التربة الإيوان بالأناضول خلال عصري سلاجقة الروم والإمارات الترکمانية

[1] - Yildirim, Semra Palaz, Kütahaya Hidirlik Mescidi, Turkish Studies, Volume 12/13, Ankara, Turkey,  p.451.                                                                                                                                                          

[1] - Grube, Ernest and others, Architecture of the Islamic world, Thames and Hudson, London, 1978, P.46.                                                                                                                                                             

[1] - There are two models of Eyvan Türbesi. First, Al-Sadat Al-Tha'alibah Turbah (613 AH / 1276 CE) at Imam Al-Shafi'i Necropolis, with the entrance and iwan only. According to Creswell, its iwan is the oldest model of iwans in Egypt. It is about 6.30 meters wide and 9.89 meters deep, and the iwan is built with baked bricks. Creswell, K.A.C., The Muslim Architecture of Egypt, Ayyubids and Early Bahrite Mamluks, Oxford, 1962, P.78, Second, Senjan Turbah, which is 140 meters away from the north of Al-Sadat Al-Tha'alibah Turbah. Its residues show that it was similar to Al-Sadat Al-Tha'alibah Turbah and nothing survied from its iwan but the Western Wall, which is 7.15 meters long and carried –with the Eastern Wall– the iwan vault. Some decorative handwriting parts remained. Its designs revealed that they were written in Mamluk Thuluth script on a groundcover and they were put inside fields that are separated by decorative pictures.                                                                                                              

عثمان، محمد عبد الستار، التربة الإیوان من أنماط المبانی فوق القبور فی مصر، مجلة العصور، المجلد السابع، جـ2، 1992م، ص ص 284، 289.

Uthman, Muhammad Abd al-Sattar, “alturabat al'iiwan min 'anmat almabani fawq alqubur fi misr”, Magallat al-Usour, 7th Edition, Part 2, 1992, pages 284, 289.

[1] - Sultan Mesut türbesi probably dates back to a period before the 8th century AH / the 14th century CE, compared to the nearby shrines, such as Kadılar türbesi and Shagildi türbesi, and the Iwan is the oldest and Prince Bayezit had introduced the decorated entrance block. The entrance ornaments and its artistic characteristics are relatively similar to the ornaments of the Green Mosque of Iznik (1378 – 1392 CE). Besides, the twelve-pointed star dish, which exists inside the doorstep, has a similar one in teh entrance of Sultan Murad türbesi in Bursa (1451 CE).

Cantay, Tanju, Amasya Sultan Mesud Türbesi'nin İnşa Yılı, Vakıflar Dergisi, 25, 1995, P.P. 35-36.   

[1] - Yildirim, Semra Palaz, Kütahaya Hidirlik Mescidi, p.p.451-452. 

[1] - Sağin, Neslihan, Seyit Gazi İl Çesindeki Ortaçağ Yapilari, Yüksek lisans Tezi, Selçuk Üniversitesi, Sosyal Bilimler Enstitüsü Arkeoloji Ana Bilimdali Ortaçağ Arkeolojisi Bilimdali, Konya, 2011, P.20.  

[1] - أحمد محمد عیسى، استانبول، 1987م، ص120: اصلان آبا، أوقطای، فنون الترک وعمائرهم، ترجمة

Aslanapa, Oktay. Funūn al-turk wa-ʻamāʼiruhum, Translated by Ahmad Muhammad Eissa, Istanbul, 1987 CE, Page 120.

[1] - Sağin, Neslihan, Seyit Gazi İl Çesindeki Ortaçağ Yapilari, P.22. 

[1] - Sağin, Neslihan, Seyit Gazi İl Çesindeki Ortaçağ Yapilari, P.20. 

[1] -Grube, Ernest and others, Architecture of the Islamic world, P.46.

11- Rukn ad-Dīn Qilij Arslān is the second son of sultan Ghiyath al-Din Keyhusrev from his Roman wife. He was nine years old when his father passed away, and he shared power with his brother during 644 - 664 AH / 1246 - 1265 CE, then he ruled alone at the end of that period and was succeeded by his son Ghiyath al-Din Keyhusrev III.

Cahen, Claude, The formation of Turkey (The Seljukid Sultanate Of Rum Eleventh To Fourteenth Century, Translated and Edited by P.M.Holt, Pearson Education, 2001, P.175.

[1] - Yetkin, S.kemal, The Turbeh of Gumaç Hatun, a Seljūk Monument, Ars Orientalis, V.4, 1961, P.357.                                                                                                                                                           

[1] - Yetkin, S.kemal, The Turbeh of Gumaç Hatun, P.357.

[1] -  اصلان آبا، أوقطای، فنون الترک وعمائرهم، ص120

Aslanapa, Oktay. Funūn al-turk wa-ʻamāʼiruhum, page 120.

[1] - It is 30 km away from the southeast of Akşehir in Konya, and it is called Yavtaş or Yavaşgel  Türbesi.

Kültür Bakanliği anitlar ve müzeler genel müdürlüğü, cilt 2, Araştirma sonuçlari toplantisi, Ankara, 1999, P.66.

[1] - Yetkin, S.kemal, The Turbeh of Gumaç Hatun , P.359. 

[1] - It is a title with two morphemes; “Ispah” in Persian, which means “a commander”, and “sālār” in Turkish, which means "army”, so the title means "army commander".

الباشا، حسن، الألقاب الإسلامیة فی التاریخ والوثائق والآثار، الدار الفنیة للنشر والتوزیع، القاهرة، 1989م، ص156.

El Pasha, Hassan, Al-Alqab Al-Islamia Fi el-Tarikh wal Wathaeq wal Athar, Al-Dar Al-Fanya lel Nashr wal Taqzea’, Cairo, 1989, Page 156.

[1] - Yetkin, S.kemal, The Turbeh of Gumaç Hatun , P.360. 

[1] - Özbek,Yıldıray, Arslan, Celil, Kayseri Taşınmaz Kültür Varlıkları Envanteri, cilt 1,  Kayseri, 2008, p.418.                                                                                                                                                          

[1] - Türkiye Diyanet Vakfı, Islam Araştirmalari Merkezi, Islam Ansiklopedisine bir soyfadan ulaştınız, Cilt 36, p.396.                                                                                                                                             

[1] - Ünal, Rahmi Hüseyin, Eber Künbeti Ve Sari Lala Türbesı (Afyon), P.P. 196 – 203. http://dergipark.gov.tr/download/article-file/152228        

[1] - Niksar location is close to the southern coast of the Black Sea, and it is located in the northeast of Tokat Province, the southwest of Trabzon, the southeast of Samsun. It was ruled by Naser al-Din Barkyaruq, the son of Sultan Kilij II. Gamal Safwat, Hassan, Al Amaa’ir El Dineya Fi Gharb Al Anadoul Iban ‘ahd Al Emarat, Unpublished PhD dissertation, Faculty of Archaeology, Cairo University, 1430 AH / 2009 CE, Page 216.

[1] - Arslan Doğmuş Türbesi is considered one of the most important Kambad octagon shrines in Niksar. Unfortunately, the construction date is unknown and it seems the date was fallen from the foundational text written in a Kufic script. “الحاجب الأجل أسد الدین أرسلان تغمش رحمه الله".

"alhajib al'ajal 'asad aldiyn 'arslan taghmish rahimah allha".

Çal, Halit, Niksar’da Türk Eserleri, Kültür Bakanlığı Yayınları 1054, Ankara, 1989, P.33.

[1] - It was mentioned by Al-Amry Bassem Toghan, see: Ibn al-'Umarī, Shihāb al-Dīn Aḥmad ibn Yehia ibn Faḍl Allāh al-'Umarī al-Demāshqi, Masālik al-abṣār fī mamālik al-amṣār, part 3, investigated by: Kamel Salman Al-Jubouri, DKI, Lebanon. Also,

          ÇAL, Halit, Niksar Doğan Şah Alp Türbesi – Eyvan Türbeler, X.Ortaçağ-Türk Dönemi Kazı Sonuçları ve Sanat Tarihi Araştırmaları Sempozyumu Bildirileri (03-06 Mayıs 2006), Gazi üniversitesi     Fen- Edebiyat Fakültesi Sanat Tarihi, Ankara, 2009, P.185.                                                                   

[1] -       Kofoğlu, sait, Taceddinoğullari,  A post – seljukian Era border Country in  Northeast Anatolia, Karadeniz Incelemeleri Derigisi, V.11,  , P.14.                                                                                           

[1] -  ÇAL, Halit, Niksar Doğan Şah Alp Türbesi – Eyvan Türbeler, P.183. 

[1] -   ÇAL, Halit, Niksar Doğan Şah Alp Türbesi – Eyvan Türbeler, P.184.

[1] - As mentioned in the reading of Hussein Bey Hussam  El Din. Also, it seems there is an overlap between the name of Serag El Din Toğşah and his son’s name Taj El Din.

ÇAL, Halit, Niksar Doğan Şah Alp Türbesi – Eyvan Türbeler, P.184.      

[1] - Kofoğlu, sait, Taceddinoğullari, P.14. 

[1] -   ÇAL, Halit, Niksar Doğan Şah Alp Türbesi – Eyvan Türbeler,P. P.186-189.

[1] Amasya is one of the important Anatolia cities that is ruled by many empires, starting from the Danishmendids, led by Emir Ahmad Gazi, who managed to eliminate the Byzantine empire He established a Danishmend emirate until the Seljuks sultan Masud I (Dynasty: 510 - 551 AH / 1116 - 1156 CE) in 583 AH / 1143 CE was able to end the Danishmend dynasty, announced a Seljuk empire, and made Amasya as a city center. After that, the Mughal Ilkhanate, whose empire continued until 742 AH / 1341 CE, ruled Amasya. For forty five years, the Artinians were the only ones to rule the city. That period – in the history of Anatolia – was known as the Turkmen beyliks period, or the period of Beys. After that, Şehzade Bayezid Yıldırım managed to add Amasia to the lands of the Ottoman empire. Also, sultans of the Ottoman empire and their governors gave special importance to Amasya and it was an important Iqta’ to Şehzade, as it was then known as the city of governors, or the city of Şehzade.

Gültekin Özmen, İlknur, Amasya Merkezdeki Türk İslam Dönemi Yapilarinda Devşirme Malzeme Kullanımı, International Journal of intercultural Art, Volume: 3, Issue: 3, November - December / 2017, p.p. 63-64.

[1] -  Köken, Taylan, Amasya Ziyaretgahlari, Türbeler- Yatirlar- Ziyaret Yerleri, Puplished on May 2014, www.sosyodenemeler.blogspot.com.                                                                                               

[1] - Gültekin Özmen, İlknur, Amasya Merkezdeki Türk İslam Dönemi, P. 77.

[1] - Olcay, Osman Fevzi, Amasya Meşhurlari, Eski Türk ve Islam, Bacdat Üniversitesi, Arap dili ve Edebiyati Facültesi Mzunu,Amasya, P.152.                                                                                               

[1] - Olcay, Osman Fevzi, Amasya Meşhurlari, Eski Türk ve Islam, P.152.

[1] - Olcay, Osman Fevzi, Amasya Meşhurlari, P.121. 

[1] - Köken, Taylan, Amasya Ziyaretgahlari, p.25 

[1] - .277عثمان، محمد عبد الستار، التربة الإیوان من أنماط المبانی فوق القبور فی مصر، ص

Muhammad ʻAbd al-Sattar ʻUthman, al-Turbah al-Iwan men Anmat al-Mabany Faoq al-Qoboor Fi Masr, Page 277.

[1] - " بسم الله الرحمن الرحیم تبارک الذی إن شاء جعل لک جنات تجری من تحتها الأنهار ویجعل لک قصورا أمر بإنشاء هذه التربة المبارکة لنفسه الشریف السید الأمیر الحسیب النسیب فخر الدین أمیر الحاج والحرمین ذو الفخرین نسیب أمیر المؤمنین أبو المنصور اسماعیل بن الشریف الأجل حصن الدین ثعلب ابن مسلم بن أبی جمیل الجعفری الزینبی وکان الفراغ منها فی رجب سنة ثلث عشر وستمایه رحمه الله"

"bism allah alruhmin alrahim tabarak aladhi 'iin sha' jaeal lak janaat tajri min tahtiha al'anhar wayajeal lak qusurana 'amr bi'iinsha' hadhih alturbat almubarakat linafsih alsharif alsyd al'amir alhusayb alnasib fakhara aldiyn 'amir alhaja walharamayn dhu alfakhrayn nusib 'amir almuminin 'abu almnswr 'iismaeil bin alsharif al'ajal hisn aldiyn thaelib abn muslim bin 'abi jamil aljaefarii alziynbii wakan alfaragh minha fi rajab sanat thlth eshr wasatamayih rahimah allah"

[1] - عثمان، محمد عبد الستار، التربة الإیوان من أنماط المبانی فوق القبور فی مصر، ص 282

Muhammad ʻAbd al-Sattar ʻUthman, al-Turbah al-Iwan men Anmat al-Mabany Faoq al-Qoboor Fi Masr, Page 282.

[1] - It is a reading of the first line only of the text. As for the whole text. It was written in four lines as follows:

“بسم الله الرحمن الرحیم والذین جاهدوا فینا لنهدینهم سبیلنا وإن الله لمع المحسنین هذه التربة المبارکة فیها ضریح مولانا السلطان الملک الصالح/ السند العالم العادل المجاهد المرابط المثاغر نجم الدنیا والدین سلطان الاسلام والمسلمین سید ملوک المجاهدین وارث الملک عن آبائه الأکرمین إبی الفتح/ أیوب بن السلطان الملک الکامل ناصر الدین أبی المعالی محمد بن أبی بکر بن أیوب توفی رحمه الله تعالى وهو بمنزلة المنصورة تجاه الفرنج المخذولین ـــــــــــــ/ ـــــــــــــ املا ثواب الله بمرابطته واجتهاده عاملاً بقوله تعالى وجاهدوا فی الله حق جهاده أوفده الله الجنة العالیة وأورده أنهارها الجاریة وذلک فی لیلة النصف من شعبان من سنة سبع وأربعین وستمایه".

"bsim allah alruhmun alrahim waladhin jahaduu fina lanahdianahum sabilana wa'iina allah lamae almuhsinin hadhih altarbat almubarakat fiha darih mawlana alsultan almalik alsalh/ alsund alealam aleadil almujahid almurabit almathaghir najam aldunya waldiyn sultan alaslam walmuslimin syd muluk almujahidin warith almalik ean abayih al'akramin 'iibia alfth/ 'ayuwb bin alsultan almalik alkamil nasir aldiyn 'abi almaeali muhamad bin 'abi bikr bin 'ayuwb tuufiy rahimah allah taealaa wahu bimanzilat almansurat tujah alfiranj almakhdhulin /  'amalaan thawab allah bimurabatatih waijtihadih eamlaan biqawlih taealaa wajahiduu fi allah haqa jihadih 'awfadah allah aljanat alealiat wa'awradah 'anharuha aljariat wdhlk fi laylat alnisf min shaeban min sanat sbe wa'arbaein wasatamayiha".

[1] Hamza, Hany Muhammad Rida, ‘alturabu almamlukiat bimadinat alqahira’ (648 - 923 AH / 1250 - 1517 CE), a PhD dissertation, Faculty of Archeology, Cairo University, 2004, page 59.

[1] - إبراهیم، فهیم فتحی، نصوص الإنشاء بالعمائر الدینیة السلجوقیة فی الأناضول (الترب والمقابر والمشاهد) ، مجلة الإتحاد العام   للآثاریین العرب، العدد 11، القاهرة، 1431هـ / 2010م، ص218

Ibrahim, Fahim Fathi, nusus al'iinsha' bialeamayir aldiyniat alsaljuqiat fi al'anadul (alitarabu walmuqabir walmushahid), The Arab Archeologists League magazine, Edition 11, Cairo, 1431 AH / 2010 AD, page 218.

[1] - بدر، منى محمد، أثر الحضارة السلجوقیة فی دول شرق العالم الإسلامی على الحضارتین الأیوبیة والمملوکیة بمصر، الجزء الثانی (العمارة)، زهراء الشرق، القاهرة، 2002م، ص14.

Badr, Mona Muhammad, ‘athara alhadarat alsaljuqiat fi dual shrq alealam al'iislamii ealaa alhadaratayn al'ayubiat walmamlukiat bimisr’, part 2 (Architecture), Zuhara' al-Sharq, 2002, page 14.

[1] - الشعبان، طلال بن محمد، نماذج من المدافن السلجوقیة فی إیران وآسیا الصغرى، م15، مجلة جامعة الملک سعود، 1423هـ/ 2003م، ص203.

Al-Sha’baan, Talal bin Muhammad, ‘namadhij min almadafin alsaljuqiat fi 'iiran wasia alsughraa’, vol. 15, King Saud University magazine, 1423 AH/ 2003 AD, page 203.

[1] - عثمان، محمد عبد الستار، التربة الإیوان من أنماط المبانی فوق القبور فی مصر، ص 291

Muhammad ʻAbd al-Sattar ʻUthman, al-Turbah al-Iwan men Anmat al-Mabany Faoq al-Qoboor Fi Masr, page 291.

^{[1] -} The Danishmend emirate is considered on of the Turkish-Islamic emirates that shined inside Anatolia since the Danishmend ruled for about a century. Gümüştegin Ahmet bin Ali, commonly known as Danishmend, is teh founder of that emirate. A researcher thinks that the Danishmend title was originally related to his father, Danishmend al-Bukhari, one of the well-known Bukhara’s religious scholars. He was also called Danishmend or Dānishmand Aḥmad Ghāzī and the name ‘Ghāzī’ was added to Emir Aḥmad Dānishmand in recognition of his Islamic conquests inside Anatolia. He was nicknamed ‘Abi Ghāzī’ since the name of his eldest children is Ghāzī and succeeded him in ruling Sivas. However, the storied differed over when Danishmendids firstly appeared, what is their origin, and if they had extended their influence on some lands of Anatolia by the Great Seljuk Empire after the latter's cooperation in the Battle of Manzikert. Also, it is noteworthy to say that there was a kin relationship between the Danishmend and the Seljuks. It also acquired many countries by conquest after a conflict with the Seljuk Sultanate of Rum that also hoped to acquire Anatolia by conquest. Anyway, we can say that the Danishmend managed to establish a strong, independent emirate that included Sivas, Kayseri, Amasya, Niksar, among others.

أحمد، هالة محمد، عمائر مدینة قیصری إبان عصر سلاجقة الروم، رسالة دکتوراة غیر منشورة، کلیة الآداب، جامعة حلوان، 2015م، ص8.

Ahmed, Hala Mohammed, ‘eamayir madinat qayasriin 'ibban easr salajiqat alruwm’, an unpublished PhD dissertation, Faculty of Arts, Helwan University, 2015, page 8.

[1] - It is the Mumyalık Katı, a bottom chamber where the deceased is buried. It is often raised to the height of the shrine’s base. This chamber could have a small entrance door, which is usually located beneath the entrance of the shrine's chamber or at another side of the shrine’s. Yet, the burial chamber could have no entrance doors at all. The chamber is a rectangular or square projected area that is covered with a pointed vault.

أحمد، هالة محمد، عمائر مدینة قیصری إبان عصر سلاجقة الروم، ص296.

Ahmed, Hala Mohammed, ‘eamayir madinat qayasriin 'ibban easr salajiqat alruwm’, page 296.

[1]- The purpose of building such chambers could be the fact that they were traditionally used by visitors in facilities of the Qarafa (i.e. the City of the Dead), such as making ceremonies and reciting the Qur'an.

عثمان، محمد عبد الستار، التربة الإیوان من أنماط المبانی فوق القبور فی مصر، ص 288

Muhammad ʻAbd al-Sattar ʻUthman, al-Turbah al-Iwan men Anmat al-Mabany Faoq al-Qoboor Fi Masr, page 288.

[1] -  حسن، جمال صفوت، العمائر الدینیة فی غرب الأناضول إبان عهد الإمارات، ص282

Gamal Safwat, Hassan, Al Amaa’ir El Dineya Fi Gharb Al Anadoul Iban ‘ahd Al Emarat, page 282.

[1] - Kuran, Aptullah, Turkish Architecture, Past and Present, The Aga Khan Award For Architecture, Proceedings Of  Seminar Two In The series Architectural Transformations in The Islamic World, 1980, p.82.                                                                                                                                                              

^[1] - أحمد، هالة محمد، عمائر مدینة قیصری إبان عصر سلاجقة الروم، ص332

Ahmed, Hala Mohammed, ‘eamayir madinat qayasriin 'ibban easr salajiqat alruwm’, page 332.

 [1]-  حسن، جمال صفوت، العمائر الدینیة فی غرب الأناضول إبان عهد الإمارات، ص284

Gamal Safwat, Hassan, Al Amaa’ir El Dineya Fi Gharb Al Anadoul Iban ‘ahd Al Emarat, page 284.

[1]  - Rice,Tamara, The seljuks in Asia minor, Thames and Hudson, London, 1961, p.139.

[1]-  اصلان آبا، أوقطای، فنون الترک وعمائرهم، ص120

Aslanapa, Oktay. Funūn al-turk wa-ʻamāʼiruhum, page 120.

^[1] - Braided shapes prevailed in most Seljuk facilities. They were found to decorate the bimaristan entrance of princess Gevher Nesibe in Kayseri, and at the entrance of Alâeddin Mosque in Niğde (620 AH / 1223 CE). They prevailed among different shapes on the Seljuks khans. For example, they adorned the entrance of the covered section in both Alay han and Sari han, the decorative ribbon around the spandrels of the entrance arch that covers Sultan han in Kayseri (plate 353), and the facades of the Köşk Masjid at its courtyard, represented as decorative ribbons.

. إبراهیم، فهیم فتحی، خانات الطرق فى عهد سلاجقة الأناضول (دراسة معماریة أثریة)، رسالة دکتوراة، کلیة الآداب، جامعة سوهاج، 1428هـ/ 2007م، ص618

Ibrahim, Fahim Fathi, “khanat alturuq fa eahid salajiqat al'anadul” (an archaeological architectural study), a PhD dissertation, Faculty of Arts, Sohag University, 1428 AH / 2007 AD, page 618.

[1]- Aşik li türbesi is located in Kastamonu, the north city of Anatolia. It follows the Eyvan Türbesi style, and it is similar to the samples under study (figure 16). The türbesi does not have any foundational texts, and its construction history is unknown. Yet, after comparing its architectural elements and features, it is likely to date back to the 7sth century AH / the 13th century CE.

      M.Oluş Arik, Türbe Forms in Early Anatolian Turkish Architecture, Ankara Üniversitesi Dergiler,      Sayi.11, 1967, P.111.

^[1] - أحمد، هالة محمد، عمائر مدینة قیصری إبان عصر سلاجقة الروم، ص332

Ahmed, Hala Mohammed, ‘eamayir madinat qayasriin 'ibban easr salajiqat alruwm’, page 332.

^[1] -389 أحمد، هالة محمد، عمائر مدینة قیصری إبان عصر سلاجقة الروم، ص

Ahmed, Hala Mohammed, ‘eamayir madinat qayasriin 'ibban easr salajiqat alruwm’, page 389.

[1]- ، ص462013، 46 م عبد العال، علاء الدین، شواهد القبور الأیوبیة والمملوکیة فی مصر، مکتبة الإسکندریة، الطبعة الأولى،.

Abdel-Al, Aladdin, “shawahid alqubur al'ayubiat walmamlukiat fi misr”, Library of Alexandria, First Edition, 2013, page 46.

^[1]- مرسى، محمد محمد، الکتابات الأثریة بعمائر مدینة طرابلس الشام فی العصر المملوکی، مخطوط رسالة دکتوراة غیر منشورة، کلیة الآداب ، جامعة حلوان، 2013، ص272.

- Morsi, Muhammad Muhammad, “alkitabat al'athariat bieamayir madinat tarabulus alshshami fi aleasr almamlukii” (688 - 922 AH / 1289 - 1516 CE), Unpublished PhD dissertation, Faculty of Arts, Helwan University. 2013, page 272.

^[1]- فرج، حسین فرج، النقوش الکتابیة المملوکیة على العمائر بسوریا ، مخطوط رسالة دکتوراة غیر منشورة، کلیة الاداب، جامعة سوهاج، 2008، ص47.

- Faraj, Hussein Faraj, “alnuqush alkitabiat almamlukiat ealaa aleamayir bswrya” (658 - 922 AH / 1260 - 1516 CE), Unpublished PhD dissertation, Faculty of Arts, Sohag University, 2008, page 47.