Some remarks on the symbolic and terminological meanings attributed to minbar in history
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Dosyalar
Tarih
2019
Yazarlar
Dergi Başlığı
Dergi ISSN
Cilt Başlığı
Yayıncı
İlahiyat Bilimleri Araştırma Vakfı
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
Cami mimarisinin bölümlerinden birisi olan minberler, tarihte yalnız üzerine çıkılarak din görevlisinin cemaat tarafından görünür hale gelmesini sağlayan, sesinin duyulmasına yardımcı olan alelade bir araç değildiler. Bilakis, kökleri Hz. Peygambere kadar dayanan birtakım görevlerin ifa edilmesinde önemli paya sahiptiler. Başta müslümanların dinî konularda bilgilendirilmesi olmak üzere, toplumun idaresine dair işler de minber vasıtasıyla tabana yayılmıştır. Asr-ı Saadet’te ilk numunesi neşvünema bulan minber, daha sonra Râşid Halifeler zamanında da aynı vazifeyi görmeye devam etmiştir. Emevîler döneminden itibaren minberler, gerek devlet idaresinde gerekse siyasî hayatta aktif rol oynamışlardır. Bu devirle birlikte minberler, siyasî ve idarî birtakım yeni anlamlar yüklenmesi hasebiyle sembolik/terminolojik bir karakter kazanmaya başlamıştır. Bir kavram olarak ona yüklenen sembolik anlam, tarihi süreçte zaman zaman zayıflasa da yakın zamana kadar varlığını korumuştur. İslam dünyasının farklı coğrafyalarında ve farklı tarihlerde gerçekleşen gerek iktidar mücadelelerinde gerekse isyan hareketlerinde siyasî propaganda aracı olarak yine minberlerin etkin bir kullanımı söz konusudur. Bunun yanında, halifeye biatın minberlerde gerçekleşmesi ve minberlerde okunan hutbelerin, iktidarın bir sembolü olarak telakki edilmesi de minberin yüklendiği siyasî ve idarî sahadaki sembolik/terminolojik anlamla ilgilidir. Minberin terminolojide kazandığı anlamlardan bir diğeri, İslam coğrafya ilmine dairdir. Ortaçağ İslam coğrafyacıları, eserlerinde “minber” kelimesini gelişigüzel kullanmamaktadırlar. Müelliflerin, tasvir ettikleri şehirlerin minbere sahip olup olmadığı ve sahip oldukları minber sayısı gibi kaydettikleri malumat, burada mevzubahis edilecek olan sembolik/terminolojik anlama işaret etmektedir
The minbars (pulpits), one of the sections of mosque architecture, had an important role in performing some functions in Islamic history dating back to the time of the Prophet. It can be said that he did his actions while he was alive, not only as a prophet, but also as a president and a political leader. The Masjid in Madīna was a place of worship for muslims, as well as their meeting place, education-training center, courtroom, military camp, hospital, prison, guesthouse, and finally a state administration center. In early times when the mosque was the center of state administration, his minbar was the place where the administrative, military and political issues of the Muslim community were discussed, but it was also the place where the caliphs receive their allegations from people. In the ongoing historical process, it is certain that these practices in the Prophet’s and the Rightly Guided Caliphs’ periods had an impact on the acceptance of Minbar as one of the signs of sultanate. The spread of minbars outside Ḥijāz corresponds to ʿUmar b. al-Khaṭṭāb (r. 13- 23/634-44) era in terms of the actualization of great conquest movements. In this period, large Masjids (al-Masjid al-Jamīʿ) for Friday prayer (ṣalāt al-jumʿa) were built or existing buildings converted into mosque in the conquered cities of Iraq, Dimashq, Iran and Egypt. According to the general opinion, which is included in both the source works and the contemporary studies, the second minbar established after the Prophet’s minbar is the one which was founded by ʿAmr b. al-ʿĀṣ in al-Fusṭāṭ on the territory of Egypt. However, the account that ʿUmar addressed a speech to the public on the minbar of Basra after the conquest shows that the second minbar recorded in Islamic history may be in Iraq district.
The minbars (pulpits), one of the sections of mosque architecture, had an important role in performing some functions in Islamic history dating back to the time of the Prophet. It can be said that he did his actions while he was alive, not only as a prophet, but also as a president and a political leader. The Masjid in Madīna was a place of worship for muslims, as well as their meeting place, education-training center, courtroom, military camp, hospital, prison, guesthouse, and finally a state administration center. In early times when the mosque was the center of state administration, his minbar was the place where the administrative, military and political issues of the Muslim community were discussed, but it was also the place where the caliphs receive their allegations from people. In the ongoing historical process, it is certain that these practices in the Prophet’s and the Rightly Guided Caliphs’ periods had an impact on the acceptance of Minbar as one of the signs of sultanate. The spread of minbars outside Ḥijāz corresponds to ʿUmar b. al-Khaṭṭāb (r. 13- 23/634-44) era in terms of the actualization of great conquest movements. In this period, large Masjids (al-Masjid al-Jamīʿ) for Friday prayer (ṣalāt al-jumʿa) were built or existing buildings converted into mosque in the conquered cities of Iraq, Dimashq, Iran and Egypt. According to the general opinion, which is included in both the source works and the contemporary studies, the second minbar established after the Prophet’s minbar is the one which was founded by ʿAmr b. al-ʿĀṣ in al-Fusṭāṭ on the territory of Egypt. However, the account that ʿUmar addressed a speech to the public on the minbar of Basra after the conquest shows that the second minbar recorded in Islamic history may be in Iraq district.
Açıklama
WOS:000504039400015
Anahtar Kelimeler
İslam Tarihi, Minber, İslam Şehri, Cami, Sembol, Islamic History, Minbar, Islamic City, Mosque, Symbol
Kaynak
WoS Q Değeri
N/A
Scopus Q Değeri
Cilt
39
Sayı
3
Künye
Can,M. (2019). Some remarks on the symbolic and terminological meanings attributed to minbar in history. Bilimname, 39(3); 413-445
