Waqf Role in Urban Development Research Papers

Kadrić, Sanja. "Sixteenth-Century Poturnak Endowments in the Ottoman Western Balkans: The Boljanić Family." Journal of the Ottoman and Turkish Studies Association, vol. 6 no. 2, 2019, p. 155-173. Project MUSE muse.jhu.edu/article/746712

Bookmark
Download
- by Graham Ormrod
- •
- 12
  Nursing, Health Care, Competency, Humans

Tracing the influence of institutional Islamic Public Administration in Europe, the chapter looks at the four European Muslim-majority countries, Turkey, Albania, (the Federation of) Bosnia and Herzegovina, and Kosovo. All are successor... more

Bookmark
Download
- by Y. Loh
- •
- 5
  Radiation Oncology, Radiotherapy, Humans, Waqf Role in Urban Development

Waqf by definition is the act of bequests where the donors tolerate their property from personal use and share it for the benefits of the public. The objective of waqf includes providing social and economic sustenance for the community.... more

Резюме. Статията разглежда историята и генеалогията на фамилията Кар-лъоглу (Карлъзаде) и значимата роля, която членовете на семейството играят в сложната динамика на османската политическа действителност във втората половина на ХV и ХVІ... more

Резюме. Статията разглежда историята и генеалогията на фамилията Кар-лъоглу (Карлъзаде) и значимата роля, която членовете на семейството играят в сложната динамика на османската политическа действителност във втората половина на ХV и ХVІ в. Подробно разглежда основополагащата роля на ва-къфа, основан от Карлъоглу Али бей в края на ХV в., за създаването и разви-тието на град Карлово и значението на благотворителната фондация за утвър-ждаването на града като административен, икономически и културен център на района на Гьопса. Анализът и аргументацията на изложението са базирани на европейски и османски първични наративни и документални източници, голяма част от които неизползвани до момента. Историята на град Карлово е неразривно свързана с дейността на мю-сюлманската благотворителна фондация (вакъф), основана от Карлъоглу Али бей през втората половина на ХV в. 1) Още от времето на издигането на първите обществени постройки и превръщането им в ядро на бъдещото селище чак до Освобождението именно вакъфът на Али бей, владян от него-вите наследници, е един от най-значимите, ако не и най-важният механизъм, който стимулира градското развитие на Карлово. Далновидността на осно-вателя на вакъфа и предприемчивостта на лицата, управлявали фондацията след неговата смърт, спомагат не само за изграждането на институция, която функционира без прекъсване в продължение на близо четири века, но също така се превръщат във фактора, който активно допринася за трансформа-цията на някогашното малко и незначително селище Сушица в несъмнения център на региона на Гьопса. Целта, която тази статия си поставя, е от една страна, да акцентира върху значимата роля на карловския вакъф за разви-тието на града, а от друга – да изясни редица неясни аспекти от биографи-ята на основателя на вакъфа и наследниците му и да трасира последвалото разрастване на селището. Анализът почива предимно върху османски до-кументални източници, част от които са слабо или напълно непознати за съвременната историография.

Bookmark
Download
- by Grigor Boykov
- •
- 14
  Ottoman History, Bulgaria, Ottoman Studies, Ottoman Empire

Quote as: Salvatore, Armando, 2016. The Sociology of Islam: Knowledge, Power and Civility, Oxford: Wiley Blackwell. The Sociology of Islam provides an accessible introduction to this emerging field of inquiry, teaching and debate. The... more

Quote as:
Salvatore, Armando, 2016. The Sociology of Islam: Knowledge, Power and Civility, Oxford: Wiley Blackwell.

The Sociology of Islam provides an accessible introduction to this emerging field of inquiry, teaching and debate. The study is located at the crucial intersection between a variety of disciplines in the social sciences and the humanities. It discusses the long-term dynamics of Islam as both a religion and as a social, political and cultural force.
The volume focuses on ideas of knowledge, power and civility to provide students and readers with analytic and critical thinking frameworks for understanding the complex social facets of Islamic traditions and institutions. The study of the sociology of Islam improves the understanding of Islam as a diverse force that drives a variety of social and political arrangements.
Delving into both conceptual questions and historical interpretations, The Sociology of Islam is a transdisciplinary, comparative resource for students, scholars, and policy makers seeking to understand Islam’s complex changes throughout history and its impact on the modern world.

The sociology of Islam has been a late and controversial addition to the sociology of religion. This field of research has been the principal target of the critique of Orientalism and after 9/11 the study of Islam became heavily politicized. In the first volume of what promises to be a major three volume masterpiece, Armando Salvatore steers a careful and judicious course through the various pitfalls that attend the field. The result is an academic triumph combining a sweeping historical vision of Islam with an analytical framework that is structured by the theme of knowledge-power. One waits with huge excitement for the delivery of the remaining volumes.
Bryan Turner, City University of New York

Sociologists of religion have long been awaiting a successor volume to Bryan Turner 's pathbreaking but now dated Weber and Islam (1974). Armando Salvatore's new book provides just this update and much more. Ranging across a host of critical case studies and theoretical issues, Salvatore provides a masterful account of religious ethics, rationalization, and civility across the breadth of the Muslim world, from early times to today. The result is a book of deep intellectual insight, important, not just for the sociology of Islam, but for scholars and students interested in religion, ethics, and modernity in all civilizational traditions.
Robert Hefner, Boston University

A brilliant, pioneering effort to explain the cosmopolitan ethos within Islamicate civilization, The Sociology of Islam encompasses all the terminological boldness of Marshal Hodgson, making the Persianate and Islamicate elements of civic cosmopolitanism, across the vast Afro-Eurasian ecumene, accessible to the widest possible readership in both the humanities and the social sciences.
Bruce B. Lawrence, author of Who is Allah? (2015)

Bookmark
Download
- by Armando Salvatore
- •
- 56
  Religion, Comparative Religion, Political Sociology, Social Theory

Postcolonial nation states in Southeast Asia have taken different trajectories in the localisation of Islam within their respective societies. Post-independence Singapore’s experience of localisation of Islam is largely through a... more

CONVERSION OF MUQATA-WAQFS IN BOSNIA AND HERZEGOVINA INTO PRIVATE OWNERSHIP OF THEIR POSSESSORS Muqata-waqfs represent waqf lands under unlimited and hereditary lease. The muqata lease contract was concluded with persons who were... more

CONVERSION OF MUQATA-WAQFS IN BOSNIA AND HERZEGOVINA INTO PRIVATE OWNERSHIP OF THEIR POSSESSORS
Muqata-waqfs represent waqf lands under unlimited and hereditary lease. The muqata lease contract was concluded with persons who were interested in building on waqf land. They became owners of the buildings and paid an annual rent (muqata) to the waqf, as the land owner. In the territory of Bosnia and Herzegovina muqata leases of waqf lands were not uncommon. They have been practiced since the establishment of the Ottoman rule in the region in the fifteenth century. Since then, they have played an important role in the urban and economic development of Bosnia and Herzegovina and have been maintained until the twentieth century, when they gradually transformed and began to lose their original shape. The key legal intervention that has determined the legal fate of the muqata-waqfs in the 20th century was the establishment of land registers in Bosnia and Herzegovina from 1885/86 until 1910. The registration of muqata-waqfs in the land registers significantly changed their ownership structure and legal nature: these properties were converted into tenants’ ownership, while waqfs were granted only the right to claim annual rent (muqata).
This paper explains in detail the reasons and motives for adopting such a solution, which was contrary to the legal nature of the muqata-waqfs. The main reasons were found to be: 1. misunderstanding of this institute by members of the legislative committees involved in the law-making process; 2. the legislator's endeavour to align the muqata-waqf with the principles of the new land registry system, in particular the principle of superficies solo cedit. The paper also reconstructs the Supreme Court of Bosnia and Herzegovina hearing from 1913 on the issue of muqata-waqfs registration, as well as the conflicting views of some of its members.
This research is based on the analysis of over 360 land registry excerpts of muqata-waqfs in Sarajevo. The analysis of these sources confirmed the thesis on the transformation of the legal nature and ownership structure of muqata-waqfs but showed also that there were certain exceptions and derogations to this rule.

Bookmark
Download
- by Mehmed Becic
- •
- 9
  Comparative Law, Civil Law, Legal History, Bosnia and Herzegovina

Andrey Krasnozhon History of Izmail City and Fortress Sayfa / Page: 6-10 Andrey Krasnozhon Historical Map of Izmail (reconstruction based on historical maps) Sayfa / Page: 12-17 Mehmet Emin Yılmaz İsmail Geçidi’nde Habeşî Mehmed Ağa... more

Andrey Krasnozhon History of Izmail City and Fortress
Sayfa / Page: 6-10

Andrey Krasnozhon Historical Map of Izmail (reconstruction based on historical
maps)
Sayfa / Page: 12-17

Mehmet Emin Yılmaz İsmail Geçidi’nde Habeşî Mehmed Ağa Câmii Restütüsyon
Denemesi
Sayfa / Page: 18-37

Okay Sütçüoğlu Rusya Devlet Arşivinden 1795 Tarihli İsmail Şehri
Haritasına Göre; Tuna Nehri’nde Bazı Osmanlı Dönemi
Gemilerinin Analizi
Sayfa / Page: 38-66

Berat Açıl Habeşî Mehmed Ağa’nın (ö. 1590) Vakfettiği Kitaplar ve Akıbetleri
Sayfa 67-88-

Hülya Yarar Çakıroğlu Ismail Kalesi Kuşatması (Osmanlıca metnin transkripsiyonu)
Sayfa 84-89

IN THIS ISSUE OF IJOT
The 6th edition of the International Journal of Turkology
is dedicated to an unknown and forgotten city on the Ottoman
borderland. The city of Ismail – or in Ukrainian
Izmail – on the northern Kilia branch of Danube River,
some 70 kilometers away from the Black sea, is now a
sleeping city with no crossing, no bridge and not customs
authority, even though its located a few hundred
meters away from the border to Romania, which is on
the other side of the Danube.
Ismail was once a thrilling city, with a multi-ethnic
community. The city was established in 1589 by an Ottoman
Black Eunuch, Chief of Sultans harem, Abyssinian
Mehmed Agha, who dedicated the incomes form the
city to the Holy cities of Mecca, Medina, and Jerusalem.
Ismail was important because it was located on a famous
crossing point of Danube. Before the Ottomans, it
was yearly visited and looted by brigands. The Ottoman
Sultan Murad III decided to establish a fortress and a
city, and the order was given to Habeshi Mehmed Agha,
who with great efforts mobilized a whole set of Ottoman
government bodies to found the city within a few years.
In that year, all the infrastructure for a prosperous city
was implemented. A fortress, a Khan, a Mosque, a customs
authority, a shipyard, etc. were established. Ismail
became a prosperous city for the coming 200 years.
Located at a crossing point, the city was attacked
by Russian troops in the 17th and 18th century Ottoman-
Russian wars. In 1790, under the famous attack
by general Suvorov, the city was burned and the civil
population was excarnated by Russian Troops. The city
never recovered from this attack, and in 1856 – with
the treaty of Paris – the fortress was demolished, and
the Ottoman local Muslim population left. The Russians
established a new city near the old city. This new local
population never showed any interest in the old city, and
so the city fell into amnesia.
In 2019, the editors of this volume Mehmet Tütüncü
and Andrey Krasnozhon has published a book (see
back cover of this journal for further information) that
clarifies and discloses the documentation on the city’s
200 years existence from 1590 until 1790. The book,
published in the Ukraine and Turkish language, was received
very well. The articles in this Journal is a follow
up on our monography on Ismail. In this volume, we
have included some new research about Ismail.
The first article is from Andrey Krasnozhon, who
gives an introduction into Ismail’s short but interesting
city life, from its establishment to its destruction.
The second article by Mehmet Emin Yılmaz is about
the only remnant of Ottoman Ismail. It is the Habeshi
Mehmed Agha Mosque which is very beautiful and picturesque
and the oldest of the region. This mosque, with
its cupola, is a gem of Ottoman architecture. For a long
time it was used as a church, and nowadays it is used
as a DIORAMA panorama museum of attack of Ismail.
Mehmet Emin Yilmaz an architect from Ankara with
years-long experience, has done an attempt to research
the original mosque and its features.
The third article is about the Danube and its ships.
During our research, we found a map in Russian archives
which also enclosed a map of the city, which is
published in our monography last year. But this map has
also very interesting drawings of boats, ships, and carriers
in the Danube river. Dr. Okay Sütcüoğlu from Antalya
University has made a meticulous study of these
boats and their origins.
The fourth article is by dr. Berat Açıl from Istanbul’s
Şehir University. He has studied a part of the waqfıyye
of Habeshi Mehmet Agha, which also was published in
our book. This waqfiye enumerates books possessed by
Habeshi Mehmed Agha. This article gives insight into
the life and the library and intellectual interests of an
Ottoman statesman.
The last article is by Hulya Yarar Cakiroglu who has
discovered and translated Ottoman documents which
gives information about the attack on Ismail of 1790.
There is much literature about this attack from the Russian
side, but information from Ottoman the side is very
rare.
We hope to have prepared an interesting periodical.
We have enough material fora second Ismail issue which
is planned in October this year.
IJOT is open for all participants who are welcome
to submit articles for our next issues. It could be on all
fields of Turkology and adjacent (Turkish Islamic material
culture in the broadest sense). The articles could
be in Turkish, English, French, Russian,or Arabic. Our
IJOT is until now completely free, but all readers and
supporters are most welcome to donate any amount. You
can donate any amount by Pay-Pal to:
sotapublishing@gmail.com
Mehmet Tütüncü - Andrey Krasnozhon .

Bookmark
Download
- by Mehmet Tutuncu and +3
  Ahmed Ameen
  Mehmet Emin Yılmaz
  Berat Açıl
- •
- 12
  Romanian History, Maritime History, Ottoman Studies, Ottoman Military History

Vakfetmek, bir kişinin kendine ait taşınır veya taşınmaz herhangi bir değere mâlik mülkünü, dinî, içtimaî ve hayrî bir gayeye ebediyen tahsis etmesi demektir. Vakfetmekteki gaye toplumsal yardımlaşma, içtimai hayatın tanzimi ile... more

Vakfetmek, bir kişinin kendine ait taşınır veya taşınmaz herhangi bir değere mâlik mülkünü, dinî, içtimaî ve hayrî bir gayeye ebediyen tahsis etmesi demektir. Vakfetmekteki gaye toplumsal yardımlaşma, içtimai hayatın tanzimi ile karşılığını Allah’tan bekleyerek malın infak edilmesidir. Türklerin uzun süredir, Müslüman olmadıkları dönemler de dahil olmak üzere töreyle gelişen bir yardımlaşma kültürüne sahip oldukları bilinen bir gerçektir. Müslüman olmalarıyla beraber Allah yolunda harcama yapmayı, fakir, muhtaç ve kimsesizlere infak ve tasaddukta bulunmayı, iyilik yapmada ve takvada yardımlaşmayı, hayır ve yararlı işlere yönelmeyi öğütleyen birçok ayetin de emriyle Türkler, vakıf müessesesini hükmettikleri topraklarda yaygınlaştırmışlardır. Anadolu’ya girdikleri ilk dönemde uzun bir fetih ve yerleşme sürecinden sonra gelir düzeylerinde gözle görülür bir artış yaşanan Türkler, XII. yüzyılda İslamî çerçevedeki ilk vakıf eserlerini teşekkül ettirmişlerdir. Selçuklu dönemini kapsayan ilk dönem vakıf eserleri, Türkiye Selçukluları dönemine ait öncü, kaliteli ve uzun ömürlü yapılar olmuşlardır. Anadolu vakıf kurumunun hızlı tekâmülü ile diğer dönemlere sirayet eden temel nitelikleri de bu dönemde ortaya atılmıştır. Türkiye Selçuklularının halefleri olan Anadolu Beylikleri, vakıf müessesini yaygınlaştırarak daha da zenginleştirmişler ve vakıf kurumu altın çağı olarak nitelendirilen Osmanlı döneminde de zirveye ulaşmıştır.

Anadolu’nun Müslüman-Türk kimliğine bürünmesini sağlayan Selçuklular ve Beylikler, burada kurdukları vakıf müessesiyle Anadolu’nun Türk yurdu olmasını sağlayarak, bu topraklarda bir vakıf medeniyeti tesis etmişlerdir. Çalışmamızda Türkiye Selçukluları ve Beylikler dönemi vakıfları hakkında genel bir bilgi verilerek, Selçuklular dönemi Konya’da inşa ve tanzim edilen vakıf eserlerinin kemiyeti hakkında kısa bir değerlendirme yapılmıştır. Ayrıca Beylikler döneminde Konya’da kurulan birçok vakfın genel niteliklerinin ortaya çıkarılması ve hazırlanan Konya vakıfları adlı eserde Selçuklu ve Beylikler dönemi vakıfları hakkında derinliğine yapılan çalışmalar öncesinde özet bir değerlendirme yapılması amaçlanmıştır.

Endowing means to allocate a person’s own real estate or capital of any value for a religious, social and charitable cause. The purpose of a donation is the arrangement of social solidarity and life, as well the allocation of property by expecting its reward from Allah. It is a wellknown fact that Turks, even when they were not Muslims for a long time, have had a customarily developing culture of mutuality. Turks promoted waqf institutions in their countries motivated by the orders of many verses that advise spending for Allah, helping the poor, needy and orphans, helping in doing good and taqwa, and turning to charity and beneficial deeds. Turks, who experienced a noticeable increase in their income levels after a long conquest and settlement process in the first period they entered Anatolia in the 17th century, they formed the first waqf works of the century within an Islamic framework. The first period covers waqf works of the Seljuk period such as pioneering, good quality and long-lasting structures. The rapid evolution of the Anatolian waqf institutions and its basic characteristics that spread to other periods, have also occured in this period. Furthermore, Anatolian Principalities, known as the successors of the Turkey Seljuks, have enriched the waqfs by expanding them. Thus, the waqf culture reached its peak in the Ottoman period, which is described as the golden age.

The Seljuks and Anatolian Principalities that enabled Anatolia transforming into a MuslimTurkish identity, established a fountain of civilization in Anatolian lands by creating a ‘waqf institution culture’. This study aims at presenting an overview on the waqfs of the Anatolian Seljuks and Anatolian principalities period in Konya, during the times of the Seljuks’ state. For this purpose, buildings and foundation works of those times, have been examined and briefly evaluated. An additional aim of our article was to present a summary for our book called ‘The Konya Waqfs’. Therefore, an investigation into general characteristics of many foundations established in Konya, as well a detailed evaluation about the times of the Seljuks and Principalities were necessary.

Özet Simâtü'l-Halîl, Halil İbrahim Sofrası, İbrahim Peygamberin bütün yolcuları ağırlama ve karınlarını doyurma alışkanlığının bir gelenek halini aldığı yüzyıllar boyunca el-Halil kentinde bulunan fakir ve muhtaçlar ile hacılar, sufiler... more

Özet
Simâtü'l-Halîl, Halil İbrahim Sofrası, İbrahim Peygamberin bütün yolcuları ağırlama ve karınlarını doyurma alışkanlığının bir gelenek halini aldığı yüzyıllar boyunca el-Halil kentinde bulunan fakir ve muhtaçlar ile hacılar, sufiler ve seyyahların ağırlandığı bir sofra idi. Halilürrahman Vakfı bünyesinde faaliyet gösteren Halil İbrahim Sofrası aynı zamanda da başta Hz. İbrahim olmak üzere pek çok peygamberin türbesi üzerine kurulmuş olan el-Halil Camiini de bünyesinde barındıran El-Halil Külliyesinin en önemli yapısı olarak külliyeye kendi adını vermiştir. Osmanlı fethi sonrası Osmanlı merkezi yönetiminin hac organizasyonu çerçevesinde önemi artarak devam eden simât için yeni vakıflar kurulmuş, bazı durumlarda vakıflardan tahsisatlar yapılmış veya vakıf kurucularının evlattan nesilleri kesildiğinde vakıf gelirlerinin yönlendirildiği mübarek mekânlardan olmuştur. Bölgeye hac mevsiminde dağıtılmak üzere surre alayları ile hediyeler gönderilerek çeşitli ihsanlarda bulunulmuş, çalışanlarına tahsisatlar yapılmıştır. Çalışma, Halilürrahman Vakfı külliyesi bünyesinde faaliyet gösteren simâtın, 18. yüzyılda etkinliğini ve bulunduğu coğrafya açısından önemini ortaya koymayı amaçlamaktadır. Bu çerçevede çalışma üç bölümden oluşmaktadır. Öncelikle Osmanlı algısında el-Halil kenti ve Haremü'l-Halil'in yeri hacıların ve seyyahların anlatılarına referansla kısaca incelenecektir. Sonrasında Simâtü'l-Halil tanımlanarak, sunulan hizmetler anlatılacaktır. Çalışmanın üçüncü bölümünde simâtın 18. yüzyıldaki durumu simâta ait muhasebe kayıtları, görevli atamaları, işleyişi ve yaşanan sıkıntılara ilişkin Dîvân-ı Hümâyun'dan gönderilen hükümlere referansla değerlendirilecektir.

Abstract
Simât al-Khalîl, the Table of Abraham, was a table that hosted the poor and needy and pilgrims, sufis and travelers in the city of Hebron for centuries, when the Prophet Abraham’s habit of welcoming and feeding all passengers became a tradition. The Table of Abraham, which operates under the Halilürrahman Waqf, also named the complex itself as the most important structure of the Al-Khalil Complex, including Mosque of al-Khalil which was built on the mausoleum of many prophets, especially the prophet Abraham. After the Ottoman conquest, new waqfs were established for the continuity of the services in the public kitchen, which continued to increase in importance within the framework of the pilgrimage organization of the Ottoman central administration. In some cases, allocations were made from the waqfs, or when the founders of the waqf were cut off, the revnues of the waqfs was directed to the simât. A variety of gifts were made by distributing surra regiments sent to the region during the pilgrimage season, and allocations were made to the employees of the waqf.
This study aims to reveal the effectiveness of the public kitchen which operates within the complex of Halilürrahman Waqf, in the 18th century and its importance in terms of geography. In this framework, the study consists of three parts. Firstly, the city of Hebron and the location of the Haram al-Khalil in Ottoman perception will be briefly examined with reference to the narratives of the pilgrims and travelers. Later, Simât al-Khalil will be defined and the services provided will be introduced . In the third part of the study, the situation of the public kitchen in the 18th century will be evaluated with reference to the provisions sent from the Imperial Council regarding the accounting records of the simât, appointments of officers, the functioning and the troubles experienced.

This study aims at analyzing the employment status of the waqf staff in Jerusalem during the 18th century from a socioeconomic and demographic point of view. It focuses on effects of central authority and its existence symptoms and... more

Bookmark
Download
- by Serife Eroglu Memis
- •
- 13
  Ottoman History, Ottoman Studies, 18th Century, Jerusalem

The Umayyad Mosque of Damascus was both the emblematic monument of the city and a principal driver of its economic life. By the end of the medieval period, it had established a dense network of links with the city and the surrounding... more

Bookmark
Download
- by Mathieu Eychenne and +1
  Élodie Vigouroux
- •
- 44
  Economic History, Islamic Law, Islamic Economics, Ottoman History

Bu kitap, erken modern dönemde farklı toplum kesimlerine mensup Kudüslülerin mahkemede ve çevresinde gelişen gündelik etkileşimlere yansıdığı şekliyle vakıf pratiklerini daha geniş bir Osmanlı bağlamında incelemektedir. Buna göre,... more

Osmanlı Devleti 1353’te Bolayır ve 1354’te Gelibolu’yu alarak Balkan topraklarına girmiş; uç akıncı aileler vasıtasıyla bölgede hızla ilerlemiştir. Turahanoğulları da bu ailelerden biridir. Evrenos Bey’in mirahuru Gazi Turahan Bey 1395... more

Tema ovog rada su muslimanske zadužbine, vakufi, koji su na Balkan stigli s Osmanlijama. Najintenzivnija muslimanska zadužbinarska delatnost na teritoriji današnje jugoistočne Srbije uočljiva je nakon konačnog osmanskog osvajanja sredinom... more

This study deals with the theme of “Governance of Death” with a special focus on Land Ownership and Property Rights in case of Muslim Burials in Hyderabad, Telangana. The study makes efforts to document the never-researched-before theme... more

Bookmark
Download
- by Srushti Satpathy
- •
- 6
  Management, Governance, Land Law, Waqf Role in Urban Development

Waqf is a charitable vehicle in Islam with the ability to contribute toward deep socioeconomic development. This paper focuses on the ability of a Public Trust Foundation toward collective development through a fund disbursement system... more

Bookmark
Download
- by Rashedul Hasan
- •
- 7
  Education, Governance, Malaysia, Legal

The one form of worship to be able closer to Allah SWT which is related to the property called a Waqf. Wakaf Istimari also called productive waqf, which is endowment wakaf used for investment, either in agriculture, industry, commerce,... more

(The argument and key sections of this article are included in "Brought under the Law of the Land".) The three consecutive grand vizierates of scions of the renowned Köprülü family spanned a large part of the second half of the... more

(The argument and key sections of this article are included in "Brought under the Law of the Land".)

The three consecutive grand vizierates of scions of the renowned Köprülü family spanned a large part of the second half of the seventeenth century. Mehmed Paşa Köprülü held the office of grand vizier from 1656 to 1661, when he was succeeded by his son Köprülüzade Fazıl Ahmed Paşa, who held the position until 1676. His successor was his adopted brother, Merzifonlu Kara Mustafa Paşa, who reigned until 1683. Although the latter‟s reign will not be treated extensively in this article, he should be considered an important beneficiary, partaker and promoter of the Köprülü legacy of statesmanship. Together, the grand vizierates of these three Köprülüs constitute a remarkably resurgent yet stable quarter of an otherwise extremely stormy Ottoman century. But neither the Köprülü family, nor their imperial policies which profoundly affected Izmir, have received much scholarly attention recently.
Imperial policy is understood here as a consistent longer-term plan of action designed to secure the interests, not primarily of a person, household, clientele or broader interest group, but of the Ottoman Empire as a whole. I am aware of the ambiguity of the term „imperial‟, which immediately calls to mind the derived term of „imperialist‟, but I have chosen it deliberately. The association between the two terms is not only natural, but also pertinent. For it is in the nature of a true empire, not only to be imperial, but also to be imperialist – in the words of Henry Kissinger, „empires have no interest in operating within an international system; they aspire to be the international system.‟
Did the Köprülüs have such a consistent policy? And if so, what did it entail? In order to answer these questions, which I will attempt to in this paper, we need to examine the circumstances they faced, how they responded to them, and what the results were. My answers are based to a large extent on the Köprülüs‟ involvement with a number of Ottoman cities, particularly Izmir. But before discussing their „refashioning of Izmir‟, let us turn to the circumstances Mehmed Paşa Köprülü had to face at his assumption of the grand vizierate on 15 September 1656.

The port-city of Izmir (old Smyrna) plays a crucial role in modern world history. From the 1570s, that city became subjected to European mercantile interests and quickly developed into the main conductor of an irreversible European... more

Özet: İslâm vakıf hukuku kapsamında en çok tartışılan konulardan biri " vakf ale'n-nefs " meselesidir. Bu konuda, mevkûfun aleyhte bulunması gereken kurbet, te'bîd ve temlîk şartlarına dayalı olarak üç farklı görüş ortaya çıkmıştır. Bu... more

Tarih boyunca Doğu Akdeniz kıyılarının çölden önceki son durağı olan Gazze, Nil Vadisi ile Arap topraklarına yerleşmiş güçler arasındaki rekabette önemli bir konuma sahip olmuştur. Bu önemine bağlı olarak da bir imparatorluktan diğerine... more

This paper examines the attributes or factors contributing to the lack of reporting by Islamic councils. To gain feedback on how such problems can be solved, the researcher conducted interviews with experts from Islamic organisations. The... more

Bookmark
Download
- by Dalila Daud
- •
- 3
  Waqf Accounting, Waqf Studies, Waqf Role in Urban Development

This paper investigates the socio-economic role of waqf in Bosnia and Herzegovina from the 20 th century to date. Bosnia and Herzegovina waqf endured through various political fortunes and improved the social and economic circumstances of... more

(Micro Waqf Bank (BWM) is the newest program of the Indonesia government. This microfinance institution is based on waqf crowdfunding and it was allocated to the community around the Islamic Boarding School area. This study aims to reveal... more

Housing is one of the basic needs of human beings. Despite its importance, housing prices have continued to increase beyond the reach of the masses. Realizing the fact, the government has made different attempts to ensure the provision of... more

Bookmark
Download
- by Hafis Bello
- •
- 9
  Business, Land and Property Development, Urban Planning, Housing

Öz El-Halil şehrinde bulunan Halilürrahman Vakfı başta İbrahim Peygamber olmak üzere pek çok peygamberin türbesi üzerine kurulmuş olan el-Halil Camii ve Halil İbrahim Sofrası’nı bünyesinde barındırmaktadır. Gelirlerinin büyük kısmını... more

ÖZ: Çalışma, 1703-1831 yılları arasında Kudüs'te mevcut vakıflar ile yeni kurulan vakıfların akarlarının işletim usullerini incelemeyi amaçlamaktadır. Tarihsel süreçte vakıf mülklerinin işletilme usullerinin, vakıf kurumunun gelişimine... more

ÖZ: Çalışma, 1703-1831 yılları arasında Kudüs'te mevcut vakıflar ile yeni kurulan vakıfların akarlarının işletim usullerini incelemeyi amaçlamaktadır. Tarihsel süreçte vakıf mülklerinin işletilme usullerinin, vakıf kurumunun gelişimine etkilerinin neler ifade ettiği sorusu da çalışma çerçevesinde cevaplanmaya çalışılacaktır. Vâkıflar tarafından vakfiyelerde şart koşulan icâr şekillerini, temelde kira sistemi olarak belirtmek mümkündür. Kira uygulamalarının; icâre-i vâhide, mukâta'a veya icâre-i tavîle (icâreteyn) şeklinde üç farklı isimle tanımlanması mümkünse de, Kudüs özelinde vakıf mülklerin değerlendirilmesinde uygulanan yöntemlerden senelik icâr ya da icâre-i tavîle yani uzun süreli kiralamalar daha çok tercih edilmekte idi. Mukâta'a (hikr, hukr) usulü ile yapılan kiralamalarda kiracının bu arazi üzerindeki binaları ve ağaçları koruması ve devamlılıklarını sağlaması beklenirken, huluvv-ı şerʻî ile yapılan kiralamalarda kiralanan mülklerin tamir ve termimlerinin yapılması sağlanırdı. En sonunda da vakıf mülkünü uzun süreli kiralayacak ya da tamir ve termimini üstlenecek bir kiracı bulunmadığında, vakfın mütevellisi vakfın akarını bir başka gayrimenkulle değiştirmek üzere kadıya başvururdu. İstibdâl olarak adlandırılan bu tür değişiklikler, muhtemelen bir başka gayrimenkule yatırım yapmak veya vakfın nakit para ihtiyacını karşılamak için yapılırdı. Vakıf mülklerinin işletilmesine yönelik bu uygulamaları Kudüs özelinde incelemeyi amaçlayan çalışma, üç bölümden oluşacaktır. Öncelikle çalışma kapsamına giren dönemde Kudüs'te yeni kurulan vakıfların akar ve hayrâtları tespit edilmeye çalışılacaktır. Sonrasında bahse konu akarların işletilme usulleri incelenerek, farklı uygulamalar Kudüs Şer'iye Sicilleri'nden ve Şam Ahkâm Defterleri'nden tespit edilen örnekler üzerinden açıklanacaktır. Üçüncü bölümde ise, elde edilen veriler ışığında vakıfların Kudüs ekonomisindeki yeri tespit edilmeye çalışılacaktır.
ABSTRACT: The aim of this study is to examine the rental transactions of the assets of the already existing and newly established Waqfs in Jerusalem between 1703 and 1831. In the historical process, the question of the effectsof rental procedures of the Waqf assets on the development of the Waqf institution will be sought to be answered within the framework of the study. It is possible to specify the renting methods stipulated by the endowers in the waqfiyyas as part of Waqf system. Although it is possible to define rent applications by three different names as ijâra wâhida, hikr and ijâra tawîla(ijâratayn), annual renting or ijâra tawila, or long-term leasing, was preferred among the transactions used in the evaluation of Waqf properties in Jerusalem. In the leases made with hikr method, the tenant was expected to protect the buildings and trees within the land and ensure their continuity,while in the leases made with huluvv the repairs and terminations of the leased properties were provided. In the end, if there were no tenant to rent or lease the property for a long time, the custodian (mutawalli) of the Waqf would apply to the judge (kadi) to replace the asset of the Waqf with another property. Such changes, called istibdâl, were probably made to invest in another property or to meet the cash needs of the Waqf. The study, which aims to examine these practices regarding the transactions of Waqf properties in Jerusalem, will consist of three parts. Firstly, it will attempt to determine the assets and charitable goods of the newly established Awqaf in Jerusalem in the period covered by the study. Then, the methods of operation of these properties will be examined and different applications will be explained through the examples determined from Jerusalem Shari‘a Court Registers and the orders for the province of Damascus (Ahkâm Registers). The third part will attempt to determine in the light of the data obtained, the position of the Awqaf in the economy of Jerusalem.

Zakat microfinance (ZMF) is an alternative to the limitation of zakat institution and microfinance institution in empowerment program. To make sure the zakat microfinance is on the track and to boost its performance and its benefit,... more

Özet Hacı Bektaş Velî Zâviyesi'nin temeli Hacı Bektaş-ı Velî tarafından atılmıştır. Zâviye kurumsal bütünlüğünü II Bayezid zamanında (1481-1512) onun destekleri ile tamamlamıştır. Bu devirden Osmanlı Devleti'nin sonuna kadar, zâviyenin... more

Throughout the Ottoman classical ages, the evkaf (pl. of vakıf, or the religious endowments) were the primary institutions for public service in the Ottoman towns. The evkaf allocated public resources, war booty and agricultural surplus... more

Throughout the Ottoman classical ages, the evkaf (pl. of vakıf, or the religious endowments) were the primary institutions for public service in the Ottoman towns. The evkaf allocated public resources, war booty and agricultural surplus to many important causes, from urban infrastructure, to civil education and health service, from soup kitchens for the poor, to the maintenance of religious sanctuaries and provisioning of loans to the needy community members. With this function, the evkaf bolstered the legitimacy of the House of Osman as well as their dignitaries in the provinces, and, for that reason, extortion of the evkaf property was a great taboo. However, this taboo shattered after 1826, when the evkaf and their revenues were taken under the control of the Ministry of Evkaf. The state never openly extorted the vakıfs, yet, as their revenues began to be transferred to the other sectors the state needed, the evkaf became impoverished. This opened the gates for the commercialization of the evkaf property. This paper discusses how this process worked in the case Bursa, setting forth some cases on the basis of research in the Prime Ministry Ottoman Archives. These cases demonstrate some of the patterns whereby the evkaf were converted into private property in the 19 th century. Usurpation of the evkaf by the industrialists is one of them. Another is to sacrifice of the evkaf property for the modernization projects of the state, including turning them into state enterprises or leasing them to the private sector. The third way is the reserving the vakıf land for the immigrant settlements, and therefore depriving the evkaf of their revenues. Was the commercialization of the evkaf an inevitable outcome of the process of modernization and integration to global capitalism in the 19 th century? How might the preying on the vakıfs have effected (brought about) the social disputes and movements of the Ottoman period? With the analyses of the cases presented from Bursa, an Ottoman urban center of industrialization and global commerce of silk, the goal of this presentation is to open these questions for discussion.

Waqf Role in Urban Development

Log In