr-i asman Asa Etibba rayi üzere Gazze’de va’zı karantina 2) Münasib cadde kıldı bu tahaffuzhaneyi inşa Ola dar tehaffuz ol şehin adl-i humayunı Adilden ede salim sayesinde cümleye mevlâ 3) Dü cevherdar tarih oldı Ziver-i mısra-ı vahid 4) Tahaffuzhaneyi kıldı şeh-i devran-ı adl ihya A Combined translation of the complete poem sounds as follows. 1) It is the sign of the benevolence of the king of the age, Abdulmecid Khan Everyone is the witness of his high building activities (like palaces) According to the hygienic rules a Quarantaine in Gaze should be builded. 2) He built a proper street (and) this quarantine 28 AĞ USTOS - AUG UST 2020 Let this Quarantaine be a royal gift And Let the God give health to everyone thanks to this Kings buildings. 3) Twice the dotted letters become the date [of the construction], the ornament (Ziver) of one verse [the last one]: 4) The king of the age of justice revived the quarantine Necati Alkan writes about this inscription next remarks: Counting the numerical values of the dotted letters of the last line in the inscription poem of the Hebron Quarantine makes 2530, which is twice the date 1265. This is alluded to in the third line where it says “Twice the dotted letters … ” 1265 is also written twice in the inscription after the last verse. As regards the year of the construction of the Hebron quarantine, according to a document in the Ottoman Archives in Istanbul (Başbakanlık Osmanlı Arşivi/BOA) it was decided in 1847 to “build anew the quarantines of Gaza and Hebron (Gazze ve Halilurrahman’da yeniden tahaffuzhane inşa edilmesi)” (BOA, İrade-Dahiliye 151/7828). This would mean that there was a quarantine in Hebron before and it was decided to “revive (ihya)” it, as the last verse of its inscription also indicates. From the complete poem we learn that this poem was written for a quarantaine in Gazze. (line 3) According to the hygienic rules a Quarantaine in Gaze should be builded. So the lines who refer to a building activity in Gaza are deleted and the poems is made fit for the Quarantiane in Hebron. We do not know whther there was Quarantaine in Gaza and wthther this poem was also written there. But there is another poem of the same Ziver Pasha (in his Asari Ziver p. 192) who refers to a Quarantaine in Ramle. Also these Quarantaine and inscription are unknown. But we learn for these 2 poems that there were established 3 Quaranatines (In Hebron, Gazze and Ramle). Only the Quarantaine of Hebron has survived with its changed inscription. Inscription of Ramle Quarantaine: Şehinşâh-ı cihân abdülmecid hân keremkârın Meşîddir bina-yı Şevketi nayibed sübhanla Lüzümi Ramle’de oldukça zahir fen hikmetçe AĞ U STO S -AU G U ST 2 0 2 0 29 Yapıldı bu tahaffuzhane vâlâ emir ve fermanla O Şamın mülkünü afetden mahfuz edüb Allah Bula sıhhat rahat ehali adil sultanla Mücevher iki Tarih oldu ziver Mısraı nizamım Rasin oldu Tahaffuzhane Lutfi Şah-ı devranla Asari ziver s. 192 Inscription 14 Commemmorative Inscription Akka Behind Cezzar Mosque Ref. nr. 14 TJ/TP 111 Size Date Place 1267**/1850 Tughra of Abdelmajid With text Bi Mahruse Akka (in the protected city of Akka) 30 AĞ USTOS - AUG UST 2020 Language Turkish Tugra Abdelmecid B·B§ ÒmËjb¿BI 1267 ÒÄm This nearkly effaced Tughra is above the entrance of a gate to the Citadel of Akko. What the purpose is of this Royal insignia remains a mystery. Inscription 15 Foundation Inscription Haseki Sultan imaret Inscription is in situ (entrance) of Orphan school and is in good condition.. 4 vertical columns, each pair forming an independent poem. 53 A the first two columns is in Turkish and 54b the last two columns is in Arabic. Ref. nr. TJ/TP Size Date Place 15 54A 0,80x1,60 1286** Map 1 nr. 54 54B = 1870 Bibl.: Myres, In OJ I, p. 525-539 MJ. 503, p. 48.26, n.19 OJ II p. 747-790, p. 1078 (Inscription 15/1) Arabic Part Fig. 62 The Turkish Inscription was read by Nejdet Ertuğ and Suphi Saatçi. Arabic Inscription is published earlier in OJ with much deficiencies we have underlined our difference readings herunder. Text: AĞ U STO S -AU G U ST 2 0 2 0 31 54A ÓÄmBrÃA ¹ÄraBI O»Af§iAejI Émf³ ÅÎI ÂB· iBÍjÈq ÔfrÀ¼ÍA ËkiA Æf³ÌU iËjn»AiAe Ôf¼ÍA ÓIAja ÔBU ÌI ÉNqA ÅÎN¿ Ëf»ËA LËfÍA ÔBu Âj·A ÔBqBI ±¤Ã ¶BI ɨñ³ ÌI ¶ÌÍ Ó¼R¿ ie ¹»e ÔAjm jI ÅÍlY lÀ»ËA ÆBμÍA O»Ýae ifN·Ìq LBI iËjm Ë ÆBq ÓÀn´¿ ÁY Aj´¯ ¾f§ kB·j¿ ÅÍj¯A eBu ÉÄnÎÃBI ie ÉNnÎq ɸÀÃe ÉÀ¼§ ÐBNÎà ɼN·ÌqË jÀ§ ÉÎÈà ӻA ÅΨ¿ Li ÉμÍA AÓYA AÔB¿j¯ ÓñmAË ÆBq ÅΧ ɸ¼¿ jñ³ ÔBÀ» pf³ Óñ´Ã ÅÍjI tj§A ÓÀm Áme ÉN»Ëe ÆBÀmA cÍiBM BÍ Ëfqi ÆBÍBm ÉmlÍ Ñif³ ¹¼· ÅÍe ÊBq ÉÀ·Ô BUjI Émf³ BJÍk ÔfJÍ Ò§BÄu fÍj°»ABÈm fÄÈ¿ ÔfÍA 1286 ÒÄq Kudüse bir dār-ı adālet-bahşeniñ inşāsını çokdan arzu eylemişdi şehriyār-ı kām-bīn İşte bu cay-ı harābı eyledi dārü’s-surūr bak Nażīf Pāşā-yı ekrem say edüb oldu metīn Bir sarāy-ı dilek dir misli yok bir kıt’â Bāb-ı şevketdir dehalet eyleyen olmaz hazīn Merkez-i ’adl-ı fukara hem maksem-i şân-ı sürûr dediki şāyestedir bānīsine sad āferīn İlā nihāye ömr ve şevketle niyyât-ı ‘âleme. Vāsıta-i fermā-yı ihyā eyleye Rabb-i muīn Nokta-i Kudüs lemā-i? katr (katar) mülke ayn şān Asmān-ı devlete desem sezā arş-ı berrīn Kilk-i kudret yazsa şayân-ı reşîd târîhi Yapdı zîbâ Kudüs’e bir cây küme şâh-ı dîn İdi? Muhand el-ferīd sınā’a sene 1286 İdi? Ebedā? mühendisuha? el-ferīd sınā’at ..İdi süha mu’nik (?) el-ferîd sinâ’at Sene 1286 Translation: 32 AĞ USTOS - AUG UST 2020 Text: jÈ£ f³Ë ÌJ¨»A f¨I BÄ» O¸Zy jÈ£ f³ pf´M oÃA BÇj¬Q Å¿ BÇ iBÀ¨I Ó¨m gA ҿ̸Z»A iAe jmA BÀI ±Íjr»A pf´»A ²jvN¿ BÀ· ݨ¯ fÀZÀI ϧe BqBI jÈNqA BļnBJ³ ϯ K¼³ ±Î¤ÄI fqAi fÀZ¿ Ï»AÌ»A ÑijqBI jQA É» LB ÂBr»BI Ôh¼»AÌÇË ÉÄ¿ jbN¯A ÉI ÉNÄñ¼m XBM Å¿ ÉI ÏIi BÃl§A lÍl¨»AfJ§ ij¬»A hÍl¨»AhÇ Ajvà ÝÀ»BI ÒJYË ÉNaiA BÇ jÎÀ¨M ÓÈNÃA BÀ» ifI f³ iBÄ¿ BÈ»Ë O¼Y iAe AjZN°¿ ɨÄu eËAe Ï¿iB¸»A 1286 Translation: 54b Arabic Part The House of the Government, resumed its laughter (dahikat) after being sad , as the Governor of the Noble Jerusalem, initiated its restoration. This Governor was known as Muhammad Pasha, the honest man among our tribes. The restoration was in response to the order from Muhammad Rashid , the Governor of Damascus (Syria), where he enjoyed a good reputation. It took place during the time of Abdalaziz the Sultan and the crown of Kings – may Allah grant him a life full of victories and make us more powerful under his reign. When the restoration was completed I dated it (chronogram) “ the house established with illumination as the full moon”. Daud al Karimi made it (write it) proudly 1286, (year 1870) ifI f³ iBÄ¿ BÈ»Ë O¼Y iAe 4+1+200= 205 8+30+400= 438 6+30+5+1=42 40+50+1+200= 291 100+4=104 2+4+200=206 1286 Haseki Sultan In OJ The date is printed 1281. This is a mistake in The inscription the date is 1286. AĞ U STO S -AU G U ST 2 0 2 0 33 Comment: In 1872 did sanjak of Jerusalem attained the special Status of Mutasarraflik (an independent eyalat) which was directly responsible to Istanbul. The new administration was higly centralized and officials were replaced very frequently. A few years earlier the Mutasarrif of Jerusalem Nazif Pasha decided to move the official reesidence to the Hasseki Sultan imaret. Nazif Pasa ordered restoration of the ruined building and added the Adliye dairesi (courthouse). The inscriptions reports about this works of Nazif Pasha the first independent mutasarrif of Jerusalem. Inscription 16 Foundation Inscription Haseki Sultan Imaret Adliye Dairesi Inscription is in situ and is good condition. Ref. nr. TJ/TP Size Date Place Language 16 95 ? Map 1 nr. 95 Turkish Bibl.: Myres in OJ I OJ II p. 747-790 Fig. 108 Text: Óm iAe Ï»f§ Translation: Court of Justice 34 AĞ USTOS - AUG UST 2020 BEYSAN Inscription 17 Beysan Mosque of Faruq construction Inscription Ref. nr. 17 TJ/TP 255 Size Date 1299**= 1882 Place Bibl.: Text: 3 lines relief, in nastaliq. Ôfrο¼´Í sÀ»B³ Æf³iB¯ PjzY fJ¨¿ ÌI 1. ÆB¿j¯ ÆjÎÀ¨M ÆBÈU ÆBa fÎÀZ»A fJ§ LËjÍË 2. PjΫ Âf¼ÍA ÉVÄJV¿ ÂfÃBÀÇ Ó¯AË Ó»Ì³ 3. ÆBnÎI Ó³iB¯ ©¿BU Ôf¼|Í ÊfbÍjM ÌI 4. 1299 ÆjÎÀ¨M000jI kÌÎ฀ËA ¹ÎI ÜÌ¿ Ðf¼ÍA. 5. Transcription: Bu mâbed Hazreti Farukdan kalmış yıkılmışdı Verup Abdülhamid han cihân ta` mirine ferman AĞ U STO S -AU G U ST 2 0 2 0 35 Kulu Vafî hem-ân-dem mucibince eyledum gayret Bu tarihde yapıldı Cami-i Faruk-i Beysan Tanzim 1299 Bin üçyüz birde Kemal etdi Esad Paşa tamirin . Nice hayrata Mucaffak eyledı mevla Translation: This sanctuary was from the times of his excellency Faruk (Caliph Omar) was in ruines Sultan of the world Abdulhamid has given order (decree) to restore it His officer Vafî has immediately made great efforts accordingly And this is the date of the restoration of the Mosque of Faruk- in Beysan Date Rebuıld 1299 (last line written incised giving the date of 1301) Thousand threed hundred and one Easad Pasha completed the restorataıon God has given hım opportunity to do cahrıtabel workç. Commentary: Beysan is a city situated at the junction of the Jezreel and Jordan valleys. It was an important city before the Roman times and the old city of Beth Shean (Scytopolis) is very impressive: its fertile soil and abundance of water made it one of the important towns in Palestine. In the Muslim times Beysan was a prosperous city where many travellers and traders stayed and the famous Khan al-Akhmar was built in 1308 and later in 19th. Century one of the main railway stations of the Ottoman (Haifa, Damascus) railway was constructed in the city of Beysan. In TJ 1 we published from Beysan an inscription (inscr. 114) from the year 1306/1889 from the Ottoman Government House (Saraya). This inscription was published earlier by Moshe Sharon CIAP II. In Beysan there is a second inscription from the Ottoman period that Sharon did not publish. This inscription in Turkish language is above the entrance gate of Jami al Arbain Ghuzzawi (the Mosque of the forty Warriors). This mosque is described as follows5: “..lies a small distance outside the town. It is built by black basalt stones, and consists of a courtyard surroudned by a high stone wall. In the centre there is a fountain for ritual ablution, which is connected by a covered alley to the mosque itself. The present mosque and minaret are of recent date but are built on the ruins of a medieval structure. An inscription on the wall near the minbar gives the year 14036 as the date of completion of the original mosque.” The mosque of Beysan lies nowadays in ruins, and the interior is a mess but on the entrance in the courtyard there is an inscription from the year 1299/1882, contesting renovations made by Sultan Abdulhamid. On the bottom of the date-line there is an additional minor inscription engraved. These inscriptions is honoring Esad pasha who completed the rebuilding of the Mosque in 1301. This last line is added after the mosque’s restoration works were finished in 1301. The inscription is one of the Turkish inscriptions in Palestine. With this inscription and next one from Azariya we can add 2 more inscriptions to our list of Turkish inscriptions and we have a totality of 24 Turkish Inscriptions in the former Ottoman Palestine. (see table 4) As we have concluded earlier,7 the Turkish language inscriptions are very rare in Palestine. 5 Ben-Dor, Guide to Beisan 1943 p. 21 6 As Sharon stated earlier CIAP II, p. 220, this inscription is not from the year 1403 but from the year 178 (794). Because of the dilapidated state of the mosque, we were not able to inspect this inscription that was built over the mihrab of the mosque. 7 TJ p. 18 36 AĞ USTOS - AUG UST 2020 Inscription 18 Foundation Inscription Jaffa: Ref. nr. 18 TJ/TP 114 Size Date 1304**/1887 Place Yafa Police station Yafa Kışhla ÆiB¿B· fNÍA Ÿ¼¿ ÆB¿k ÆBñ¼m ±ñ» f°Nn¿ ÊfÄnÍBm ÆBÈU Âe jÇ Ôf»ËA Ó»ËA iÌb¿ ÓÄÀqe Ó»ËA iÌvÄ¿ Ôj¸r» fÍh¿ Ó»BJ³AË jÀ§ Ó»ËA i̯̿ ÓN·Ìq ɼbÍiBM jÎI Êel¿ Êj¸r» ÁuB§ ÂfNÍA fÎÀZ»AfJ§ ÆBa fȧ Êj¸n§ ÔÌ{e ÔfJÍ 1304 AĞ U STO S -AU G U ST 2 0 2 0 37 Yafa Lutf-i Sultan-ı zaman mülkü etdi kamran Oldu? her dem cihan sayesinde müstefid Leşkeri mansur ola düşmeni makhur ola Şevketi mevfur ola ömr ve ikbali mezid etdim Asım leşkere müjde bir tarihle yapdı depoy askere ahd-i han-ı Abdülhamid 1304 Translation: The Sultan of times has donated his property Thank to his the world had become better Let his soldiers be happy, and his enemy destroyed Let his majesty be abundant, His life and fortunes be increased Asim, have said with one good tiding to the soldiers the date Abdulhamid Han has made a promised place for soldiers. Date 1304 Comment: One of the very rare turkish Inscriptions Jafa narrating the building of a Garrison for Soldiers in Jafa. The last line is an ebjed date: fÎÀZ»AfJ§ ÆBa fȧ Êj¸n§ ÔÌ{e ÔfIBÍ Ebjed date counts to 1303, but in the line 3a there is a hint müjde bir tarihle that one sould be added so that 1304 as date of consctruction is calculated as is recorded in figures. 38 AĞ USTOS - AUG UST 2020 Inscription 19 Foundation Inscription Abdulhamid Tughra and restoration inscription (1876-1908) On the Northern wall of Uzbek Zaviye, Inscription is eroded badly and is illegible. Ref. nr. TJ/TP Size Date Place 19 61 1876-1909 Map 1 nr. 61 Bibl.: Probably Berchems 141. He only mentions an inscription in Turkish and does not give text or translation Text: Due to the bad condition of the inscription it is not possible to read or edit the content. The Tugra consists of 2 parts, the word El Gazi and the Abdulhamids Tugra. AĞ U STO S -AU G U ST 2 0 2 0 39 Inscription 20 Foundation Inscription Ref. nr. 20 TJ/TP 256 Size Date 1316/1898 Place Mosque of al-Uzayr This inscription is important because it is a royal inscription and written in Turkish. The inscription is painted black and the letters are written in an ugly form. Some parts are unreadable. But it is a royal inscription Figure 145: Inscription 256 (Azariya Mosque) Text: 3 lines in relief, Ottoman naskhi. OÄñ¼m ÔAjÎ{ ɸÍiAË ÉοÝmA O¯Ýa Ôݨ¿ ÂB´¿ ÔAl¯A PÅÍk 1. ÆBñ¼n»A ÉÎÃBÀR§ ÉÎÄm C²j Ôj¼MjzY ÓÃBQ ÆBa fÎÀZ»AfJ§ Ôl¬»AÆBñ¼m»A ÆBñ¼m ÅIA 2. fVn¿ ÌJqA ÆfÃj¼¯jq jÎÀ¬M ÊfÄ»AÌq Ð ÉÄm ÓN»A ÆËA lÎUËA ¹ÎI ÂB´¿.?...? ɼÍA ±Íjq 3. ifrÀÄ»ËA ÁοjM Ë Transcription: 1. Ziynet Efzay-ı Makam Ma`alí Hilafeti Islamiye ve Eraike Piraye Sultanat seniyye-i Osmaniyye Sultan 2. Ibn Sultan Sultan el-Gazi Abdulhamid han sani Hazretleri tarafı şeriflerinden işbu mescid 3. Şerif ile makam bin üçyüz on altı sene-i şevvalinde tamir ve termim olunmuşdur. Translation: 1. As an addition to the beautiful pious high deeds of the Islamic Caliphate and of ancient throne of the House of Osman. Sultan 2. His excellency Sultan son of Sultan, Abdulhamid Han the second, the warrior, the noble, this mosque 40 AĞ USTOS - AUG UST 2020 3. and holy place has been renovated in the year one thousand three hundred sixteen in the month of Shewwal. Commentary: Azariya lies some 4 kilometers East from Jerusalem. It is now separated from Jerusalem by a wall that Israel built. The name Azariya is derived from the New Testament person (prophet) Lazarus, (in The Quran he is referred to as Uzeyir) who was raised from death by Jesus Christ. A chapel dedicated to Lazarus was built on his tomb during the 4th century and was replaced by a church by the crusaders. In the Ottoman times the church was converted to a mosque. Later in the 17th century a Greek Orthodox church bordering the mosque was built. Later in 1954 a Franciscan Church was built. So the tomb of Lazarus is divided between these 3 religions. Sultan Abdulhamid restored the Mosque of Azariya in 1316/1898. Yusuf Natsheh gives the following information about Azariya and Lazarus: “In Roman and Medieval times, as well as in recent times, al-‘Ayzariyya was the final station before entering Jerusalem from the east, as it was for Christ when he came to Jerusalem from Galilee and was welcomed into the house of Mary, Martha and Lazarus in al-‘Ayzariyya. According to the New Testament, it is the place where Christ performed the miracle of raising Lazarus from the dead. Thanks to this event, along with the location of the tomb of Lazarus, that a town first began to grow. It was further developed during the Byzantine period, and then continued to flourish in medieval times. Its Arabic name was derived from Greek (Lazarion) meaning the place of the Lazarus.Architectural evidence and a number of historical references indicate that in the Byzantine period two churches and a monastery were built on this site (one church was ruined by an earthquake in 390 and a second was built in the 6th century). Parts of these edifices were probably reused and renovated during the Crusader period. However, when Saladin conquered Jerusalem in 583/1187, the buildings were in a dilapidated condition. Believing that Christ is a messenger from God, and also in his miracle of raising Lazarus from the dead, the Muslims built a mosque on top of the earlier remains and called it the Mosque of al-‘Uzayr. There is no exact date given for when the mosque was built. Its architectural fabric, however, shows that it is a composite of many styles that developed in different periods, the last of which was the Ottoman period. The records of the Tribunal Court of Jerusalem show the mosque was renovated in the 10th/16th century, and then again in the following centuries, the last of which has been documented by a commemorative inscription found above the entrance. The inscription is written in three lines of Ottoman script and is set within an ornamental frame. It states that the mosque was renovated during the reign of Sultan ‘Abd al Hamid II (1293/1876–1327/1909). The simple door of the mosque leads to a stairway that descends into an open courtyard below street level. The courtyard is rectangular and surrounded by walls, the stones of which date to different periods as indicated by their sizes, shapes and styles. A modern, simple and concave stone mihrab is built into the southern wall, and a rectangular door leads into the prayer hall of the mosque, on top of which lies the Ottoman inscription mentioned previously. The prayer hall is rectangular in shape and the floor is covered in carpets. A huge pillar standing inside the entrance supports the barrel-vault ceiling. To the east is an Ottoman-like rectangular cenotaph, which is attributed to the Prophet al-‘Uzayr (St Lazarus). On the southern wall is a mihrab covered in typical Ottoman-style ceramic tiles, while at the far end is a rectangular opening that is currently blocked off, but which previously would have led to the tomb of Lazarus. Today, the tomb can be reached from an entrance to the west of the mosque’s entrance., Pilgrimage 2004, pp. 140-142 Inscription 21 Foundation Inscription Akka Clock Tower Ref. nr. 21 TJ/TP 116 Size Date 1319/1901 Place Clock Tower Text AĞ U STO S -AU G U ST 2 0 2 0 41 1st Floor : Ottoman State Symbol (Arma) with in the central area next text: ÒÎÃBÀR¨»A Ò»Ëfé»A ¹¼À»A ÒÎÃBIjé»A PB´¯ÌNIfÄNnÀ»A 2nd. Floor Akka Saat Kulesi ÆBà O¿A Ó¼NÀ¨Ã Ó»Ë ÆB¿k ÅÎÝm ÆBñ¼m 1. ¹ÄÍj¼MjzYl¿fįA lÀÇBqeB{ ÓÃBQ ÆBa fÎÀZ»AfJ§ ÔkB« ÅÎÃj¼ÇBÄ{O¯Ýa ÆÌÎÀÇ o»ÌU ÉÍiËe Ð ÉÄm ÓVÄrIÓ¿j¸Í 2. ÓMj¤Ã ¹ÃÔj¼»Ì³ BqBI ½ÎÀU AÌ» ²jvN¿ ÆB¿j¸MË Å¼VNJ¿ OÍeÌJ§ ÉÃBrà ɼÍA ÓMBÀÇ ÔfįAiÌà fÀYA oÍÕi ÉÍf¼I Ë 3. ifmݳ O§Bm ÉÍfÎÀY Å»fÍA BrÃA ¶Aj»ËA 1. 2. 3. 1320 Sultan Selatini Zaman Vel ni’metiı Ümmet-inan Gazi Abdülhamid Han-ı Sani padişahımız efendimiz hazretlerinin yirmibeşinci sene-i devriyye-i cülus-ı hümayun-ı hilafet-penahilerini mübtecilen ve tekriman mutassarrıf-ı evvel Cemil Paşa kullarının nezareti ve Belediye Reisi Ahmed Nuri Efendi himmeti ile nişane-i ubudiyyet olarak inşa edilen Hamidiyye saat kulesidir. 3rd. Floor Upper Inscription 2 lines only Abdulhamid is readable. 42 AĞ USTOS - AUG UST 2020 On the Upper Floor above the Clock Crescent with Star Translation: On the Ottoman State symbol (Arma) Relying on the help of God The King of the Ottoman State Inscription thereunder Sultan the warrior, … This Hamidyan Clock Tower was build for the 25th year of of government of Second Abdulhamid Our King, master and excellency. This was build under supervision of Mutasarrif Cemil Pasha and major Ahmed Nuri Efendi as a sign of assignment. Inscription 22 Foundation Inscription Hayfa Train station (turkish Inscription) Ref. nr. 22 TJ/TP 118 Size Date 1319/1901 Place Haifa Railway Monument Text: AĞ U STO S -AU G U ST 2 0 2 0 43 (Bismillâhi’r-Rahmâni’r-Rahîm el-hamdü lillâhi vahdehû ve’s-salâtü ve’s-selâmü alâ-men lâ-nebiyye ba‘dehû) 1. Emiru’l-müminin ve halife-i ruy-i zemin sultanü’l-berreyn ve hakanü’l-bahreyn es-Sultan ibnü’s-sultan es-Sultan 2. el-Gazi Abdülhamid Han ibni’s-Sultan Abdülmecid Han Efendimiz hazretlerinin hüccâc-ı Müslimînin farîza-i 3. haccı edâ ve ravza-i mutahhara-i risâlet-penâhîyi ziyaret ile südde-i seniyye-i hilafet-i kübrânın nasr u te’yîdine 4. duâ etmelerine vâsıta-i hayriyye olmak üzere Şam-ı şerif şehrinden Mekke-i Mükerreme’ye kadar inşasını emr u ferman 5. buyurdukları Hamidiyye Hicaz demiryoluna şube olmak üzere temdîdi irâde-i seniyye-i cenâb-ı hilâfet-penâhî 6. hükm-i münîfinden olan Hayfa demiryolunun hâtıra-i ber-güzârıdır sene 1319. (Miladi 1901/1902) In modern Turkish the meaning of these inscription as follows: Peygamberin halifesi ve müminlerin emiri, iki kıtanın sultanı ve iki okyanusun hakanı Sultan Abdülmecid Han’ın oğlu Gazi Abdülhamid Han Şam-ı Şerif şehrinden başlayan ve Mekke-i Mükerreme’ye kadar uzanan Hamidiye Hicaz Demiryolu’nun şubesi olmak üzere Hayfa’ya da uzanmasını emretti ki, Hazret-i Muhammed’in (s.a.v.) milleti Hazret-i Allah’ın (c.c.) evini Peygamberin bahçesini ziyaret edebilsinler. Böylece hac farizasını yerine getirecek ve Peygamber Efendimiz’in (sav) kabrini ziyaret edecek her Müslüman, sultanın büyük hilafeti için Hazret-i Allah’a (cc) dua etsinler. Bu anıt bu yüksek irade ile yapılan bu demiryolunun hatırasını yaşatmak üzere yapılmıştır. Sene 1319. (Miladi 1901/1902) Translation: 44 AĞ USTOS - AUG UST 2020 In the name of Allah the Compassionate and merciful, praise to be Allah alone and prayer and peace to the last of the prophets. Our lord and master, the Amir of the believers and the Khalif of the Prophet, the Sultan of two continets, and the Hakan of the two Seas, The Sultan son of Sultan, the warior, Abdulkahmid Khan, son of the Sultan the warrior, Abdulmadjid Khan, may Allah support his Kingdom and lengthen his life and days, has commanded the constrcution of a railway line from Damascus, to facilitate to the Nation of Muhammed the pilgrimage to the house of Allah and to visit of Garden (grave) of the messenger of Allah (prophet). The Sultan then gave his grand command (may Allah lengthen his rule) that a railway line should be laid from Haifa to connect with the Hamidiya Hejaz line. Therefore it is the duty of every Muslim who made his pilgrimage to the house of Allah and availed himself of the Visit to the Grave of the Prophet to pray to Allah to support the Sultan’s Grand Khalifate and to raise his high hand over the heads of the people. Inscribed in 1319 (1901/1902). Kayseriya (Caesarea) Inscription Inscription 23 Epitaph Inscription Partly Arabic/Partly Turkish Epitaph. Discovered during excavataions directed by Y. Porat Ref. nr. 23 TJ/TP 119 Size Date 1321=1903 Place Map 1 nr. 61 Bibl: Sharon CIAP II, s. 297-298. (fig. 94) Turkish Reading by Ammon. Diem 2003, p. 372-373. Text: ϳBJ»A ÏZ»AÌÇ 1. ϨUiA ÒÄoÀñÀ»A o°Ä»A BÈNÍC BÍ 2. ÒÎy j¿ ÒÎyAi ¹IiÓ»A 3. OIBUA ÅI ¹ÎJ» ÉļμU j¿C 4. Æe Én·AjU ÔAj¿A ÆfÍA 5. ÉÍiBnγ ÆfÄm ɼÎJ³ cIËA8 6. Ó¼§ µJmA jÍf¿ Óm ÉÎYBà 7. ÆÌVÎYËi ¹¸I 9ÆBÀμm ÅI ¹I 8. 1321 ÒZMB°»A Diem has suggested for line 6 another reading which sounds more probable we have adopted this in our text. Ammons reading in Sharon of line 6 is as follows and does not make sense. One of the Circassian Emirs of Franks of Cyprus. (ÉÍBnγ ÆfÄmiBJJ³ WÃj¯A 6.) 8 9 Amnon Cohem has ½¸Ãi\ iB¸Ãi while Diem 2003 sugests here more sound ¹¸I AĞ U STO S -AU G U ST 2 0 2 0 45 Translation: He is the living the eternal. O thou trustful soul, return to thy lord approving, and approved. (Q. 89/27). Read the Elfatiha for the soul of Ali bek son of Suleyman bek, the former administrator of the nahiyah of Kayseriya, Cirkassian of the tribe of Ubih, who has answered “ I am ready” to the exalted call (of almighty) The year 1321. Comment: This epithaph in Turkish was found in the antique city of Caesarea between the roman thatre and hipodrome in the southern part of the city. Where the inscriptions currently is located is not known. Inscription 24 Restoration Inscription In the entrance gate of Citadel Mosque. (now Museum) In Good condition. Ref. nr. 24 TJ/TP 59 Size Date 1326/1908 Honorific Titles Şevketlu Kudretlu Azmetlu El gazi Place Jerusalem Citadel Mosque Hilafeti Islamiyye Bibl.: Stephan Berchem only mentions and does not give text or translation, This Turkish Inscription runs as follows. Text: ÔkB¬»A BÀnAe j°¤éÀ»A fÎVÀ»AfJ§ ÅI ÆBa fÎÀb»AfJ§ ÉÎé¿ÝmA O¯Ýa ÂBnMA OÎémf³ ÂB´¿ ÔAl¯A OÄÍk 1. ̼Mif³ ̼N·Ìq ÉÎéÃBÀR§ ÒÉNÄm OÄñ¼m ÔjÎ{ ɸÍiCË 2. ÔkB¬»A ÆBñn»A ÆBN¼n»A ÅI ÆBñn»A ÅI ÆBñn»A ̼NÀ¤§ 3. ÆBa fÎVÀ»AfJ§ ÔkB¬»A ÆBñn»A ÅI ÓÃBQ ÆBa fÎÀb»AfJ§ 4. ÊiËjJ¿ iBQA ¹ÄÍj¼MjzY ²j Ó°Íjq ©¿BU ÆÌÍBÀÇ Òɨ¼³ ÌJqA ÒÀÎÀy ÉÄÍj¼ÃÌÍBÀÇ 5. PjzY ²jrÍg ÊfÄbÍiBM 1324 ÉÄm Ó»B¿ 1326 ÉÄm ÔjVÇ ÆfÃj¼ÇBÄ|N¯Ýa 6. ifrÀ»iÌÎI BÎYAË jÎÀ¨M AfÍfVM ÔjÀÄ»A fÀZ¿ jδ°»A ÉJN· Tugra ElGazi Abdulhamid Han bin Abdulmecid el muzaffer Daima 46 AĞ USTOS - AUG UST 2020 Ziynet efzaliy makam kudsiyet etsem Hilafeti Islamiyeye Variken piriy Saltanat sinei osmaniyye Şevketlu Kudretlu Azametlu Sultan bin Sultan bin Sultan Sultan el gazi Abdulhamid Han Sanî ibn Sultan el gâzi abdulmecid Hân Hazretlerinin Asari mebrure Humayunlarinda zamimeten Isbu Kalei humayun camii serifî Tarîf zişerif hazreti Hilafet penahlarindan hicrî sene 1326 mali sene 1324 tarihinde tecdid tamir ihya buyurulmusdur. Ketebe elfakir muhammed annamari Translation: Al Ghazi Abdulhamid Han bin Abdulmajid Han the always victorious 1. As an addition to the imperial deeds of the promotor of the State dignity of the divinely marked Islamic Caliphate 2. and of ancient throne of the Sublime Ottoman Empire, His majestic Powerful, 3. Magnificent Highness, The Sultan, son of the Sultan, son of the Sultan, the Sultan el Gazi, 4. Abdulhamid Han the second, the son of Sultan el Ghazi Abdulmajid Khan5. This Holy Mosque of the Citadel was renovated, repaired, and restored by the most noble 6. Illustrious Caliph in the year 1326 of the Hijra and the financial year 1324. The humble Muhammad an Namari wrote it. AĞ U STO S -AU G U ST 2 0 2 0 47 Ottoman Inscription (from Golan) Inscription 25 Commemoration Inscription Ref. nr. 25 TJ/TP 120 Size Date 1332/1914 Place Turkish Pilots Monument Turkish Pilot Fethi Bey Commemoration Text: ÒZMB°»A Ó¼§A ¹ÄmËeiËAì Ó¼ÄÀR§ ÊikËA ¹ÀNη Êjv¿ ÆÌVÍA ÓÃBq ºifÍA ÆAjÎ Æf»ÌJÄNmA O°»BZ¿ Ó¸Íf¼ÍA ²ËfvM ¢Ì³Ìm Êfñ³Ìà ÌI ÐA¾Ì ÆeAÌÇ Ï¼¿ OÃË B¨¿ ÆfÍA Ôj¼ÍiAÌm ¹Äm Êi BÎ Ë ÓZN¯ ÓrIlÍ j·Af¯ fÎÈq 48 AĞ USTOS - AUG UST 2020 El-fatihâ Osmanlı ordusunun âlâyı şânı içün Mısıra gitmek üzere Istanbuldan tayrân ederek tesadüf eyledikleri muhalefet-i havadan dolayı bu noktada sükût eden muavenet-i Milliye tayyaresinin süvarileri şehid fedakar Yüzbaşı Fethi ve mulazımı evvel Sadik beylerin Ruhlarna M. 14 Şubat 1329 H. 1 Rebiulahir 1332 ºj¼¸I ¶eBu ¾ËA ÂgÝ¿ ÅÍiBYËi ¢BJq PiËfħ 1332jÎYÜÌIi jI Translation: Pray the fatiha for the soul of: The pilots of the aircraft Muavaneti Milliye Colonel Fethi and Lieutenant Sadik who due to the unfavourable weather circumstances crashed here, when they were flying for the high honour of Ottoman Army, from Istanbul to Cairo. 14 february 1329, 1 st Rebiulahir 1332 This monument is commemorating two Turkish pilots whose plane crashed near the Tiberia Lake on Friday, February 27, 1914. It is located about 800 meters (1/2 mile) east of the road from Maagan to Ein Gev, near Kibbutz Haon (follow the sign on Road 92). The date written on the monument is 14 february 1329 is Turkish Rumi calendar, which is 13 days back the Gregorien Calendar. In 1914, the Ottoman Empire decided to use the Ottoman Air Force to inspire patriotism and national sentiment by means of a spectacular air display over the cities of the Empire. The flight departed from Istanbul for Damascus, where it was to continue to Jerusalem and Cairo. Named National Support, the plane was manned by Captain Fathi Bey and the war minister’s adjutant, Second Lieutenant Sadik Bey. Due to the typical wind pattern of the area, which was unfamiliar to the pilots, the plane crashed on the slopes of the Golan Heights, near today’s Kibbutz Haon. The governor of Tiberias sailed across the Sea of Galilee to Tzemah, and then rode on horseback to the site, where he found the remains of the plane and the pilots’ bodies. A train carried them from the Tzemah train station to Damascus, where they were buried in a national ceremony near the tomb of Saladin. After the national funeral, the Ottoman military commander, Enver Pasha ordered the erection of a monument to commemorate the pilots at the site of the crash. It was inaugurated in May 1914. AĞ U STO S -AU G U ST 2 0 2 0 49 Update Inscription of Sultan Mahmud II in Masjid el Aqsa 26 Sultan Mahmud II 1233=1817/18 LOST Keçecizade İzzet Molla (s. 274) Târîh-i tecdid Mescidü’l-Aksâ der Harem-i Mukaddes-I kibriya In the divan of Keçecizade Izzet Molla Hazâna Sürgün Bahar (Ankara 2005) by Ömür Ceylan and Ozan Yılmaz there is a chronogramme in Turkish related to the building and renewal activities of Sultan Mahmud II in Aqsa mosque and Qubbetussahra in the year 1233 (1817-18). About these building activities there are some 8 inscriptions all in Arabic (see Turkish Jerusalem by Mehmet Tutuncu pp. 109-119 inscriptions nr. 44-49) Inscription nr. 45 is sitill in situ and is at the southern door of Qubbetussahra. Nr. 48 was on the Aqsa Mosque on the great wall above the mihrab but was removed during restoration works in 1924-27. The only Turkish chronogragmme remembering this activities was the one by “zzat Molla. Its most probably that this chronogramme was squeezed on stone and was put on the wall somewhere in Aqsa mosque. This inscription has not survived yet but the content is preserved in the Diwan. Târîh-i tecdid Mescidü’l-Aksâ der Harem-i Mukaddes-I kibriya Sahretu’ullahı edip ma’mur sultan-ı cihan Yâd olundu nâmı beyt’ül-makdis-i ma’budda Kudsiyân ilhâm kıldı ‘İzzeta târîhini Mescidü’l-Aksâ yapıldı ‘ahd-i Hân Mahmûdda (1233) Translation: The Sahretullah (Dome of the Rock has been renewed by Sultan of the World His name will be remembered o the holy Tempel of Jerusalem (Beytulmakdis) The Holybghosts have given the chronogramme to izzet During the times of Sultan mahmud The Aqsa mosque has been builded (1233) 50 AĞ USTOS - AUG UST 2020 Bibliography: Allan-Abu Khalaf, James W. Allan, Marwan Abu Khalaf, The Painted Wooden Ceiling in the Inner Ambulatory of the Dome of the Rock, in OJ I, p. 465-472 Art Turc, Art Turc/ Turkish Art, 10th. Congres international d’art turc, Geneve-Geneva, 17-23 September 1995, Proceedings, Geneve 1999, Asali, KJ Asali, Ecdadiyna fi Athar beytel Maqdis, (Islamic Mausolea and Cemeteries in Jerusalem) Amman 1981. 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Diem 1999, Werner Diem, Corpus Inscriptuonum Arabicarum Palastinae (CIAP)*, in Jerusalem Studies in Arabic and Islam 23 (1999) p. 295-333, Diem 2003, Werner Diem, Corpus Inscriptuonum Arabicarum Palastinae (CIAP) II*, in Jerusalem Studies in Arabic and Islam, 28 (2003) p. 328-376. Flood, Finbarr B. Flood, The Ottoman Windows in the Dome of the Rock and the Aqsa Mosque, in OJ I 431-464 Grabar 1996, Oleg Grabar, Said Nuseibeh, The Dome of the Rock, Rizzoli, New York 1996, 176 p. Guide, A Brief Guide to the Dome of the Rock and Al-Haram Al-Sharif published by The Supreme Awqaf Council, Jerusalem 1962, p. 70 AĞ U STO S -AU G U ST 2 0 2 0 51 Hawari, Mahmud Hawari, The Citadel (Qal’a) in The Ottoman Period an Overview, in OJ I, p. 493-518 Hawari et al., Mahmud Hawari, Hamish Auld and Julian Hudson, Qal‘at Burak. A Fort of the Ottoman Period South of Bethelehem, Levant 32 (2000) p. 101-120. Jaussen, J.A. Jaussen, Inscriptions Arabes de la Ville d’Hebron, BIFAO XXV (1924), pp. 1-45 Kana’an 2001, Ruba Kana’an, The Ottoman Sabils in Jaffa (c. 1810-1815): An Architectural and Epigraphic Analysis. Levant 32 (2001) pp. 189-204. Kana’an 2004, Ruba Kana’an, Waqf, Architecture, and Political self fashioning: The Construction of teh Great Mosque of Jaffa by Muhammad Aga abu Nabbut,. Muqarnas 18:2004, pp. 120-140. Khalaf, Marwan abu Khalaf The Ottoman Woodwork of Jerusalem, in Art Turc p. 39-46 Meinecke, Michael Meinecke, Die Erneuerung von al-Quds/Jerusalem durch den Osmanen Sultan Sulaiman Qanuni, in Studies in the History and Archaeology of Palestine, Proceedings of teh First International Symposium on Palestine Antiquities, ed. Shawqi Shaath, vol 3, Aleppo 1988 pp. 257-283, 338-360 MJ, Michel Hamilton Burgoyne, Mamluk Jerusalem, An Architectural Study, World of Islam Festival Trust, London 1987. 623p. Myres, David Myres, Al-Imara Al Amira: The Cahitable Foundation of Khassaki Sultan (959/1552) in OJ I, pp. 525-538 Nubani, Hamdi Nubani, Mamila Cemetery, Historical Tombstones in Arabic, ADAJ (Annual of the Department of Antiquities of Jordan) 3: 1956, p. 8-14, + 3 Plates. OJ I and II; Ottoman Jerusalem The Living City: 1517-1917; Edited by Sylvia Auld and Robert Hillenbrand Architectural Surevy by Yusuf Natsheh, Publsihed by Altajir World of Islam Trust, Lodon 2000, Part I 1-656, Part II, 657-1168 Rosen-Ayalon, Myriam Rosen-Ayalon, On Süleyman’s Sabils in Jerusalem, in eds. C.E. Bosworth and Others, The Islamic World, from Classical to Modern Times, Essays in honour of Bernard Lewis, Princeton 1989 p. 589-607. Salameh, Khader Salameh, The Quran Manuscripts in the al Haram al Sharif Islamic Museum, Jerusalem, 2001 Sharon CIAP I, Moshe Sharon, Corpus Inscriptionum Arabicarum Palaestinae, Volume One, -A-, Brill, Leiden-New York- Köln 1997, 221 p. + 75 Figures. Sharon CIAP II, Moshe Sharon, Corpus Inscriptionum Arabicarum Palaestinae, Volume Two, -B-C-, Brill, Leiden-Boston-Köln 1999, 325 p. + 95 Figures. Sharon CIAP V, Moshe Sharon, Corpus Inscriptionum Arabicarum Palaestinae, Volume V, -H-, Brill, 52 AĞ USTOS - AUG UST 2020 Leiden-Boston-Köln 2013, 325 p. + 95 Figures. Sharon 1977, M. Sharon, The Ayyubid Walls of Jerusalem A New Inscription from the Time of al-Muazzam Isa. Studies in meory of Gaston Wiet, Edited by Myriam Rosen-Ayalon, Jerusalem 1977. pp. 179-193. Stephan, S.H. Stephan Two Turkish Inscriptions from the Citadel of Jerusalem, Quarterly of the Department of Antiquities of Palestine, (QDAP) 2:1933 p. 132-135 Tanman, Baha Tanman, Osmanli doneminde Kudus: Kent Dokusu, Mimarlik ve Cini Sanatina iliskin bir arastirmanin ilk Sonuclari in Ortadoğuda Osmanlı Dönemi Kültür İzleri, Ankara 2003, II. p. 526 TJ Tütüncü 2006, Mehmet, Turkish Jerusalem (1516-1917), Ottoman Inscriptions from Jerusalem and Other Palestinian Cities, Haarlem, 2006 TP Tütüncü 2007 , Mehmet, Turkish Palestine (1069-1917) Ayyubid, Mamluk and Ottoman Inscriptions from al-Khalil (Hebron), Nabi Musa, and other Palestinan Cities, Haarlem, 2008 Walls, Archie G. Walls, Ottoman Restorations to the Sabil and to the Madrasa of Qaytbay in Jerusalem, Muqarnas 10:1983p. 85-97, AĞ U STO S -AU G U ST 2 0 2 0 53 KUBBETÜ’S-SAHRA’NIN SULTAN ABDÜLAZİZ DÖNEMİN RESTORASYON KİTABESİ Ömer Kaptan (Bursa) Eski fotoğraflarda Kubbetüssahranın içinde bulunduğunu gördüğümüz önemli bir kitabe bugün .... müzesinde bulunmaktadır. Dört parça halinde günümüze gelmiş olan kitabelerde dini içerikli metinler ve restorasyona tarih düşürülen bir Farsça dize Sultan Abdulaziz döneminde yaptırılmış ve Hüsameddin Hokandi tarafında yazılmıştır. Kitabe satırlarının transkript ve tercümeleri şöyledir: 54 AĞ USTOS - AUG UST 2020 1- Kâle ‘aleyhi’s-selam: Sahratü beytü’l-makdisi min suhûri’l-cenneti. Sadaka rasûlu’llâh salla’l-lâhu aleyhi ve sellem. ‫قال عليه السالم صخرة بيت املقدس من صخور الجنة صدق رسول الله صىل الله عليه و سلم‬ Peygamber aleyhisselam buyurdu ki: “Beytü’l-makdis’in kayası cennetin kayalarından biridir. Allah’ın rasulü doğru söyledi. Kubbetü’s-sahra’nın dış cephe çinilerinde kısaltılmış haliyle gördüğümüz bu hadis bu kitabede biraz daha uzun haliyle yazılmıştır. -2 ‫قال النبى عليه السالم ابرشوا هذا القرآن طرفه بيد الله وطرفه بأيديكم فتمسكوا به فإنكم لن تهلكوا ولن تضلوا بعده رواه الطرباىن‬ Kale’n-nebiyyu aleyhi’s-selâm: ebşirû feinne hâze’l-kur’ân tarafuhû bi-yedi’llâh ve tarafuhû bieydîkum. Fe temessekû bihî feinnekum len tehlikû ve len tedillû ba’dehû. Revâhu’l-taberânî. ketebehû Hüsameddin Hokandî Peygamberimiz buyurdu ki: ‘Müjdeler olsun (sevinin) bu Kuranın bir tarafı Allahın elindedir. Ve bir ucu sizin elinizdedir. Ona sımsıkı sarılın asla helak olmazsınız ve sonra sapkınlığa düşmezsiniz. Onu taberânî rivayet etti. Yazan hattat Hüsameddin Hokandî 3- Revâ’l-Hasen ‘an ebi’l-Hasen ‘an Ceddi’l-Hasen: İnne ahsene’l-hasen el-huluku’l-hasen. Ve Kâle Ali radıya’llâhu ‘anhu ‘Azze men kane’a ve zelle men tame’a, min külli feccin amîkin. (Hüsameddin Hokandî) ‫روى الحسن عن ايب الحسن عن جد الحسن أ ّن احسن الحسن الخلق الحسن قال عىل رىض الله عنه عز من قنغ و ذل من طمع من كل فج عميق‬ “Hz. Hasan rivayet etti Hasan’ın babasından (Hz. Ali’den) rivayet etti, o da Hasan’ın ceddinden (Hz. Peygamberden) rivayet etti: Muhakkak güzellerin en güzeli ahlak güzelliğidir.” Ve Hz. Ali buyurdu ki “Kanaatkar olan Aziz olur, Tamahkar olan zelil olur” bu satırın ilk kısmı, hat sanatında pek çok hattat tarafından yazılarak tablolar oluşturulan meşhur bir hadistir. Bu cümlede, ravi zinciri ile hadisi şerif arasındaki uyumlu, güzel kafiye sebebiyle hattatlar istiflerinde bu hadise sıkça yer vermişlerdir. Ravi zinciri bölümündeki “Hasan” rivayet edenin ismiyken, hadis bölümündeki “hasen” ise “iyilik, güzellik” anlamına gelmektedir. AĞ U STO S -AU G U ST 2 0 2 0 55 (“Ahsane’l-hasen” hadisinin hat sanatıyla oluşturulmuş güzel istiflerinden bir örnek) Satırın İkinci kısmı ise Hz. Alinin bir sözüdür. Ancak sonrası hac suresinden (27. Ayet) bir alıntıyla bitmiştir “Derin vadilerden de olsa gelsinler (haccetsinler)”. Hz. Ali’nin sözü ile bu ayet arasında bir bağlantı görülmemektedir. Muhtemelen hattat, satırı tamamlayabilmek için oldukça meşhur olan bu hac ayetini bir ziyaretgah olan Kubbetüssahra’da kullanmak istemiştir. Hz. Ali’ye ait hikmetli sözlerin burada olduğu gibi ayet ve hadislerle yanyana kullanılması ve bütünlük olmasa da satırın tamamlanması için kullanılmasına Bursa Yeşil Cami pencerelerine yazılan Hz. Ali sözlerinden şu örnek verilebilir: “Kâle Ali men nezara i’tabara Zannu’l-âkili kehânetun el-hayru bi-temâmihî” (Hz. Ali buyurdu ki dikkatle nazar eden ibret alır, akıllı kişinin zannı kehanet gibidir, hayırlı olan iş tamam olan iştir.) örnekte görüldüğü gibi Hz. Aliye ait birbirinden bağımsız iki söz artarda yazılmış, ve sonra satırı tamamlamak için kısa ve meşhur bir hadis son kısma ilave edilmiş buna rağmen “Kale rasûlullah” gibi bir başlangıç ifadesi de kullanılmamıştır.1 Satırın sonunda hattatın ismi yer alır: Hüsameddin Hokandî. 1 Başka örnekler için ayrıca bakınız: Tüfekçioğlu, Abdulhamit “Erken Dönem Osmanlı Mimarisinde Yazı.” TC. Kültür Bakanlığı Sanat Eserleri, Başbakanlık Basımevi – 2001 ANKARA, s, 140-141 56 AĞ USTOS - AUG UST 2020 (15.yy’a ait Bursa Yeşil Cami pencerelerinde Hz. Ali sözlerinin ayetlerle birlikte kullanımı) 4- Kerd emarat der harem, Sultan-ı bahr-û berr-i temam, Gofte be tariheş hired, Sehl bud ahsenu’l-hitam 1292 Hokandî Dini içerikli diğer kitabelerden sonra, restorasyonun tarihinin düşürüldüğü satır Farsça yazılmış olan bu satırdır. İfadelerin anlamı şöyledir: “Karanın ve denizin sultanı haremi yapmayı bitirdi. Tarihi için de akıl şöyle dedi: “Ne de kolaydı sonların en güzeli (ahsenu’l-hitâm)”. Düşürülen 1292 (1875) tarihinden anlaşıldığına göre burada adı geçen sultan Sultan Abdulaziz’dir. Zira Sultan 2. Abdulhamit 31 Ağustos 1876 tarihinde padişah olmuştur ki bu tarih 1293 yılına tekabül eder. Kubbetüssahrada Osmanlı dönemi yenileme faaliyetlerinin en önemlisi Sultan Abdülaziz dönemindegerçekleşmiştir. 1874’de Kubbetü’l-Sahra tamir edilmiş, Aksâ Camii onarılmıştır. Mescid-i Aksâ’da bu dönemde yapılan tamiratın Emevi halifesi Abdulmelik b. Mervan döneminden sonra yapılan en büyük tamirat olduğu belirtilir. Bazı uzmanlar bu tamiratın Osmanlı Devleti’nin hazinesinden büyük miktarlarda saf altına mal olduğu, bunun bazıları tarafından israf sayıldığı ve sultanın tahttan indirilmesine sebep olduğu görüşündedir2 2 Kudüs Tarihi, Mustafa İsmail Basit – Hamza Zib Mustafa, Yay. Haz. Muhammed Demirci, Nida yayınları. (2011) S.155, 156 AĞ U STO S -AU G U ST 2 0 2 0 57 Mekke ve Medine Harita ve Tasvirleri 15. Yüzyıldan 20. Yüzyıla (‫خرائط ورسوم مكة المكرمة والمدينة المنورة منذ‬ (‫م‬15-20( ‫القرن التاسع وحتى القرن الرابع عشر للهجرة‬ 58 AĞ USTOS - AUG UST 2020 MEKKA & MEDINA | Mehmet Tütüncü NEW BOOK / YENI KITAP : AVAILABLE FROM SOTA MEKKA & MEDINA | Mehmet Tütüncü MEKKA MEDINA maps and illustrations from 15th to 20th century Mehmet Tütüncü AĞ U STO S -AU G U ST 2 0 2 0 59 Mekke ve Medine Harita ve Tasvirleri 15. Yüzyıldan 20. Yüzyıla ‫خرائط ورسوم مكة المكرمة والمدينة المنورة منذ‬ (‫م‬15-20( ‫القرن التاسع وحتى القرن الرابع عشر للهجرة‬ ( MEKKA & MEDINA | Mehmet Tütüncü NEW BOOK ABOUT MEKKA AND MEDINA CARTOGRAPHY AND ILLUSTRATIONS: Mekka and Medina Maps Illustrations: from 15th to 20th Century Mekke ve Medine Harita ve Tasvirleri : 15 yüzyıldan 20. yüzyıla MEKKA MEDINA - maps and illustrations from 15th to 20th century Mehmet Tütüncü Mehmet Tütüncü with contributions from Atef Alshehri (Medina-Riyadh), Ahmed Ameen (Fayoum University -Egypt) and İbrahim Yılmaz (Erzurum). Graphic Designer: Omer Erdem omerdem@me.com ISBN 978-90-6921-022-3 CORPUS OF TURKISH ISLAMIC INSCRIPTIONS nr.18 TÜRK İSLAM KİTABELERİ DİZİSİ no:18 Kapak resmi / Cover: Mecca painting on the Qibla Wall of Şerif Halil Pasha Mosque in Shumen (Bulgaria).Publisher:SOTA / Research Centre for Tukish and Arabic WorldTel: + 31 23 5292883Email: sotapublishing@gmail.comor m.tutuncu@ gmail.com 30x30 cm, hardcover luxurious paper and print Will published at 1st of September 2020. Price € 200 excl. Shipping costs Pre-ordering possible until 15 august which gives 40% discount. And the book will cost € 120 excluding shipping costs. (until 15 august orders)Please send your orders to next email: sotapublishing@gmail.com sample pages check hereunder. https://www.academia.edu/43428193 60 AĞ USTOS - AUG UST 2020 KİTAP TANITIMI / BOOK REVIEW The Ka’ba Orientations Readings in Islam’s Ancient House, Simon O’meara, Edinburgh University press, 2020, 253 s. İslam dininin kutsal mabedi Kabe hakkında bir çok kitap yazılmıştir. Edinburgh Üniversitesi yayınları arasında çıkan ve Simon O’Meara tarafından yazılan bu kitap çeşitli açılardan Kabe’yi incelemek istemektedir. Kitap 6 bölümden oluşmaktadır. 1. Bölüm Müslümanların ibadetlerinin yönelimi olarak yani bir Kıble olarak Kabe’yi incelemektedir. Ikinci bölüm ise dünyanin göbeği yani dünyanin merkezi analayışıyla Kabe başlığını taşımaktadır. Üçüncü bölüm ise Kabe çevresindeki yapılar topluluğu başlığını taşımakta ve çevresinde bulunan binalrarın işlevlerini anlatmakatadır.. Kabe’nin önemli bir vasfida Allah’ın evi vasfini taşımasıdır. 4-5. ve 6. bölümler ise bir ev olarak Kabeyı çeşitli yönleriyle ele almaktadır. Görsel bakımından oldukça zengin bir malzeme barındiran kitapta Kabe araştirmaları için zengin bir içerik sunmaktadir. Ekteki resimde görüldüğü gibi Kabenin zaman içinde gelişimi Modern bir garfika nalayışı ile sergilenmiştir. Kitap Kabe konusu üzerinde yoğunlaştıği için içerik olarak Mekke şehri ve çevresi ile bağlantisi ihmal edilmiştir. Mehmet Tütüncü tarafından çikarailan Mekka and Medina maps and Illsutartions from 15th to 20th Century başliklı kitap ise bu eksikliği giderecektir. MT AĞ U STO S -AU G U ST 2 0 2 0 61 INTERNATIONAL JOURNAL OF TURKOLOGY SEPTEMBER @)@) ISSUE FORTHCOMING SEPTEMBER 2020 İÇİNDEKİLER / CONTENTS Turkology.062020.ID0028 Mehmet Tütüncü / Ahmed Ameen (Fayoum Üniversitesi Mısır) BARBAROS HAYREDDİN PAŞA’NIN BABASI EMIR YAKUB’A AİT YENI BULUNAN BİR KİTABE Turkology.062020.ID0029 NOUVELLE INSCRIPTION DÉCOUVERTE SUR ÉMIR YAKUB, PÈRE DE BARBAROS HAYREDDIN PACHA Turkology.062020.ID0030 ΑΝΑΚΑΛΥΨΗ ΝΕΑΣ ΕΠΙΓΡΑΦΗΣ ΓΙΑ ΤΟΝ EMIR YAKUB, ΠΑΤΕΡΑ ΤΟΥ ΜΠΑΡΜΠΑΡΟΣ ΧΑΫΡΕΝΤΙΝ ΠΑΣΑ transaltion into Greek by Nikos Chatziftryon) 62 AĞ USTOS - AUG UST 2020