Memlükler döneminde Kahire, ulemaya dersler ve mansıplar sunan çok sayıda ilim kurumuna ev sahipliği yapmıştır. Bu dönemde şehirdeki bazı büyük camiler, sultanların ve yüksek dereceli emîrlerin kurdukları vakıflar sayesinde vakıf-temelli birer ilim kurumu haline gelmiştir. Bu camilerin erken örneklerinden biri olan İbn Tolun Camii, VII. (XIV.) asrın sonunda dönemin Memlük sultanı tarafından yeniden imar ettirilmiştir. Camiyi Memlükler döneminin önde gelen ilim kurumlarından biri haline getiren vakıf da bu imar faaliyeti sırasında kurulmuştur. Cami vakfiyesinin dersler ve mansıp sahipleriyle ilgili şartları içeren bölümleri bu makalenin konusunu oluşturmaktadır. Memlükler döneminde İbn Tolun Camii’nde dört fıkıh mezhebinin her biri için derslerin yanı sıra tefsir, hadis, tıp, mîâd, kıraat ve nahiv dersleri düzenlenmekteydi. Camide ulemaya fıkıh müderrisi, muîd, tefsir şeyhi, hadis şeyhi, nakib, tıp müderrisi, mîâd şeyhi, münşid/mâdih, kıraat ve nahiv mütesaddiri, mülakkın, şeyhüssübha, müsebbih/zâkir, hatip, imam, reîsülmüezzinîn, müezzin, kāri, müeddip, arîf, hâzinülkütüp ve saâtî gibi eğitimle ve dinî vazifelerle ilgili çok sayıda mansıp tahsis edilmiştir. Makalede, vakfiye merkeze alınarak bu mansıpların mahiyetleri tespit edilmeye çalışılmış, bu sırada Memlük Kahiresi’ndeki ilim kurumlarının günümüze ulaşan vakfiyeleri, Memlük kaynaklarındaki bilgiler ve mansıpların tanımlarıyla ilgili modern literatürde yer alan tartışmalar da dikkate alınmıştır. Makalede ayrıca dört fıkıh mezhebinin yanında birden fazla ilmin tedris edildiği çok mansıplı ilim kurumlarının teşekkülü hakkında bilgi verilerek İbn Tolun Camii’nde görülen ilim kurumu modelinin tarihî bağlamı tespit edilmeye çalışılmıştır.
The city of Cairo in the Mamluk period was home to numerous educational institutions that offered courses and stipendiary positions (manṣibs) to ulama. In this period, some of the great mosques in the city had become waqf-based learning institutions through the waqfs founded by the sultans and high-ranking amirs. The Mosque of Ibn Ṭūlūn, one of these early mosques, was built by Aḥmad b. Ṭūlūn in 265 (879) in the Ṭūlūnid city of Qatā’i‘. After remaining in a dilapidated state during the Ayyūbid and the early Mamluk periods, the mosque was rebuilt at the end of the 7th (14th) century by al-Malik al-Manṣūr Ḥusām al-Dīn Lāchīn, the Mamluk sultan. The endowment deed (waqfiyya), which turned the mosque into a prominent learning institution in Mamluk Cairo, was established during the rebuilding process. This article explores the waqf, lessons taught in the mosque, manṣibs assigned to ulama in the waqfiyya, definitions of these manṣibs, relations established between manṣibs and sciences, and the effect of these manṣibs on the ulama’s scholarly and professional activities. Having survived through the present, the waqfiyya of the Mosque of Ibn Ṭūlūn is a critical source for understanding the organization of learning institutions and scholarly professional practices of ulama in the Mamluk period. According to the waqfiyya, the courses about the four schools of law (madhhabs), together with the courses in tafsīr, ḥadīth, medicine, mī‘ād, qirā’a, and naḥw, were organized in the mosque. Additionally, manṣibs related to educational and religious duties, such as mudarris of fiqh, mu‘īd, shaykh of tafsīr, shaykh al-ḥadīth, naqīb, mudar-ris of medicine, shaykh of mī‘ād, munshid/mādiḥ, mutaṣaddir al-qirā’ā and naḥw, mulaqqin, shaykh al-subḥa, musabbiḥ/dhākir, khaṭīb, imām, ra’īs al-mu’adhdhinīn, mu’adhdhin, qārī, mu’addib, ‘arīf, khāzin al-kutub, sā‘ātī, were given to ulama. This article endeavors to identify the meanings of these manṣibs by inquiring into the waqfiyya; further, the article also considers surviving waqfiyyas from the educational institutions in Mamluk Cairo, the information in the Mamluk sources, and the discussions on the definitions of manṣibs in modern literature. Furthermore, the monthly stipends paid to manṣib-owners have been detected through the waqfiyya. Based on this information, this article shows how the manṣibs in the Mosque of Ibn Ṭūlūn were comparatively ranked. Moreover, the clauses in the waqfiyya related to the qualifications of manṣib-owners and the procedures for the courses are compared with the other waqfiyyas of the period. Within the waqfiyya, it is stipulated that the mudarris of fiqh should offer his courses with respect to the legal ideas and the established methods (al-rasm al-mu‘tād) of his madhhab. It is also expected of the mudarris to present the proofs (adilla wa barāhīn) of his madhhab to the students. As for mudar-ris of tafsīr, he must be an expert of Qur’anic exegesis as well as linguistics and i‘rāb, while the mudarris of ḥadīth should have the knowledge of both riwāya and dirāya in the science of ḥadīth. In addition, qirā’a and naḥw are included under a single course, and for this course, only one mudarris, namely mutaṣaddir, is to be assigned. Based on this information, it is suggested that the principles (uṣūl) and questions (masā’il) of the sciences were taken into consideration while determin-ing the clauses of the waqfiyya, which were consistent with the existing learning practices of the ulama. The trajectory of the Mosque of Ibn Ṭūlūn is significant in terms of discerning the two particular trends of the institutions of learning in Mamluk Cairo. First, some prominent mosques in the city had gradually become waqf-based learning institutions during the period under consideration. These mosques, since their establishment or reconstruction, had been designed as learning institutions sup-ported by waqfs. In this respect, they differ from mosques like the Mosque of ʿAmr b. al-ʿĀṣ in Egypt or the Umayyad Mosque in Damascus, where the practice of endowing courses to a certain column or place in the mosque was common. In these examples, endowments were made only for certain study circles (ḥalqa) in the mosques, and the mosque itself was not intended as a learning institution. However, the waqfiyya of the Mosque of Ibn Ṭūlūn presents the mosque as a learning institution rather than simply a place of worship. In this respect, the mosque is an early and significant example of such learning institutions in Mamluk Cairo. The second pattern is the formation of learning institutions, established by the sultans and leading amirs, where courses were taught primarily on the four mad-hhabs, ḥadīth, tafsīr, medicine, mī‘ād, qirā’a, and naḥw, and where manṣibs were offered to ulama who were specialists in these subjects. These institutions were larger than their equivalents in Mamluk Cairo in terms of their physical size, the wealth of their waqfs, and the variety of courses and manṣibs they offered. Additionally, they probably also occupied a higher position among these institutions. The Mosque of Ibn Ṭūlūn was one of the most significant of these learning institutions in the city. According to the waqfiyya, there were over three hundred manṣib-owners in the mosque, and thirty eight different types of manṣibs were given to ulama. This information is particularly noteworthy in that it shows the diversity of manṣibs that a mosque in Cairo could offer to the scholars in the Mamluk period, as well as the significant number of manṣib-owners. Before the Mamluk period, learning institutions, and particularly madrasas, had offered stipends mostly to only one mudarris and to a select number of students. In this context, the Mosque of Ibn Ṭūlūn presents a distinct experience in the history of Islamic learning institutions. Thus, this article evaluates the formation of a learning institution model, as was the case for the Mosque of Ibn Ṭūlūn, in which four madhhabs and more than one science were taught and a large number of manṣibs were offered to ulama. In this way, this article attempts to identify the history and context of this institutional learning model, as exemplified by the case of the Mosque of Ibn Ṭūlūn.
