‫ﺍﻟﻤﺠﻠﹼﺩ ‪ ،٥‬ﺍﻟﻌﺩﺩ ‪٢٠١١ ،٣‬ﻡ‬

‫ﺃﺜﺭ ﺍﻷﻭﻗﺎﻑ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل ﻓﻲ ﻋﺼﺭ ﺴﻠﻁﻨﺔ ﺴﻼﺠﻘﺔ‬

‫ﺍﻟﺭﻭﻡ )‪٧٠٨ – ٤٧٠‬ﻫـ‪١٣٠٨ – ١٠٧٧ /‬ﻡ(‬
‫∗‬
‫ﺩﺭﺍﺴﺔ ﻭﺜﺎﺌﻘﻴﺔ ﻤﻥ ﺨﻼل ﺍﻟﻭﻗﻔﻴﺎﺕ ﻭﺍﻟﺴﺠﻼﺕ ﺍﻟﺴﻠﺠﻭﻗﻴﺔ‬

‫*‬
‫ﻓﺎﻁﻤﺔ ﻴﺤﻴﻰ ﺯﻜﺭﻴﺎ ﺍﻟﺭﺒﻴﺩﻱ‬

‫ﻤﻠﺨـﺹ‬
‫ﺘﻬﺩﻑ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺒﻴﺎﻥ ﺩﻭﺭ ﺍﻷﻭﻗﺎﻑ ﻋﻠﻰ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻟﺴﻼﺠﻘﺔ ﻓﻲ‬
‫ﺍﻷﻨﺎﻀﻭل‪ ،‬ﻭﺘﺒﺭﺯ ﺃﻫﻤﻴﺘﻬﺎ ﻤﻥ ﺤﻴﺙ ﺍﻋﺘﻤﺎﺩﻫﺎ ﻋﻠﻰ ﻤﺼﺎﺩﺭ ﺘﺎﺭﻴﺨﻴﺔ ﺃﻭﻟﻴﺔ ﺘﺘﻤﺜل ﻓﻲ ﺍﻟﺤﺠﺞ‬
‫ﻭﺍﻟﻭﻗﻔﻴﺎﺕ ﻭﺒﻌﺽ ﺍﻟﺴﺠﻼﺕ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻥ ﺩﻴﻭﺍﻥ ﺍﻹﻨﺸﺎﺀ ﺍﻟﺴﻠﺠﻭﻗﻲ‪ ،‬ﻭﺘﺒﻴﻥ ﺃﺸﻬﺭ ﺍﻟﻤﺩﺍﺭﺱ‬
‫ﺍﻟﻌﺎﻤﺔ ﻤﻨﻬﺎ‪ ،‬ﻭﺫﻭﺍﺕ ﺍﻻﺨﺘﺼﺎﺹ ﺍﻟﺘﻲ ﺃﻭﻗﻔﻬﺎ ﺍﻟﺴﻼﺠﻘﺔ ﻭﺍﺴﺘﻤﺭﺕ ﻓﻲ ﺃﺩﺍﺀ ﺭﺴﺎﻟﺘﻬﺎ ﺤﺘﻰ ﺃﻓﺎﺩ‬
‫ﻤﻨﻬﺎ ﺍﻟﻌﺜﻤﺎﻨﻴﻭﻥ‪ ،‬ﻭﺘﻜﺸﻑ ﺍﻟﺩﺭﺍﺴﺔ ﻋﻥ ﺍﻟﻜﺎﺩﺭ ﺍﻟﻭﻅﻴﻔﻲ ﻭﺍﻹﺩﺍﺭﻱ ﺍﻟﺫﻱ ﻜﺎﻥ ﻴﻌﻤل ﺒﺎﻟﻤﺩﺍﺭﺱ‪،‬‬
‫ﻭﺩﻭﺭ ﺍﻷﻭﻗﺎﻑ ﻓﻲ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻡ ﻭﻤﺎ ﻴﺘﺭﺘﺏ ﻋﻠﻴﻬﺎ ﻤﻥ ﺍﻹﺩﺨﺎﻻﺕ ﻭﺍﻹﺨﺭﺍﺠﺎﺕ‪ .‬ﻜﻤﺎ‬
‫ﺘﻭﻀﺢ ﺍﻟﺩﻭﺭ ﺍﻟﺭﻗﺎﺒﻲ ﻟﻸﻭﻗﺎﻑ ﻋﻠﻰ ﺍﻨﺘﻅﺎﻡ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﺩﺭﻴﺴﻴﺔ‪ ،‬ﻭﻭﻀﻊ ﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﺩﺭﺍﺴﻴﺔ‪،‬‬
‫ﻭﺘﺤﺩﻴﺩ ﺃﻭﻗﺎﺕ ﺍﻟﻌﻤل ﻭﺃﻴﺎﻡ ﺍﻟﻌﻁل ﻭﺍﻹﺠﺎﺯﺍﺕ‪ ،‬ﻭﻗﺩ ﺍﺤﺘﻭﺕ ﺍﻟﺴﺠﻼﺕ ﻋﻠﻰ ﺍﻟﻘﻭﺍﻋﺩ ﻭﺍﻷﻨﻅﻤﺔ‬
‫ﻭﺍﻟﺸﺭﻭﻁ ﻭﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﻤﺘﺒﻌﺔ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل ﺯﻤﻥ ﺍﻟﺴﻼﺠﻘﺔ‪.‬‬
‫ﻭﺒﺩﺍ ﻭﺍﻀﺤﹰﺎ ﺃﻨﻪ ﻜﺎﻥ ﻟﻸﻭﻗﺎﻑ ﺍﻟﺨﻴﺭﻴﺔ ﺃﺜﺭ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺒﻼﺩ ﺍﻟﺭﻭﻡ؛‬
‫ﺤﻴﺙ ﺇﻨﻬﺎ ﺘﻜﻔﻠﺕ ﺒﺎﻹﺸﺭﺍﻑ ﺍﻟﺘﺎﻡ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻡ ﻓﻲ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻱ ﺍﻨﺸﻐﻠﺕ ﻓﻴﻪ ﺩﻭﻟﺔ ﺍﻟﺴﻼﺠﻘﺔ‬
‫ﺒﺸﺅﻭﻥ ﺍﻟﺤﻜﻡ ﻭﺍﻟﺴﻴﺎﺴﺔ‪ ،‬ﻭﻗﺩ ﺸﻜﻠﺕ ﺘﻠﻙ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻘﺎﻋﺩﺓ ﺍﻷﺴﺎﺴﻴﺔ ﻟﻠﻨﻬﻀﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺘﻲ ﺸﻬﺩﻫﺎ‬
‫ﺍﻷﻨﺎﻀﻭل ﻓﻲ ﺍﻟﻌﺼﺭ ﺍﻟﻌﺜﻤﺎﻨﻲ‪.‬‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﺩﺍﻟﺔ‪ :‬ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل‪ ،‬ﺍﻷﻭﻗﺎﻑ ﺍﻟﺴﻠﺠﻭﻗﻴﺔ‪ ،‬ﻨﻅﺎﻡ ﺍﻟﺘﻌﻠﻴﻡ ﻋﻨﺩ ﺍﻟﺴﻼﺠﻘﺔ‪.‬‬

‫ﺍﻟﻤﻘﺩﻤﺔ‬
‫ﺘﻌﺩﺩﺕ ﻓﺭﻭﻉ ﺍﻟﺴﻼﺠﻘﺔ ﻭﺘﻨﻭﻋﺕ ﺩﻭﻟﻬﻡ ﻭﻤﻤﺎﻟﻜﻬﻡ ﺸﺭﻗﺎ ﻭﻏﺭﺒﺎ ﻟﺘﺸﻤل‪ :‬ﺇﻴﺭﺍﻥ ﻭﺍﻟﻌﺭﺍﻕ ﻭﺒﻼﺩ‬
‫ﺍﻟﺸﺎﻡ ﻭﻗﺭﻤﺎﻥ ﻭﺍﻷﻨﺎﻀﻭل‪ ،‬ﻭﻗﺩ ﻓﺘﺤﻭﺍ ﺍﻷﻨﺎﻀﻭل ﺃﻭ ﻤﺎ ﻜﺎﻥ ﻴﺴﻤﻰ ﺒﺒﻼﺩ ﺍﻟﺭﻭﻡ ﺒﻌﺩ ﺍﻨﺘﺼﺎﺭﻫﻡ ﻋﻠﻰ‬
‫ﺍﻟﺒﻴﺯﻨﻁﻴﻴﻥ ﻓﻲ ﻤﻭﻗﻌﺔ )ﻤﻼﺫ ﻜﺭﺩ( ﻤﻨﺎﺯﺠﺭﺩ ﺴﻨﺔ )‪٤٦٣‬ﻫـ‪١٠٧٠ /‬ﻡ ( ﻭﺤﻤﻠﻭﺍ ﻋﻠﻰ ﻋﺎﺘﻘﻬﻡ‬
‫ﻤﻬﻤﺔ ﻨﺸﺭ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺘﺘﺭﻴﻙ ﺍﻷﻨﺎﻀﻭل‪ ،‬ﻭﻜﺎﻨﻭﺍ ﻴﺸﻜﻠﻭﻥ ﺨﻁ ﺍﻟﺩﻓﺎﻉ ﺍﻷﻭل ﻋﻥ ﺍﻟﺩﻭﻟﺔ‬
‫ﺍﻹﺴﻼﻤﻴﺔ ﻭﻅﻬﺭ ﺫﻟﻙ ﺠﻠﻴﺎ ﺇﺒﺎﻥ ﺍﻟﺤﺭﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ‪.‬‬
‫ﻭﺍﻟﻰ ﺠﺎﻨﺏ ﻨﺸﺎﻁﻬﻡ ﺍﻟﺴﻴﺎﺴﻲ ﻭﺘﻭﺴﻌﺎﺘﻬﻡ ﺍﻟﺘﻲ ﺒﻠﻐﺕ ﺃﻗﺼﻰ ﺍﺘﺴﺎﻉ ﻟﻬﺎ ﺯﻤﻥ ﺍﻟﺴﻠﻁﺎﻥ ﻋﻼﺀ ﺍﻟﺩﻴﻥ‬
‫ﻜﻴﻘﺒﺎﺫ )‪٦٣٤ -٦٢٠‬ﻫـ ‪١٢٣٧-١٢٢٢/‬ﻡ(‪ .‬ﻓﻘﺩ ﺭﻜﺯﻭﺍ ﺠﻬﻭﺩﻫﻡ ﻓﻲ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺤﻀﺎﺭﻱ ﻭﺃﻋﻤﺎﺭ‬
‫ﺍﻟﺒﻼﺩ ﻭﻨﺸﺭ ﺍﻟﺩﻴﻥ ﺍﻹﺴﻼﻤﻲ ﻭﺘﻌﺎﻟﻴﻤﻪ‪ ،‬ﻭﺃﺴﺴﻭﺍ ﻟﺘﻠﻙ ﺍﻟﻐﺎﻴﺔ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻤﺭﺍﻜﺯ ﻭﺍﻟﻤﻨﺸﺌﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ‪،‬‬
‫ﻤﻥ ﻤﺜل‪ :‬ﺍﻟﻤﺴﺎﺠﺩ‪ ،‬ﻭﺍﻟﻤﺩﺍﺭﺱ ﺒﺸﻘﻴﻬﺎ ﺍﻟﻌﺎﻤﺔ ﻭﺫﻭﺍﺕ ﺍﻻﺨﺘﺼﺎﺹ‪ ،‬ﻭﺍﻟﻜﺘﺎﺘﻴﺏ ﻟﻠﺼﺒﻴﺎﻥ‪ ،‬ﻭﺍﻫﺘﻤﻭﺍ‬
‫ﺒﺎﻟﻌﻠﻡ ﻭﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻗﺩ ﺸﻬﺩﺕ ﺍﻷﻨﺎﻀﻭل ﻨﺸﺎﻁﺎ ﻋﻠﻤﻴﺎ ﻜﺒﻴﺭﺍ ﺨﺎﺼﺔ ﺒﻌﺩ ﻫﺠﺭﺓ ﺠﻤﺎﻋﺎﺕ ﻜﺒﻴﺭﺓ ﻤﻥ‬

‫* ﺃﺴﺘﺎﺫ ﻤﺴﺎﻋﺩ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻟﺒﻠﻘﺎﺀ ﺍﻟﺘﻁﺒﻴﻘﻴﺔ‪ .‬ﺘﺎﺭﻴﺦ ﺍﺴﺘﻼﻡ ﺍﻟﺒﺤﺙ ‪٢٠١١/٦/١٤‬ﻡ‪ ،‬ﻭﺘﺎﺭﻴﺦ ﻗﺒﻭﻟﻪ ﻟﻠﻨﺸﺭ‪٢٠١١/٩/٢٨‬ﻡ‪.‬‬

‫© ‪ ٢٠١١‬ﻋﻤﺎﺩﺓ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪/‬ﺍﳉﺎﻣﻌﺔ ﺍﻷﺭﺩﻧﻴﺔ‪ .‬ﲨﻴﻊ ﺍﳊﻘﻮﻕ ﳏﻔﻮﻇﺔ‪.‬‬ ‫‪- ١١٣-‬‬

‫ﻓﺎﻁﻤﺔ ﻴﺤﻴﻰ ﺯﻜﺭﻴﺎ ﺍﻟﺭﺒﻴﺩﻱ‬ ‫ﺃﺜﺭ ﺍﻷﻭﻗﺎﻑ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل ﻓﻲ ﻋﺼﺭ ﺴﻠﻁﻨﺔ ﺴﻼﺠﻘﺔ ﺍﻟﺭﻭﻡ‪...‬‬

‫ﺍﻟﻌﻠﻤﺎﺀ ﺇﻟﻴﻬﺎ ﻓﻲ ﺃﻋﻘﺎﺏ ﺍﻻﺠﺘﻴﺎﺡ ﺍﻟﻤﻐﻭﻟﻲ ﻷﻗﺎﻟﻴﻡ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺴﻼﻤﻲ‪.‬‬

‫ﻭﻨﻘل ﺍﻟﺴﻼﺠﻘﺔ ﺒﻌﻀﺎ ﻤﻥ ﻨﻅﻤﻬﻡ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺍﻟﺘﻲ ﺃﺴﺴﻭﻫﺎ ﻓﻲ ﺍﻟﺸﺭﻕ ﺇﻟﻰ ﺇﻗﻠﻴﻡ ﺍﻷﻨﺎﻀﻭل‪ ،‬ﺴﻴﻤﺎ‬
‫ﻤﺎ ﻴﺘﻌﻠﻕ ﻤﻨﻬﺎ ﺒﻨﻅﺎﻡ ﺍﻟﻤﺩﺍﺭﺱ‪ ،‬ﻭﺘﻘﺩﻴﺭﺍ ﻟﻠﺩﻭﺭ ﺍﻟﻜﺒﻴﺭ ﺍﻟﺫﻱ ﺘﺅﺩﻴﻪ ﺍﻟﻤﺩﺭﺴﺔ ﻓﻲ ﻨﺸﺭ ﺍﻟﻔﻜﺭ ﻭﺍﻟﻤﻌﺭﻓﺔ‬
‫ﻭﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﻓﻘﺩ ﺘﺴﺎﺒﻕ ﺍﻟﻤﺘﺒﺭﻋﻭﻥ ﻓﻲ ﺃﻋﻤﺎﺭﻫﺎ‪ ،‬ﻁﻠﺒﺎ ﻟﻸﺠﺭ ﻭﺍﻟﺜﻭﺍﺏ‪ ،‬ﻭﺨﺩﻤﺔ ﻟﻠﺩﻴﻥ‪،‬‬
‫ﻭﺃﻭﻗﻔﻭﺍ ﻟﻬﺎ ﺍﻷﻭﻗﺎﻑ ﺍﻟﻜﺜﻴﺭﺓ‪.‬‬
‫ﺇﻥ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﻤﺤﺎﻭﻟﺔ ﻟﻠﻜﺸﻑ ﻋﻥ ﺃﺜﺭ ﺍﻷﻭﻗﺎﻑ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل‬
‫ﻓﻲ ﻋﺼﺭ ﺴﻠﻁﻨﺔ ﺴﻼﺠﻘﺔ ﺍﻟﺭﻭﻡ‪ ،‬ﻭﻫﻭ ﺠﺎﻨﺏ ﻤﻨﺴﻲ ﺃﻭ ﻏﻴﺭ ﻤﺒﺤﻭﺙ ﻓﻲ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻌﺭﺒﻴﺔ‬
‫ﻭﺘﻭﺠﻬﺎﺕ ﺍﻟﺒﺎﺤﺜﻴﻥ ﺍﻟﻌﺭﺏ‪ ،‬ﻭﻴﺴﺘﺤﻕ ﺍﻟﺘﻔﺎﺘﺔ ﻻﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻜﺎﻨﺕ ﻫﻲ ﺍﻟﻠﻐﺔ ﺍﻷﺴﺎﺴﻴﺔ ﻓﻲ ﻤﻴﺩﺍﻥ‬
‫ﺍﻟﻌﻠﻡ ﻭﺍﻟﻔﻜﺭ ﻭﺍﻟﺘﺩﺭﻴﺱ ﻓﻲ ﺍﻷﻨﺎﻀﻭل ﺯﻤﻥ ﺍﻟﺴﻼﺠﻘﺔ‪.‬‬

‫ﺃﻭ ﹰﻻ‪ -‬ﺍﻟﻭﻗﻑ ﻋﻠﻰ ﺍﻟﻤﺩﺍﺭﺱ ﻓﻲ ﺍﻷﻨﺎﻀﻭل ﺯﻤﻥ ﺍﻟﺴﻼﺠﻘﺔ‪:‬‬

‫ﺘﻌ ‪‬ﺩ ﺍﻟﻤﺩﺍﺭﺱ ﻤﻥ ﺃﺒﺭﺯ ﺍﻟﻤﻨﺸﺂﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺘﻲ ﺃﻨﺸﺄﻫﺎ ﺍﻟﺴﻼﺠﻘﺔ ﻓﻲ ﺍﻷﻨﺎﻀﻭل ﻭﺃﻜﺜﺭﻫﺎ ﺍﻨﺘﺸﺎﺭﺍﹰ‪،‬‬
‫ﻭﺇﻀﺎﻓﺔ ﺇﻟﻰ ﺍﻟﺩﻭﺭ ﺍﻟﺘﻌﻠﻴﻤﻲ ﺍﻟﺫﻱ ﻗﺎﻤﺕ ﺒﻪ ﺍﻟﻤﺩﺍﺭﺱ ﻓﻲ ﺘﺩﺭﻴﺱ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻟﺩﻴﻨﻴﺔ ﺃﻭ ﻤﺎ‬
‫ﻴﻌﺭﻑ ﺒﺎﻟﻌﻠﻭﻡ ﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﻓﻘﺩ ﺍﺴ‪‬ﺘﺨﺩﻤﺕ ﻜﻤﻌﺎﻫ ٍﺩ ﻟﺘﻌﻠﻴﻡ ﺍﻟﻁﺏ ﻭﺍﻻﺸﺘﻐﺎل ﺒﻌﻠﻭﻡ ﺍﻟﻔﻠﻙ ﻭﺭﺼﺩ ﺍﻟﻨﺠﻭﻡ‪،‬‬
‫ﻭﻤﺎ ﻴﺯﺍل ﻤﻥ ﺁﺜﺎﺭ ﺴﻠﻁﻨﺔ ﺍﻟﺴﻼﺠﻘﺔ ﻭﺍﻹﻤﺎﺭﺍﺕ ﺍﻟﻤﺴﺘﻘﻠﺔ ﻓﻲ ﺍﻷﻨﺎﻀﻭل )ﺍﻟﺩﺍﻨﺸﻤﻨﺩﻴﻭﻥ‪ ،‬ﻭﺒﻨﻭ‬
‫ﻤﻨﻜﻭﺠﻙ‪ ،‬ﻭﺍﻻﺭﺍﺘﻘﺔ( ﺒﻘﺎﻴﺎ ﻤﺎ ﻴﻘﺎﺭﺏ ﺴﺘﻴﻥ ﻤﺩﺭﺴﺔ‪ ،‬ﻋﺩﺍ ﻤﺎ ﺍﻨﺩﺜﺭ ﻤﻨﻬﺎ ﻭﻀﺎﻋﺕ ﻤﻌﺎﻟﻤﻪ ﻋﺒﺭ‬
‫ﺍﻟﺘﺎﺭﻴﺦ)‪.(١‬‬
‫ﻥ ﻤﺩﺍﺭﺱ ﺍﻟﺴﻼﺠﻘﺔ ﻓﻲ ﺍﻷﻨﺎﻀﻭل ﻜﺎﻨﺕ ﻋﻠﻰ ﺩﺭﺠﺔ ﻜﺒﻴﺭﺓ ﻤﻥ ﺍﻟﺘﻘﺩﻡ‬ ‫ﻭﺘﺩﻟل ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ‪ ،‬ﺃ ‪‬‬
‫ﻭﺍﻻﺯﺩﻫﺎﺭ‪ ،‬ﻭﻟﻤﺎ ﺯﺍﺭ ﺍﺒﻥ ﻋﺒﺩ ﺍﻟﻅﺎﻫﺭ ﻤﺩﻴﻨﺔ ﻗﻴﺼﺭﻴﺔ ﺴﻨﺔ )‪٦٧٥‬ﻫـ‪١٢٧٦ /‬ﻡ(‪ ،‬ﻟﻔﺕ ﺍﻨﺘﺒﺎﻫﻪ ﻜﺜﺭﺓ‬
‫ﺍﻟﻤﺩﺍﺭﺱ ﻭﺍﻟﺨﺎﻨﻘﺎﻭﺍﺕ ﺍﻟﻤﻨﺘﺸﺭﺓ ﻫﻨﺎﻙ ﻭﻗﺎل ﺇﻨﻬﺎ ﺘﺩﻟل ﻋﻠﻰ ﺍﻫﺘﻤﺎﻡ ﺍﻷﺘﺭﺍﻙ ﺍﻟﺴﻼﺠﻘﺔ ﺒﺘﺸﺠﻴﻊ ﺍﻟﻌﻠﻭﻡ‬
‫ﺍﻟﺸﺭﻋﻴﺔ ﻭﺭﻋﺎﻴﺘﻬﺎ)‪.(٢‬‬
‫ﻭﻴﺭﺠﻊ ﺍﻟﺒﺎﺤﺜﻭﻥ ﺃﻭل ﻅﻬﻭ ٍﺭ ﻟﻠﻤﺩﺍﺭﺱ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻤﻭﻗﻭﻑ ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻷﻨﺎﻀﻭل ﺇﻟﻰ ﻋﻬﺩ‬
‫ﺍﻟﺴﻠﻁﺎﻥ ﻋﺯ ﺍﻟﺩﻴﻥ ﻗﻠﺞ ﺃﺭﺴﻼﻥ ﺍﻟﺜﺎﻨﻲ )‪٥٨٨ – ٥٥١‬ﻫـ‪١١٩٢ – ١١٥٦ /‬ﻡ()‪ ،(٣‬ﻭﻗﺩ ﺒﻨﻰ ﺍﺨﺘﻴﺎﺭ‬
‫ﺍﻟﺩﻴﻥ ﺤﺴﻥ ﺒﻥ ﺠﺎﺒﺭﺍﺱ ﺍﻟﻴﻭﻨﺎﻨﻲ ﺃﺤﺩ ﺃﻤﺭﺍﺀ ﺍﻟﺴﻠﻁﺎﻥ ﻗﻠﺞ ﺃﺭﺴﻼﻥ ﻤﺩﺭﺴﺔ ﻋﻠﻰ ﻨﻔﻘﺘﻪ ﺍﻟﺨﺎﺼﺔ ﻓﻲ‬

‫‪ .١‬ﺃﻭﻗﻁﺎﻱ ﺁﺼﻼﻥ ﺁﺒﺎ‪ ،‬ﻓﻨﻭﻥ ﺍﻟﺘﺭﻙ ﻭﻋﻤﺎﺌﺭﻫﻡ‪ ،‬ﺘﺭﺠﻤﻪ ﻋﻥ ﺍﻟﺘﺭﻜﻴﺔ ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﻋﻴﺴﻰ‪ ،‬ﻤﺭﻜﺯ ﺍﻷﺒﺤﺎﺙ ﻟﻠﺘﺎﺭﻴﺦ ﻭﺍﻟﻔﻨﻭﻥ‬
‫ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﺍﺴﺘﺎﻨﺒﻭل‪١٩٨٧ ،‬ﻡ‪ ،‬ﺹ‪.٩٥‬‬
‫‪ .٢‬ﺍﺒﻥ ﻋﺒﺩ ﺍﻟﻅﺎﻫﺭ‪ ،‬ﻤﺤﻲ ﺍﻟﺩﻴﻥ‪ ،‬ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺭﺸﻴﺩ ﺍﻟﺩﻴﻥ )ﺕ ‪٦٩٢‬ﻫـ‪١٢٩٢ /‬ﻡ(‪ ،‬ﺍﻟﺭﻭﺽ ﺍﻟﺯﺍﻫﺭ ﻓﻲ ﺴﻴﺭﺓ ﺍﻟﻤﻠﻙ‬
‫ﺍﻟﻅﺎﻫﺭ‪ ،‬ﺘﺤﻘﻴﻕ ﻭﻨﺸﺭ‪ ،‬ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺍﻟﺨﻭﻴﻁﺭ‪ ،‬ﺍﻟﺭﻴﺎﺽ‪١٩٧٦ ،‬ﻡ‪ ،‬ﺹ‪.٤٦٧‬‬
‫‪3. Cahen, Clude, Pre-ottoman Turkey, Ageneral survey of the Material and spiritual culture‬‬
‫‪and history (1071-1330), Trans J. Jones – London, 1968, P 279.‬‬
‫‪Güven, Ismail, "Turkiye Selçuklulartnda Medreseler", Tarih Ders Notlarivc Araştimalari,‬‬
‫‪(Türkiye Tarihi) (11-13, yüzyil Araştimalar), S133.‬‬

‫‪- ١١٤-‬‬
‫ﺍﻟﻤﺠﻠﹼﺩ ‪ ،٥‬ﺍﻟﻌﺩﺩ ‪٢٠١١ ،٣‬ﻡ‬

‫ﺍﻟﻌﺎﺼﻤﺔ ﻗﻭﻨﻴﺔ‪ ،‬ﻭﺃﻭﻗﻑ ﻋﻠﻴﻬﺎ ﺍﻷﻭﻗﺎﻑ‪ ،‬ﻭﺒﻌﺩ ﻭﻓﺎﺘﻪ ﺩﻓﻥ ﻓﻴﻬﺎ)‪.(٤‬‬

‫ﻭﺘﺸﻜل ﻤﺩﺭﺴﺔ ﺁﻟﺘﻭﻨﺒﺔ ﺇﺤﺩﻯ ﺍﻟﻤﻨﺎﺭﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺒﺎﺭﺯﺓ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻟﺴﻼﺠﻘﺔ‪ ،‬ﺒﻨﺎﻫﺎ ﺍﻷﻤﻴﺭ ﺸﻤﺱ‬
‫ﺍﻟﺩﻴﻥ ﺁﻟﺘﻭﻨﺒﺔ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺍﻟﺠﺎﺸﻨﻜﻴﺭ*‪ ،‬ﺒﺠﻨﺏ ﺍﻟﺴﻭﻕ ﺍﻟﺠﺩﻴﺩ ﺨﺎﺭﺝ ﺃﺴﻭﺍﺭ ﻤﺩﻴﻨﺔ ﻗﻭﻨﻴﺔ‪ ،‬ﻭﻫﻲ ﻤﻥ‬
‫ﺃﻜﺒﺭ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﺴﻠﺠﻭﻗﻴﺔ ﻭﺃﻜﺜﺭﻫﺎ ﺜﺭﺍﺀ‪ ،‬ﻭﻗﺩ ﺃﻭﻗﻑ ﻋﻠﻴﻬﺎ ﺃﻭﻗﺎﻓﹰﺎ ﻜﺜﻴﺭﺓ‪ ،‬ﻭﻭﺼﻠﺘﻨﺎ ﻭﺜﻴﻘﺔ ﺍﻟﻭﻗﻑ ﺍﻟﺘﻲ‬
‫ﺍﺴﺘﺼﺩﺭﻫﺎ ﺍﻟﻭﺍﻗﻑ‪ ،‬ﻭﺤﺭ‪‬ﺭﻫﺎ ﺁﻨﺫﺍﻙ ﻗﺎﻀﻲ ﻤﺩﻴﻨﺔ ﻗﻭﻨﻴﺔ ﺴﻨﺔ )‪٥٩٨‬ﻫـ‪١٢٠٢/‬ﻡ(‪ ،‬ﺍﻟﺘﻲ ﺍﺤﺘﻭﺕ ﺒﻴﻥ‬
‫ﺠﻨﺒﺎﺘﻬﺎ ﻋﻠﻰ ﺍﻟﺸﺭﺍﺌﻁ ﻭﺍﻟﻭﺍﺠﺒﺎﺕ ﻭﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﺘﻲ ﺍﻨﺘﻅﻤﺕ ﻋﻠﻴﻬﺎ ﺍﻟﻤﺩﺭﺴﺔ)‪.(٥‬‬
‫ﻭﻟﻤﺎ ﺤﺎﺼﺭ ﺍﻟﺴﻠﻁﺎﻥ ﻋﺯ ﺍﻟﺩﻴﻥ ﻜﻴﻜﺎﻭﺱ ﺍﻷﻭل ﺃﺨﺎﻩ ﺍﻟﺴﻠﻁﺎﻥ ﻋﻼﺀ ﺍﻟﺩﻴﻥ ﻜﻴﻘﺒﺎﺫ ﻓﻲ ﻤﺩﻴﻨﺔ‬
‫ﺃﻨﻜﻭﺭﻴﺔ )ﺃﻨﻘﺭﺓ( )‪ (٦‬ﺴﻨﺔ )‪٦١٠‬ﻫـ‪١٢١٣/‬ﻡ( ﺇﺒ‪‬ﺎﻥ ﺼﺭﺍﻋﻬﻤﺎ ﻋﻠﻰ ﺍﻟﺴﻠﻁﺔ‪ ،‬ﺍﺴﺘﻤﺭ ﺤﺼﺎﺭﻩ ﺴﻨﺔ‬
‫ﻜﺎﻤﻠﺔ‪ ،‬ﺃﻤﺭ ﺨﻼﻟﻬﺎ ﻋﺯ ﺍﻟﺩﻴﻥ ﺒﺒﻨﺎﺀ ﻤﺩﺭﺴﺔ ﺨﺎﺭﺝ ﺃﺴﻭﺍﺭ ﺃﻨﻜﻭﺭﻴﺔ‪ ،‬ﻭﻭﻋﺩ ﺇﻥ ﺘﻴﺴﺭ ﻟﻪ ﺍﻟﻔﺘﺢ ﺃﻥ ﻴﻘﻑ‬
‫ﻋﻠﻴﻬﺎ ﺍﻷﻭﻗﺎﻑ ﺍﻟﻌﻅﻴﻤﺔ‪ ،‬ﻭﻟﻤﺎ ﺍﻨﺘﺼﺭ ﺃﻭﻓﻰ ﺒﻌﻬﺩﻩ‪ ،‬ﻭﺃﻭﻗﻑ ﻋﻠﻴﻬﺎ ﺍﻷﻭﻗﺎﻑ‪ ،‬ﻭﻋﻨﺩﻤﺎ ﺍﻋﺘﻠﻰ ﻋﻼﺀ‬
‫ﺍﻟﺩﻴﻥ ﺍﻟﺴﻠﻁﻨﺔ ﺴﻨﺔ )‪٦١٦‬ﻫـ‪١٢١٩/‬ﻡ( ﺃﻤﺭ ﺒﻬﺩﻡ ﺍﻟﻤﺩﺭﺴﺔ ﻭﺃﺭﺠﻊ ﻋﻭﺍﺌﺩﻫﺎ ﻟﺩﻴﻭﺍﻥ ﺍﻷﺤﺒﺎﺱ‬
‫ﺍﻟﺴﻠﻁﺎﻨﻲ)‪.(٧‬‬
‫ﻭﻟﻌل ﻫﺫﺍ ﺍﻹﺠﺭﺍﺀ ﻜﺎﻥ ﻤﻥ ﺒﺎﺏ ﺍﻟﻨﻜﺎﻴﺔ ﺒﺄﺨﻴﻪ‪ ،‬ﻭﻗﻁﻌﻪ ﻷﻭﻗﺎﻑ ﺍﻟﻤﺩﺭﺴﺔ ﻴﻌﻨﻲ ﻗﻁﻊ ﺼﻠﺔ ﺍﻟﺒ‪‬ﺭ ﻭﺍﻟﺨﻴﺭ‬
‫ﺍﻟﺘﻲ ﻫﺩﻑ ﻤﻨﻬﺎ ﺍﻟﻭﺍﻗﻔﻭﻥ ﺍﺴﺘﻤﺭﺍﺭ ﺍﻷﺠﺭ ﻭﺍﻟﺜﻭﺍﺏ‪ ،‬ﻭﻓﻴﻬﺎ ﻗﻁﻊ ﻟﺫﻜﺭﺍﻩ ﻷﻥ ﺍﻟﻭﻗﻑ ﻓﻴﻪ ﺘﺨﻠﻴﺩ ﻟﻠﻭﺍﻗﻑ‪.‬‬
‫ﻭﻤﻬﻤﺎ ﻜﺎﻥ‪ ،‬ﻓﻘﺩ ﺘﻭﺍﻟﺕ ﺍﻫﺘﻤﺎﻤﺎﺕ ﺍﻟﺴﻼﺠﻘﺔ ﺒﺒﻨﺎﺀ ﺍﻟﻤﺩﺍﺭﺱ ﻭﺍﻟﻭﻗﻑ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺘﺒﺭﻉ ﺍﻷﻤﻴﺭ ﻤﺒﺎﺭﺯ‬

‫‪ .٤‬ﺍﻟﻨﻭﻴﺭﻱ‪ ،‬ﺸﻬﺎﺏ ﺍﻟﺩﻴﻥ ﺃﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﻭﻫﺎﺏ )ﺕ ‪٧٣٣‬ﻫـ‪١٣٣٢/‬ﻡ(‪ ،‬ﻨﻬﺎﻴﺔ ﺍﻷﺭﺏ ﻓﻲ ﻤﻌﺭﻓﺔ ﻓﻨﻭﻥ ﺍﻷﺩﺏ ﺘﺤﻘﻴﻕ‪ ،‬ﺴﻌﻴﺩ‬
‫ﻋﺎﺸﻭﺭ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪١٩٨٨ ،‬ﻡ‪ ،‬ﺝ‪ ،٢٧‬ﺹ‪.١٩٧‬‬
‫* ﺸﻤﺱ ﺍﻟﺩﻴﻥ ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺃﺤﺩ ﺍﻷﻤﺭﺍﺀ ﺍﻟﻜﺒﺎﺭ ﻓﻲ ﺩﻭﻟﺔ ﺴﻼﺠﻘﺔ ﺍﻟﺭﻭﻡ‪ ،‬ﺘﻭﻟﻰ ﻋﺩﺩﺍ ﻤﻥ ﺍﻟﻤﻨﺎﺼﺏ ﺍﻟﺭﻓﻴﻌﺔ‪ ،‬ﻤﻨﻬﺎ ﺍﻟﺠﺎﺸﻨﻜﻴﺭ‪،‬‬
‫ﻭﺍﻷﺘﺎﺒﻜﻴﺔ‪ ،‬ﻭﻤﻠﻙ ﺍﻷﻤﺭﺍﺀ‪ ،‬ﺍﻨﺘﺩﺒﻪ ﺍﻟﺴﻠﻁﺎﻥ ﻋﻼﺀ ﺍﻟﺩﻴﻥ ﻜﻴﻘﺒﺎﺫ ﻓﻲ ﺴﻔﺭﺘﻪ ﺇﻟﻰ ﺍﻷﻴﻭﺒﻴﻴﻥ ﻟﻤﺼﺎﻫﺭﺘﻬﻡ‪ ،‬ﻭﻓﻭﺽ ﺇﻟﻴﻪ ﻤﻬﻤﺔ ﺤﺭﺏ‬
‫ﺍﻟﺴﻠﻁﺎﻥ ﺠﻼل ﺍﻟﺩﻴﻥ ﻤﻨﻜﺒﺭﺘﻲ ﻓﻲ ﺃﺨﻼﻁ ﺴﻨﺔ‪٦٢٧‬ﻫـ‪ ،‬ﻤﺎﺕ ﻤﻘﺘﻭﻻ ﻋﻠﻰ ﻴﺩ ﺍﻷﻤﻴﺭ ﺴﻌﺩ ﺍﻟﺩﻴﻥ ﻜﻭﺒﻙ ﺴﻨﺔ)‪٦٣٤‬ﻫـ ‪١٢٣٦/‬ﻡ(‪،‬‬
‫ﻤﺠﻬﻭل‪ ،‬ﻤﺨﺘﺼﺭ ﺴﻠﺠﻭﻗﻨﺎﻤﺔ‪ ،‬ﺘﺭﺠﻤﺔ ﻤﺤﻤﺩ ﺍﻟﺴﻌﻴﺩ ﺠﻤﺎل‪ ،‬ﻤﺭﻜﺯ ﺍﻟﺒﺤﻭﺙ ﻭﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﻟﺩﻭﺤﺔ‪ ،‬ﻗﻁﺭ‪ ،‬ﺹ‪،١٥٠‬‬
‫‪.٢٥٥ ،٢٣٥-٢٣٣ ،١٩٩‬‬
‫‪ .٥‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﺍﻟﻭﻗﻔﻴﺎﺕ ﺍﻟﺴﻠﺠﻭﻗﻴﺔ )ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﻪ(‪ ،‬ﻤﻨﺸﻭﺭﺓ ﺒﺎﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻓﻲ ﻤﺠﻠﺔ ‪Belleten, Ankara, 1947.‬‬
‫‪.C. XI. S 223‬‬
‫‪Şeyda Alcaç "Anadolu selçuklulari Ve Beylikleri Doneminde kütüphaneler" kitap koleksiyonlari‬‬
‫‪ve Telif edilen eserlere kisabir Bakis, s 117.‬‬
‫‪Kaya, Abdullah, Selçklular Dönemi Sivas'ta Ilmi Hayat ve ilim adamlari uluşlararasi". Sosyal‬‬
‫‪Araştimrmaler Dergisi (The Journal of International Social Research . V. 1/2. 2008, s 228.‬‬
‫‪Recep Dikici," yüzyilda konya ve çevresine kültür Faaliyetleri", s 151.‬‬
‫‪6. Ahmet, Temir, "Çaçaog'lu Nur Dinin 1272 Tarihli Arapça Moğolça Vakfiyesi", Ankara,‬‬
‫‪1989. s 71.‬‬
‫‪ .٧‬ﺍﺒﻥ ﺒﻴﺒﻲ‪ ،‬ﺤﺴﻴﻥ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﻋﻠﻲ ﺍﻟﺭﻏﺩﻱ‪ ،‬ﺕ ﺒﻌﺩ )‪٦٨٤‬ﻫـ‪١٢٨٥/‬ﻡ ( ﺍﻷﻭﺍﻤﺭ ﺍﻟﻌﻼﺌﻴﺔ ﻓﻲ ﺍﻷﻤﻭﺭ ﺍﻟﻌﻼﺌﻴﺔ‪ ،‬ﻨﺴﺨﺔ‬
‫ﻤﺼﻭﺭﺓ ﺒﺎﻟﻔﺎﻜﺴﻤﻴل ﻋﻥ ﻤﺨﻁﻭﻁﺔ ﺁﻴﺎ ﺼﻭﻓﻴﺎ‪ ،‬ﺭﻗﻡ ‪ ،٢٩٥٨‬ﻋﻨﺎﻴﺔ ﻋﺩﻨﺎﻥ ﺍﺭﺯﺍﻱ‪ ،‬ﺃﻨﻘﺭﺓ‪١٩٥٦ ،‬ﻡ‪ ،‬ﺹ‪،١٢٧-١٢٦‬‬
‫ﻤﺠﻬﻭل‪ ،‬ﻤﺨﺘﺼﺭ ﺴﻠﺠﻭﻗﻨﺎﻤﺔ‪ ،‬ﺹ‪ .٥٩‬ﻤﻨﺠﻡ ﺒﺎﺸﻲ‪ ،‬ﺃﺤﻤﺩ ﺒﻥ ﻟﻁﻑ ﺍﷲ )ﺕ‪١١١٣‬ﻫـ ‪١٧٠٢/‬ﻡ( ﺠﺎﻤﻊ ﺍﻟﺩﻭل)ﺘﺎﺭﻴﺦ‬
‫ﺍﻟﺭﻭﻡ ﻤﻥ ﺁل ﺴﻠﺠﻭﻕ ﻭﺍﻟﺫﻴل ﻓﻲ ﻓﺭﻭﻉ ﺍﻟﺴﻼﺠﻘﺔ(‪ ،‬ﻨﺸﺭﻴﺎﺕ ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻷﻜﺎﺩﻴﻤﻴﺔ‪ ،‬ﺃﺯﻤﻴﺭ‪٢٠٠٠ ،‬ﻡ‪ ،‬ﺝ‪ ،٢‬ﺹ‪.٣٩-٣٨‬‬

‫‪- ١١٥-‬‬
‫ﻓﺎﻁﻤﺔ ﻴﺤﻴﻰ ﺯﻜﺭﻴﺎ ﺍﻟﺭﺒﻴﺩﻱ‬ ‫ﺃﺜﺭ ﺍﻷﻭﻗﺎﻑ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل ﻓﻲ ﻋﺼﺭ ﺴﻠﻁﻨﺔ ﺴﻼﺠﻘﺔ ﺍﻟﺭﻭﻡ‪...‬‬

‫ﺍﻟﺩﻴﻥ ﺃﺭﺘﻘﺵ* ﺒﺒﻨﺎﺀ ﻤﺩﺭﺴﺔ ﻓﻲ ﻗﺭﻴﺔ ﺁﺘﺎﺒﺎﻱ )‪ (Atabey‬ﺒﺎﻟﻘﺭﺏ ﻤﻥ ﺇﺴﺒﺎﺭﻁﺔ ﺴﻨﺔ‬

‫)‪٦٢١‬ﻫـ‪١٢٢٤/‬ﻡ()‪ .(٨‬ﻜﻤﺎ ﺒﻨﻰ ﺍﻷﺘﺎﺒﻙ ﻤﺒﺎﺭﺯ ﺍﻟﺩﻴﻥ ﺁﺭﻤﻐﻨﺸﺎﻩ* ﺴﻨﺔ )‪٦٣٧‬ﻫـ‪١٢٣٩/‬ﻡ( ﻤﺩﺭﺴﺔ‬
‫ﻓﻲ ﻤﺩﻴﻨﺔ ﺍﻨﻁﺎﻟﻴﺎ ﻋﻠﻰ ﺍﻟﺴﻭﺍﺤل ﺍﻟﺠﻨﻭﺒﻴﺔ ﻟﻸﻨﺎﻀﻭل)‪.(٩‬‬
‫ﻻ ﻤﻥ ﺠﻬﺔ ﺍﻟﻭﺍﻗﻔﻴﻥ ﻋﻠﻰ ﺒﻨﺎﺀ ﺍﻟﻤﺩﺍﺭﺱ‪ ،‬ﻭﺒﻨﻰ ﺍﻷﻤﻴﺭ ﺒﺩﺭ‬ ‫ﻭﺸﻬﺩﺕ ﺴﻨﺔ )‪٦٤٠‬ﻫـ‪١٢٤٢/‬ﻡ( ﺇﻗﺒﺎ ﹰ‬
‫ﺍﻟﺩﻴﻥ ﻤﺼﻠﺢ ﻻﻻ ﺍﺒﻥ ﻤﻅﻔﺭ ﺍﻟﺩﻴﻥ ﺴﻬﺭﺍﺏ ﺍﻟﺫﻱ ﻜﺎﻥ ﻤﻌﻠﻤﹰﺎ ﻟﻠﺴﻠﻁﺎﻥ ﻋﻼﺀ ﺍﻟﺩﻴﻥ ﻜﻴﻘﺒﺎﺫ – ﻤﺩﺭﺴﺔ‬
‫ﺼﻴﺭﺠﺎﻟﻲ )‪ (Sirçali‬ﻓﻲ ﻗﻭﻨﻴﺔ ﻭﻭﻗﻔﻬﺎ ﻋﻠﻰ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﻤﺘﻔﻘﻬﻴﻥ ﻤﻥ ﺃﺘﺒﺎﻉ ﺍﻟﻤﺫﻫﺏ ﺍﻟﺤﻨﻔﻲ)‪ .(١٠‬ﻜﻤﺎ‬
‫ﺘﺒﺭﻉ ﺃﺤﺩ ﺍﻷﺜﺭﻴﺎﺀ‪ ،‬ﻭﻴﺩﻋﻰ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﺒﻨﺎﺀ ﻤﺩﺭﺴﺔ ﻋﻠﻰ ﻨﻔﻘﺘﻪ ﺍﻟﺨﺎﺼﺔ ﻭﺃﻭﻗﻔﻬﺎ ﻓﻲ ﻤﺩﻴﻨﺔ ﺴﻴﻨﻭﺏ‬
‫)‪ (sinop‬ﺍﻟﻭﺍﻗﻌﺔ ﻋﻠﻰ ﺍﻟﺸﻭﺍﻁﺊ ﺍﻟﺠﻨﻭﺒﻴﺔ ﻟﻠﺒﺤﺭ ﺍﻷﺴﻭﺩ)‪.(١١‬‬
‫ﻭﻓﻲ ﺴﻨﺔ )‪٦٤٧‬ﻫـ‪١٢٤٩/‬ﻡ(‪ ،‬ﺃﻭﻗﻑ ﺍﻟﻭﺯﻴﺭ ﻓﺨﺭ ﺍﻟﺩﻴﻥ ﻋﻠﻲ ﺒﻥ ﺍﻟﺤﺴﻴﻥ ﺍﻟﻁﻭﺴﻲ ﻤﺩﺭﺴﺔ ﻓﻲ‬
‫ﻤﺩﻴﻨﺔ ﻗﻴﺭﺸﻬﺭ)‪ ،**(١٢‬ﻭﺒﻨﻰ ﻓﻲ ﺴﻨﺔ )‪٦٤٨‬ﻫـ‪١٢٥٠/‬ﻡ( ﻤﺩﺭﺴﺔ ﻓﻲ ﻤﺩﻴﻨﺔ ﺁﻗﺸﻬﺭ***‪ ،‬ﻭﺴﻤ‪‬ﺎﻫﺎ‬

‫*ﻤﺒﺎﺭﺯ ﺍﻟﺩﻴﻥ ﺃﺭﺘﻘﺵ‪ :‬ﻤﻥ ﺨﺎﺼﺔ ﻏﻠﻤﺎﻥ ﺍﻟﺴﻠﻁﺎﻥ ﻏﻴﺎﺙ ﺍﻟﺩﻴﻥ ﻜﻴﺨﺴﺭﻭ ﺍﻟﺜﺎﻨﻲ‪ ،‬ﻜﺎﻥ ﻤﻼﺯﻤﺎ ﻟﺭﻜﺎﺒﻪ‪ ،‬ﻟﺩﺭﺠﺔ ﺃﻥ ﺍﻟﺴﻠﻁﺎﻥ ﺃﺭﺍﺩ‬
‫ﻤﺼﺎﻫﺭﺘﻪ ﻓﻲ ﺇﺤﺩﻯ ﺒﻨﺎﺘﻪ‪ ،‬ﻟﺫﻟﻙ ﻋﻴﻨﻪ ﻭﺍﻟﻴﺎ ﻋﻠﻰ ﺇﻤﺎﺭﺓ ﺃﻨﻁﺎﻟﻴﺎ ﺒﻌﺩ ﺃﻥ ﻓﺘﺤﻬﺎ ﺍﻟﺴﻼﺠﻘﺔ ﺴﻨﺔ ‪٦٠٣‬ﻫـ‪ ،‬ﻭﺨﺎﺽ ﺤﺭﻭﺒﺎ ﻀﺩ ﻭﻻﺓ‬
‫ﺒﻴﺯﻨﻁﺔ ﻓﻲ ﺍﻨﻁﺎﻟﻴﺎ‪ ،‬ﻜﻤﺎ ﻓﺘﺢ ﻟﻠﺴﻼﺠﻘﺔ ﺠﻤﻴﻊ ﺍﻟﺜﻐﻭﺭ ﺍﻟﺒﻴﺯﻨﻁﻴﺔ ﻋﻠﻰ ﺴﻭﺍﺤل ﺍﻟﺒﺤﺭ ﺍﻟﻤﺘﻭﺴﻁ‪ ،‬ﻓﻌﻴﻨﻪ ﺍﻟﺴﻠﻁﺎﻥ ﺃﺘﺎﺒﻜﺎ ﻟﻪ ﻭﺃﻗﻁﻊ ﻟﻪ‬
‫ﺃﻗﻁﺎﻋﺎﺕ ﻜﺜﻴﺭﺓ ﻤﻨﻬﺎ ﻤﺩﻴﻨﺔ ﻗﻴﺭﺸﻬﺭ ﻭﺠﻌﻠﻬﺎ ﻷﻭﻻﺩﻩ ﻤﻥ ﺒﻌﺩﻩ‪ ،‬ﻭﻅل ﺃﺒﻨﺎﺅﻩ ﻴﻨﻅﺭ ﺇﻟﻴﻬﻡ ﺒﻌﻴﻥ ﺍﻟﺘﻌﻅﻴﻡ ﻭﺍﻹﺠﻼل ﻤﻥ ﻗﺒل ﺴﻼﻁﻴﻥ‬
‫ﺍﻟﺭﻭﻡ ﻟﻤﻜﺎﻨﺔ ﻭﺍﻟﺩﻫﻡ‪ .‬ﻤﺠﻬﻭل‪ ،‬ﻤﺨﺘﺼﺭ ﺴﻠﺠﻭﻗﻨﺎﻤﻪ‪ ،‬ﺹ‪.١٨٧ ،١٨٥ ،١٧٤ ،١٥٧ ،١٢٤ ،٦٤ ،٤٢ ،٤١‬‬
‫‪8. Osman Turan, "Mübarüziddin Ertokus Ve vakfiyesi", Belleten, Ankara 1947. (43), s 419 .‬‬
‫• ﻤﺒﺎﺭﺯﺍﻟﺩﻴﻥ ﺁﺭﻤﻐﻨﺸﺎﺓ‪ :‬ﺘﻭﻟﻰ ﻤﻨﺼﺏ ﺍﻷﺘﺎﺒﻜﻴﺔ ﻟﺩﻯ ﺍﻟﺴﻠﻁﺎﻥ ﻋﺯﺍﻟﺩﻴﻥ ﻜﻴﻜﺎﻭﺱ ﺍﻟﺜﺎﻨﻲ‪ ،‬ﻜﺎﻥ ﺨﻴ‪‬ﺭﺍ ﺤﺴﻥ ﺍﻟﺴﻴﺭﺓ‪،‬‬
‫ﺤﺎﺭﺏ ﺠﻤﻭﻉ ﺍﻟﺜﻭﺍﺭ ﺍﻟﺒﺎﺒﺎﺌﻴﺔ ﺍﻟﺘﺭﻜﻤﺎﻥ ﺍﻟﺫﻴﻥ ﺜﺎﺭﻭﺍ ﻓﻲ ﺃﻤﺎﺴﻴﺎ ﻋﻠﻰ ﺍﻟﺴﻠﻁﻨﺔ ﻭﻤﺎﺕ ﻤﻘﺘﻭﻻ ﺴﻨﺔ )‪٦٣٨‬ﻫـ‬
‫‪١٢٤٠/‬ﻡ(‪ ،‬ﻤﺠﻬﻭل‪ ،‬ﻤﺨﺘﺼﺭ ﺴﻠﺠﻭﻗﻨﺎﻤﻪ‪ ،‬ﺹ‪ ،٢٧٤-٢٧٣‬ﻤﻨﺠﻡ ﺒﺎﺸﻲ‪ ،‬ﺠﺎﻤﻊ ﺍﻟﺩﻭل‪ ،‬ﺝ‪ ،٢‬ﺹ ‪.٧٦‬‬
‫‪9. Sauvaget (Ĵ), combe (ET), wiet (G), "Repertoir Chrologique Depigraphie Arab". Vol15,‬‬
‫‪Le Caire, 1931-1944. IX, P 119.‬‬
‫‪10. Sauvaget, Repertoir chrologique, X 1, PP140-141.‬‬
‫ﺃﺼﻼﻥ‪ ،‬ﻓﻨﻭﻥ ﺍﻟﺘﺭﻙ ﻭﻋﻤﺎﺌﺭﻫﻡ‪ ،‬ﺹ‪.١٠٤‬‬
‫‪Cüven, Selçuklulartnda Medreseler. s 137.‬‬
‫‪11. Sauvaget, Repertoir Chrologique, 11X, P189‬‬
‫ﺃﺼﻼﻥ‪ ،‬ﻓﻨﻭﻥ ﺍﻟﺘﺭﻙ ﻭﻋﻤﺎﺌﺭﻫﻡ‪ ،‬ﺹ‪12. Sauvaget, Repertoir Chrologique,11, P120. ٨٥‬‬
‫** ﺍﻟﻭﺯﻴﺭ ﻓﺨﺭ ﺍﻟﺩﻴﻥ ﻋﻠﻲ ﺍﻟﻁﻭﺴﻲ ﺍﻟﺼﺎﺤﺏ‪ ،‬ﻤﻥ ﺃﺸﻬﺭ ﻭﺯﺭﺍﺀ ﺍﻟﺴﻼﺠﻘﺔ ﻓﻲ ﺒﻼﺩ ﺍﻟﺭﻭﻡ ﻜﺎﻥ ﻟﻪ ﻤﻥ ﺍﻷﻤﻼﻙ ﺸﻴﺌﹰﺎ ﻜﺜﻴﺭﹰﺍ ﻭﻫﻭ‬
‫ﻤﻌﺭﻭﻑ ﺒﺎﻟﺨﻴﺭ ﻭﺍﻟﻜﺭﻡ‪ ،‬ﺘﻭﻟﻰ ﻤﻨﺼﺏ ﺃﻤﻴﺭ ﺍﻟﻌﺩل ﻗﺒل ﺍﻟﻭﺯﺍﺭﺓ‪ ،‬ﻭﺴﻔﺭ ﻟﻠﺴﻼﺠﻘﺔ ﻓﻲ ﻤﻔﺎﻭﻀﺎﺕ ﺍﻟﺼﻠﺢ ﻤﻊ ﺍﻟﻤﻐﻭل ﺴﻨﺔ‬
‫‪٦٤٢‬ﻫـ‪١٢٤٢/‬ﻡ‪ ،‬ﻭﺘﻘﺎﺴﻡ ﻤﻊ ﻤﻌﻴﻥ ﺍﻟﺩﻴﻥ ﺍﻟﺒﺭﻭﺍﻨﺎﺓ ﺇﺩﺍﺭﺓ ﺸﺅﻭﻥ ﺍﻟﺴﻠﻁﻨﺔ ﻓﻲ ﺃﺜﻨﺎﺀ ﻭﺼﺎﻴﺘﻬﻡ ﻋﻠﻰ ﺍﻟﺴﻠﻁﺎﻥ ﺍﻟﻁﻔل ﻏﻴﺎﺙ‬
‫ﺍﻟﺩﻴﻥ ﻜﻴﺨﺴﺭﻭ ﺍﻟﺜﺎﻟﺙ‪ ،‬ﺴﺎﻨﺩ ﺍﻟﻤﻐﻭل ﻀﺩ ﺍﻟﺴﻼﺠﻘﺔ ﻓﻭﻟﻭﻩ ﻤﻨﺼﺏ ﻨﺎﺌﺏ ﺍﻟﺴﻠﻁﻨﺔ ﻭﻫﻭ ﻤﻥ ﺃﺭﻓﻊ ﺍﻟﻤﻨﺎﺼﺏ ﻟﻘﺎﺀ ﺨﺩﻤﺎﺘﻪ ﻟﻬﻡ‪،‬‬
‫ﻤﺠﻬﻭل‪ ،‬ﻤﺨﺘﺼﺭ ﺴﻠﺠﻭﻗﻨﺎﻤﻪ‪ .‬ﺹ ‪ .٤٠٩ ،٣٧٢-٣٦٩ ،٣٥٧ ،٣٣٤ ،٣٤٣‬ﻭﻗﻴﺭﺸﻬﺭ‪ ،‬ﻤﺩﻴﻨﺔ ﻜﺒﻴﺭﺓ ﺘﻤﺘﺎﺯ ﺒﻌﻤﺎﺭﺍﺘﻬﺎ ﺍﻟﻌﺎﻟﻴﺔ‪،‬‬
‫ﻭﻫﻭﺍﺌﻬﺎ ﺍﻟﻌﻠﻴل‪ ،‬ﺘﻘﻊ ﺇﻟﻰ ﺍﻟﺸﻤﺎل ﺍﻟﺸﺭﻗﻲ ﻤﻥ ﺍﻟﻌﺎﺼﻤﺔ ﻗﻭﻨﻴﺔ‪ ،‬ﺍﻟﻤﺴﺘﻭﻓﻲ ﺍﻟﻘﺯﻭﻴﻨﻲ‪ ،‬ﺤﻤﺩ ﺍﷲ ﺒﻥ ﺃﺒﻲ ﺒﻜﺭ ﺒﻥ ﺃﺤﻤﺩ ﺒﻥ ﻨﺼﺭ )ﺕ‬
‫ﺘﻘﺭﻴﺒﹰﺎ ‪٧٥٠‬ﻫـ‪١٣٥٠/‬ﻡ(‪ ،‬ﻨﺯﻫﺔ ﺍﻟﻘﻠﻭﺏ‪ ،‬ﺘﺼﺤﻴﺢ ﻭﺘﺤﺸﻴﺔ ﻤﺤﻤﺩ ﺩﺒﻴﺭ ﺴﻴﺎﻗﻲ‪ ،‬ﺍﻴﺭﺍﻥ‪ ،‬ﺍﻨﺘﺸﺎﺭﺍﺕ ﺤﺩﻴﺙ ﺃﻤﺭﻭﺯ‪،‬‬
‫‪١٣٨١‬ﻫـ‪/‬ﺵ‪ ،‬ﺹ‪١٥١‬‬
‫*** ﺁﻗﺸﻬﺭ‪ ،‬ﻤﻥ ﻤﺩﻥ ﺍﻷﻨﺎﻀﻭل ﺍﻟﻘﺩﻴﻤﺔ‪ ،‬ﻭﺘﻌﻨﻲ ﺍﻟﻤﺩﻴﻨﺔ ﺍﻟﻌﻅﻴﻤﺔ‪ ،‬ﺍﻟﻘﺯﻭﻴﻨﻲ‪ ،‬ﻨﺯﻫﺔ ﺍﻟﻘﻠﻭﺏ‪ ،‬ﺹ‪. ١٤٧ ،‬‬

‫‪- ١١٦-‬‬
‫ﺍﻟﻤﺠﻠﹼﺩ ‪ ،٥‬ﺍﻟﻌﺩﺩ ‪٢٠١١ ،٣‬ﻡ‬

‫ﻁﺎﺵ ﻤﺩﺭﺴﺔ )‪ (Taşh Medresi‬ﺃﻭ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺤﺠﺭﻴﺔ)‪ .(١٣‬ﻭﺃﺘﺒﻌﻬﺎ ﺒﻌﻤﺎﺭﺓ ﻤﺩﺭﺴﺔ ﺜﺎﻨﻴﺔ ﻓﻲ ﻤﺩﻴﻨﺔ‬
‫ﻗﻭﻨﻴﺔ ﻤﺎ ﺒﻴﻥ ﺴﻨﻭﺍﺕ )‪٦٦٣-٦٥٨‬ﻫـ‪١٢٦٥-١٢٦٠/‬ﻡ( ﺴﻤ‪‬ﺎﻫﺎ ﺍﻴﻨﺠﻪ ﻤﻨﺎﺭﺓ )‪.(١٤)(Inçi Minari‬‬
‫ﻭﺨﻼل ﻫﺫﻩ ﺍﻟﻔﺘﺭﺓ‪ ،‬ﺒﻨﻰ ﺃﻤﻴﺭ ﺍﻷﻤﺭﺍﺀ ﺠﻼل ﺍﻟﺩﻴﻥ ﻗﺭﺍﻁﺎﻱ*‪ ،‬ﻤﺩﺭﺴﺘﻪ ﺍﻟﺸﻬﻴﺭﺓ ﻓﻲ ﺍﻟﻌﺎﺼﻤﺔ ﻗﻭﻨﻴﺔ‬
‫ﺴﻨﺔ )‪٦٤٩‬ﻫـ‪١٢٥١/‬ﻡ(‪ ،‬ﺍﻟﺘﻲ ﺘﹸﻌ ‪‬ﺩ ﻤﻥ ﺃﻜﺒﺭ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﺴﻠﺠﻭﻗﻴﺔ ﻭﺃﻫﻤﻬﺎ ﻓﻲ ﺍﻷﻨﺎﻀﻭل‪ ،‬ﻭﻫﻲ ﺍﻷﻜﺜﺭ‬
‫ﺜﺭﺍﺀ ﻓﻲ ﻁﺭﺯ ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﺒﻨﺎﺀ‪ ،‬ﻭﻗﺩ ﺃﻭﻗﻑ ﻋﻠﻴﻬﺎ ﻗﺭﺍﻁﺎﻱ ﻤﻥ ﺨﺎﻟﺹ ﺃﻤﻭﺍﻟﻪ)‪ .(١٥‬ﻭﻭﺼﻔﺕ ﺍﻟﻤﺩﺭﺴﺔ‬
‫ﺒﺄﻨﻬﺎ" ﻋ‪‬ﻠﻴﺔ ﺍﻟﺒﻨﺎﺀ ﻭﺍﺴﻌﺔ ﺍﻟﻔﻀﺎﺀ‪ ،‬ﻋﺭﻴﻀﺔ ﺍﻟﺭﻗﻌﺔ‪ ،‬ﻁﻴﺒﺔ ﺍﻟﺒﻘﻌﺔ‪ ،‬ﺘﻭﺴﻊ ﺍﻟﻌﻴﻥ ﻗﺭ‪‬ﺓ‪ ،‬ﻭﺍﻟﻨﻔﺱ ﺇﻟﻴﻬﺎ‬
‫ﻤﺴ‪‬ﺭﺓ")‪. (١٦‬‬
‫ﻭﻓﻲ ﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺤﺠﺞ ﺍﻟﻭﻗﻑ ﻋﻠﻰ ﻤﺼﺎﻟﺢ ﻫﺫﻩ ﺍﻟﻤﺩﺭﺴﺔ‪ ،‬ﻓﻘﺩ ﻭﺠﺩﺕ ﻭﺜﻴﻘﺘﺎﻥ؛ ﺍﻷﻭﻟﻰ ﺤﺭﺭﻫﺎ‬
‫ﻗﺎﻀﻲ ﻤﺩﻴﻨﺔ ﻗﻭﻨﻴﺔ ﺴﺭﺍﺝ ﺍﻟﺩﻴﻥ ﺃﺤﻤﺩ ﺍﻷﺭﻤﻭﻱ ﺴﻨﺔ )‪٦٥١‬ﻫـ‪١٢٥٣/‬ﻡ(‪ ،‬ﻭﺍﻟﺜﺎﻨﻴﺔ ﺴﻨﺔ‬
‫)‪٦٥٢‬ﻫـ‪١٢٥٤/‬ﻡ()‪ .(١٧‬ﻭﺠﺎﺀ ﻓﻲ ﺍﻟﻭﺜﻴﻘﺔ ﺍﻟﺜﺎﻨﻴﺔ ﺘﺄﻜﻴﺩ ﻟﻤﺎ ﻭﺭﺩ ﻓﻲ ﻜﺘﺎﺏ ﺍﻟﻭﻗﻑ ﺍﻟﺴﺎﺒﻕ‪ ،‬ﺒﺎﻹﻀﺎﻓﺔ‬
‫ﺇﻟﻰ ﺯﻴﺎﺩﺓ ﻓﻲ ﺭﻴﻊ ﺍﻟﻭﻗﻑ ﻭﺘﻔﺼﻴل ﻟﻠﻘﺭﻯ ﻭﺍﻷﻋﻤﺎل ﺍﻟﺘﻲ ﺃﻀﺎﻓﻬﺎ ﺍﻟﻭﺍﻗﻑ ﻋﻠﻰ ﻤﺼﺎﻟﺢ ﻭﻗﻔﻪ ﺍﻟﺴﺎﺒﻕ‪،‬‬
‫ﻭﻫﻭ ﻤﺎ ﻟﻡ ﻴﺭﺩ ﻓﻲ ﺍﻟﺤﺠﺔ ﺍﻷﻭﻟﻰ‪.‬‬
‫ﻭﺯﺍﻭل ﺍﻟﻭﺯﻴﺭ ﻓﺨﺭ ﺍﻟﺩﻴﻥ ﺍﻟﻁﻭﺴﻲ ﻋﻠﻲ ﻨﺸﺎﻁﻪ ﻓﻲ ﺒﻨﺎﺀ ﺍﻟﻤﺩﺍﺭﺱ ﻭﺍﻟﻭﻗﻑ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺒﻨﻰ ﻓﻲ‬
‫ﻤﺩﻴﻨﺔ ﻗﻴﺼﺭﻴﺔ ﻤﺩﺭﺴﺔ ﺴﻨﺔ )‪٦٦٦‬ﻫـ‪١٢٦٨/‬ﻡ( ﺴﻤ‪‬ﺎﻫﺎ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺼﺎﺤﺒﻴﺔ)‪ .(١٨‬ﻭﺘﻌ ‪‬ﺩ ﺠﻭﻙ ﻤﺩﺭﺴﺔ‬

‫‪13. Sauvaget, Repertoir Chrologique, 11X, P٢١٦.‬‬

‫‪Cüven, Selçuklulartnda Medreseler. s 137. Wolper,Ethel Sara, Cities and Saints (Sufism and‬‬
‫‪transformation of urban space in Medieval Anatolia) , Penn state press ,2003,p47.‬‬
‫‪.‬ﺃﺼﻼﻥ‪ ،‬ﻓﻨﻭﻥ ﺍﻟﺘﺭﻙ ﻭﻋﻤﺎﺌﺭﻫﻡ‪ ،‬ﺹ‪14. Cahen, pre-ottoman Turkey, s 263. ٩٨‬‬
‫* ﺠﻼل ﺍﻟﻴﻥ ﻗﺭﺍﻁﺎﻱ‪ :‬ﺃﺼﻠﻪ ﺭﻭﻤﻲ‪ ،‬ﻜﺎﻥ ﻋﺒﺩﹰﺍ ﺜﻡ ﺘﺤﺭﺭ‪ ،‬ﻭﺍﻟﺘﺤﻕ ﺒﻜﺎﺩﺭ ﺍﻟﺴﻠﻁﺎﻥ ﻋﻼﺀ ﺍﻟﺩﻴﻥ ﻜﻴﻘﺒﺎﺩ ﺍﻷﻭل‪ ،‬ﻭﻻﺯﻤﻪ ﺜﻤﺎﻨﻲ‬
‫ﻋﺸﺭﺓ ﺴﻨﺔ‪ ،‬ﺘﻭﻟﻰ ﻤﻨﺼﺏ ﺍﻟﻁﺴﺕ ﺨﺎﻨﺔ ﻭﺨﺯﺍﻨﺔ ﺍﻟﺨﺎﺹ ﻟﺩﻯ ﺍﻟﺴﻠﻁﺎﻥ ﻏﻴﺎﺙ ﺍﻟﺩﻴﻥ ﻜﻴﺨﺴﺭﻭ‪ ،‬ﻭﻤﺎل ﺇﻟﻰ ﺤﺯﺏ ﺍﻟﺴﻠﻁﺎﻥ ﻋﺯ‬
‫ﺍﻟﺩﻴﻥ ﻓﻲ ﺼﺭﺍﻋﻪ ﻤﻊ ﺃﺨﻴﻪ ﺭﻜﻥ ﺍﻟﺩﻴﻥ‪ ،‬ﻭﺘﻭﻟﻰ ﻤﻨﺼﺏ ﻨﻴﺎﺒﺔ ﺍﻟﺴﻠﻁﻨﺔ‪ ،‬ﻜﺎﻥ ﻤﺘﺼﻔ ﹰﺎ ﺒﺎﻷﻭﺼﺎﻑ ﺍﻟﻜﺭﻴﻤﺔ‪ ،‬ﺴﻴﺩﹰﺍ ﺤﺼﻭﺭﺍﹰ‪ ،‬ﻗﺎﺌﻤ ﹰﺎ‬
‫ﻟﻠﻴل ﻭﺼﺎﺌﻤﹰﺎ ﻟﻠﺩﻫﺭ‪ ،‬ﻭﻗﺩ ﺃﺩﻯ ﺩﻭﺭﹰﺍ ﻤﻬﻤﹰﺎ ﻓﻲ ﺘﻌﻴﻴﻥ ﺍﻟﻭﺯﺭﺍﺀ ﻭﻜﺒﺎﺭ ﺍﻟﻤﺴﺅﻭﻟﻴﻥ ﻓﻲ ﺍﻟﺩﻭﻟﺔ‪ .‬ﺍﺒﻥ ﺒﻴﺒﻲ‪ ،‬ﺍﻷﻭﺍﻤﺭ ﺍﻟﻌﻼﺌﻴﺔ‪،‬‬
‫ﺹ‪.٣٢٧ ،٣٢٤ ،٣٠٣ ،٢٦١ ،١١٣‬‬
‫‪ .١٥‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﺍﻟﻭﻗﻔﻴﺎﺕ ﺍﻟﺴﻠﺠﻭﻗﻴﺔ ‪Karatay ,Medresesi Ve Vakfiyesi, Belleten, Ankara, 1948. (43). s‬‬
‫‪.130‬‬
‫‪ .١٦‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﻗﺭﺍﻁﺎﻱ‪ ،‬ﺹ‪.١٣٠‬‬
‫‪ .١٧‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﻗﺭﺍﻁﺎﻱ‪ ،‬ﺹ‪.١٣٦‬‬
‫‪Roger's. J. M, "Waqf and Patronage in selĵuk Anatolia" (Anatolian Studies) Ĵournal of the British‬‬
‫‪Institute of Archaeoilogy/ Ankara, 1976, Vol. XXVL. P77.‬‬
‫‪18. Sauvaget, Repertoire Chronologicque, X11, P 131, X 111, P 159-160.‬‬

‫‪- ١١٧-‬‬
‫ﻓﺎﻁﻤﺔ ﻴﺤﻴﻰ ﺯﻜﺭﻴﺎ ﺍﻟﺭﺒﻴﺩﻱ‬ ‫ﺃﺜﺭ ﺍﻷﻭﻗﺎﻑ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل ﻓﻲ ﻋﺼﺭ ﺴﻠﻁﻨﺔ ﺴﻼﺠﻘﺔ ﺍﻟﺭﻭﻡ‪...‬‬

‫)‪ (Gök Medresi‬ﺍﻟﺘﻲ ﺃﻨﺸﺄﺕ ﻓﻲ ﻤﺩﻴﻨﺔ ﺴﻴﻭﺍﺱ* ﺴﻨﺔ )‪٦٧٠‬ﻫـ‪١٦٧٢/‬ﻡ( ﺍﻷﻜﺜﺭ ﺜﺭﺍﺀ ﻭﻤﻜﺎﻨﺔ‬
‫ﻤﻥ ﺒﻴﻥ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﺘﻲ ﺘﻨﺴﺏ ﺇﻟﻴﻪ‪ ،‬ﻭﻜﺎﻨﺕ ﻤﺨﺘﺼﺔ ﺒﺘﺩﺭﻴﺱ ﻋﻠﻭﻡ ﺍﻟﺤﺩﻴﺙ ﺍﻟﻨﺒﻭﻱ ﺍﻟﺸﺭﻴﻑ‪ ،‬ﻭﻫﻲ‬
‫ﻜﺒﻴﺭﺓ ﺍﻟﺒﻨﺎﺀ‪ ،‬ﻋﺭﻴﻘﺔ ﺍﻟﻤﻜﺎﻨﺔ‪ ،‬ﻋﺭﻓﺕ ﺒﺄﺴﻤﺎﺀ ﻋﺩﻴﺩﺓ‪ ،‬ﻤﻨﻬﺎ‪ :‬ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺼﺎﺤﺒﻴﺔ‪ ،‬ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺯﺭﻗﺎﺀ‪،‬‬
‫ﺩﺍﺭ ﺍﻟﺤﺩﻴﺙ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺍﺸﺘﻬﺭﺕ ﺒﺠﻭﻙ ﻤﺩﺭﺴﺔ)‪.(١٩‬‬
‫ﻭﻤﻥ ﺍﻟﻼﻓﺕ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺩﺭﺴﺔ ﺃﻨﻪ ﻜﺎﻥ ﻟﻬﺎ ﻤﻠﺤﻕ ﺇﻀﺎﻓﻲ ﻴﺴﻤﻰ "ﺩﺍﺭ ﺍﻟﻀﻴﺎﻓﺔ" ﻴﻨﺯل ﻓﻴﻪ ﺍﻟﻁﻠﺒﺔ‬
‫ﻭﺍﻟﻤﺘﻌﻠﻤﻭﻥ ﺍﻟﻘﺎﺩﻤﻭﻥ ﻤﻥ ﺨﺎﺭﺝ ﺍﻷﻨﺎﻀﻭل‪ ،‬ﻭﻗﺩ ﺘﻜﻔﻠﺕ ﺍﻷﻭﻗﺎﻑ ﺒﺠﻤﻴﻊ ﻤﺎ ﻴﻠﺯﻤﻬﻡ ﻤﻥ ﺍﻹﻗﺎﻤﺔ‬
‫ﻭﺍﻹﻋﺎﻨﺔ‪ ،‬ﻭﺃﻭﻗﻔﺕ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻁﻠﺒﺔ ﺍﻟﻤﻘﻴﻤﻴﻥ ﻭﺍﻟﻌﺎﺒﺭﻴﻥ ﻭﻓﻘﺭﺍﺀ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﻁﻠﺒﺔ ﺍﻟﻌﻠﻭﻡ‬
‫ﺍﻟﺸﺭﻋﻴﺔ)‪.(٢٠‬‬
‫ﻭﺃﻭﻗﻑ ﺍﻷﻤﻴﺭ ﻨﻭﺭ ﺍﻟﺩﻴﻥ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ ﻤﺩﺭﺴﺘﻴﻥ ﻓﻲ ﺴﻨﺔ )‪٦٧٠‬ﻫـ‪١٢٧٢/‬ﻡ(؛ ﺍﻷﻭﻟﻰ ﻓﻲ ﻗﺭﻴﺔ‬
‫ﺃﺴﻜﻠﻴﺏ ﻤﻥ ﻭﻻﻴﺔ ﻗﻴﺭﺸﻬﺭ‪ ،‬ﻭﺍﻟﺜﺎﻨﻴﺔ ﻓﻲ ﻗﺭﻴﺔ ﻅﺎﻟﻡ ﺃﻜﻨﻲ ﻤﻥ ﻭﻻﻴﺔ ﺃﻨﻜﻭﺭﻴﺔ‪.‬‬
‫ﻭﻤﻥ ﺍﻟﻤﻼﺤﻅ ﺒﺄﻥ ﺍﻟﻤﻐﻭل ﺸﺎﺭﻜﻭﺍ ﺇﻟﻰ ﺠﺎﻨﺏ ﺍﻟﺴﻼﺠﻘﺔ ﻓﻲ ﺒﻨﺎﺀ ﺍﻟﻤﺩﺍﺭﺱ ﻭﺍﻟﻭﻗﻑ ﻋﻠﻴﻬﺎ ﺇﺒ‪‬ﺎﻥ‬
‫ﺤﻜﻤﻬﻡ ﻓﻲ ﺍﻷﻨﺎﻀﻭل‪ ،‬ﻭﻻ ﻨﻌﻠﻡ ﺇﻥ ﻜﺎﻥ ﺫﻟﻙ ﺭﻏﺒﺔ ﻤﻨﻬﻡ ﻓﻲ ﺩﻋﻡ ﺍﻟﺤﺭﻜﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺃﻭ ﻷﻨﻬﻡ ﻜﺎﻨﻭﺍ‬
‫ﻴﺭﻴﺩﻭﻥ ﺘﺨﻠﻴﺩ ﺫﻜﺭﺍﻫﻡ ﻋﻥ ﻁﺭﻴﻕ ﺘﻠﻙ ﺍﻟﻤﻨﺸﺂﺕ‪.‬‬
‫*‬
‫ﻭﻤﻬﻤﺎ ﻜﺎﻨﺕ ﺍﻟﻐﺎﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻭﺯﻴﺭ ﺍﻟﻤﻐﻭﻟﻲ ﺸﻤﺱ ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﺠﻭﻴﻨﻲ ﺒﻨﻰ ﻤﺩﺭﺴﺔ ﻓﻲ‬
‫ﻤﺩﻴﻨﺔ ﺃﺴﻜﻴﺸﻬﺭ ﻤﻥ ﻭﻻﻴﺔ ﺴﻴﻭﺍﺱ** ﺴﻨﺔ )‪٦٧٠‬ﻫـ‪١٢٧٢/‬ﻡ( ﻭﺃﻭﻗﻑ ﻋﻠﻴﻬﺎ ﺃﻭﻗﺎﻓ ﹰﺎ ﻜﺜﻴﺭﺓ ﻭﺸﺭﻁ ﻟﻬﺎ‬
‫ﻤﺩﺭﺴﹰﺎ ﻭﺍﺤﺩﺍﹰ‪ ،‬ﻭﺜﻼﺜﺔ ﻤﻌﻴﺩﻴﻥ‪ ،‬ﻭﺜﻼﺜﻴﻥ ﻁﺎﻟﺒﺎﹰ‪ ،‬ﻭﺃﺭﺒﻌﺔ ﻤﻥ ﺍﻟﺤﻔﺎﻅ‪ ،‬ﻭﺇﻤﺎﻤﹰﺎ ﻭﺍﺤﺩﺍﹰ‪ ،‬ﻭﻤﺅﺫﻨﺎﹰ‪ ،‬ﻭﺨﺎﺯﻨ ﹰﺎ‬

‫*ﺸﻤﺱ ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺍﻟﺠﻭﻴﻨﻲ‪ :‬ﻤﻥ ﺃﻜﺒﺭ ﻭﺯﺭﺍﺀ ﺍﻟﻤﻐﻭل‪ ،‬ﻨﺎل ﻤﻥ ﺍﻟﺤﺸﻤﺔ ﻭﺍﻟﺠﺎﻩ ﻓﻲ ﺒﻼﻁ ﺍﻟﻤﻐﻭل ﻤﺎ ﻟﻡ ﻴﺒﻠﻐﻪ ﺃﺤﺩ‪ ،‬ﻭﻜﺎﻥ ﺫﺍ‬
‫ﻜﻔﺎﺀﺓ ﻭﺩﺭﺍﻴﺔ ﻓﻲ ﺸﺅﻭﻥ ﻭﺯﺍﺭﺘﻪ‪ ،‬ﻭﺯﺍﺭ ﺍﻷﻨﺎﻀﻭل ﺴﻨﺔ )‪ ٦٧٦‬ﻫـ‪١٢٧٧/‬ﻡ(‪ ،‬ﻭﻓﺭﺽ ﻋﻠﻴﻬﺎ ﻀﺭﺍﺌﺏ ﻤﺎﻟﻴﺔ ﻓﻨﻔﺭ ﺍﻟﻨﺎﺱ ﻤﻥ‬
‫ﺴﻴﺎﺴﺘﻪ‪ ،‬ﻭﻜﺎﻥ ﻓﺼﻴﺤﺎ ﺒﻠﻴﻐﺎ‪ ،‬ﻭﺴﺎﺭﺕ ﺃﺤﻜﺎﻤﻪ ﻓﻲ ﺠﻤﻴﻊ ﺍﻟﺒﻼﺩ‪ ،‬ﻤﺎﺕ ﻤﻘﺘﻭﻻ ﺴﻨﺔ )‪٦٨٣‬ﻫـ ‪١٢٨٥/‬ﻡ(‪ ،‬ﺍﻷﻗﺴﺭﺍﺌﻲ‪ ،‬ﻤﺤﻤﻭﺩ ﺒﻥ‬
‫ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ‪) ،‬ﻤﻥ ﻋﻠﻤﺎﺀ ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻤﻥ ( ﻤﺴﺎﻤﺭﺓ ﺍﻷﺨﺒﺎﺭ ﻭﻤﺴﺎﻴﺭﺓ ﺍﻷﺨﻴﺎﺭ‪ ،‬ﺘﺼﺤﻴﺢ ﺍﻟﺤﻭﺍﺸﻲ ﺒﺎﻟﻠﻐﺔ ﺍﻟﺘﺭﻜﻴﺔ‪ ،‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪،‬‬
‫ﺃﻨﻘﺭﺓ‪١٩٩٩ ،‬ﻡ‪ ،‬ﺹ ‪.٨١-٨٠‬‬
‫**ﺴﻴﻭﺍﺱ‪ :‬ﺘﻘﻊ ﺇﻟﻰ ﺍﻟﺸﺭﻕ ﻤﻥ ﻗﻴﺴﺎﺭﻴﺔ‪ ،‬ﻭﻫﻲ ﻤﻥ ﺃﻤﻬﺎﺕ ﺍﻟﻤﺩﻥ ﺍﻟﻤﺸﻬﻭﺭﺓ ﻋﻨﺩ ﺍﻟﺘﺠﺎﺭ‪ ،‬ﻭﺘﹸﺴﻤﻰ ﺩﺍﺭ ﺍﻟﻌﻼﺀ‪ ،‬ﻭﺼﻔﺕ ﺒﺤﺴﻥ‬
‫ﻋﻤﺎﺭﺘﻬﺎ ﻭﺴﻌﺔ ﺸﻭﺍﺭﻋﻬﺎ‪ ،‬ﻭﻤﻥ ﺃﺸﻬﺭ ﺃﻋﻤﺎﻟﻬﺎ‪ ،‬ﻨﻴﻜﺴﺎﺭ‪ ،‬ﻭﺃﻤﺎﺴﻴﺔ‪ ،‬ﻭﺘﻭﻗﺎﺕ‪ ،‬ﻭﻗﻤﻨﺎﺕ‪ ،‬ﻭﺒﻼﺩ ﻜﻨﻜﺭ‪ ،‬ﻭﺃﻨﻜﻭﺭﻴﺔ‪ ،‬ﻭﻤﺩﻴﻨﺔ ﺴﺎﻤﺴﻭﻥ‪،‬‬
‫ﻭﻗﻠﻌﺔ ﺴﻴﻨﻭﺏ‪ ،‬ﻭﻗﺴﻁﻤﻭﻨﻴﺔ‪ ،‬ﻭﻁﺭﺨﻠﻭ "ﻁﺭﻏﻠﻭﺍ"‪ ،‬ﻭﺒﺭﻟﻭ‪ ،‬ﻭﻫﻲ ﻤﺘﺼﻠﺔ ﺒﺴﺎﺤل ﺍﻟﺒﺤﺭ ﺍﻟﻤﺤﻴﻁ‪ ،‬ﺍﻟﻘﺯﻭﻴﻨﻲ‪ ،‬ﻨﺯﻫﺔ ﺍﻟﻘﻠﻭﺏ‪ ،‬ﺹ‬
‫‪.١٤٤‬‬
‫‪19. Şahin, Sami, "Sivas cök Medrese (Sahibiye Medresi) Ve Kitabelerindeki Rivayetterin‬‬
‫‪Hadis" Degeri – Cumhuriyet Ilahiyat Fakültesi,Cumhuriyet Ünivrsitesi Ilahiyat Fakultiesi‬‬
‫‪dergisit, Gilt, XII, 2006, S 149. Rogers,j. m. The Gifte Minare Medrese at Erzurum and the‬‬
‫‪Gok 253, 256. Medrese at sivas. Anatolia Studies,vol. 15. s65‬‬
‫‪20.‬‬ ‫‪Bayram-karabacak," Sahip Ata Fahereddin Alinin, Konya Imaret Ve Sivas Cök mderese‬‬
‫‪vakfiyeleri", vakiflar Dergisi SX 111, Ankara. 1981, Vo13, ss 253,256.‬‬
‫‪Sauvaget, Repertoire Chronologique X 111, 159-160.‬‬
‫‪Kaya, Sivast'a Ilmi Hayat. S217.‬‬
‫‪Caner-Kuran, Şahip AtaVakfiyeleri, P 662.‬‬

‫‪- ١١٨-‬‬
‫ﺍﻟﻤﺠﻠﹼﺩ ‪ ،٥‬ﺍﻟﻌﺩﺩ ‪٢٠١١ ،٣‬ﻡ‬

‫ﻟﻠﻤﻜﺘﺒﺔ)‪.(٢١‬‬
‫ﻭﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﻤﺩﺍﺭﺱ ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻌﺎﻡ‪ ،‬ﺃﻨﺸﺄ ﺴﻼﺠﻘﺔ ﺍﻟﺭﻭﻡ ﻤﺩﺍﺭﺱ ﺍﻻﺨﺘﺼﺎﺹ)‪ ،(٢٢‬ﻭﻫﻲ ﺍﻟﺘﻲ‬
‫ﺘﺨﺘﺹ ﺒﻨﻭﻉ ﻭﺍﺤﺩ ﻤﻥ ﺍﻟﻌﻠﻭﻡ ﻤﻥ ﻤﺜل‪ :‬ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﺘﺴﻤﻰ ﻋﻨﺩﻫﻡ "ﺩﻭﺭ ﺍﻟﻘﺭﺁﻥ" "ﺩﺍﺭ‬
‫ﺍﻟﻘﺭﺍﺀ" "ﺩﻭﺭ ﺍﻟﺤﻔﺎﻅ"‪ ،‬ﻭﻤﻤﻥ ﺃﻭﻗﻑ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻨﻭﻉ ﻤﻥ ﺍﻟﻤﺩﺍﺭﺱ‪ ،‬ﺴﻌﺩ ﺍﻟﺩﻴﻥ ﺒﻥ ﺍﻟﺤﺎﺝ ﻋﻤﺭ ﺒﻥ‬
‫ﻜﻭﻴﻙ‪ ،‬ﺍﻟﺫﻱ ﺒﻨﻰ ﺩﺍﺭﹰﺍ ﻟﻠﺤﻔﺎﻅ ﻓﻲ ﻗﻭﻨﻴﺔ ﺴﻨﺔ )‪٦٦٧‬ﻫـ‪١٢٦٩/‬ﻡ(‪ ،‬ﻭﺃﺴﻜﻨﻬﻡ ﻓﻴﻬﺎ‪ ،‬ﻭﻤﻨﻬﺎ ﺃﻴﻀ ﹰﺎ‬
‫ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻔﺭﺤﻭﻨﻴﺔ ﻓﻲ ﻗﻭﻨﻴﺔ )‪٧٠٠‬ﻫـ‪١٣٠٠/‬ﻡ()‪.(٢٣‬‬
‫ﻭﻫﻨﺎﻙ ﺩﻭﺭ ﻟﺘﻌﻠﻴﻡ ﺍﻟﺤﺩﻴﺙ ﻭﺴﻤﻴﺕ ﺍﻟﻭﺍﺤﺩﺓ ﻤﻨﻬﺎ ﺩﺍﺭ ﺍﻟﺤﺩﻴﺙ‪ ،‬ﻭﻤﻨﻬﺎ‪ :‬ﺩﺍﺭ ﺍﻟﺤﺩﻴﺙ ﺒﻘﻭﻨﻴﺔ ﺍﻟﺘﻲ‬
‫ﺃﻨﺸﺄﻫﺎ ﺍﻟﻭﺯﻴﺭ ﻓﺨﺭ ﺍﻟﺩﻴﻥ ﻋﻠﻲ ﺒﻥ ﺍﻟﺤﺴﻴﻥ ﺍﻟﻁﻭﺴﻲ‪ ،‬ﻭﺩﺍﺭ ﺍﻟﺤﺩﻴﺙ ﺫﺍﺕ ﺍﻟﻤﺌﺫﻨﺘﻴﻥ ﺍﻟﺘﻲ ﺃﻨﺸﺄﻫﺎ‬
‫ﺍﻟﻭﺯﻴﺭ ﺍﻟﻤﻐﻭﻟﻲ ﺸﻤﺱ ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺍﻟﺠﻭﻴﻨﻲ)‪.(٢٤‬‬
‫ﻭﻜﺫﻟﻙ ﻤﺩﺍﺭﺱ ﻟﺘﻌﻠﻴﻡ ﺍﻟﻁﺏ ﺃﻁﻠﻕ ﻋﻠﻴﻬﺎ "ﺩﺍﺭ ﺍﻟﺸﻔﺎﺀ" ﺃﻭ "ﺩﺍﺭ ﺍﻟﻌﺎﻓﻴﺔ" ﺍﻟﻤﺎﺭﺴﺘﺎﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﺭﻀﻰ‪،‬‬
‫ﻭﻤﻥ ﺃﻤﺜﻠﺘﻬﺎ‪ :‬ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻐﻴﺎﺜﻴﺔ ﺍﻟﺘﻲ ﺒﻨﺎﻫﺎ ﻏﻴﺎﺙ ﺍﻟﺩﻴﻥ ﻜﻴﺨﺴﺭﻭ ﺍﻟﺜﺎﻨﻲ )‪٦٠٤‬ﻫـ‪١٢٠٧/‬ﻡ( ﻓﻲ‬
‫ﻗﻴﺼﺭﻴﺔ‪ ،‬ﻭﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺘﻲ ﺒﻨﺎﻫﺎ ﺍﻟﺴﻠﻁﺎﻥ ﻋﺯ ﺍﻟﺩﻴﻥ ﻜﻴﻜﺎﻭﺱ ﻓﻲ ﺴﻴﻭﺍﺱ )‪٦١٤‬ﻫـ‪١٢١٧/‬ﻡ(‪،‬‬
‫ﻭﻤﺩﺭﺴﺔ ﺍﻟﻭﺯﻴﺭ ﻤﻌﻴﻥ ﺍﻟﺩﻴﻥ ﺍﻟﺒﺭﻭﺍﻨﺎﺓ ﻓﻲ ﺘﻭﻗﺎﺕ )‪٦٦٨‬ﻫـ‪١٢٧٠/‬ﻡ(‪ ،‬ﻭﻤﺩﺭﺴﺔ ﻤﻠﻴﻜﺔ ﺘﻭﺭﺍﻥ ﻓﻲ‬
‫ﺩﻴﻭﺭﻜﻲ )‪٦٢٦‬ﻫـ‪١٢٢٨/‬ﻡ(‪ ،‬ﻭﻨﺴﻴﺒﺔ ﺠﻭﻫﺭ ﻻﻻ ﻓﻲ ﻗﻴﺼﺭﻴﺔ )‪٦٠٢‬ﻫـ‪١٢٠٥/‬ﻡ(‪ ،‬ﻭﺩﺍﺭ ﺍﻟﺸﻔﺎﺀ‬
‫ﻓﻲ ﺩﻴﺎﺭ ﺒﻜﺭ)‪.(٢٥‬‬
‫ﻭﻜﺎﻨﺕ ﺠﻤﻴﻊ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻤﻭﻗﻭﻑ ﻋﻠﻴﻬﺎ ﻋﻨﺩ ﺴﻼﺠﻘﺔ ﺍﻟﺭﻭﻡ ﺘﺭﺘﺒﻁ ﺒﺒﻨﺎﺀ ﻤﺴﺠﺩ ﻤﻼﺼﻕ ﻟﻬﺎ‪ ،‬ﻤﻤﺎ‬
‫ﻴﺩﻟل ﻋﻠﻰ ﺍﺭﺘﺒﺎﻁ ﺍﻟﺘﻌﻠﻴﻡ ﺒﺎﻟﻨﺎﺤﻴﺔ ﺍﻟﺩﻴﻨﻴﺔ ﻋﻨﺩ ﺍﻟﺴﻼﺠﻘﺔ‪ ،‬ﻭﻗﺩ ﺨﺼ‪‬ﺹ ﺍﻷﻤﻴﺭ ﺁﻟﺘﻭﻨﺒﺔ ﺠﺯﺀﺍ ﻤﻥ‬
‫ﺃﻭﻗﺎﻓﻪ ﻋﻠﻰ ﺘﻌﻠﻴﻡ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﺍﻟﻤﺴﺠﺩ ﺍﻟﻤﻠﺤﻕ ﺒﻤﺩﺭﺴﺘﻪ ﻟﻤﻥ ﻫﻡ ﺤﺩﻴﺜﻭ ﺍﻟﻌﻬﺩ ﺒﺎﻹﺴﻼﻡ‪ ،‬ﺴﻭﺍﺀ‬
‫ﺃﻜﺎﻨﻭﺍ ﻤﺴﻴﺤﻴﻴﻥ ﺃﻡ ﻴﻬﻭﺩﺍ ﺃﻡ ﻤﺠﻭﺴﺎ‪ ،‬ﻭﺴﻭﺍﺀ ﺃﻜﺎﻨﻭﺍ ﻤﻥ ﺴﻜﺎﻥ ﺍﻷﻨﺎﻀﻭل ﺃﻭ ﻤﻤﻥ ﻴﻔﺩﻭﻥ ﺇﻟﻴﻬﺎ ﻤﻥ‬
‫ﺍﻟﺨﺎﺭﺝ)‪.(٢٦‬‬
‫ﻭﺘﺸﻜل ﺍﻷﻭﻗﺎﻑ ﺍﻟﺨﻴﺭﻴﺔ ﺍﻷﻫﻠﻴﺔ ﺍﻟﻤﺼﺩﺭ ﺍﻟﺭﺌﻴﺱ ﻟﻠﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻡ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل ﺯﻤﻥ‬
‫ﺍﻟﺴﻼﺠﻘﺔ‪ ،‬ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺃﻭﻗﺎﻑ ﺩﻴﻭﺍﻥ ﺍﻷﺤﺒﺎﺱ ﺍﻟﺴﻠﻁﺎﻨﻲ)‪ ،(٢٧‬ﺍﻟﺫﻱ ﻜﺎﻥ ﻤﻌﺭ‪‬ﻀ ﹰﺎ ﻟﻠﻤﺼﺎﺩﺭﺍﺕ ﻓﻲ‬
‫ﻭﻗﺕ ﺍﻷﺯﻤﺎﺕ ﺍﻟﺴﻴﺎﺴﻴﺔ‪ ،‬ﻭﻗﺩ ﻭﺭﺩ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﺴﻠﻁﺎﻥ ﺃﺤﻤﺩ ﺘﻜﺩﺍﺭ ﻓﻲ ﺭﺴﺎﻟﺔ ﺒﻌﺜﻬﺎ ﺇﻟﻰ ﺍﻟﺴﻠﻁﺎﻥ‬

‫‪21. Sauvaget', Repertoire chronologique, XIII,p 163.‬‬

‫‪22. Turan, Osman, selçuklular zamaninda Türkiye, Istanbul, 1993, S123.‬‬
‫‪kaya, Sivast'a Ilmi Hayat, S 219-221.‬‬
‫)‪23. Mefail Hizli, "Kuruluşundan Osmanlilara kader Medreseler". T. C (Űlüdag Universitesi‬‬
‫‪Ilahyat Fakültesi. Say: 2, Gilt. 2. yil: 2. 1987. S277.‬‬
‫‪ .٢٤‬ﺃﺼﻼﻥ‪ ،‬ﻓﻨﻭﻥ ﺍﻟﺘﺭﻙ ﻭﻋﻤﺎﺌﺭﻫﻡ‪ ،‬ﺹ‪.١٤٦‬‬
‫‪25. Hizli, Osmanlilara Medreseler, S 277.‬‬
‫‪ .٢٦‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﺔ‪ ،‬ﺹ‪.٢٣٣‬‬
‫‪27. Rogers, Waqf and Patronage in selĵuk Anatolia, p 82 . Demir. m. "Turkiye Seljuklu vakiflari‬‬
‫‪Turks,"Yeni Turkiye Yayinlari,Ankara,2002,s273‬‬

‫‪- ١١٩-‬‬
‫ﻓﺎﻁﻤﺔ ﻴﺤﻴﻰ ﺯﻜﺭﻴﺎ ﺍﻟﺭﺒﻴﺩﻱ‬ ‫ﺃﺜﺭ ﺍﻷﻭﻗﺎﻑ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل ﻓﻲ ﻋﺼﺭ ﺴﻠﻁﻨﺔ ﺴﻼﺠﻘﺔ ﺍﻟﺭﻭﻡ‪...‬‬

‫ﺍﻟﻤﻨﺼﻭﺭ ﻗﻼﻭﻭﻥ ﺴﻨﺔ )‪٦٨٣‬ﻫـ‪١٢٨٥/‬ﻡ( ﺃﻥ ﺴﻴﺎﺴﺔ ﺍﻟﺴﻠﻁﺎﻥ ﺃﺤﻤﺩ ﻓﻲ ﺍﻷﻨﺎﻀﻭل ﺘﺘﻀﻤﻥ ﺇﻋﺎﺩﺓ‬
‫ﻤﺤﺼﻭﻻﺕ ﺍﻷﻭﻗﺎﻑ ﺍﻟﺘﻲ ﺼﺎﺩﺭﻫﺎ ﺍﻟﻤﻐﻭل ﻟﻠﻤﻭﻗﻭﻑ ﻋﻠﻴﻬﻡ ﻜﻲ ﺘﺯﺩﻫﺭ ﺒﻌﺩ ﺫﻟﻙ ﺍﻟﻤﺴﺎﺠﺩ ﻭﺍﻟﻤﺩﺍﺭﺱ‬
‫ﻭﺍﻟﺨﻭﺍﻨﻕ ﻭﺃﺒﻭﺍﺏ ﺍﻟﺒﺭ")‪ .(٢٨‬ﻤﻤﺎ ﻴﺩﻟل ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺒﺙ ﺒﺎﻷﻭﻗﺎﻑ ﻜﺎﻥ ﻴﻌﺭﻗل ﻨﻅﺎﻡ ﺍﻟﺘﻌﻠﻴﻡ‪.‬‬
‫ﺜﺎﻨﻴ ﹰﺎ‪ -‬ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﻜﺎﺩﺭ ﺍﻟﻭﻅﻴﻔﻲ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻟﺴﻼﺠﻘﺔ‬
‫ﺘﻜﻔﻠﺕ ﺍﻷﻭﻗﺎﻑ ﺒﺈﺩﺍﺭﺓ ﺍﻟﻜﺎﺩﺭ ﺍﻟﻭﻅﻴﻔﻲ ﺍﻟﺫﻱ ﻜﺎﻥ ﻴﻌﻤل ﻓﻲ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﺴﻠﺠﻭﻗﻴﺔ ﻤﻥ ﺤﻴﺙ‬
‫ﺍﻻﺨﺘﻴﺎﺭ ﻭﺍﻟﻌﻤل ﻭﺘﻭﺯﻴﻊ ﺍﻟﻭﻅﺎﺌﻑ ﻭﺍﻻﻤﺘﻴﺎﺯﺍﺕ ﻭﺍﻟﺭﻭﺍﺘﺏ ﻭﺍﻟﺤﻘﻭﻕ ﻭﺍﻟﻭﺍﺠﺒﺎﺕ‪ ،‬ﻭﻗﺩ ﺍﺨﺘﻠﻔﺕ ﺃﻋﺩﺍﺩ‬
‫ﺍﻟﻤﻭﻅﻔﻴﻥ ﻭﺘﻘﺴﻴﻤﺎﺘﻬﻡ ﻤﻥ ﻤﺩﺭﺴﺔ ﻷﺨﺭﻯ ﺘﺒﻌﹰﺎ ﻟﺸﺭﻭﻁ ﺍﻟﻭﺍﻗﻔﻴﻥ‪ ،‬ﻭﻴﻤﻜﻥ ﺘﺼﻨﻴﻑ ﺍﻟﻭﻅﺎﺌﻑ ﺤﺴﺒﻤﺎ‬
‫ﻭﺭﺩﺕ ﻓﻲ ﺍﻟﻭﺜﺎﺌﻕ ﺍﻟﻭﻗﻔﻴﺔ ﻋﻠﻰ ﺍﻟﻨﺤﻭ ﺍﻵﺘﻲ‪ :‬ﺍﻹﺩﺍﺭﻴﺔ‪ ،‬ﻭﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ،‬ﻭﺍﻟﺨﺩﻤﻴﺔ‪ ،‬ﻭﺍﻟﺩﻴﻨﻴﺔ‪.‬‬
‫أ‪ .‬ﺍﻟﻭﻅﺎﺌﻑ ﺍﻹﺩﺍﺭﻴﺔ‬
‫ﻭﻫﻲ ﺘﺘﺼل ﺒﺈﺩﺍﺭﺓ ﺍﻟﻭﻗﻑ ﻋﺎﻤﺔ ﻭﺍﻟﻤﺩﺍﺭﺱ ﺒﺼﻔ ٍﺔ ﺨﺎﺼﺔ‪ ،‬ﻭﻟﻤﺎ ﻜﺎﻨﺕ ﺍﻟﻤﺩﺍﺭﺱ ﻓﻲ ﺍﻷﻨﺎﻀﻭل‬
‫ﺯﻤﻥ ﺍﻟﺴﻼﺠﻘﺔ ﻻ ﺘﺘﺒﻊ ﻟﺴﻠﻁﺔ ﺍﻟﺩﻭﻟﺔ ﺃﻭ ﻹﺸﺭﺍﻑ ﺇﺤﺩﻯ ﻤﺅﺴﺴﺎﺘﻬﺎ ﺍﻟﺭﺴﻤﻴﺔ ﻓﻘﺩ ﺘﻜﻔل ﻜل ﻭﺍﻗﻑ‬
‫ﺒﺈﺩﺍﺭﺓ ﻤﺩﺭﺴﺘﻪ ﺒﻨﻔﺴﻪ‪ ،‬ﻭﻜﺎﻥ ﻴﺭﺍﻋﻲ ﻤﺼﺎﻟﺤﻬﺎ‪ ،‬ﻭﻗﺩ ﻤﻨﺢ ﺍﻟﻭﺍﻗﻔﻭﻥ ﺃﻨﻔﺴﻬﻡ ﺼﻼﺤﻴﺎﺕ ﻭﺍﺴﻌﺔ‪ ،‬ﻭﻤﻥ‬
‫ﺃﻫﻡ ﺍﻟﻭﻅﺎﺌﻑ ﺍﻹﺩﺍﺭﻴﺔ‪:‬‬
‫‪ -‬ﻤﺘﻭﻟﻭ ﺍﻷﻭﻗﺎﻑ‪ :‬ﺘﻌﺩ ﻭﻅﻴﻔﺔ ﺍﻟﻤﺘﻭﻟﻲ ﺃﻋﻠﻰ ﺍﻟﻭﻅﺎﺌﻑ ﺍﻹﺩﺍﺭﻴﺔ ﻓﻲ ﺍﻟﻤﺩﺍﺭﺱ‪ ،‬ﻭﻗﺩ ﺃﻭﻜﻠﺕ ﺇﻟﻴﻪ‬
‫ﺍﻟﻤﻬﺎﻡ ﺍﻹﺩﺍﺭﻴﺔ ﻭﺍﻟﻤﺎﻟﻴﺔ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺎﻟﻭﻗﻑ)‪ ،(٢٩‬ﻭﻜﺎﻥ ﻤﻥ ﺃﺒﺭﺯ ﻤﻬﺎﻤﻪ ﺠﻤﻊ ﺭﻴﻊ ﺃﻭﻗﺎﻑ ﺍﻟﻤﺩﺭﺴﺔ ﻤﻥ‬
‫ﻤﺼﺎﺩﺭﻫﺎ ﺍﻟﻤﺘﻌﺩﺩﺓ‪ ،‬ﻭﻤﻥ ﺜﻡ ﺍﻟﻨﻔﻘﺔ ﻤﻨﻬﺎ ﻋﻠﻰ ﺍﻟﻌﺎﻤﻠﻴﻥ ﻭﺸﺭﺍﺀ ﺤﺎﺠﻴﺎﺕ ﺍﻟﻤﺩﺭﺴﺔ ﻭﻤﺴﺘﻠﺯﻤﺎﺘﻬﺎ‬
‫ﺍﻟﻀﺭﻭﺭﻴﺔ)‪.(٣٠‬‬
‫ﻭﻜﺎﻥ ﺍﻟﻤﺘﻭﻟﻲ ﻤﺴﺅﻭﻻ ﻋﻥ ﺍﺨﺘﻴﺎﺭ ﺍﻟﻤﻭﻅﻔﻴﻥ ﻭﺘﻌﻴﻨﻬﻡ‪ ،‬ﻭﺘﺤﺩﻴﺩ ﺭﻭﺍﺘﺒﻬﻡ ﻭﺘﻭﺯﻴﻊ ﺍﺨﺘﺼﺎﺼﺎﺘﻬﻡ‪،‬‬
‫ﻭﻜﺫﻟﻙ ﺍﻟﻁﻠﺒﺔ ﻭﺍﻟﺘﻼﻤﻴﺫ ﻭﺘﺭﺘﻴﺒﻬﻡ ﻓﻲ ﻁﺒﻘﺎﺕ ﻭﻓﻘﹰﺎ ﻟﻤﺴﺘﻭﻴﺎﺘﻬﻡ ﻭﻗﺩﺭﺍﺘﻬﻡ ﺍﻟﺫﻫﻨﻴﺔ)‪ ،(٣١‬ﻭﻗﺎﻡ ﺒﻌﺽ‬
‫ﺍﻟﻤﺘﻭﻟﻴﻥ ﺒﺩﻭﺭ ﺍﻟﺘﻔﺘﻴﺵ ﻭﺍﻹﺸﺭﺍﻑ ﻋﻠﻰ ﻨﻅﺎﻡ ﺍﻟﺘﻌﻠﻴﻡ ﻓﻲ ﺍﻟﻤﺩﺍﺭﺱ)‪ .(٣٢‬ﻜﻤﺎ ﻜﺎﻥ ﻴﺴﻌﻰ ﻓﻲ ﺘﺤﺼﻴل‬
‫ﺃﺭﺯﺍﻕ ﺍﻟﻔﻘﻬﺎﺀ )ﺍﻟﻁﻼﺏ( )‪.(٣٣‬‬
‫ﻭﺠﺭﺕ ﺍﻟﻌﺎﺩﺓ ﺃﻥ ﻴﺒﺎﺸﺭ ﺍﻟﻭﺍﻗﻔﻭﻥ ﺒﺄﻨﻔﺴﻬﻡ ﻭﻻﻴﺔ ﺃﻭﻗﺎﻓﻬﻡ‪ ،‬ﻭﻜﺎﻨﻭﺍ ﻴﺘﻘﺎﻀﻭﻥ ﻤﻘﺎﺒل ﺫﻟﻙ ﺭﺍﺘﺒ ﹰﺎ‬
‫ﺠﺎﺭﻴﺎﹰ؛ ﻓﻘﺩ ﻓﻭﺽ ﺍﻷﻤﻴﺭ ﻗﺭﺍﻁﺎﻱ ﺃﻤﺭ ﺍﻟﺘﻭﻟﻴﻪ ﺇﻟﻰ ﻨﻔﺴﻪ ﻤﺎ ﺩﺍﻡ ﻋﻠﻰ ﻗﻴﺩ ﺍﻟﺤﻴﺎﺓ‪ ،‬ﻭﺃﻭﺼﻰ ﺒﻬﺎ ﻤﻥ‬
‫ﺒﻌﺩﻩ ﺇﻟﻰ ﺃﺨﻴﻪ ﺍﻷﻤﻴﺭ ﻗﺭﺍﺴﻨﻘﺭ ﺒﻥ ﻋﺒﺩ ﺍﷲ‪ ،‬ﻭﻤﻥ ﺒﻌﺩﻩ ﺇﻟﻰ ﺃﻭﻻﺩ ﺃﺨﻴﻪ ﺍﻷﻤﻴﺭ ﻜﻤﺎل ﺍﻟﺩﻴﻥ‬

‫‪ .٢٨‬ﺍﻷﻗﺴﺭﺍﺌﻲ‪ ،‬ﻤﺴﺎﻤﺭﺓ ﺍﻷﺨﺒﺎﺭ‪ ،‬ﺹ‪.١٣٧‬‬

‫‪29. Balik Ibrahim, "Anadolu Selçuklu Medreselerinin Idareci", Afyon Kocatepe Universitesi‬‬
‫‪Sosyal Bilimler Dergsii, 2001, 3,(2), S 40-41.‬‬
‫‪Güven, Selçuklulartnda Medreseler, S 142.‬‬
‫‪30. Balik, Selçuklu Medreselerinin Idareciss 41.‬‬
‫‪ .٣١‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ‪.٢٢٩‬‬
‫‪ ،Temir .٣٢‬ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪ ،‬ﺹ‪.٦٠‬‬
‫‪33. Bayram-Karabacak, Gök Medrese Vakfiyeleri,s257‬‬

‫‪- ١٢٠-‬‬
‫ﺍﻟﻤﺠﻠﹼﺩ ‪ ،٥‬ﺍﻟﻌﺩﺩ ‪٢٠١١ ،٣‬ﻡ‬

‫ﺭﻤﺘﺎﺵ)‪ .(٣٤‬ﻜﻤﺎ ﺃﻭﺼﻰ ﺍﻷﻤﻴﺭ ﺁﻟﺘﻭﻨﺒﺔ ﺃﺒﻭ ﺴﻌﻴﺩ ﺃﻥ ﻴﺘﻭﻟﻰ ﺃﻭﻗﺎﻑ ﻤﺩﺭﺴﺘﻪ ﺒﻌﺩ ﻭﻓﺎﺘﻪ ﻨﺠﻴﺏ ﺍﻟﺩﻴﻥ‬
‫ﺠﻤﺎل ﺍﻹﺴﻼﻡ ﻤﺅﺘﻤﻥ ﺍﻟﺩﻭﻟﺔ ﺯﻴﻥ ﺍﻟﻜﺘﺎﺏ ﺇﻴﺎﺯ)‪.(٣٥‬‬
‫ﻭﻓﻲ ﺒﻌﺽ ﺍﻷﺤﻴﺎﻥ‪ ،‬ﺃﻭﻋﺯ ﺍﻟﻭﺍﻗﻔﻭﻥ ﺒﻭﻻﻴﺔ ﺃﻭﻗﺎﻓﻬﻡ ﺇﻟﻰ ﻤﻥ ﻴﺜﻘﻭﻥ ﺒﻬﻡ‪ ،‬ﻤﺜﻠﻤﺎ ﻓﻌل ﺍﻷﻤﻴﺭ ﻤﺒﺎﺭﺯ‬
‫ﺍﻟﺩﻴﻥ ﺃﺭﺘﻘﺵ ﺤﻴﻥ ﻋ‪‬ﻴﻥ ﺴﻌﺩ ﺍﻟﺩﻴﻥ ﺃﺭﻤﻐﻨﺸﺎﻩ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺍﻷﺘﺎﺒﻙ ﻤﺘﻭﻟﻴﹰﺎ ﻋﻠﻰ ﺃﻭﻗﺎﻑ ﻤﺩﺭﺴﺘﻪ ﺍﻟﺘﻲ‬
‫ﺒﻨﺎﻫﺎ ﻓﻲ ﻗﺭﻴﺔ ﺍﺘﺎﺒﺎﻱ ﺒﺎﻟﻘﺭﺏ ﻤﻥ ﻤﺩﻴﻨﺔ ﺃﺴﺒﺎﺭﻁﺔ)‪.(٣٦‬‬
‫ﻭﻤﻬﻤﺎ ﻜﺎﻥ‪ ،‬ﻓﻘﺩ ﺤﻅﻲ ﻤﺘﻭﻟﻲ ﺃﻭﻗﺎﻑ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﺴﻠﺠﻭﻗﻴﺔ ﺒﺤﺼﺎﻨﺔ ﻻ ﻴﺘﺨﻁﺎﻫﺎ ﻋﻠﻴﻪ ﺃﺤﺩ؛ ﻓﻘﺩ‬
‫ﺸﺭﻁ ﺍﻷﻤﻴﺭ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ ﻓﻲ ﺤﺠﺔ ﻭﻗﻔﻪ ﺃﻨﻪ ﻻ ﻴﺠﻭﺯ ﻋﺯل ﺍﻟﻤﺘﻭﻟﻲ ﻷﻭﻗﺎﻓﻪ ﻷﻱ ﺴﺒﺏ ﻜﺎﻥ ﻻ ﻤﻥ‬
‫ﻼ ﻓﻲ ﻋﺯﻟﻬﻡ ﺃﻭ‬ ‫ِﻗﺒَل ﺍﻟﻘﻀﺎﺓ ﻭﻻ ﺍﻟﺤﻜﺎﻡ ﻭﻻ ﻤﺘﻭﻟﻲ ﺍﻟﻤﻤﺎﻟﻙ‪ ،‬ﻭﺘﻭﻋﺩ ﺃﻥ ﻤﻥ ﻋﺯﻟﻬﻡ ﺃﻭ ﻁﻠﺏ ﺘﺄﻭﻴ ﹰ‬
‫)‪(٣٧‬‬
‫ﻻ ﻨﻔﺴﻪ ‪.‬‬ ‫ﺃﻋﺎﻥ ﺃﺤﺩﹰﺍ ﻋﻠﻰ ﺫﻟﻙ ﻓﻘﺩ ﺒﺎﺀ ﺒﻐﻀﺏ ﺍﷲ ﻭﺭﺴﻭﻟﻪ‪ ،‬ﻭﻻ ﻴﺠﻭﺯ ﻋﺯل ﺍﻟﻤﺘﻭﻟﻲ ﺇ ﱠ‬
‫ﻭﺸﺭﻁ ﺍﻷﻤﻴﺭ ﺠﺎﺠﺎ ﻓﻲ ﺍﻟﻤﺘﻭﻟﻲ ﺃﻥ ﻴﺤﻀﺭ ﻜﺘﺎﺏ ﺍﻟﻭﻗﻑ ﺍﻟﺫﻱ ﻴﺒﺎﺸﺭ ﻓﻲ ﻜل ﺴﻨﺔ ﻤﺭ‪‬ﺓ ﺒﻴﻥ ﻴﺩﻱ‬
‫ﺍﻟﻘﺎﻀﻲ‪ ،‬ﻭﻴﻘﺭﺃ ﺍﻟﺤﺠﺔ ﻜﺎﻤﻠﺔ ﺒﻤﺤﻀﺭ ﻤﻥ ﺍﻟﻤﺩﺭﺱ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﻁﻠﺒﺔ ﻭﺠﻤﺎﻋﺔ ﻤﻥ ﺍﻟﻌﺩﻭل ﻭﺍﻷﻤﻨﺎﺀ؛‬
‫ﻟﻴﻁﻠﻌﻭﺍ ﻋﻠﻰ ﺍﻟﺸﺭﺍﺌﻁ ﺍﻟﻤﺫﻜﻭﺭﺓ ﻓﻲ ﺍﻟﻭﻗﻑ ﻭﻴﻌﻤﻠﻭﺍ ﺒﻤﻭﺠﺒﻬﺎ)‪.(٣٨‬‬
‫‪ -‬ﺍﻟﻨﺎﻅﺭ‪ :‬ﻴﺴﺎﻋﺩ ﺍﻟﻤﺘﻭﻟﻲ ﻓﻲ ﺇﺩﺍﺭﺓ ﺸﺅﻭﻥ ﺍﻟﻤﺩﺭﺴﺔ‪ ،‬ﻭﻫﻭ ﺍﻟﺫﻱ ﻴﻀﺒﻁ ﺍﻟﺩﺨل ﻭﺍﻟﺨﺭﺝ ﻓﻲ‬
‫ﺍﻟﻤﺩﺭﺴﺔ ﻭﻴﺸﺎﺭﻙ ﺍﻟﻤﺘﻭﻟﻲ ﻓﻲ ﺼﺭﻑ ﺍﻟﺭﻭﺍﺘﺏ ﻭﺸﺭﺍﺀ ﺤﺎﺠﻴﺎﺕ ﺍﻟﻤﺩﺭﺴﺔ‪ ،‬ﻭﻟﻡ ﻴﻌﻬﺩ ﺇﻟﻴﻪ ﺍﻟﻤﺸﺎﺭﻜﺔ‬
‫ﻓﻲ ﺘﻌﻴﻥ ﺍﻟﻤﻭﻅﻔﻴﻥ‪ ،‬ﻭﻜﺎﻥ ﻨﺎﻅﺭ ﻤﺩﺭﺴﺔ ﺁﻟﺘﻭﻨﺒﺔ ﻓﻲ ﻗﻭﻨﻴﺔ ﻫﻭ ﺍﻟﺤﺎﺠﺏ ﺯﻴﻥ ﺍﻷﻤﻨﺎﺀ ﻓﺨﺭ ﺍﻟﺜﻘﺎﺕ‬
‫ﺭﻭﺯﺒﺔ ﺍﻟﺸﻤﺴﻲ‪ ،‬ﻭﻫﻭ ﻤﻥ ﻋﺘﻘﺎﺀ ﺍﻟﻭﺍﻗﻑ)‪.(٣٩‬‬
‫‪ -‬ﺍﻟﻤﺸﺭﻑ‪ :‬ﻭﺭﺩ ﺫﻜﺭﻩ ﻓﻲ ﻭﻗﻔﻴﺔ ﻤﺩﺭﺴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ ﺃﻜﻨﻲ(‪ ،‬ﻭﻗﺩ ﺘﻭﻻﻫﺎ ﻤﺒﺎﺭﻙ ﺒﻥ‬
‫ﻋﺒﺩ ﺍﷲ)‪ ،(٤٠‬ﻭﻟﻜﻥ ﻻ ﺇﺸﺎﺭﺍﺕ ﻤﺤﺩﺩﺓ ﻋﻥ ﻤﻬﻤﺘﻪ‪ ،‬ﻭﻴﺒﺩﻭ ﻤﻥ ﻤﺴﻤﺎﻩ ﺍﻟﻭﻅﻴﻔﻲ ﺃﻨﻪ ﻜﺎﻥ ﻴﺅﺩﻱ ﺩﻭﺭﺍ‬
‫ﺭﻗﺎﺒﻴﺎ ﺃﻭ ﺇﺸﺭﺍﻓﻴﺎ ﺩﺍﺨل ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﺴﻠﺠﻭﻗﻴﺔ‪.‬‬
‫‪ -‬ﺍﻟﻨﻘﻴﺏ‪ :‬ﻭﻜﺎﻥ ﻴﺸﺭﻑ ﻋﻠﻰ ﺘﺭﺘﻴﺏ ﺍﻟﻁﻼﺏ ﺤﺴﺏ ﻤﺴﺘﻭﻴﺎﺘﻬﻡ ﺇﻟﻰ ﻓﺌﺎﺕ‪ ،‬ﻭﻴﺴﻌﻰ ﻓﻲ ﺘﺤﺼﻴل‬
‫ﻤﺸﺎﻫﺭﺍﺘﻬﻡ)‪.(٤١‬‬
‫‪ -‬ﺍﻟﺠﺎﺒﻲ‪ :‬ﻜﺎﻥ ﻴﻌﻤل ﻓﻲ ﺠﻭﻙ ﻤﺩﺭﺴﺔ ﻓﻲ ﺴﻴﻭﺍﺱ‪ ،‬ﻭﻫﻭ ﻤﺴﺅﻭل ﻋﻥ ﺠﺒﺎﻴﺔ ﺭﻴﻊ ﺍﻷﻭﻗﺎﻑ‪،‬‬

‫‪ .٣٤‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﻤﺒﺎﺭﺯ ﺍﻟﺩﻴﻥ ﺃﺭﺘﻘﺵ‪Şemseddin Altun-Aba Vakfiyesi Ve Hayati), Belleten,cx 1. ) ،‬‬
‫‪.Ankara,1947. s228‬‬
‫"‪35. Refet Yinanç,Selcuklu Medreselerinden Amasya Halifet Gazi Medresesi Ve Vakiflari‬‬
‫‪Vakiflar Dergisi ,xv,Ankara, 1982, S14.‬‬
‫‪ .٣٦‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ‪.٢٣٠‬‬
‫‪ ،Temir .٣٧‬ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﺃﺴﻜﻠﻴﺏ(‪ ،‬ﺹ‪.٧٤‬‬
‫‪ ،Temir .٣٨‬ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﺃﺴﻜﻠﻴﺏ(‪ ،‬ﺹ‪.٧٥‬‬
‫‪ .٣٩‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ‪.٢٣٠‬‬
‫‪ ،Temir .٤٠‬ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪ ،‬ﺹ‪.٧١‬‬
‫‪ ،Temir .٤١‬ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪ ،‬ﺹ‪٧١‬‬

‫‪- ١٢١-‬‬
‫ﻓﺎﻁﻤﺔ ﻴﺤﻴﻰ ﺯﻜﺭﻴﺎ ﺍﻟﺭﺒﻴﺩﻱ‬ ‫ﺃﺜﺭ ﺍﻷﻭﻗﺎﻑ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل ﻓﻲ ﻋﺼﺭ ﺴﻠﻁﻨﺔ ﺴﻼﺠﻘﺔ ﺍﻟﺭﻭﻡ‪...‬‬

‫ﻭﺠﻤﻊ ﺍﻷﻤﻭﺍل ﻤﻥ ﻤﺼﺎﺩﺭﻫﺎ ﺍﻟﺘﻲ ﺃﻭﻗﻔﺕ ﻋﻠﻴﻬﺎ ﻜﺎﻷﺭﺍﻀﻲ ﻭﺍﻟﻤﻨﺸﺂﺕ ﺍﻟﺘﺠﺎﺭﻴﺔ)‪.(٤٢‬‬

‫ب‪ .‬ﺍﻟﻭﻅﺎﺌﻑ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ )ﺍﻟﻬﻴﺌﺔ ﺍﻟﺘﺩﺭﻴﺴﻴﺔ ﻭﺍﻟﻁﻼﺏ(‪:‬‬
‫‪ -‬ﺍﻟﻤﺩﺭﺱ‪ :‬ﺘﻌ ‪‬ﺩ ﻭﻅﻴﻔﺔ ﺍﻟﻤﺩﺭﺱ ﺃﻋﻠﻰ ﺍﻟﻭﻅﺎﺌﻑ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺃﺭﻗﻰ ﺍﻟﺭﺘﺏ ﺍﻷﻜﺎﺩﻴﻤﻴﺔ ﻋﻨﺩ‬
‫ﺍﻟﺴﻼﺠﻘﺔ‪ ،‬ﻜﻤﺎ ﻫﻲ ﺍﻟﺤﺎل ﻋﻨﺩ ﺒﺎﻗﻲ ﺍﻟﺩﻭل ﻭﺍﻟﺴﻠﻁﻨﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﻭﻜﺎﻥ ﻴﺘﺼﺩﺭ ﻟﺫﻜﺭ ﺍﻟﺩﺭﻭﺱ‬
‫ﻜﺎﻟﻘﺭﺍﺁﺕ ﻭﺍﻟﺘﻔﺴﻴﺭ ﻭﺍﻟﺤﺩﻴﺙ ﻭﻋﻠﻭﻡ ﺍﻟﻌﺭﺒﻴﺔ‪ ،‬ﻭﺫﻟﻙ ﺒﻌﺩ ﺤﺼﻭﻟﻪ ﻋﻠﻰ ﺍﻹﺠﺎﺯﺓ ﻭﺍﻹﻓﺘﺎﺀ‬
‫ﻭﺍﻟﺘﺩﺭﻴﺱ)‪.(٤٣‬‬
‫ﻭﻭﺭﺩ ﻓﻲ ﺍﻟﺴﺠﻼﺕ ﺍﻟﺴﻠﺠﻭﻗﻴﺔ ﺘﺄﻜﻴﺩ ﻤﻜﺎﻨﺔ ﺍﻟﻤﺩﺭﺴﻴﻥ ﻭﺘﻌﻅﻴﻡ ﺃﺭﺒﺎﺏ ﺍﻟﺘﺩﺭﻴﺱ‪ ،‬ﻭﻤﻥ ﺍﻷﻟﻘﺎﺏ‬
‫ﺍﻟﺘﻲ ﻨﹸﻌﺕ ﻓﻴﻬﺎ ﺍﻟﻤﺩﺭﺱ ﻋﻨﺩﻫﻡ‪" :‬ﺍﻟﻌﺎﻟﻡ ﺍﻟﻌﺎﻤل‪ ،‬ﺍﻟﻔﺎﻀل‪ ،‬ﺍﻟﻜﺎﻤل‪ ،‬ﺍﻟﻤﺘﺒﺤﺭ‪ ،‬ﺍﻟﻤﺘﻔﻨﻥ‪ ،‬ﺍﻟﻤﺤﻘﻕ ﺍﻟﺴﺎﻟﻙ‪،‬‬
‫ﺍﻟﻨﺎﺴﻙ‪ ،‬ﺍﻟﻤﺠﺘﻬﺩ‪ ،‬ﺴﻴﺩ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻠﻙ ﺍﻟﻤﺩﺭﺴﻴﻥ‪ ،‬ﺃﻤﺎﻡ ﺍﻟﻤﺫﺍﻫﺏ‪ ،‬ﺤﺎﻭﻱ ﺍﻟﻌﻠﻭﻡ ﻨﻭﺭ ﺍﻟﻤﻠﺔ ﻭﺍﻟﺩﻴﻥ‪،‬‬
‫ﺸﻤﺱ ﺍﻹﺴﻼﻡ ﻭﺍﻟﻤﺴﻠﻤﻴﻥ")‪.(٤٤‬‬
‫ﻭﻜﺎﻥ ﺍﻟﻨﺎﻅﺭ ﻴﺸﺎﺭﻙ ﺍﻟﻭﺍﻗﻑ ﻓﻲ ﺍﺨﺘﻴﺎﺭ ﺍﻟﻤﺩﺭﺴﻴﻥ ﺍﻷﻜﻔﺎﺀ‪ ،‬ﻭﻴﻭﺠﻬﻬﻡ ﻓﻲ ﻫﺫﺍ ﺍﻻﺨﺘﻴﺎﺭ ﺍﻟﻤﺫﻫﺏ‬
‫ﺍﻟﻔﻘﻬﻲ ﺍﻟﺫﻱ ﻤﻥ ﺃﺠﻠﻪ ﺃﻭﻗﻔﺕ ﺍﻟﻤﺩﺭﺴﺔ‪ ،‬ﻓﻘﺩ ﺍﺸﺘﺭﻁ ﺁﻟﺘﻭﻨﺒﺔ ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﻤﺩﺭﺱ ﻓﻲ ﻤﺩﺭﺴﺘﻪ ﻤﻥ ﺃﺘﺒﺎﻉ‬
‫ﺍﻟﻤﺫﻫﺏ ﺍﻟﺤﻨﻔﻲ)‪ ،(٤٥‬ﻭﻜﺫﻟﻙ ﺸﺭﻁ ﺍﻷﻤﻴﺭ ﻗﺭﺍﻁﺎﻱ‪ ،‬ﻭﺒﺩﺭ ﺍﻟﺩﻴﻥ ﻤﺼﻠﺢ ﻻﻻ ﻓﻲ ﻤﺩﺭﺴﺔ‬
‫)ﺍﻟﻤﺼﻴﻠﺤﻴﺔ()‪ .(٤٦‬ﻭﻴﺒﺩﻭ ﺃﻥ ﻫﺫﺍ ﺍﻟﺸﺭﻁ ﻴﺘﻔﻕ ﻭﺍﻟﺴﻴﺎﺴﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻠﺴﻼﻁﻴﻥ ﺍﻟﺴﻼﺠﻘﺔ ﺍﻟﺫﻴﻥ ﺍﺘﺨﺫﻭﺍ‬
‫ﻤﺫﻫﺏ ﺍﻹﻤﺎﻡ ﺍﺒﻲ ﺤﻨﻴﻔﺔ ﻤﺫﻫﺒﹰﺎ ﺭﺴﻤﻴﹰﺎ ﻟﺩﻭﻟﺘﻬﻡ‪ ،‬ﻭﻜﺎﻥ ﺍﻟﺴﻠﻁﺎﻥ ﻋﻼﺀ ﺍﻟﺩﻴﻥ ﻜﻴﻘﺒﺎﺫ ﻴﺭﻯ ﺍﺘﹼﺒﺎﻉ ﻫﺫﺍ‬
‫ﺍﻟﻤﺫﻫﺏ ﻓﻲ ﺍﻷﺼﻭل ﻭﺍﻟﻔﺭﻭﻉ ﻓﺭﻀﹰﺎ ﻭﺍﺠﺒﹰﺎ)‪.(٤٧‬‬
‫ﻭﻓﻲ ﺍﻟﻤﻘﺎﺒل‪ ،‬ﺍﺸﺘﺭﻁ ﺍﻟﻭﺯﻴﺭ ﺍﻟﻤﻐﻭﻟﻲ ﻓﺨﺭ ﺍﻟﺩﻴﻥ ﻋﻠﻲ ﺒﻥ ﺍﻟﺤﺴﻴﻥ ﺍﻟﻁﻭﺴﻲ ﺃﻥ ﻴﻜﻭﻥ ﻤﺩﺭﺱ‬
‫ﺠﻭﻙ ﻤﺩﺭﺴﺔ ﻋﻠﻰ ﺍﻟﻤﺫﻫﺏ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺍﺸﺘﺭﻁ ﻓﻴﻪ ﺃﻥ ﻴﻜﻭﻥ ﻋﺎﻟﻤﹰﺎ ﺒﺎﻟﻤﺫﻫﺏ ﻀﻠﻴﻌﹰﺎ ﻓﻴﻪ ﻭﻟﺩﻴﻪ ﻋﻠﻡ‬
‫ﻭﻤﻌﺭﻓﺔ ﺒﺄﺼﻭل ﺍﻟﻔﻘﻪ ﻭﺍﻟﺨﻼﻑ‪ ،‬ﻭﺇﺫﺍ ﻟﻡ ﻴﺘﻭﺍﻓﺭ ﻤﺩﺭﺱ ﺒﺘﻠﻙ ﺍﻟﺼﻔﺎﺕ ﻓﻴﻭﻜﹼل ﻤﺩﺭﺱ ﺁﺨﺭ ﻤﻥ ﻋﻠﻤﺎﺀ‬
‫ﺍﻟﻤﺫﻫﺏ ﺍﻟﺤﻨﻔﻲ‪ ،‬ﻭﻟﻜﻥ ﺘﻌﻴﻴﻨﻪ ﻴﻜﻭﻥ ﻤﺅﻗﺘﹰﺎ ﺇﻟﻰ ﺤﻴﻥ ﺘﻭﺍﻓﺭ ﻤﺩﺭﺱ ﻤﻥ ﻋﻠﻤﺎﺀ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻓﺈﻥ ﻭﺠﺩ‬
‫ﻴﻌﺯل ﺍﻟﻤﺩﺭﺱ ﺍﻟﺤﻨﻔﻲ ﻭﻴﻌﻴﻥ ﻤﻜﺎﻨﻪ ﺸﺎﻓﻌﻲ‪ ،‬ﻭﺍﺸﺘﺭﻁ ﺍﻟﻭﺍﻗﻑ ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﻤﺩﺭﺱ ﻋﻠﻰ ﻤﻌﺭﻓﺔ‬
‫ﺒﺎﻟﻤﺫﺍﻫﺏ ﺍﻷﺨﺭﻯ ﻭﺃﻥ ﻻ ﻴﻜﻭﻥ ﻤﺘﻌﺼﺒﹰﺎ ﻷﻱ ﻤﻨﻬﺎ)‪.(٤٨‬‬
‫ﻭﺃﻭﺭﺩﺕ ﺍﻟﻭﻗﻔﻴﺎﺕ ﺸﺭﻭﻁﹰﺎ ﺃﺨﺭﻯ ﺸﺭﻁﻬﺎ ﺍﻟﻭﺍﻗﻔﻭﻥ ﻓﻴﻤﻥ ﻴﺘﻭﻟﻰ ﻤﻬﻨﺔ ﺍﻟﺘﺩﺭﻴﺱ ﻓﻲ ﻤﺩﺍﺭﺴﻬﻡ‪،‬‬

‫‪42. Bayram-Karabacak, Gök "Medrese Vakfiyeleri", S 49.‬‬

‫‪ .٤٣‬ﺍﻟﻘﻠﻘﺸﻨﺩﻱ‪ ،‬ﺃﺤﻤﺩ ﺒﻥ ﻋﻠﻲ ﺃﺒﻭ ﺍﻟﻌﺒﺎﺱ)ﺕ‪٨٢١‬ﻫـ ‪١٤١٨/‬ﻡ(‪ ،‬ﺼﺒﺢ ﺍﻷﻋﺸﻰ ﻓﻲ ﺼﻨﺎﻋﺔ ﺍﻹﻨﺸﺎ‪ ،‬ﺸﺭﺤﻪ ﻭﻋﻠﻕ ﻋﻠﻴﻪ ﻭﻗﺎﺒل‬
‫ﻨﺼﻭﺼﻪ ﻤﺤﻤﺩ ﺤﺴﻴﻥ ﺸﻤﺱ ﺍﻟﺩﻴﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ‪ ،‬ﺒﻴﺭﻭﺕ‪١٩٨٧ ،‬ﻡ‪ ،‬ﺝ‪ ،١‬ﺹ‪.١٧‬‬
‫‪ .٤٤‬ﺍﻟﺨﻭﺒﻲ‪ ،‬ﺤﺴﻥ ﺒﻥ ﻋﺒﺩ ﺍﻟﻤﺅﻤﻥ‪ ،‬ﺭﺴﻭﻡ ﺍﻟﺭﺴﺎﺌل ﻭﻨﺠﻭﻡ ﺍﻟﻔﻀﺎﺌل‪ ،‬ﺘﺼﺤﻴﺢ ﻋﺩﻨﺎﻥ ﺼﺎﺩﻕ ﺇﺭﺯﺍﻱ‪ ،‬ﺍﻨﺘﺸﺎﺭﺍﺕ ﺩﺍﻥ ﺸﻜﺎﻩ‬
‫ﺇﻟﻬﻴﺎﺕ‪ ،‬ﺩﺍﻥ ﺸﻜﺎﻩ ﺃﻨﻘﺭﺓ‪١٩٦٣ ،‬ﻡ‪ ،‬ﺹ‪.٣٦‬‬
‫‪ .٤٥‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ‪.٢٣٠ ،٢٢٩‬‬
‫‪ .٤٦‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﻗﺭﺍﻁﺎﻱ‪ ،‬ﺹ‪.١٣٢‬‬
‫‪Sauvaget, Repertoire Chronologiqu, IIX, P146.‬‬
‫‪ .٤٧‬ﺍﺒﻥ ﺒﻴﺒﻲ‪ ،‬ﺍﻷﻭﺍﻤﺭ ﺍﻟﻌﻼﺌﻴﺔ‪ ،‬ﺹ‪ ،٢١٣‬ﻤﺠﻬﻭل‪ ،‬ﻤﺨﺘﺼﺭ ﺴﻠﺠﻭﻗﻨﺎﻤﻪ‪ ،‬ﺹ‪.١١٣‬‬
‫‪48. Şahin, Sivas Göke Medrese, S 148.‬‬

‫‪- ١٢٢-‬‬
‫ﺍﻟﻤﺠﻠﹼﺩ ‪ ،٥‬ﺍﻟﻌﺩﺩ ‪٢٠١١ ،٣‬ﻡ‬

‫ﻭﻤﻨﻬﺎ ﺃﻥ ﻴﻜﻭﻥ ﻋﺎﺭﻓﹰﺎ ﺒﻔﻨﻭﻥ ﺍﻷﺤﺎﺩﻴﺙ ﻭﺍﻟﺘﻔﺎﺴﻴﺭ ﻭﺍﻷﺼﻭل ﻭﺍﻟﻔﺭﻭﻉ ﻭﺍﻟﺨﻼﻑ)‪ ،(٤٩‬ﻭﺸﺭﻁ ﻨﻭﺭ‬
‫ﺍﻟﺩﻴﻥ ﺠﺎﺠﺎ ﻋﻠﻰ ﻤﺩﺭﺱ ﻤﺩﺭﺴﺔ ﺃﺴﻜﻠﻴﺏ ﺃﻥ ﻴﻜﻭﻥ ﻋﺎﻟﻤﺎﹰ‪ ،‬ﻭﺭﻋﺎﹰ‪ ،‬ﻤﻭﺍﻅﺒ ﹰﺎ ﻋﻠﻰ ﺍﻟﺩﺭﺱ ﺍﻟﻌﺎﻡ)‪.(٥٠‬‬
‫ﻭﺸﺭﻁ ﺍﻷﻤﻴﺭ ﺁﻟﺘﻭﻨﺒﺔ ﺃﻻ ﻴﺸﺭﻉ ﺍﻟﻤﺩﺭﺱ ﻓﻲ ﻏﻠﺔ ﺍﻟﻭﻗﻑ ﻭﻻ ﻓﻲ ﺍﻹﺩﺨﺎل )ﺍﻟﻭﺍﺭﺩﺍﺕ( ﺃﻭ‬
‫ﻻ ﺇﺘﻴﺎﻥ ﺍﻟﺩﺭﺱ ﻭﺘﺤﺼﻴل‬ ‫ﺍﻹﺨﺭﺍﺠﺎﺕ‪ ،‬ﺃﻭ ﺃﻱ ﻀﺭﺏ ﻤﻥ ﺍﻟﺸﺅﻭﻥ ﺍﻟﻤﺎﻟﻴﺔ ﻓﻲ ﺍﻟﻤﺩﺭﺴﺔ‪ ،‬ﻭﻟﻴﺱ ﻟﻪ ﺇ ﱠ‬
‫ﺍﻟﻌﻠﻡ ﻭﺍﻟﻤﺒﺎﺤﺜﺔ ﻻ ﻏﻴﺭ)‪ ،(٥١‬ﺒﻴﻨﻤﺎ ﺴﻤﺢ ﺍﻷﻤﻴﺭ ﻗﺭﺍﻁﺎﻱ ﻟﻠﻤﺩﺭﺱ ﺃﻥ ﻴﺴﺎﻋﺩ ﺍﻟﻤﺘﻭﻟﻲ ﻓﻲ ﺘﻭﺯﻴﻊ ﻤﺎ‬
‫ﻨﺴﺒﺘﻪ ﺴﺒﻌﺔ ﺃﻋﺸﺎﺭ ﻤﻥ ﺭﻴﻊ ﺍﻟﻭﻗﻑ ﻋﻠﻰ ﺍﻟﻁﻼﺏ ﻭﺍﻟﺩﺍﺭﺴﻴﻥ)‪ (٥٢‬ﺤﺴﺒﻤﺎ ﻴﺭﺍﻩ ﺍﻟﻤﺩﺭ‪‬ﺱ‪ ،‬ﻭﻴﺒﺩﻭ ﺃﻥ‬
‫ﻗﺭﺍﻁﺎﻱ ﺍﺘﺨﺫ ﻫﺫﺍ ﺍﻹﺠﺭﺍﺀ ﻷﻥ ﺍﻟﻤﺩﺭﺱ ﺃﺩﺭﻯ ﺒﻤﺴﺘﻭﻴﺎﺕ ﺍﻟﻁﻠﺒﺔ ﻭﺩﺭﺠﺔ ﻨﺒﻭﻏﻬﻡ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﺍﻟﺫﻱ ﻋﻠﻰ‬
‫ﺃﺴﺎﺴﻪ ﺘﺼﺭﻑ ﻤﺸﺎﻫﺭﺍﺘﻬﻡ‪ .‬ﻭﻓﻲ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻤﻅﻔﺭﻴﺔ ﻓﻲ ﺁﻗﺴﺭﺍﻱ ﺃﻋﻁﻲ ﺍﻟﻤﺩﺭﺱ ﺃﺤﻤﺩ ﺍﻷﺘﺭﺍﺭﻱ‬
‫ﺼﻼﺤﻴﺎﺕ ﻤﺎﻟﻴﺔ ﻤﻥ ﺤﻴﺙ ﺍﻷﻨﻌﺎﻡ ﻋﻠﻰ ﺍﻟﺩﺍﺭﺴﻴﻥ ﻭﺍﻟﻌﺎﻤﻠﻴﻥ ﻓﻲ ﺍﻟﻤﺩﺭﺴﺔ ﻤﻥ ﺃﻤﻭﺍل ﺍﻟﻭﻗﻑ ﻭﺤﺴﺏ‬
‫ﺍﻟﺸﺭﻭﻁ ﺍﻟﺘﻲ ﺍﺸﺘﺭﻁﻬﺎ ﺍﻟﻭﺍﻗﻔﻭﻥ)‪ ،(٥٣‬ﻭﺍﺘﺴﻌﺕ ﺼﻼﺤﻴﺎﺕ ﺍﻟﻤﺩﺭﺱ ﺤﺘﻰ ﺃﻭﻜﻠﺕ ﺇﻟﻴﻪ ﺃﺤﻴﺎﻨﹰﺎ ﻤﻬﺎﻡ‬
‫ﺘﻌﻴﻴﻥ ﺍﻟﻌﺎﻤﻠﻴﻥ ﻓﻲ ﺍﻟﻤﺩﺭﺴﺔ ﻭﻋﺯﻟﻬﻡ ﻭﺘﺨﺼﻴﺹ ﻭﺘﻭﻗﻴﻑ ﺍﻟﺭﻭﺍﺘﺏ ﺍﻟﺘﻲ ﻴﺘﻘﺎﻀﺎﻫﺎ ﺍﻟﻌﺎﻤﻠﻭﻥ‬
‫ﻭﺍﻟﺩﺍﺭﺴﻭﻥ)‪. (٥٤‬‬
‫ﺱ ﻭﺍﺤﺩ ﺃﻭ ﻤﺩ ‪‬ﺭﺴَﻴﻥ‪ ،‬ﺒﻴﻨﻤﺎ ﺘﺠﺎﻭﺯ‬ ‫ﻭﺘﺭﺍﻭﺤﺕ ﺃﻋﺩﺍﺩ ﺍﻟﻤﺩﺭﺴﻴﻥ ﻓﻲ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﺴﻠﺠﻭﻗﻴﺔ ﺒﻴﻥ ﻤﺩﺭ ٍ‬
‫ﻋﺩﺩ ﺍﻟﻤﻌﻴﺩﻴﻥ ﺇﻟﻰ ﺜﻼﺜﺔ‪ ،‬ﻓﻘﺩ ﺸﺭﻁ ﺍﻟﻭﺯﻴﺭ ﺍﻟﻤﻐﻭﻟﻲ ﺸﻤﺱ ﺍﻟﺩﻴﻥ ﺍﻟﺠﻭﻴﻨﻲ ﻓﻲ ﻤﺩﺭﺴﺘﻪ ﺍﻟﺘﻲ ﺒﻨﺎﻫﺎ ﻓﻲ‬
‫ﺍﺴﻜﻴﺸﻬﺭ ﺴﻨﺔ )‪٦٧٠‬ﻫـ‪١٢٧٢ /‬ﻡ( ﻤﺩﺭﺴﹰﺎ ﻭﺍﺤﺩﹰﺍ ﻭﺜﻼﺜﺔ ﻤﻌﻴﺩﻴﻥ)‪.(٥٥‬‬
‫ﻭﻜﺎﻥ ﺍﻟﻤﺩﺭﺴﻭﻥ ﺍﻟﺴﻼﺠﻘﺔ ﻴﺘﻘﻨﻭﻥ ﻟﻐﺎﺕ ﻋﺩﻴﺩﺓ)‪ ،(٥٦‬ﻭﻤﻨﻬﻡ ﺠﻼل ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺍﻟﺭﻭﻤﻲ ﺍﻟﺫﻱ ﺩﺭ‪‬ﺱ‬
‫ﺘﻼﻤﻴﺫﻩ ﺒﻤﺩﺭﺴﺔ ﻗﻭﻨﻴﺔ ﺒﺎﻟﻠﻐﺘﻴﻥ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺍﻟﻔﺎﺭﺴﻴﺔ‪ ،‬ﻭﻜﺫﻟﻙ ﻓﻌل ﻤﺤﻲ ﺍﻟﺩﻴﻥ ﺒﻥ ﺍﻟﻌﺭﺒﻲ ﺍﻟﺼﻭﻓﻲ )ﺕ‬
‫‪٦٣٨‬ﻫـ ‪١٢٤٠/‬ﻡ(؛ ﺇﺫ ﺩﺭ‪‬ﺱ ﺒﺎﻟﻠﻐﺘﻴﻥ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺍﻟﻔﺎﺭﺴﻴﺔ)‪.(٥٧‬‬
‫ﻭﻤﻥ ﺃﺒﺭﺯ ﺍﻟﻤﺩﺭﺴﻴﻥ ﺍﻟﺫﻴﻥ ﺩﺭ‪‬ﺴﻭﺍ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل ﺯﻤﻥ ﺍﻟﺴﻼﺠﻘﺔ‪ ،‬ﺍﻟﻤﺩﺭ‪‬ﺱ ﺃﺤﻤﺩ‬
‫ﺍﻷﺘﺭﺍﺭﻱ ﻤﺩﺭﺱ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻤﻅﻔﺭﻴﺔ ﻓﻲ ﺁﻗﺴﺭﺍﻱ‪ ،‬ﻭﻭﺭﺩ ﺘﻘﺭﻴﺭ ﻓﻲ ﺤﻘﻪ ﺼﺎﺩﺭ ﻋﻥ ﺩﻴﻭﺍﻥ ﺍﻹﻨﺸﺎﺀ‬
‫ﺍﻟﺴﻠﺠﻭﻗﻲ ﺍﺤﺘﻭﻯ ﻋﻠﻰ ﻋﺒﺎﺭﺍﺕ ﺇﻁﺭﺍﺀ ﻭﻤﺩﻴﺢ‪ ،‬ﻭﺫﻜﺭ ﻟﺼﻔﺎﺕ ﺍﻟﻤﺩﺭﺴﻴﻥ ﻭﻭﺍﺠﺒﺎﺘﻬﻡ)‪ .(٥٨‬ﻜﻤﺎ ﺃﺸﺘﻬﺭ‬

‫‪ .٤٩‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﻗﺭﻁﺎﻱ‪ ،‬ﺹ‪.١٣٢ ،١٣١-١٣٠‬‬

‫‪ ،Temir .٥٠‬ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﺃﺴﻜﻠﻴﺏ(‪ ،‬ﺹ‪.٧٠‬‬
‫‪ .٥١‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ ‪.٢٢٣‬‬
‫‪ .٥٢‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﻗﺭﺍﻁﺎﻱ‪ ،‬ﺹ‪.٩٢‬‬
‫‪ .٥٣‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﺜﺎﺌﻕ ﺭﺴﻤﻴﺔ‪ ،‬ﺭﺍﺠﻊ ﺒﺴﻠﺠﻭﻗﻴﺎﻥ ﺘﺭﻜﻴﺔ‪ ،‬ﺃﻨﻘﺭﺓ‪١٩٨٨ ،‬ﻡ‪ ،‬ﻭﺜﻴﻘﺔ ﻤﺩﺭﺴﺔ ﻤﻅﻔﺭﻴﺔ ﺩﺭ ﺃﻗﺴﺭﺍ )ﺭﻗﻡ‬
‫‪ ،(XL11‬ﺹ‪.٦٢-٦١‬‬
‫‪ .٥٤‬ﺍﻟﺨﻭﺒﻲ‪ ،‬ﺭﺴﻭﻡ ﺍﻟﺭﺴﺎﺌل‪ ،‬ﺹ‪.٣٧‬‬
‫‪55. Sauvaget, Repertoir Chronologique. XIII, P163‬‬
‫‪Balik, Selçuklu Medreselerinin,Idareeciss, S 47‬‬
‫‪56. Balik, Selçuklu Medreselerinin,Idareeciss, S 47‬‬
‫‪ .٥٧‬ﺍﺒﻥ ﺒﻁﻭﻁﺔ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩﺍﷲ‪) ،‬ﺕ‪٧٧٧‬ﻫـ‪١٣٧٥/‬ﻡ(‪ ،‬ﺘﺤﻔﺔ ﺍﻟﻨﻅﺎﺭ ﻓﻲ ﻏﺭﺍﺌﺏ ﺍﻷﻤﺼﺎﺭ ﻭﻋﺠﺎﺌﺏ ﺍﻷﺴﻔﺎﺭ )ﺭﺤﻠﺔ ﺍﺒﻥ‬
‫ﺒﻁﻭﻁﺔ(‪ ،‬ﺸﺭﺤﻪ ﻭﻜﺘﺏ ﻫﻭﺍﻤﺸﻪ ﻁﻼل ﺤﺭﺏ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪١٩٨٧ ،‬ﻡ‪ ،‬ﺹ‪.٣١٠‬‬
‫‪ .٥٨‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﺜﺎﺌﻕ ﺭﺴﻤﻴﺔ‪ ،‬ﻭﺜﻴﻘﺔ ﻤﺩﺭﺴﺔ ﻤﻅﻔﺭﻴﺔ‪ ،‬ﺹ‪.٦١‬‬

‫‪- ١٢٣-‬‬
‫ﻓﺎﻁﻤﺔ ﻴﺤﻴﻰ ﺯﻜﺭﻴﺎ ﺍﻟﺭﺒﻴﺩﻱ‬ ‫ﺃﺜﺭ ﺍﻷﻭﻗﺎﻑ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل ﻓﻲ ﻋﺼﺭ ﺴﻠﻁﻨﺔ ﺴﻼﺠﻘﺔ ﺍﻟﺭﻭﻡ‪...‬‬

‫ﻤﻨﻬﻡ ﺃﺤﻤﺩ ﺒﻥ ﻗﻠﻤﺸﺎﺓ ﺃﺒﻭ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻘﻭﻨﻭﻱ‪ ،‬ﻗﺎﻀﻲ ﻤﺩﻴﻨﺔ ﻗﻭﻨﻴﺔ‪ ،‬ﻭﻜﺎﻥ ﻋﺎﻟﻤﺎ ﺒﺎﻟﺘﻔﺴﻴﺭ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﻨﺤﻭ‬
‫ﻭﺍﻷﺼﻠﻴﻥ‪ ،‬ﻭﻗﺩ ﺩﺭ‪‬ﺱ ﺒﺎﻟﻤﺩﺭﺴﺔ ﺍﻟﻤﺼﻴﻠﺤﻴﺔ )ﻤﺼﻠﺢ ﻻﻻ()‪ .(٥٩‬ﻭﺒﻬﺎﺀ ﺍﻟﺩﻴﻥ ﺴﻠﻁﺎﻥ ﻭﻟﺩ‪ ،‬ﺃﺤﻤﺩ ﺒﻥ‬
‫ﻤﺤﻤﺩ ﺒﻥ ﺠﻼل ﺍﻟﺩﻴﻥ ﺍﻟﺭﻭﻤﻲ)ﺕ‪٧١٢‬ﻫـ ‪١٣١٢/‬ﻡ( ﻭﻗﺩ ﺩﺭ‪‬ﺱ ﺒﻌﺩ ﺃﺒﻴﻪ ﺠﻼل ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺍﻟﺭﻭﻤﻲ‬
‫ﺒﻘﻭﻨﻴﺔ )‪ .(٦٠‬ﻭﻋﺒﺩ ﺍﻟﺒﺎﻗﻲ ﺒﻥ ﺍﺴﻤﺎﻋﻴل ﺒﻥ ﻤﺤﻤﻭﺩ ﺍﻟﻘﺭﺸﻲ)ﺕ‪٦٩٥‬ﻫـ ‪١٢٩٥ /‬ﻡ( ﻭﻗﺩ ﺩﺭﺱ‬
‫ﺒﺎﻟﻤﺩﺭﺴﺔ ﺍﻟﻐﻴﺎﺜﻴﺔ ﺒﻤﺩﻴﻨﺔ ﻗﻴﺼﺭﻴﺔ )‪ .(٦١‬ﻭﻋﺒﺩ ﺍﻟﻤﺠﻴﺩ ﺒﻥ ﺇﺴﻤﺎﻋﻴل ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻬﺭﻭﻱ‪ ،‬ﻗﺎﻀﻲ ﺒﻼﺩ‬
‫ﺍﻟﺭﻭﻡ‪ ،‬ﺩﺭﺱ ﺒﻤﺩﺭﺴﺔ ﻗﻴﺼﺭﻴﺔ)‪.(٦٢‬‬
‫ﻭﻨﺎل ﺍﻟﻤﺩﺭﺱ ﻤﻜﺎﻨﺔ ﻤﺭﻤﻭﻗﺔ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺴﻠﺠﻭﻗﻲ‪ ،‬ﻭﻜﺎﻥ ﻴﺼﻨﱠﻑ ﻤﻊ ﻁﺒﻘﺔ ﺍﻷﻋﻴﺎﻥ‬
‫ﻭﺍﻷﺸﺭﺍﻑ‪ ،‬ﻭﻴﺒﻴﻥ ﺃﺤﺩ ﺍﻟﻤﺭﺍﺴﻴﻡ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻥ ﺩﻴﻭﺍﻥ ﺍﻹﻨﺸﺎﺀ ﺘﻠﻙ ﺍﻟﻤﻜﺎﻨﺔ ﻓﻲ ﻤﺨﺎﻁﺒﺔ ﺃﺭﺒﺎﺏ‬
‫ﺍﻟﻭﻅﺎﺌﻑ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ؛ ﺇﺫ ﺨﻭﻁﺏ ﺍﻟﻤﺩﺭﺱ ﺒـ"ﻤﻭﻻﻨﺎ ﻭﺴﻴ‪‬ﺩﻨﺎ ﺍﻟﻌﻼﻤﺔ‪ ،‬ﻤﻔﺘﻲ ﺍﻟﻔﺭﻕ‪ ،‬ﺤﺒﺭ ﺍﻟﻤﺫﻫﺏ‪،‬‬
‫ﺠﺩﻴﺭ ﺃﺴﻨﻰ ﺍﻟﻤﻨﺎﺼﺏ ﻭﺍﻟﻤﺭﺍﺘﺏ ﻤﻠﻙ ﺍﻟﻤﺩﺭﺴﻴﻥ ﻭﺍﺭﺙ ﺍﻷﻨﺒﻴﺎﺀ ﻭﺍﻟﻤﺭﺴﻠﻴﻥ‪ ،‬ﻨﻅﺎﻡ ﺍﻟﻤﻠﺔ ﻭﺍﻟﺩﻴﻥ‪ ،‬ﻗﻭﺍﻡ‬
‫ﺍﻹﺴﻼﻡ ﻭﺍﻟﻤﺴﻠﻤﻴﻥ‪ ،‬ﻤﻔﻴﺩ ﺍﻟﻤﻠﻭﻙ ﻭﺍﻟﺴﻼﻁﻴﻥ‪ ،‬ﺤﻔﻅﻜﻡ ﺍﷲ ﺒﻤﻨﻪ ﻭﺠﻭﺩﻩ)‪.(٦٣‬‬
‫‪ -‬ﺍﻟﻤﻌﻴﺩ‪ :‬ﻴﺄﺘﻲ ﻓﻲ ﺍﻟﻤﺭﺘﺒﺔ ﺍﻟﺜﺎﻨﻴﺔ ﻓﻲ ﺴﻠﱠﻡ ﺍﻟﻭﻅﺎﺌﻑ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺒﻌﺩ ﺍﻟﻤﺩﺭﺱ‪ ،‬ﻭﻫﻭ ﺍﻟﺫﻱ ﻴﻌﻴﺩ‬
‫ﺍﻟﺩﺭﺱ ﻋﻠﻰ ﻤﺴﺎﻤﻊ ﺍﻟﻁﻠﺒﺔ ﺍﻟﻤﺘﻔﻘﻬﻴﻥ ﻤﺭ‪‬ﺓ ﺜﺎﻨﻴﺔ ﺒﻌﺩ ﺍﻨﺘﻬﺎﺌﻪ)‪ ،(٦٤‬ﻭﻭﺭﺩ ﻓﻲ ﻭﻗﻔﻴﺔ ﺍﻷﻤﻴﺭ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‬
‫ﺃﻥ ﺍﻟﻤﻌﻴﺩ ﻓﻲ ﻤﺩﺭﺴﺔ ﺃﺴﻜﻠﻴﺏ ﻜﺎﻥ ﻴﺫﻜﺭ ﻟﻔﻘﻬﺎﺀ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺩﺭﺱ ﺍﻟﺨﺎﺹ‪ ،‬ﻭﺍﺸﺘﺭﻁ ﻓﻲ ﺍﻟﻤﻌﻴﺩ ﺃﻥ‬
‫ﻴﻜﻭﻥ ﻋﺎﻟﻤﹰﺎ ﻓﻲ ﺍﻟﺩﻴﻥ ﻋﻠﻰ ﺍﻟﻤﺫﻫﺏ ﺍﻟﺤﻨﻔﻲ)‪ ،(٦٥‬ﻭﻜﺎﻥ ﺍﻟﻤﻌﻴﺩ ﻴﺨﺎﻁﺏ ﻓﻲ ﺒﺭﺘﻭﻜﻭﻻﺕ ﺍﻟﺴﻼﺠﻘﺔ ﺒـ‪:‬‬
‫"ﻨﺎﺸﺭ ﺃﺼﻨﺎﻑ ﺍﻟﻔﻀﺎﺌل‪ ،‬ﺤﺎﻭﻱ ﺃﻨﻭﺍﻉ ﺍﻟﻌﻠﻭﻡ‪ ،‬ﺴﻴﻑ ﺍﻟﻤﻠﺔ ﻭﺍﻟﺩﻴﻥ‪ ،‬ﺍﻟﻨﺎﻅﺭ ﻓﻲ ﻤﻌﻀﻼﺕ ﺤﻘﺎﺌﻕ‬
‫ﺍﻟﻌﻠﻭﻡ‪ ،‬ﻤﻭﻻﻨﺎ ﺴﻴﺩ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻔﻀﻼﺀ)‪ ،(٦٦‬ﻭﺍﺨﺘﻠﻔﺕ ﺃﻋﺩﺍﺩ ﺍﻟﻤﻌﻴﺩﻴﻥ ﻤﻥ ﻤﺩﺭﺴﺔ ﻷﺨﺭﻯ‪ ،‬ﻓﻘﺩ ﻋﻴ‪‬ﻥ‬
‫ﺍﻟﻭﺯﻴﺭ ﺍﻟﻤﻐﻭﻟﻲ ﺍﻟﺠﻭﻴﻨﻲ ﺜﻼﺜﺔ ﻤﻥ ﺍﻟﻤﻌﻴﺩﻴﻥ ﻓﻲ ﻤﺩﺭﺴﺘﻪ ﺒﺄﺴﻜﻴﺸﻬﺭ)‪ ،(٦٧‬ﺒﻴﻨﻤﺎ ﻋﻴ‪‬ﻥ ﺍﻟﻭﺯﻴﺭ ﺍﻟﻤﻐﻭﻟﻲ‬
‫ﻓﺨﺭ ﺍﻟﺩﻭﻟﺔ ﺒﻥ ﻋﻠﻲ ﻤﻌﻴﺩﻴﻥ ﺍﺜﻨﻴﻥ ﻓﻲ ﺠﻭﻙ ﻤﺩﺭﺴﺔ)‪.(٦٨‬‬
‫‪ -‬ﺍﻟﻤﻌﻠﻡ‪ :‬ﻭﺭﺩﺕ ﻭﻅﻴﻔﺔ ﺍﻟﻤﻌﻠﻡ ﻓﻲ ﻭﻗﻔﻴﺔ ﺍﻷﻤﻴﺭ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪ ،‬ﻭﻤﻬﻤﺘﻪ ﺘﻌﻠﻴﻡ ﺍﻷﻁﻔﺎل ﻭﺼﻐﺎﺭ‬
‫ﺍﻟﺴﻥ ﻭﺃﺒﻨﺎﺀ ﺍﻷﻴﺘﺎﻡ ﻭﺍﻟﻔﻘﺭﺍﺀ ﻓﻲ ﻤﻜﺎﺘﺏ ﺘﻌﻠﻴﻡ ﺍﻟﺼﻐﺎﺭ‪ .‬ﻭﺍﺸﺘﺭﻁ ﻓﻲ ﺍﻟﻤﻌﻠﻡ ﺃﻥ ﻴﻜﻭﻥ ﻓﻘﻴﻬﹰﺎ ﺼﺎﻟﺤ ﹰﺎ‬

‫‪ .٥٩‬ﺍﻟﻘﺭﺸﻲ‪ ،‬ﻤﺤﻲ ﺍﻟﺩﻴﻥ ﺍﺒﻥ ﺃﺒﻲ ﺍﻟﻭﻓﺎﺀ)ﺕ‪٧٧٥‬ﻫـ ‪١٣٧٣/‬ﻡ(‪ ،‬ﺍﻟﺠﻭﺍﻫﺭ ﺍﻟﻤﻀﻴﺔ ﻓﻲ ﻁﺒﻘﺎﺕ ﺍﻟﺤﻨﻔﻴﺔ‪ ،‬ﺘﺤﻘﻴﻕ ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ‬
‫ﺍﻟﺤﻠﻭ‪ ،‬ﻫﺠﺭ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪١٩٩٣ ،‬ﻡ‪ ،‬ﺝ‪ ،١‬ﺹ‪.٢٣٧‬‬
‫‪ .٦٠‬ﺍﻟﻘﺭﺸﻲ‪ ،‬ﺍﻟﺠﻭﺍﻫﺭ ﺍﻟﻤﻀﻴﺔ‪ ،‬ﺝ‪ ،١‬ﺹ‪.٣١٤‬‬
‫‪ .٦١‬ﺍﻟﻘﺭﺸﻲ‪ ،‬ﺍﻟﺠﻭﺍﻫﺭ ﺍﻟﻤﻀﻴﺔ‪ ،‬ﺝ‪ ،٢‬ﺹ‪٣٥٤‬‬
‫‪ .٦٢‬ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ‪ ،‬ﺝ‪ ،٢‬ﺹ‪.٤٦٥‬‬
‫ﺃﻨﻘﺭﺓ‪١٩٦٣ ،‬ﻡ‪،‬‬ ‫‪ .٦٣‬ﺍﻟﺨﻭﺒﻲ‪ ،‬ﺤﺴﻥ ﺒﻥ ﻋﺒﺩ ﺍﻟﻤﺅﻤﻥ‪ ،‬ﻏﻨﻴﺔ ﺍﻟﻜﺎﺘﺏ ﻭﻤﻨﻴﺔ ﺍﻟﻁﺎﻟﺏ‪ ،‬ﺘﺼﺤﻴﺢ ﻋﺩﻨﺎﻥ ﺍﺭﺯﺍﻱ‪ ،‬ﺩﺍﻥ ﺸﻜﺎﺓ ‪،‬‬
‫ﺹ‪.١٣‬‬
‫‪ .٦٤‬ﺍﻟﻘﻠﻘﺸﻨﺩﻱ‪ ،‬ﺼﺒﺢ ﺍﻷﻋﺸﻰ‪ ،‬ﺝ‪ ،٥‬ﺹ‪.٤٣٦‬‬
‫‪ ،Temir .٦٥‬ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﺃﺴﻜﻠﻴﺏ(‪ ،‬ﺹ‪.٦٢‬‬
‫‪ .٦٦‬ﺍﻟﺨﻭﺒﻲ‪ ، ،‬ﻏﻨﻴﺔ ﺍﻟﻜﺎﺘﺏ ﻭﻤﻨﻴﺔ ﺍﻟﻁﺎﻟﺏ‪ ،‬ﺹ‪.١٣‬‬
‫‪67. Sauvaget, Repertoire Chronologique. XIII, P 163 .‬‬
‫‪68. Bayram-Karabacak, "Gök Medrese Vakfiyeleri", S258 .‬‬

‫‪- ١٢٤-‬‬
‫ﺍﻟﻤﺠﻠﹼﺩ ‪ ،٥‬ﺍﻟﻌﺩﺩ ‪٢٠١١ ،٣‬ﻡ‬

‫ﻭﺭﻋﺎﹰ‪ ،‬ﻭﻟﻪ ﺃﻋﻭﺍﻥ ﻴﺴﺎﻋﺩﻭﻨﻪ ﺃﻁﻠﻕ ﻋﻠﻴﻬﻡ "ﺍﻟﺨﻠﻔﺎﺀ" ﻭﻋﺩﺩﻫﻡ ﺨﻠﻴﻔﺘﺎﻥ)‪ .(٦٩‬ﻭﻴﺒﺩﻭ ﺃﻥ ﻤﻬﻤﺘﻬﺎ ﺘﺸﺒﻪ ﺇﻟﻰ‬
‫ﺤ ‪‬ﺩ ﻤﺎ ﻤﻬﻤﺔ ﺍﻟﻤﻌﻴﺩ‪ ،‬ﻭﻫﻭ ﺘﻜﺭﺍﺭ ﺍﻟﺩﺭﺱ ﻭﺇﻋﺎﺩﺘﻪ‪.‬‬
‫‪ -‬ﺍﻟﻁﻠﺒﺔ ﻭﺍﻟﺼﺒﻴﺎﻥ‪ :‬ﺃﺸﺎﺭﺕ ﺇﻟﻴﻬﻡ ﺍﻟﻭﻗﻔﻴﺎﺕ ﺒﺎﺴﻡ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﺍﻟﻤﺘﻔﻘﻬﻴﻥ‪ ،‬ﻭﺍﻟﻤﺘﻌﻠﻤﻴﻥ‪،‬‬
‫ﻭﺍﻟﻤﺤﺼﻠﻴﻥ‪ ،‬ﻭﺍﻟﻤﺸﺘﻐﻠﻴﻥ ﺒﺎﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻟﺸﺭﻴﻔﺔ)‪ ،(٧٠‬ﻭﺃﺤﻴﺎﻨ ﹰﺎ ﻴﻨﻌﺘﻭﻥ ﺒﺎﻷﺌﻤﺔ‪ ،‬ﺘﻜﺭﻴﻤﹰﺎ ﻟﻬﻡ ﻭﻜﺎﻨﺕ‬
‫ﻤﻬﻤﺘﻬﻡ ﺍﻷﺴﺎﺴﻴﺔ ﺍﻟﻤﻭﺍﻅﺒﺔ ﻋﻠﻰ ﺍﻻﺸﺘﻐﺎل ﻭﺍﻟﺘﻜﺭﺍﺭ ﻁﺭﻓﻲ ﺍﻟﻠﻴل ﻭﺍﻟﻨﻬﺎﺭ)‪ ،(٧١‬ﻭﻨﺼ‪‬ﺕ ﻭﺜﻴﻘﺔ ﺍﻟﻤﺩﺭﺴﺔ‬
‫ﺍﻟﻤﻅﻔﺭﻴﺔ ﺃﻨﻪ ﻴﺠﺏ ﻋﻠﻰ ﺍﻟﻁﻠﺒﺔ ﺃﻥ ﻴﺭﻭﻀﻭﺍ ﺃﻨﻔﺴﻬﻡ ﻋﻠﻰ ﺍﻟﻤﺜﺎﺒﺭﺓ ﻭﺍﻟﺠﺩﻴﺔ ﻓﻲ ﻁﻠﺏ ﺍﻟﻌﻠﻡ)‪.(٧٢‬‬
‫ﻭﺘﺠﺩﺭ ﺍﻹﺸﺎﺭﺓ ﺍﻟﻰ ﺃﻥ ﻤﻌﻅﻡ ﺍﻟﻭﺍﻗﻔﻴﻥ ﺭﺘﺒ‪‬ﻭﺍ ﺍﻟﻁﻼﺏ ﻓﻲ ﻤﺩﺍﺭﺴﻬﻡ ﺇﻟﻰ ﺭﺘﺏ ﻭﻤﺴﺘﻭﻴﺎﺕ ﻭﻓﻘ ﹰﺎ‬
‫ﻟﻨﺒﻭﻏﻬﻡ ﺍﻟﻔﻜﺭﻱ ﻭﺘﺤﺼﻴﻠﻬﻡ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻓﻘﺩ ﻗﺴ‪‬ﻡ ﺍﻷﻤﻴﺭ ﺁﻟﺘﻭﻨﺒﺔ ﻁﻼﺏ ﻤﺩﺭﺴﺘﻪ ﺇﻟﻰ ﺜﻼﺙ ﻓﺌﺎﺕ؛ ﺍﻷﻭﻟﻰ‬
‫ﺴﻤﺎﻫﻡ )ﺍﻟﻔﺌﺔ ﺍﻟﻌﻠﻴﺎ( ﻭﺃﻁﻠﻕ ﻋﻠﻴﻬﻡ ﺍﻟﻤﺴﺘﺩﻟﻴﻥ‪ ،‬ﻭﻟﻡ ﺘﺤﺩﺩ ﺤﺠﺔ ﺍﻟﻭﻗﻑ ﺃﻋﺩﺍﺩﻫﻡ‪ ،‬ﻭﻴﺒﺩﻭ ﺃﻨﻪ ﻜﺎﻥ ﻤﻥ‬
‫ﻴﺘﻭﺴﻡ ﻓﻴﻪ ﺍﻟﻭﺍﻗﻑ ﻭﺍﻟﻤﺩﺭﺱ ﻋﻼﻤﺎﺕ ﺍﻟﻨﺒﺎﻫﺔ ﻴﻠﺤﻘﻭﻨﻪ ﺒﺘﻠﻙ ﺍﻟﻁﺒﻘﺔ‪ ،‬ﺃﻤ‪‬ﺎ ﺍﻟﻔﺌﺔ ﺍﻟﺜﺎﻨﻴﺔ ﻓﻬﻡ )ﺃﻭﺴﻁ‬
‫ﺍﻟﻤﺘﻔﻘﻬﻴﻥ(‪ ،‬ﻭﻗﺩ ﺒﻠﻎ ﻋﺩﺩﻫﻡ ﺨﻤﺴﺔ ﻋﺸﺭ ﻁﺎﻟﺒﺎﹰ‪ ،‬ﻭﺍﻟﺜﺎﻟﺜﺔ ﻫﻡ ﺍﻟﻁﻠﺒﺔ ﺍﻟﻤﺒﺘﺩﺌﻭﻥ" ﻭﻋﺩﺩﻫﻡ ﻋﺸﺭﻭﻥ‬
‫ﻨﻔﺭﹰﺍ)‪ .(٧٣‬ﻭﻤﻥ ﺍﻟﻭﺍﻀﺢ ﺃﻨﻬﻡ ﻤﻥ ﺍﻟﺫﻴﻥ ﺍﻟﺘﺤﻘﻭﺍ ﺤﺩﻴﺜﹰﺎ ﺒﺎﻟﻤﺩﺭﺴﺔ‪ ،‬ﻭﺍﺒﺘﺩﺅﻭﺍ ﻟﻠﺘﻭ ﺒﻁﻠﺏ ﺍﻟﻌﻠﻭﻡ‪ .‬ﻭﺒﺫﻟﻙ‬
‫ﺯﺍﺩ ﻋﺩﺩ ﻁﻠﺒﺔ ﻤﺩﺭﺴﺔ ﺍﻟﺘﻭﻨﺒﺔ ﺤﺘﻰ ﺘﺠﺎﻭﺯ ﺍﻟﺨﻤﺴﺔ ﻭﺜﻼﺜﻴﻥ ﻁﺎﻟﺒﺎ‪.‬‬
‫ﻭﺒﻠﻎ ﻋﺩﺩ ﻁﻼﺏ ﻤﺩﺭﺴﺔ ﻅﺎﻟﻡ ﺃﻜﻨﻲ ﺃﺭﺒﻌﺔ ﻭﻋﺸﺭﻴﻥ ﻁﺎﻟﺒﺎﹰ‪ ،‬ﻗﺴﻤﻬﻡ ﺍﻟﻭﺍﻗﻑ ﻨﻭﺭ ﺍﻟﺩﻴﻥ ﺠﺎﺠﺎ‬
‫ﺃﻭﻏﻠﻭ ﺇﻟﻰ ﻁﺒﻘﺎﺕ؛ ﺍﻷﻭﻟﻰ ﻀﻤﺕ ﺜﻼﺜﺔ ﻁﻼﺏ ﻭﺍﻟﺜﺎﻨﻴﺔ ﺴﺒﻌﺔ ﻭﺍﻟﺜﺎﻟﺜﺔ ﺴﺒﻌﺔ ﻭﺍﻟﺭﺍﺒﻌﺔ ﺴﺒﻌﺔ‪ ،‬ﻭﻗﺩ‬
‫ﻻ ﻟﻌﺫ ٍﺭ ﺸﺭﻋﻲ ﻴﻤﻨﻌﻬﻡ ﻤﻥ‬ ‫ﺸﺭﻁ ﻋﻠﻰ ﺍﻟﻁﺒﻘﺔ ﺍﻷﺨﻴﺭﺓ ﺍﻟﻤﺒﻴﺕ ﻓﻲ ﺍﻟﻤﺩﺭﺴﺔ ﻭﻋﺩﻡ ﺍﻟﻐﻴﺎﺏ ﺇ ﱠ‬
‫ﺍﻟﻤﺒﻴﺕ)‪.(٧٤‬‬
‫ﻭﻤﻥ ﺍﻟﻤﻼﺤﻅ ﺒﺄﻥ ﻋﺩﺩ ﻁﻼﺏ ﻤﺩﺭﺴﺔ ﺃﺴﻜﻠﻴﺏ ﻜﺎﻥ ﺃﻗل ﺒﻜﺜﻴﺭ ﻤﻥ ﻋﺩﺩ ﻁﻼﺏ ﻤﺩﺭﺴﺔ ﻅﺎﻟﻡ‬
‫ﺃﻜﻨﻲ؛ ﺤﻴﺙ ﺒﻠﻎ ﻋﺸﺭﺓ ﻁﻼﺏ ﻓﻘﻁ ﺃﻭﻗﻑ ﻋﻠﻴﻬﻡ ﻤﻥ ﻏﻴﺭ ﺘﻘﺴﻴﻤﻬﻡ ﺇﻟﻰ ﻁﺒﻘﺎﺕ)‪ ،(٧٥‬ﻤﻤﺎ ﻴﺩل ﻋﻠﻰ ﺃﻥ‬
‫ﺇﻤﻜﺎﻨﺎﺘﻬﺎ ﻜﺎﻨﺕ ﺃﻗل ﻤﻊ ﺃﻥ ﺍﻟﻭﺍﻗﻑ ﻫﻭ ﺍﻟﺸﺨﺹ ﻨﻔﺴﻪ‪.‬‬
‫ﻭﻗﺩ ﺃﺘﺒﻊ ﺍﻟﻭﺯﻴﺭ ﺍﻟﻤﻐﻭﻟﻲ ﻓﺨﺭ ﺍﻟﺩﻴﻥ ﺍﻟﺤﺴﻴﻥ ﺒﻥ ﻋﻠﻲ ﺍﻟﻁﻭﺴﻲ ﺁﻟﻴﺔ ﻤﺨﺘﻠﻔﺔ ﻓﻲ ﺘﻘﺴﻴﻡ ﻁﻼﺏ‬
‫ﺠﻭﻙ ﻤﺩﺭﺴﺔ‪ ،‬ﺍﻟﺫﻴﻥ ﻭﺼل ﻋﺩﺩﻫﻡ ﺇﻟﻰ ﻋﺸﺭﻴﻥ ﻁﺎﻟﺒﺎﹰ‪ ،‬ﻓﻘﺩ ﺘﻭﺯﻋﺕ ﺍﺨﺘﺼﺎﺼﺎﺘﻬﻡ ﻋﻠﻰ ﺍﻟﻨﺤﻭ ﺍﻵﺘﻲ‪،‬‬
‫ﺨﻤﺴﺔ ﺩﺍﺭﺴﻴﻥ ﻤﻨﻬﻡ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺨﻤﺴﺔ ﺒﺭﺯﻭﺍ ﻭﺘﻔﻭﻗﻭﺍ ﻓﻲ ﺩﺭﺍﺴﺔ ﺃﺼﻭل ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺨﻤﺴﺔ‬
‫ﻹﻗﺭﺍﺀ ﺍﻟﻜﺘﺏ ﻭﺤﻔﻅﻬﺎ‪ ،‬ﻭﺨﻤﺴﺔ ﺠﺩﺩ ﺃﻭ ﻤﺒﺘﺩﺌﻴﻥ)‪ .(٧٦‬ﻭﺒﻠﻎ ﻋﺩﺩ ﻁﻼﺏ ﻤﺩﺭﺴﺔ ﺨﻠﻴﻔﺔ ﻏﺎﺯﻱ ﻓﻲ‬
‫ﺁﻤﺎﺴﻴﺔ ﺍﺜﻨﻲ ﻋﺸﺭ ﻁﺎﻟﺒﺎﹰ‪ ،‬ﻭﻓﻲ ﻤﺩﺭﺴﺔ ﺼﻴﺭﺠﺎﻟﻲ )‪ (Sirçali‬ﺜﻼﺜﻴﻥ ﻁﺎﻟﺒﺎﹰ‪ ،‬ﻭﻓﻲ ﻤﺩﺭﺴﺔ ﺁﻨﺠﻪ ﻤﻨﺎﺭﺓ‬

‫‪ ،Temir .٦٩‬ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ ﺃﻜﻨﻲ(‪ ،‬ﺹ‪.٧٢‬‬

‫‪ .٧٠‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ‪ ،٢٢٩‬ﻭﻗﻔﻴﺔ ﻗﺭﺍﻁﺎﻱ‪ ،‬ﺹ‪ ،Temir ،٣٢‬ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﺃﺴﻜﻠﻴﺏ(‪ ،‬ﺹ‪.٦٠‬‬
‫‪ .٧١‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﻗﺭﺍﻁﺎﻱ‪ ،‬ﺹ‪.١٣٢‬‬
‫‪ .٧٢‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﺜﺎﺌﻕ ﺭﺴﻤﻴﺔ‪ ،‬ﺘﻘﺭﻴﺭ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻤﻅﻔﺭﻴﺔ‪ ،‬ﺹ‪.٦٢‬‬
‫‪ .٧٣‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ‪.٢٢٩‬‬
‫‪ ،Temir .٧٤‬ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻜﻡ ﺃﻜﻨﻲ(‪ ،‬ﺹ‪٧٠‬‬
‫‪ ،Temir .٧٥‬ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪) ،‬ﻤﺩﺭﺴﺔ ﺃﺴﻜﻠﻴﺏ(‪ ،‬ﺹ‪.٦١‬‬
‫‪76. Sahin , Sivas Gök Medrese, 148.‬‬

‫‪- ١٢٥-‬‬
‫ﻓﺎﻁﻤﺔ ﻴﺤﻴﻰ ﺯﻜﺭﻴﺎ ﺍﻟﺭﺒﻴﺩﻱ‬ ‫ﺃﺜﺭ ﺍﻷﻭﻗﺎﻑ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل ﻓﻲ ﻋﺼﺭ ﺴﻠﻁﻨﺔ ﺴﻼﺠﻘﺔ ﺍﻟﺭﻭﻡ‪...‬‬

‫ﺇﻟﻰ ﺜﻤﺎﻨﻴﺔ ﻭﺜﻼﺜﻴﻥ ﻁﺎﻟﺒﹰﺎ)‪ ،(٧٧‬ﻭﺍﺭﺘﻔﻌﺕ ﺃﻋﺩﺍﺩ ﺍﻟﻁﻠﺒﺔ ﻓﻲ ﻤﺩﺭﺴﺔ ﺍﺴﻜﻴﺸﻬﺭ ﺇﻟﻰ ﺜﻼﺜﻴﻥ ﻁﺎﻟﺒﹰﺎ)‪.(٧٨‬‬
‫ﻭﺒﺫﻟﻙ ﺘﺫﺒﺫﺒﺕ ﺃﻋﺩﺍﺩ ﺍﻟﻁﻼﺏ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻟﺴﻼﺠﻘﺔ ﻭﻓﻘﹰﺎ ﻟﻤﺎ ﻴﺭﺩ ﻤﻥ ﺭﻴﻊ ﺍﻷﻭﻗﺎﻑ ﻭﺤﺴﺏ ﺩﺭﺠﺔ‬
‫ﺜﺭﺍﺀ ﺍﻟﻭﺍﻗﻔﻴﻥ‪.‬‬
‫ﻭﻜﺎﻨﺕ ﺍﻷﻭﻗﺎﻑ ﺘﻭﻓﺭ ﻟﻠﻁﻠﺒﺔ ﻤﻜﺎﻨﹰﺎ ﻟﻠﺩﺭﺍﺴﺔ ﻭﺍﻟﻤﺒﻴﺕ ﻭﺍﻟﻁﻌﺎﻡ ﻭﺍﻟﺸﺭﺍﺏ ﻭﻤﺨﺼﺼﺎﺕ ﻤﺎﻟﻴﺔ‬
‫ﺘﺴﻤﻰ ﺍﻟﻤﺸﺎﻫﺭﺍﺕ؛ ﺘﺸﺠﻴﻌ ﹰﺎ ﻟﻬﻡ ﻋﻠﻰ ﺍﻟﺘﻔﺭﻍ ﻟﻠﻌﺒﺎﺩﺓ ﻭﺍﻟﺒﺤﺙ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﺤﺘﻰ ﻻ ﺘﺸﻐﻠﻬﻡ ﻤﺸﻜﻼﺕ‬
‫ﺍﻟﺤﻴﺎﺓ ﻭﺃﻋﺒﺎﺅﻫﺎ ﻋﻥ ﺍﻟﺘﺤﺼﻴل‪.‬‬
‫ﻥ ﻤﻌﻴﻨﺔ ﻴﻠﺘﺤﻕ ﺒﻬﺎ ﺍﻟﻁﻠﺒﺔ ﺒﺎﻟﻤﺩﺍﺭﺱ‪ ،‬ﻭﻟﻡ ﻴﺸﺘﺭﻁ ﺍﻟﻭﺍﻗﻔﻭﻥ ﻓﻲ ﺍﻟﻁﻠﺒﺔ‬ ‫ﻭﻟﻡ ﺘﺸﺭ ﺍﻷﻭﻗﺎﻑ ﺇﻟﻰ ﺴ ‪‬‬
‫)‪(٧٩‬‬
‫ﺍﻨﺘﻤﺎﺀﻫﻡ ﺇﻟﻰ ﺃﺤﺩ ﺍﻟﻤﺫﺍﻫﺏ ﺍﻟﺩﻴﻨﻴﺔ؛ ﻓﻘﺩ ﺃﻭﻗﻑ ﺁﻟﺘﻭﻨﺒﺔ ﺃﻭﻗﺎﻓﻪ ﻋﻠﻰ ﺍﻟﻤﺘﻔﻘﻬﻴﻥ ﺍﻟﺤﻨﻔﻴﻴﻥ ﻭﺍﻟﺸﻔﻌﻭﻴﻴﻥ ‪،‬‬
‫ﻭﺃﻭﻗﻑ ﻗﺭﺍﻁﺎﻱ ﻋﻠﻰ ﻤﺼﺎﻟﺢ ﺍﻷﺌﻤﺔ )ﺍﻟﻤﺘﻌﻠﻤﻴﻥ( ﻤﻥ ﺍﻟﻤﺫﺍﻫﺏ ﺍﻷﺭﺒﻌﺔ)‪.(٨٠‬‬
‫ﻭﻴﻼﺤﻅ ﺒﺄﻥ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺘﻲ ﺭﺒﻁﺕ ﺍﻟﻤﺩﺭﺴﻴﻥ ﺒﺘﻼﻤﻴﺫﻫﻡ ﻜﺎﻨﺕ ﻤﺘﻴﻨﺔ ﻭﺤﻤﻴﻤﺔ‪ ،‬ﻭﻭﺭﺩ ﻓﻲ ﻭﺜﻴﻘﺔ‬
‫ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻤﻅﻔﺭﻴﺔ ﻓﻲ ﺁﻗﺴﺭﺍﻱ‪ ،‬ﺃﻥ ﻋﻠﻰ ﺍﻟﻁﻠﺒﺔ ﻭﺍﻟﻤﺘﻌﻠﻤﻴﻥ ﺍﺤﺘﺭﺍﻡ ﺍﻟﻤﺩﺭﺱ ﻭﺍﻋﺘﺒﺎﺭﻩ ﺃﻋ ‪‬ﺯ ﻤﻥ‬
‫ﻭﺍﻟﺩﻫﻡ؛ ﻷﻥ ﺨﻴﺭ ﺍﻵﺒﺎﺀ ﻤﻥ ﻋﻠﻤﻙ‪ .‬ﻜﻤﺎ ﻴﺠﺏ ﻋﻠﻰ ﺠﻤﻴﻊ ﺍﻟﻌﺎﻤﻠﻴﻥ ﻭﺍﻟﺩﺍﺭﺴﻴﻥ ﻓﻲ ﺍﻟﻤﺩﺭﺴﺔ ﻋﻠﻰ ﺤ ‪‬ﺩ‬
‫ﺴﻭﺍﺀ ﺃﻥ ﻴﻌﺩ‪‬ﻭﺍ ﺍﻟﻤﺩﺭﺱ ﻤﺎﻟﻙ ﺯﻤﺎﻤﻬﻡ‪ ،‬ﻭﺃﻥ ﻴﺤﺭﺼﻭﺍ ﻋﻠﻰ ﺍﺤﺘﺭﺍﻤﻪ ﻭﺘﺒﺠﻴﻠﻪ)‪.(٨١‬‬
‫ﻭﻤﻥ ﺃﺒﺭﺯ ﻤﺨﺭﺠﺎﺕ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﺴﻠﺠﻭﻗﻴﺔ ﻤﻥ ﺍﻟﻁﻠﺒﺔ ﺍﻟﻤﺸﻬﻭﺭﻴﻥ‪ ،‬ﺍﻟﺤﺎﻓﻅ ﺍﻟﻜﺒﻴﺭ ﻋﺒﺩ ﺍﻟﻌﻅﻴﻡ ﺒﻥ‬
‫ﻋﺒﺩ ﺍﻟﻘﻭﻱ ﺍﻟﻤﻨﺫﺭﻱ )ﺕ‪٦٥٥‬ﻫـ‪١٢٥٧ /‬ﻡ( ﺼﺎﺤﺏ ﻜﺘﺎﺏ ﺍﻟﺘﺭﻏﻴﺏ ﻭﺍﻟﺘﺭﻫﻴﺏ‪ ،‬ﻭﺍﻟﺘﻜﻤﻠﺔ ﻟﻭﻓﻴﺎﺕ‬
‫ﺍﻟﻨﻘﻠﺔ‪ ،‬ﻓﻘﺩ ﺘﻠﻘﻰ ﺍﻟﻌﻠﻡ ﻓﻲ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻐﻴﺎﺜﻴﺔ ﻓﻲ ﻤﺩﻴﻨﺔ ﻗﻴﺼﺭﻴﺔ )‪ ،(٨٢‬ﻭﻤﻨﻬﻡ ﺍﻟﺼﻔﻲ ﺍﻟﻬﻨﺩﻱ‪ ،‬ﺃﺒﻭ ﻋﺒﺩ‬
‫ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ ﺍﻷﺭﻤﻭﻱ )ﺕ‪٧١٥‬ﻫـ ‪١٣١٥/‬ﻡ(‪ ،‬ﺍﻟﺫﻱ ﺍﻟﺘﺤﻕ ﺒﺤﻠﻘﺔ ﺘﺩﺭﻴﺱ ﺍﻟﻘﺎﻀﻲ‬
‫ﻤﺤﻤﻭﺩ ﺒﻥ ﺃﺒﻲ ﺒﻜﺭ ﺍﻟﺴﺭﺍﺝ ﺍﻷﺭﻤﻭﻱ ﻓﻲ ﻗﻭﻨﻴﺔ‪ ،‬ﻭﺘﺘﻠﻤﺫ ﻋﻠﻰ ﻴﺩﻴﻪ ﻜﺘﺎﺏ ﺍﻟﺘﺤﺼﻴل ﺍﻟﻤﺨﺘﺼﺭ ﻤﻥ‬
‫ﺍﻟﻤﺤﺼﻭل ﻓﻲ ﺃﺼﻭل ﺍﻟﻔﻘﻪ)‪ .(٨٣‬ﻭﻗﺩ ﺃﺼﺒﺢ ﻫﺫﺍ ﺍﻟﺘﻠﻤﻴﺫ ﻤﻥ ﺍﻷﻗﻁﺎﺏ ﺍﻟﺫﻴﻥ ﺒﺭﻋﻭﺍ ﻓﻲ ﻋﻠﻡ ﺍﻟﻜﻼﻡ‪،‬‬
‫ﻭﺃﺼﻭل ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺃﻟﻑ ﻤﻥ ﺍﻟﻜﺘﺏ‪ :‬ﻨﻬﺎﻴﺔ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﺩﺭﺍﻴﺔ ﺍﻷﺼﻭل‪ ،‬ﻭﺍﻟﻔﺎﺌﻕ ﻓﻲ ﺃﺼﻭل ﺍﻟﺩﻴﻥ‪،‬‬
‫ﻭﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﺘﺴﻌﻴﻨﻴﺔ ﻓﻲ ﺍﻷﺼﻭل ﺍﻟﺩﻴﻨﻴﺔ‪ ،‬ﻭﻜﺎﻥ ﻗﻴﻤﺎ ﺒﻔﻥ ﺍﻟﻜﻼﻡ ﻋﺎﺭﻓﺎ ﺒﻐﻭﺍﻤﻀﻪ)‪.(٨٤‬‬

‫‪77. Turan, Selçuklular Ve Islamiyet, S 123.‬‬

‫‪Yinanç, Amasya Halifet Gazi Medresesi . s14‬‬
‫‪78. Sauvaget, Repertoire Chronologique. XIII, P 163.‬‬
‫‪ .٧٩‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ‪.٢٢٣‬‬
‫‪ .٨٠‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﻗﺭﺍﻁﺎﻱ‪ ،‬ﺹ‪.٣١٤‬‬
‫‪ .٨١‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﺜﺎﺌﻕ ﺭﺴﻤﻴﺔ‪ ،‬ﺘﻘﺭﻴﺭ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻤﻅﻔﺭﻴﺔ‪ ،‬ﺹ‪.٦٢‬‬
‫‪ .٨٢‬ﺍﻟﻘﺭﺸﻲ‪ ،‬ﺍﻟﺠﻭﺍﻫﺭ ﺍﻟﻤﻀﻴﺔ‪ ،‬ﺝ‪ ،٢‬ﺹ‪.٣٥٤‬‬
‫‪ .٨٣‬ﺍﺒﻥ ﻗﺎﻀﻲ ﺸﻬﺒﺔ‪ ،‬ﺕ)‪٨٧٤‬ﻫـ ‪١٤٦٩/‬ﻡ(‪ ،‬ﻁﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﺒﺭﻯ‪ ،‬ﻋﻠﻕ ﻋﻠﻴﻪ ﺍﻟﺤﺎﻓﻅ ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ ﺨﺎﻥ‪ ،‬ﻤﻁﺒﻌﺔ ﺩﺍﺌﺭﺓ‬
‫ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ‪ ،‬ﺤﻴﺩﺭ ﺁﺒﺎﺩ ﺍﻟﺩﻜﻥ‪ ،‬ﺍﻟﻬﻨﺩ‪١٩٧٩ ،‬ﻡ‪ ،‬ﺝ‪ ،٢‬ﺹ‪ .٢٩٧‬ﺍﺒﻥ ﺤﺠﺭ ﺍﻟﻌﺴﻘﻼﻨﻲ‪ ،‬ﺃﺤﻤﺩ ﺒﻥ ﻋﻠﻲ‪ ،‬ﺸﻬﺎﺏ ﺍﻟﺩﻴﻥ‬
‫)ﺕ‪٨٥٢‬ﻫـ ‪١٤٤٨/‬ﻡ(‪ ،‬ﺍﻟﺩﺭﺭ ﺍﻟﻜﺎﻤﻨﺔ ﻓﻲ ﺃﻋﻴﺎﻥ ﺍﻟﻤﺎﺌﺔ ﺍﻟﺜﺎﻤﻨﺔ‪ ،‬ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﺠﺎﺩ ﺍﻟﺤﻕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﺤﺩﻴﺜﺔ‪ ،‬ﻤﺼﺭ‪ ،‬ﺩ‬
‫ﺕ‪ ،‬ﺝ‪ ،٤‬ﺹ‪.١٣٣-١٣٢‬‬
‫‪ .٨٤‬ﺍﻟﺼﻔﺩﻱ‪ ،‬ﺼﻼﺡ ﺍﻟﺩﻴﻥ ﺨﻠﻴل ﺍﺒﻥ ﺃﻴﺒﻙ‪) ،‬ﺕ ‪٧٦٤‬ﻫـ ‪١٣٦٣/‬ﻡ(‪ ،‬ﺍﻟﻭﺍﻓﻲ ﺒﺎﻟﻭﻓﻴﺎﺕ‪ ،‬ﺒﺎﻋﺘﻨﺎﺀ ﺱ ﺩﻴﺩﺭﻴﻨﻎ‪ ،‬ﻓﺭﺍﻨﺯ ﺸﺘﺎﻴﻨﺭ‬
‫ﺒﻔﻴﺴﺒﺎﺩﻥ‪ ،‬ﻁ ‪١٩٧٤ ،٢‬ﻡ‪ ،‬ﺝ‪ ،٣‬ﺹ‪.٢٣٩‬‬

‫‪- ١٢٦-‬‬
‫ﺍﻟﻤﺠﻠﹼﺩ ‪ ،٥‬ﺍﻟﻌﺩﺩ ‪٢٠١١ ،٣‬ﻡ‬

‫ﻭﺘﻜﻔﻠﺕ ﺍﻷﻭﻗﺎﻑ ﺒﺘﻌﻠﻴﻡ ﺍﻟﺼﺒﻴﺎﻥ ﻭﺼﻐﺎﺭ ﺍﻟﺴﻥ ﻭﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻬﻡ‪ ،‬ﻭﺃﻟﺤﻘﺘﻬﻡ ﺒﻤﻜﺎﺘﺏ ﺍﻷﻴﺘﺎﻡ ﻭﺍﻟﻔﻘﺭﺍﺀ‬
‫ﺘﺭﻏﻴﺒﹰﺎ ﻟﻬﻡ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻡ ﻭﺤﺜ ﹰﺎ ﻋﻠﻰ ﺍﻟﻤﻭﺍﻅﺒﺔ ﻭﺍﻟﺩﺭﺱ‪ ،‬ﻭﻜﺎﻥ ﺘﻌﻠﻴﻤﻬﻡ ﻤﺠﺎﻨﹰﺎ ﺒﻐﻴﺭ ﺃُﺠﺭﺓ ﻭﻋﻠﻰ ﺍﻟﺭﻏﻡ‬
‫ﻥ‬
‫ﻤﻥ ﺠﻤﻴﻊ ﺘﻠﻙ ﺍﻟﺘﺭﺍﺘﻴﺏ ﺍﻹﺩﺍﺭﻴﺔ ﻭﺍﻟﺘﻨﻅﻴﻤﺎﺕ ﺍﻟﺘﻲ ﺤﺭﺹ ﺍﻟﻭﺍﻗﻔﻭﻥ ﻋﻠﻰ ﺘﻭﻓﻴﺭﻫﺎ ﻓﻲ ﻤﺩﺍﺭﺴﻬﻡ‪ ،‬ﻓﺈ ‪‬‬
‫ﺹ ﺃﻭﻻﺩﻩ ﺒﺎﻟﺘﻌﻠﻴﻡ ﺍﻟﺨﺎﺹ‪ ،‬ﻭﻋﻴ‪‬ﻥ ﻟﻬﻡ ﻤﺩﺭ‪‬ﺴﺎ ﺸﺭﻁ ﻓﻴﻪ ﺃﻥ ﻴﻜﻭﻥ ﻭﺭﻋﹰﺎ ﻓﻘﻴﻬ ﹰﺎ‬ ‫ﺍﻷﻤﻴﺭ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ ﺨ ‪‬‬
‫)‪(٨٥‬‬
‫ﻟﻺﺸﺭﺍﻑ ﻋﻠﻰ ﺘﺩﺭﻴﺴﻬﻡ ‪.‬‬
‫ﻥ ﻨﺴﺒﺔ ﺍﻟﻤﺩﺭﺴﻴﻥ ﺇﻟﻰ ﺍﻟﻁﻠﺒﺔ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل ﺯﻤﻥ ﺍﻟﺴﻼﺠﻘﺔ ﻜﺎﻥ ﻴﻤﺜل‬ ‫ﻭﻴﻤﻜﻥ ﺍﻟﻘﻭل ﺇ ‪‬‬
‫)‪(٨٦‬‬
‫ﺃﺴﺘﺎﺫﺍ ﻟﻜل )‪ (٢٠-١٥‬ﻁﺎﻟﺒﺎﹰ‪ ،‬ﻭﺃﺤﻴﺎﻨﹰﺎ ﻴﺭﺘﻔﻊ ﺍﻟﻌﺩﺩ ﺇﻟﻰ ﺜﻼﺜﻴﻥ ‪.‬‬
‫ﺝ‪ .‬ﺍﻟﻭﻅﺎﺌﻑ ﺍﻟﺨﺩﻤﻴﺔ‪:‬‬
‫‪ -‬ﺍﻟﻔﺭ‪‬ﺍﺵ‪:‬‬
‫ﺘﹸﻌ ‪‬ﺩ ﺍﻟﻔِﺭﺍﺸﺔ ﻤﻥ ﺍﻷﻋﻤﺎل ﺍﻟﺨﺩﻤﻴﺔ ﺍﻟﺘﻲ ﺘﻜﻔﻠﺕ ﺒﻬﺎ ﺍﻷﻭﻗﺎﻑ ﻟﺨﺩﻤﺔ ﺍﻟﻌﺎﻤﻠﻴﻥ ﻓﻲ ﺍﻟﻤﺩﺍﺭﺱ‬
‫ﺍﻟﺴﻠﺠﻭﻗﻴﺔ‪ ،‬ﻭﺃﻭﻜﻠﺕ ﺇﻟﻰ ﺍﻟﻔﺭﺍﺸﻴﻥ ﺃﻋﻤﺎل ﺍﻟﺘﻨﻅﻴﻑ ﻭﺍﻟﺘﺭﺘﻴﺏ ﻭﻭﻗﺎﺩﺓ ﺍﻟﻘﻨﺎﺩﻴل ﻭﺍﻟﻤﻴﻀﺂﺕ ﺩﺍﺨل‬
‫ﺭﺩﻫﺎﺕ ﺍﻟﻤﺩﺭﺴﺔ)‪.(٨٧‬‬
‫ﻭﻭﺭﺩﺕ ﺍﻹﺸﺎﺭﺓ ﺇﻟﻰ ﻭﺠﻭﺩ ﺍﻟﻔﺭﺍﺸﻴﻥ ﻓﻲ ﺒﻌﺽ ﺍﻟﻤﺩﺍﺭﺱ‪ ،‬ﻓﻲ ﺤﻴﻥ ﺃﻏﻔﻠﺕ ﺒﻌﺽ ﺍﻟﻭﻗﻔﻴﺎﺕ‬
‫ﻥ ﺍﻟﻭﺍﻗﻑ ﻋﻴ‪‬ﻥ ﻓﺭﺍﺸﹰﺎ ﻓﻲ ﻤﺩﺭﺴﺘﻪ ﺒﻘﻭﻨﻴﺔ ﻟﺨﺩﻤﺔ ﺍﻟﺠﻤﺎﻋﺔ‬ ‫ﺫﻜﺭﻫﻡ‪ ،‬ﻭﻭﺭﺩ ﻓﻲ ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﺔ ﺃ ‪‬‬
‫)‪(٨٨‬‬
‫ﺒﺎﻟﻤﺩﺭﺴﺔ ﻭﺒﺴﻁ ﺍﻟﻔﺭﺵ ﻭﺇﺸﻌﺎل ﺍﻟﻤﺼﺎﺒﻴﺢ ﻭﺘﻨﻅﻴﻑ ﺍﻟﻤﻭﺍﻀﻊ ﺍﻟﺘﻲ ﻴﺤﺘﺎﺝ ﺇﻟﻰ ﺘﻨﻅﻴﻔﻬﺎ ‪ .‬ﻭﻋﻴ‪‬ﻥ‬
‫ﻗﺭﺍﻁﺎﻱ ﻓﺭﺍﺸﹰﺎ ﻓﻲ ﻤﺩﺭﺴﺘﻪ ﻤﻥ ﺃﻭﻻﺩ ﺃﺨﻴﻪ ﻟﻴﻘ ‪‬ﻡ ﺍﻷﻭﺴﺎﺥ‪ ،‬ﻭﻴﻜﻨﺱ ﺍﻟﺴﻘﺎﻴﺔ )ﺍﻟﺴﺒﻴل( ﺍﻟﻤﺒﻨﻴﺔ ﺩﺍﺨل‬
‫ﺍﻟﻤﺩﺭﺴﺔ ﻭﻏﺴﻠﻬﺎ ﻭﺘﻨﻅﻴﻔﻬﺎ)‪ .(٨٩‬ﻭﻗﺩ ﻋﻴ‪‬ﻥ ﻨﻭﺭ ﺍﻟﺩﻴﻥ ﺠﺎﺠﺎ ﺇﻴﺎﺯ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﻓﺭﺍﺸﹰﺎ ﻓﻲ ﻤﺩﺭﺴﺔ ﻅﺎﻟﻡ‬
‫ﺃﻜﻨﻲ)‪.(٩٠‬‬
‫‪ -‬ﺍﻟﺒﻭﺍﺏ )ﺍﻟﺤﺎﺭﺱ(‪:‬‬
‫ﻭﻅﻴﻔﺘﻪ ﺤﺭﺍﺴﺔ ﻤﻤﺘﻠﻜﺎﺕ ﺍﻟﻤﺩﺭﺴﺔ ﻭﻤﺭﺍﻗﺒﺔ ﻤﺩﺍﺨﻠﻬﺎ ﻭﻤﺨﺎﺭﺠﻬﺎ ﻭﺃﻗﺴﺎﻤﻬﺎ‪ ،‬ﻭﺘﻔﺤﺹ ﻭﺠﻭﺩ‬
‫ﺍﻟﻁﻼﺏ ﺍﻟﻤﻘﻴﻤﻴﻥ ﺩﺍﺨﻠﻬﺎ)‪ .(٩١‬ﻭﻭﺭﺩ ﺍﺴﻡ ﺍﻟﺒﻭﺍﺏ ﻓﻲ ﻭﻗﻔﻴﺔ ﺠﻭﻙ ﻤﺩﺭﺴﺔ)‪.(٩٢‬‬
‫‪ -‬ﺍﻟﻁﺎﻫﻲ‪:‬‬
‫ﻭﺭﺩﺕ ﻭﻅﻴﻔﺔ ﺍﻟﻁﺒ‪‬ﺎﺥ ﻓﻲ ﺠﻭﻙ ﻤﺩﺭﺴﺔ ﻓﻲ ﺴﻴﻭﺍﺱ‪ ،‬ﻭﻗﻔﻴﺔ ﻭﻤﻬﻤﺘﻪ ﺘﻘﺩﻴﻡ ﻭﺠﺒﺎﺕ ﺍﻟﻁﻌﺎﻡ ﻟﻠﻌﺎﻤﻠﻴﻥ‬
‫ﻓﻲ ﺍﻟﻤﺩﺭﺴﺔ ﻭﺨﺎﺼﺔ ﻟﻠﻁﻠﺒﺔ ﺍﻟﻤﻘﻴﻤﻴﻥ ﻓﻴﻬﺎ)‪ .(٩٣‬ﻜﻤﺎ ﻭﺠﺩﺕ ﻤﻬﻨﺔ ﺍﻟﻁﺒﺎﺥ ﻓﻲ ﻤﺩﺭﺴﺔ ﺁﻟﺘﻭﻨﺒﺔ ﻓﻲ‬

‫‪ ،Temir .٨٥‬ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ) ﻅﺎﻟﻡ ﺃﻜﻨﻲ(‪ ،‬ﺹ‪.٧١‬‬

‫‪86. Kaya, Selçuklular Sivas'ta Ilmi Hayat. S 219.‬‬
‫‪87. Sahin, Sivas Gök Medrese, S 149. Balik, Selĵuklu Medreselerinin Idareci, S 544.‬‬
‫‪ .٨٨‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ‪.٢٢٩‬‬
‫‪ .٨٩‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﻗﺭﺍﻁﺎﻱ‪ ،‬ﺹ‪١٣٣ .‬‬
‫‪ ،Temir .٩٠‬ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ ﺃﻜﻨﻲ(‪ ،‬ﺹ‪.٧٢‬‬
‫‪91. Balik, Selçuklu Medreselerinin Idareci, S 45.‬‬
‫‪92. Sahin, Sivas Gök Medrese, 149.‬‬
‫‪93. Şahin, Sivas Gök Medrese, 149. Yinanç, Amasya Halifet Gazi Medresesi . s16‬‬

‫‪- ١٢٧-‬‬
‫ﻓﺎﻁﻤﺔ ﻴﺤﻴﻰ ﺯﻜﺭﻴﺎ ﺍﻟﺭﺒﻴﺩﻱ‬ ‫ﺃﺜﺭ ﺍﻷﻭﻗﺎﻑ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل ﻓﻲ ﻋﺼﺭ ﺴﻠﻁﻨﺔ ﺴﻼﺠﻘﺔ ﺍﻟﺭﻭﻡ‪...‬‬

‫ﻻ ﺃﻥ ﺍﻟﻭﺍﻗﻑ ﺨﺼﺹ ﻜل ﻴﻭﻡ ﻓﻲ‬ ‫ﻗﻭﻨﻴﺔ‪ .‬ﻭﻤﻊ ﺃﻥ ﻭﺜﻴﻘﺔ ﺍﻟﻭﻗﻑ ﻟﻡ ﺘﺸﺭ ﺇﻟﻴﻪ ﺒﺼﺭﻴﺢ ﺍﻟﻌﺒﺎﺭﺓ ﺇ ﹼ‬
‫ﻤﺩﺭﺴﺘﻪ ﺭﺃﺴﺎ ﻤﻥ ﺍﻟﻐﻨﻡ ﻴﺘﻡ ﻁﺒﺨﻪ ﻭﺇﻁﻌﺎﻤﻪ ﻟﻠﻁﻠﺒﺔ‪ ،‬ﻜﻤﺎ ﺃﻥ ﻫﻨﺎﻙ ﻤﺼﺭﻭﻓﺎﺕ ﺘﺘﻌﻠﻕ ﺒﺎﺤﺘﻴﺎﺠﺎﺕ‬
‫ﺍﻟﻤﻁﺒﺦ ﺍﻟﻤﻠﺤﻕ ﺒﺎﻟﻤﺩﺭﺴﺔ ﺍﻟﻤﺫﻜﻭﺭﺓ)‪.(٩٤‬‬
‫ﺩ‪ .‬ﺍﻟﻭﻅﺎﺌﻑ ﺍﻟﺩﻴﻨﻴﺔ‬
‫ﺸﺎﻉ ﻓﻲ ﻨﻅﺎﻡ ﻋﻤﺎﺭﺓ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﺴﻠﺠﻭﻗﻴﺔ ﺃﻥ ﻴﻠﺤﻕ ﺒﺎﻟﻤﺩﺭﺴﺔ ﻤﺒﻨﻰ ﻟﻠﻤﺴﺠﺩ ﺍﻟﺠﺎﻤﻊ ﻤﻤﺎ ﻴﺩﻟل‬
‫ﻋﻠﻰ ﺍﺭﺘﺒﺎﻁ ﺍﻟﺘﻌﻠﻴﻡ ﺒﺎﻟﻨﺎﺤﻴﺔ ﺍﻟﺩﻴﻨﻴﺔ‪ ،‬ﻭﻓﻲ ﺫﻟﻙ ﺘﺄﻜﻴﺩ ﺍﻟﻭﺍﻗﻑ ﺃﻭ ﺍﻟﻤﺘﺒﺭﻉ ﻋﻠﻰ ﺍﻟﻬﺩﻑ ﺍﻟﺴﻠﻭﻜﻲ ﺇﻟﻰ‬
‫ﺠﺎﻨﺏ ﺍﻟﻬﺩﻑ ﺍﻟﺩﻴﻨﻲ)‪ ،(٩٥‬ﻭﻗﺩ ﺍﺨﺘﺼﺕ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﺴﻠﺠﻭﻗﻴﺔ ﺒﺎﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺘﻘﺩﻤﺕ ﻋﻠﻰ ﻏﻴﺭﻫﺎ‬
‫ﺱ ﺍﻟﺩﻴﻨﻲ ﻜﺎﻥ ﻅﺎﻫﺭﹰﺍ ﻟﺩﻯ ﺍﻟﻭﺍﻗﻔﻴﻥ ﺤﻴﻥ ﺃﻜﺩ‪‬ﻭﺍ ﻓﻲ ﻭﻗﻔﻴﺎﺘﻬﻡ ﺃﻨﻬﺎ ﺍﺒﺘﻐﺎﺀ‬ ‫ﻥ ﺍﻟﺤ ‪‬‬ ‫ﻤﻥ ﺍﻟﻌﻠﻭﻡ‪ ،‬ﻭﻴﺒﺩﻭ ﺃ ‪‬‬
‫ﺭﻀﻭﺍﻥ ﺍﷲ ﻭﺍﻟﻔﻭﺯ ﺒﺎﻟﺠﻨﺔ ﻭﺘﻘﺩﻴﻡ ﺍﻟﺤﻴﺎﺓ ﺍﻵﺨﺭﺓ ﻋﻠﻰ ﺍﻟﺩﻨﻴﺎ ﺍﻟﺯﺍﺌﻠﺔ‪ ،‬ﻭﻋﺩ‪‬ﻫﺎ ﺼﺩﻗﺎﺕ ﺠﺎﺭﻴﺔ‪ .‬ﻭﻋﻠﻴﻪ‪،‬‬
‫ﻓﻘﺩ ﺤﺭﺼﻭﺍ ﻋﻠﻰ ﺘﺯﻭﻴﺩ ﻤﺩﺍﺭﺴﻬﻡ ﺒﺠﻤﺎﻋﺔ ﻤﻥ ﺍﻟﻤﻭﻅﻔﻴﻥ ﻟﻴﻬﺘﻤﻭﺍ ﺒﺎﻟﻨﺎﺤﻴﺔ ﺍﻟﺩﻴﻨﻴﺔ‪ ،‬ﻤﻤﺎ ﺃﻀﻔﻰ ﻋﻠﻰ‬
‫ﺍﻟﺘﻌﻠﻴﻡ ﻋﻨﺩﻫﻡ ﻁﺎﺒﻌﹰﺎ ﺩﻴﻨﻴﹰﺎ‪.‬‬
‫‪ -‬ﺍﻷﺌﻤﺔ‪ :‬ﻭﺠﺩﺕ ﻭﻅﻴﻔﺔ ﺍﻹﻤﺎﻡ ﻓﻲ ﺠﻤﻴﻊ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﺴﻠﺠﻭﻗﻴﺔ‪ ،‬ﻭﻜﺎﻨﺕ ﻤﻬﻤﺘﻪ ﺇﻤﺎﻤﺔ ﺍﻟﺼﻼﺓ‬
‫ﻓﻲ ﺍﻟﻤﺴﺠﺩ ﺍﻟﺠﺎﻤﻊ ﺒﺎﻟﻤﺩﺭﺴﺔ‪ ،‬ﻭﻗﺩ ﺸﺭﻁ ﺍﻟﻭﺍﻗﻔﻭﻥ ﺃﻥ ﻴﺘﻘﺩﻡ ﺍﻹﻤﺎﻡ ﺠﻤﻭﻉ ﺍﻟﻤﺼﻠﻴﻥ ﻓﻲ ﺍﻟﺼﻠﻭﺍﺕ‬
‫ﺍﻟﺨﻤﺱ ﺍﻟﻤﻜﺘﻭﺒﺔ ﻴﻭﻤﻴﹰﺎ)‪ ،(٩٦‬ﻜﻤﺎ ﺍﺸﺘﺭﻁ ﺃﻥ ﻴﻜﻭﻥ ﺍﻹﻤﺎﻡ ﻋﻠﻰ ﺍﻟﻤﺫﻫﺏ ﺍﻟﺤﻨﻔﻲ ﺃﻭ ﻤﺫﻫﺏ ﺼﺎﺤﺏ‬
‫ﺍﻟﻭﻗﻑ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻟﻤﻨﻁﻘﺔ ﺍﻟﺘﻲ ﻭﺠﺩ ﻓﻴﻬﺎ‪ ،‬ﻭﻏﺎﻟﺒﹰﺎ ﻤﺎ ﻜﺎﻥ ﺍﻹﻤﺎﻡ ﺇﻤ‪‬ﺎ ﺤﻨﻔﻴﹰﺎ ﺃﻭ ﺸﺎﻓﻌﻴﹰﺎ)‪ .(٩٧‬ﻭﻓﻲ ﻤﺩﺭﺴﺔ‬
‫ﺍﻷﻤﻴﺭ ﻗﺭﺍﻁﺎﻱ ﺍﺸﺘﺭﻁ ﻓﻲ ﺍﻹﻤﺎﻡ ﺃﻥ ﻴﻜﻭﻥ ﺤﻨﻔﻲ ﺍﻟﻤﺫﻫﺏ ﻻ ﻏﻴﺭ)‪.(٩٨‬‬
‫ﻭﺘﺠﺩﺭ ﺍﻹﺸﺎﺭﺓ‪ ،‬ﺇﻟﻰ ﺃﻥ ﺍﻷﺌﻤﺔ ﺃﺴﻬﻤﻭﺍ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻤﻥ ﺨﻼل ﺤﻠﻘﺎﺘﻬﻡ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘﻲ‬
‫ﻜﺎﻨﻭﺍ ﻴﻌﻘﺩﻭﻨﻬﺎ ﻭﻴﻠﻘﻭﻥ ﻓﻴﻬﺎ ﺍﻟﺩﺭﻭﺱ ﺒﺎﻟﻤﺴﺎﺠﺩ)‪ ،(٩٩‬ﻭﻟﻡ ﻴﺤﺩﺩ ﺍﻟﻭﺍﻗﻔﻭﻥ ﺸﺭﻭﻁﹰﺎ ﻹﺩﺍﺭﺓ ﺘﻠﻙ ﺍﻟﺤﻠﻘﺎﺕ‬
‫ﺍﻟﻌﻠﻤﻴﺔ؛ ﻓﻴﺒﺩﻭ ﺃﻨﻬﺎ ﻜﺎﻨﺕ ﺍﺨﺘﻴﺎﺭﻴﺔ ﻟﻤﻥ ﻴﺭﻏﺏ ﻓﻲ ﺍﻻﻟﺘﺤﺎﻕ ﻓﻴﻬﺎ ﺃﻭ ﺍﻹﻓﺎﺩﺓ ﻤﻨﻬﺎ‪.‬‬
‫ﻭﺃﻭﻜل ﻨﻭﺭ ﺍﻟﺩﻴﻥ ﺠﺎﺠﺎ ﺇﻟﻰ ﺇﻤﺎﻡ ﻤﺩﺭﺴﺘﻪ ﻓﻲ ﺃﺴﻜﻠﻴﺏ؛ ﺍﻷﻤﻴﺭ ﺴﻴﻑ ﺍﻟﺩﻴﻥ ﺴﻨﻘﺭﺠﺔ ﺒﻥ ﻋﺒﺩ ﺍﷲ‬
‫ﻤﻬﺎﻡ ﺃﺨﺭﻯ ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺇﻤﺎﻤﺔ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻘﺩ ﻜﺎﻥ ﻴﻼﺯﻡ ﺘﺭﺒﺔ ﺍﻟﻭﺍﻗﻑ ﻭﻴﻘﺭﺃ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﻜﺫﻟﻙ ﺘﻭﻟﻰ‬
‫ﻭﻅﻴﻔﺔ ﺨﺎﺯﻥ ﺍﻟﻤﻜﺘﺒﺔ ﻓﻲ ﺁﻥ)‪.(١٠٠‬‬
‫‪ -‬ﺍﻟﺨﻁﺒﺎﺀ‪ :‬ﻟﻤﺎ ﺃﻭﻗﻑ ﻨﻭﺭ ﺍﻟﺩﻴﻥ ﺠﺎﺠﺎ ﻤﺩﺭﺴﺔ ﻅﺎﻟﻡ ﺃﻜﻨﻲ ﻓﻲ ﻗﻴﺭﺸﻬﺭ ﺸﺭﻁ ﺃﻥ ﻴﺨﻁﺏ ﻓﻴﻬﺎ‬

‫‪ .٩٤‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ‪.٣٥‬‬

‫‪95. Balik, Selçuklu Medreselerinin Idareci, S 45.‬‬
‫‪ .٩٦‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﻗﺭﺍﻁﺎﻱ‪ ،‬ﺹ‪ ،١٣٢‬ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ‪ Timer ،‬ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪) ،‬ﺃﺴﻜﻠﻴﺏ( ﺹ‪Şahin, .٧٠‬‬
‫‪.Sivas Gök Medrese, S 149‬‬
‫‪97. Balik, Selçuklu medreselerinin Idarci, S 46.‬‬
‫‪ .٩٨‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﻗﺭﺍﻁﺎﻱ‪ ،‬ﺹ‪.١٣٠‬‬
‫‪ ،Temir .٩٩‬ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ ) ﺃﺴﻜﻠﻴﺏ(‪ ،‬ﺹ‪.٦٩‬‬
‫‪ ،Temir .١٠٠‬ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﺃﺴﻜﻠﻴﺏ(‪ ،‬ﺹ‪.٧٠‬‬
‫‪Balik, Selçuklu medreselerinin Idarci, S 43.‬‬

‫‪- ١٢٨-‬‬
‫ﺍﻟﻤﺠﻠﹼﺩ ‪ ،٥‬ﺍﻟﻌﺩﺩ ‪٢٠١١ ،٣‬ﻡ‬

‫ﻴﻭﻡ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﻋﻴ‪‬ﻥ ﻟﻬﺎ ﺨﻁﻴﺒﹰﺎ ﻴﺼﻠﻲ ﺒﺠﻤﺎﻋﺔ ﺍﻟﻤﺩﺭﺴﺔ ﺼﻼﺓ ﺍﻟﺠﻤﻊ)‪.(١٠١‬‬
‫‪ -‬ﺍﻟﻤﺅﺫﻥ‪ :‬ﺸﺭﻁ ﻓﻴﻪ ﺃﻥ ﻴﻜﻭﻥ ﻭﺭﻋﹰﺎ)‪ .(١٠٢‬ﻭﻜﺎﻥ ﻋﺩﺩﻫﻡ ﻓﻲ ﺠﻭﻙ ﻤﺩﺭﺴﺔ ﺒﺴﻴﻭﺍﺱ ﻤﺅﺫﻨﻴﻥ‬
‫ﺍﺜﻨﻴﻥ)‪.(١٠٣‬‬
‫‪ -‬ﺍﻟﻘﺭ‪‬ﺍﺀ‪ :‬ﻗﺭﺍﺀ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‪ ،‬ﻭﻋﺩﺩﻫﻡ ﻨﻔﺭﻴﻥ ﻓﻲ ﻤﺩﺭﺴﺔ ﻗﺭﺍﻁﺎﻱ‪ ،‬ﻤﻬﻤﺘﻬﻡ ﺘﻼﻭﺓ ﺍﻟﻘﺭﺁﻥ‬
‫ﺍﻟﻜﺭﻴﻡ ﺒﺎﻟﻐﺩﻭ ﻭﺍﻵﺼﺎل‪ ،‬ﻭﻓﻲ ﻤﺩﺭﺴﺔ ﺁﻟﺘﻭﻨﺒﺔ ﻋﻴ‪‬ﻥ ﺍﻟﻘﺎﺭﺉ ﻤﻥ ﺃﻗﺭﺒﺎﺀ ﺍﻟﻭﺍﻗﻑ ﻭﻫﻭ ﺍﺒﻥ ﺃﺨﻴﻪ‪ ،‬ﻭﻜﺎﻥ‬
‫ﻴﺘﻠﻭ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻴﻭﻤﻲ ﺍﻻﺜﻨﻴﻥ ﻭﺍﻟﺨﻤﻴﺱ ﻤﻥ ﺍﻟﻤﺼﺤﻑ ﻗﺩﺭ ﻤﺎ ﺘﻴﺴﺭ ﻤﻨﻪ‪ ،‬ﻭﻴﺨﺘﻡ ﺍﻟﻘﺎﺭﺉ ﻗﺭﺍﺀﺘﻪ‬
‫ﺒﺎﻟﺩﻋﺎﺀ ﺒﻪ ﻟﺭﻭﺡ ﺍﻟﺭﺴﻭل‪ ،‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ ،‬ﻭﺃﻫل ﺍﻹﻴﻤﺎﻥ ﻭﺠﻤﻴﻊ ﺍﻟﻤﺴﻠﻤﻴﻥ)‪.(١٠٤‬‬
‫‪ -‬ﺍﻟﺤﻔﺎﻅ‪ :‬ﺤﻔﻅﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‪ ،‬ﺤﺭﺹ ﺍﻟﻭﺍﻗﻔﻭﻥ ﻋﻠﻰ ﺘﻭﺍﺠﺩﻫﻡ ﻓﻲ ﻤﺩﺍﺭﺴﻬﻡ‪ ،‬ﻭﺒﻠﻎ ﻋﺩﺩﻫﻡ‬
‫ﺃﺭﺒﻌﺔ ﻗﺭ‪‬ﺍﺀ ﻓﻲ ﻤﺩﺭﺴﺔ ﻅﺎﻟﻡ ﺃﻜﻨﻲ‪ ،‬ﻋﻴﻨﻬﻡ ﺍﻷﻤﻴﺭ ﺠﺎﺠﺎ ﺍﻭﻏﻠﻭ ﻟﻘﺭﺍﺀﺓ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺘﺭﺒﺘﻪ ﺍﻟﻤﻼﺼﻘﺔ‬
‫ﻟﻠﻤﺩﺭﺴﺔ ﻓﻲ ﻜل ﻴﻭﻡ ﺠﺯﺀﹰﺍ ﻭﻴﺩﻋﻭﻥ ﻟﻠﻭﺍﻗﻑ ﻭﻟﺴﺎﺌﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ‪ ،‬ﻭﻜﺫﻟﻙ ﻗﺭﺍﺀﺓ ﺍﻟﻘﺭﺁﻥ ﺒﺎﻟﻤﺩﺭﺴﺔ ﻭﺃﻴﺎﻡ‬
‫ﺍﻟﺠﻤﻊ)‪ .(١٠٥‬ﻭﻋﻴﻥ ﺍﻟﻭﺯﻴﺭ ﺍﻟﻤﻐﻭﻟﻲ ﺸﻤﺱ ﺍﻟﺩﻴﻥ ﺍﻟﺠﻭﻴﻨﻲ ﻓﻲ ﻤﺩﺭﺴﺔ ﺍﺴﻜﻴﺸﻬﺭ ﺃﺭﺒﻌﺔ ﻤﻥ ﺍﻟﺤﻔﺎﻅ‬
‫)‪.(١٠٦‬‬
‫‪ -‬ﺍﻟﻤﺼ‪‬ﺭﻑ‪ :‬ﻭﻴﺒﺩﻭ ﺃﻨﻬﺎ ﻤﻥ ﺍﻟﻭﻅﺎﺌﻑ ﺍﻟﻤﺴﺘﺤﺩﺜﺔ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل‪ ،‬ﻭﻭﺠﺩﺕ ﻓﻘﻁ ﻓﻲ‬
‫ﻤﺩﺭﺴﺔ ﺍﻷﻤﻴﺭ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ ﺃﻜﻨﻲ(‪ ،‬ﻭﻜﺎﻨﺕ ﻤﻬﻤﺔ ﺍﻟﻤﺼ‪‬ﺭﻑ ﺍﻟﻤﻭﺍﻅﺒﺔ ﻋﻠﻰ ﺍﻟﺩﻋﺎﺀ ﻟﻠﺴﻠﻁﺎﻥ‬
‫ﺍﻟﺴﻠﺠﻭﻗﻲ ﻋﻠﻰ ﺍﻟﻤﻨﺎﺒﺭ ﻓﻲ ﺃﻴﺎﻡ ﺍﻟﺠﻤﻊ)‪.(١٠٧‬‬
‫ﺜﺎﻟﺜ ﹰﺎ‪ :‬ﺇﺩﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻟﻨﻅﺎﻡ ﺍﻟﺘﻌﻠﻴﻡ‬
‫ﺃ‪ .‬ﻨﻅﺎﻡ ﺍﻟﺘﻌﻠﻴﻡ ﻭﻁﺭﺍﺌﻕ ﺍﻟﺘﺩﺭﻴﺱ‪:‬‬
‫ﺍﻋﺘﺎﺩ ﺍﻟﻤﺩﺭﺴﻭﻥ ﺍﻟﺴﻼﺠﻘﺔ ﻋﻠﻰ ﻋﻘﺩ ﺤﻠﻘﺎﺘﻬﻡ ﺍﻟﺩﺭﺍﺴﻴﺔ ﻓﻲ ﺭﻭﺍﻕ ﺍﻟﻤﺩﺭﺴﺔ‪ ،‬ﻭﻫﻭ ﺍﻟﻤﻜﺎﻥ ﺍﻟﻤﻌﺩ‬
‫ﺨﺼﻴﺼﹰﺎ ﻹﻟﻘﺎﺀ ﺍﻟﺩﺭﺱ)‪ ،(١٠٨‬ﻭﻜﺎﻥ ﺍﻟﻤﺩﺭﺱ ﻴﺠﻠﺱ ﻋﻠﻰ ﻤﺭﺘﺒﺔ ﻤﺭﺘﻔﻌﺔ ﻓﻲ ﻏﺎﻴﺔ ﻤﻥ ﺍﻷﺒﻬﺔ ﻭﺍﻟﻌﻅﻤﺔ‬
‫ﺘﻜﺭﻴﻤﹰﺎ ﻟﻪ)‪ ،(١٠٩‬ﺒﻴﻨﻤﺎ ﻴﺠﻠﺱ ﺍﻟﻁﻠﺒﺔ ﻋﻠﻰ ﺍﻟﻔﺭﺵ ﻭﺍﻟﺒﺴﻁ ﻭﺍﻟﺤﺼﺭ ﻋﻠﻰ ﻫﻴﺌﺔ ﺤﻠﻘﺔ ﺤﻭل‬
‫ﺍﻟﻤﺩﺭﺱ)‪ .(١١٠‬ﻭﻜﺎﻥ ﺍﻟﺘﺼﻤﻴﻡ ﺍﻟﻤﻌﻤﺎﺭﻱ ﻟﺸﺒﺎﺒﻴﻙ ﺠﻭﻙ ﻤﺩﺭﺴﺔ ﻓﻲ ﺴﻴﻭﺍﺱ ﻴﺴﻤﺢ ﻟﻠﺸﺨﺹ ﺃﻥ ﻴﺭﻯ‬
‫ﺍﻟﺩﺭﺱ ﻭﻴﺴﻤﻌﻪ ﻭﻫﻭ ﺨﺎﺭﺝ ﺍﻹﻴﻭﺍﻥ ﻤﻥ ﻏﻴﺭ ﺍﻟﺩﺨﻭل ﺇﻟﻰ ﺭﺩﻫﺎﺕ ﺍﻟﻤﺩﺭﺴﺔ)‪.(١١١‬‬

‫‪ ،Temir .١٠١‬ﻭﻗﻔﻴﺔ‪ ،‬ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪ ،‬ﺹ‪.٦٩‬‬

‫‪ ،Temir .١٠٢‬ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ )ﻅﺎﻟﻡ ﺃﻜﻨﻲ(‪ ،‬ﺹ‪.٧١‬‬
‫‪103. Şahin, Sivas Gök Medrese, S 149.‬‬
‫‪ .١٠٤‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ‪.٢٣٠‬‬
‫‪ ،Temir .١٠٥‬ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ ﺃﻜﻨﻲ(‪ ،‬ﺹ‪.٧٢-٧١‬‬
‫‪106.‬‬ ‫‪Sauvaget, Repertoire Chronologique XIII, P 163.‬‬
‫‪ ،Temir .١٠٧‬ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ ﺃﻜﻨﻲ(‪ ،‬ﺹ‪.٧٢‬‬
‫‪ .١٠٨‬ﺃﺼﻼﻥ‪ ،‬ﻓﻨﻭﻥ ﺍﻟﺘﺭﻙ ﻭﻋﻤﺎﺌﺭﻫﻡ‪ ،‬ﺹ‪.٢١٠‬‬
‫‪ .١٠٩‬ﺍﺒﻥ ﺒﻁﻭﻁﺔ‪ ،‬ﺍﻟﺭﺤﻠﺔ‪ ،‬ﺹ‪.٣٠٩‬‬
‫‪ .١١٠‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ‪.٢٢٩‬‬
‫‪111.‬‬ ‫‪Wolper,Cities and Saints, P 57.‬‬

‫‪- ١٢٩-‬‬
‫ﻓﺎﻁﻤﺔ ﻴﺤﻴﻰ ﺯﻜﺭﻴﺎ ﺍﻟﺭﺒﻴﺩﻱ‬ ‫ﺃﺜﺭ ﺍﻷﻭﻗﺎﻑ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل ﻓﻲ ﻋﺼﺭ ﺴﻠﻁﻨﺔ ﺴﻼﺠﻘﺔ ﺍﻟﺭﻭﻡ‪...‬‬

‫ﻭﻴﺴﺘﻔﺘﺢ ﺍﻟﺩﺭﺱ ﺒﺫﻜﺭ ﻤﺎ ﺘﻴﺴﺭ ﻤﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‪ ،‬ﻭﻗﺩ ﻋﻴ‪‬ﻥ ﻗﺭﺍﻁﺎﻱ ﻭﺍﺤﺩﹰﺍ ﻤﻥ ﺃﻭﻻﺩ ﺃﺨﻴﻪ ﻟﻬﺫﺍ‬
‫ﺍﻟﻐﺭﺽ‪ ،‬ﺜﻡ ﻴﺸﺭﻉ ﺍﻟﻤﺩﺭﺱ ﺒﺸﺭﺡ ﺍﻟﺩﺭﺱ ﻭﺍﻟﺘﺒﺎﺤﺙ ﻓﻴﻪ ﻭﻴﺤﺙ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻡ ﻭﺍﻟﺘﻌﻠﻴﻡ)‪.(١١٢‬‬
‫ﻭﻭﺭﺩ ﻓﻲ ﺤﺠﺔ ﺁﻟﺘﻭﻨﺒﺔ ﺃﻥ ﺠﻤﻴﻊ ﺍﻟﻤﻭﻗﻭﻑ ﻋﻠﻴﻬﻡ ﻜﺎﻨﻭﺍ ﻴﺤﻀﺭﻭﻥ ﺇﻟﻰ ﺍﻟﻤﺩﺭﺴﺔ ﻭﻴﺠﺘﻤﻌﻭﻥ ﻟﻘﺭﺍﺀﺓ‬
‫ﺍﻟﻘﺭﺁﻥ ﻗﺒل ﺍﻟﺩﺭﺱ ﻭﻴﺩﻋﻭﻥ ﻟﻠﺴﻠﻁﺎﻥ ﺍﻟﺤﺎﻜﻡ‪ ،‬ﻭﺒﻌﺩ ﺫﻟﻙ ﻴﺸﺭﻉ ﺍﻟﻤﺩﺭﺱ ﺒﺈﻋﻁﺎﺀ ﺍﻟﺩﺭﺱ)‪.(١١٣‬‬
‫ﻭﻴﺠﺘﻤﻊ ﻓﻲ ﺍﻟﺤﻠﻘﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻤﺩﺭﺱ ﻭﺍﻟﻤﻌﻴﺩ ﻭﺍﻟﻔﻘﻬﺎﺀ )ﺍﻟﻁﻠﺒﺔ( ﻭﺍﻟﻤﻼﺯﻤﻭﻥ ﻭﺍﻟﺤﻀﺎﺭ)‪.(١١٤‬‬
‫ﻭﻏﺎﻟﺒﹰﺎ ﻤﺎ ﻜﺎﻥ ﺍﻟﺤﻀﺎﺭ ﻫﻡ ﺍﻷﻋﻴﺎﻥ ﻭﺍﻷﻜﺎﺒﺭ ﻤﺜل ﺍﻟﻘﻀﺎﺓ‪ ،‬ﻭﻴﺴﺘﺩل ﺒﺄﻨﻬﻡ ﻏﻴﺭ ﻤﻠﺯﻤﻴﻥ ﺒﺤﻀﻭﺭ‬
‫ﺍﻟﺩﺭﺱ ﻭﻏﻴﺭ ﻤﻨﺘﻅﻤﻴﻥ‪ ،‬ﺒل ﻴﻠﺘﺤﻘﻭﻥ ﺒﺼﻔﺘﻬﻡ ﻤﺴﺘﻤﻌﻴﻥ‪.‬‬
‫ﺃﻤ‪‬ﺎ ﺍﻟﻁﻠﺒﺔ ﻓﻤﻬﻤﺘﻬﻡ ﺍﻷﺴﺎﺴﻴﺔ ﺘﻠﻘﻲ ﺍﻟﻌﻠﻭﻡ‪ ،‬ﻭﻜﺎﻥ ﻁﻠﺒﺔ ﺍﻟﻤﺩﺭﺱ ﺠﻼل ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺍﻟﺭﻭﻤﻲ‬
‫ﺍﻟﻤﻭﻟﻭﻱ ﻴﺴﺘﻤﻌﻭﻥ ﺇﻟﻴﻪ ﻓﻲ ﻤﺩﺭﺴﺔ ﺁﻟﺘﻭﻨﺒﺔ ﻓﻲ ﻗﻭﻨﻴﺔ ﻭﻴﻜﺘﺒﻭﻥ ﻤﺎ ﻴﺼﺩﺭ ﻋﻨﻪ ﻤﻥ ﺍﻟﺸﻌﺭ‪ ،‬ﺤﺘﻰ ﺇﻨﻬﻡ‬
‫ﺃﻟﹼﻔﻭﺍ ﻤﻥ ﺃﺸﻌﺎﺭﻩ ﻜﺘﺎﺒﻪ ﺍﻟﻤﺜﻨﻭﻱ‪ ،‬ﻭﻫﻭ ﻤﻥ ﺍﻟﻜﺘﺏ ﺍﻟﻘﻴﻤﺔ ﺍﻟﺘﻲ ﺘﺩﺍﻭﻟﻬﺎ ﺍﻟﻁﻼﺏ‪ ،‬ﻭﻜﺎﻥ ﺍﻟﻨﺎﺱ ﻴﻘﺭﺅﻭﻨﻪ‬
‫ﺒﺯﻭﺍﻴﺎﻫﻡ )ﺍﻟﺨﺎﻨﻘﺎﻭﺍﺕ( ﻟﻴﺎﻟﻲ ﺍﻟﺠﻤﻊ)‪ ،(١١٥‬ﻭﻓﻲ ﻤﺩﺭﺴﺔ ﺁﻟﺘﻭﻨﺒﺔ ﺒﻘﻭﻨﻴﺔ ﻜﺎﻥ ﺍﻟﻤﺩﺭﺱ ﻴﻤﻠﻲ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ‬
‫ﻋﻠﻰ ﺘﻼﻤﻴﺫﻩ ﺇﻤﻼﺀ ﻭﻴﻨﺴﺨﻭﻨﻬﺎ ﺒﺩﻭﺭﻫﻡ)‪.(١١٦‬‬
‫ﻭﻜﺎﻨﺕ ﺃﻭﻗﺎﺕ ﺍﻟﺩﻭﺍﻡ ﺨﻤﺴﺔ ﺃﻴﺎﻡ ﻓﻲ ﺍﻷﺴﺒﻭﻉ ﻭﺘﻌﻁل ﺍﻟﻤﺩﺍﺭﺱ ﻓﻲ ﻴﻭﻤﻲ ﺍﻟﺠﻤﻌﺔ ﻭﺍﻟﺜﻼﺜﺎﺀ‪،‬‬
‫ﻭﺠﺭﻯ ﻫﺫﺍ ﺍﻟﻨﻅﺎﻡ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻟﺴﻼﺠﻘﺔ ﺤﺘﻰ ﺯﻤﻥ ﺍﻟﻌﺜﻤﺎﻨﻴﻴﻥ‪ ،‬ﻓﻠﻤﺎ ﺠﺎﺀ ﺍﻟﻤﺩﺭﺱ ﻤﺤﻤﺩ ﺒﻥ ﺤﻤﺯﺓ‬
‫ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻔﻨﺎﺭﻱ ﺃﻟﻐﻰ ﻫﺫﺍ ﺍﻟﻨﻅﺎﻡ‪ ،‬ﻭﺃﺼﺩﺭ ﻗﺭﺍﺭﹰﺍ ﺠﺩﻴﺩﹰﺍ ﻟﻠﻌﻁل ﺍﻟﻤﺩﺭﺴﻴﺔ‪ ،‬ﻓﺄﺼﺒﺤﺕ ﺍﻟﻤﺩﺍﺭﺱ‬
‫ﺘﻌﻁل ﺜﻼﺜﺔ ﺃﻴﺎﻡ‪ ،‬ﻫﻲ‪ :‬ﺍﻻﺜﻨﻴﻥ ﻭﺍﻟﺜﻼﺜﺎﺀ ﻭﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﻟﻡ ﻴﻜﻥ ﺫﻟﻙ ﺍﻹﺠﺭﺍﺀ ﻟﺭﺍﺤﺔ ﺍﻟﻁﻠﺒﺔ ﺃﻭ ﺍﻟﺘﺨﻔﻴﻑ‬
‫ﻋﻨﻬﻡ‪ ،‬ﻭﺇﻨﻤﺎ ﻟﺼﺎﻟﺤﻬﻡ؛ ﺤﻴﺙ ﺍﻨﺘﺸﺭﺕ ﺁﻨﺫﺍﻙ ﻤﺅﻟﻔﺎﺕ ﺍﻹﻤﺎﻡ ﺴﻌﺩ ﺍﻟﺩﻴﻥ ﺍﻟﺘﻔﺘﺎﺯﺍﻨﻲ )ﺕ ‪٧٩٢‬ﻫـ‪/‬‬
‫‪١٣٩٠‬ﻡ( ﻭﺭﻏﺏ ﺍﻟﻁﻠﺒﺔ ﻓﻲ ﻗﺭﺍﺀﺘﻬﺎ‪ ،‬ﻭﻟﻡ ﺘﺘﻭﺍﻓﺭ ﺘﻠﻙ ﺍﻟﻜﺘﺏ ﺒﺎﻟﺸﺭﺍﺀ‪ ،‬ﻓﺎﺤﺘﺎﺠﻭﺍ ﺇﻟﻰ ﻭﻗﺕ ﻤﻥ ﺃﺠل‬
‫ﻨﺴﺨﻬﺎ ﻭﻜﺘﺎﺒﺘﻬﺎ)‪.(١١٧‬‬
‫ﺃﻤ‪‬ﺎ ﻤﺩﺓ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﺘﻲ ﻜﺎﻥ ﻤﺴﻤﻭﺡ ﻓﻴﻬﺎ ﻓﻭﺼﻠﺕ ﻓﻲ ﺃﻗﺼﻰ ﺤﺩﻭﺩﻫﺎ ﺨﻤﺱ ﺴﻨﻭﺍﺕ ﻟﻠﻁﻠﺒﺔ‬
‫ﺍﻟﻤﻘﻴﻤﻴﻥ ﺩﺍﺨل ﺍﻟﻤﺩﺭﺴﺔ)‪ ،(١١٨‬ﻭﻓﻲ ﺒﻌﺽ ﺍﻟﻤﺩﺍﺭﺱ ﺜﻼﺙ ﺴﻨﻭﺍﺕ ﻓﻤﻥ ﺍﺴﺘﻜﻤل ﺍﻟﻤﺩﺓ ﻴﺨﺭﺝ ﻭﻴﺩﺨل‬
‫ﺍﻟﻭﺍﻗﻑ ﻁﺎﻟﺒﹰﺎ ﺁﺨﺭ ﻤﻜﺎﻨﻪ)‪ ،(١١٩‬ﻭﺸﺩ‪‬ﺩ ﺁﻟﺘﻭﻨﺒﺔ ﻓﻲ ﻭﻗﻔﻪ ﻋﻠﻰ ﺃﻥ ﻤﻥ ﻟﻡ ﺘﻅﻬﺭ ﻋﻠﻴﻪ ﻋﻼﻤﺎﺕ ﺍﻟﺘﻌﻠﻡ ﻤﻥ‬
‫ﺍﻟﻁﻠﺒﺔ ﻭﻗﺩ ﺃﻋﺭﺽ ﻋﻥ ﺍﻻﺸﺘﻐﺎل ﺒﻁﻠﺏ ﺍﻟﻌﻠﻡ ﻭﻟﻡ ﻴﻭﺍﻅﺏ ﻋﻠﻰ ﺤﻀﻭﺭ ﺍﻟﺩﺭﺱ ﻓﺴﻴﺘﻡ ﺇﺨﺭﺍﺠﻪ ﻤﻥ‬

‫‪ .١١٢‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﻗﺭﺍﻁﺎﻱ‪ ،‬ﺹ‪.١٣٣‬‬

‫‪ .١١٣‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ‪.٢٣٠‬‬
‫‪ .١١٤‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﻗﺭﺍﻁﺎﻱ‪ ،‬ﺹ‪.١٣٢‬‬
‫‪ .١١٥‬ﺍﺒﻥ ﺒﻁﻭﻁﺔ‪ ،‬ﺍﻟﺭﺤﻠﺔ‪ ،‬ﺹ‪٣٠٤ .‬‬
‫‪ .١١٦‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ‪.٢٢٩‬‬
‫‪ .١١٧‬ﻁﺎﺵ ﻜﺒﺭﻯ ﺯﺍﺩﺓ‪ ،‬ﻋﺼﺎﻡ ﺍﻟﺩﻴﻥ‪ ،‬ﺃﺒﻭ ﺍﻟﺨﻴﺭ ﺃﺤﻤﺩ ﺒﻥ ﻤﺼﻁﻔﻰ )ﺕ ‪٩٦٢‬ﻫـ‪١٥٥٤/‬ﻡ(‪ ،‬ﺍﻟﺸﻘﺎﺌﻕ ﺍﻟﻨﻌﻤﺎﻨﻴﺔ ﻓﻲ ﻋﻠﻤﺎﺀ‬
‫ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺭﺒﻲ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪١٩٧٥ ،‬ﻡ‪ ،‬ﺹ‪.٢٠‬‬
‫‪ .١١٨‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ‪ Temir ،٢٣٠‬ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ ﺃﻜﻨﻲ(‪ ،‬ﺹ‪.٧١‬‬
‫‪ ،Temir .١١٩‬ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ ﺃﻜﻨﻲ(‪ ،‬ﺹ‪.٦٠‬‬

‫‪- ١٣٠-‬‬
‫ﺍﻟﻤﺠﻠﹼﺩ ‪ ،٥‬ﺍﻟﻌﺩﺩ ‪٢٠١١ ،٣‬ﻡ‬

‫ﺍﻟﻤﺩﺭﺴﺔ)‪.(١٢٠‬‬
‫ﻭﻜﺫﻟﻙ ﻜﺎﻥ ﻨﻅﺎﻡ ﺍﻟﺘﻘﻴﻴﻡ ﻭﺍﻻﻤﺘﺤﺎﻨﺎﺕ ﻓﻲ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻤﻅﻔﺭﻴﺔ ﻓﻲ ﺁﻗﺴﺭﺍﻱ ﻤﺭ‪‬ﺓ ﻓﻲ ﻜل ﺸﻬﺭ‪ ،‬ﻜﺎﻥ‬
‫ﻓﻴﻬﺎ ﺍﻟﻤﺩﺭﺱ ﺃﺤﻤﺩ ﺍﻷﺘﺭﺍﺭﻱ ﻴﺨﺘﺒﺭ ﻤﺩﻯ ﺍﻜﺘﺴﺎﺏ ﺍﻟﻁﻠﺒﺔ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﻭﻜﺎﻥ ﻴﻘﻴ‪‬ﻡ ﻤﻥ ﺨﻼل ﻫﺫﺍ‬
‫ﺍﻻﻤﺘﺤﺎﻥ ﻤﺴﺘﻭﻴﺎﺕ ﺍﻟﻁﻠﺒﺔ ﺇﻟﻰ ﺜﻼﺙ ﻤﺭﺍﺘﺏ؛ ﺍﻟﻘﻭﻱ ﻤﻨﻬﻡ ﻭﺍﻟﻤﺘﻭﺴﻁ ﻭﺍﻟﻀﻌﻴﻑ‪ ،‬ﻭﻜﺎﻥ ﻴﻁﺒﻕ ﻋﻠﻰ‬
‫ﺍﻟﻁﻠﺒﺔ ﻤﻘﻭﻟﺔ‪" :‬ﻟﻜل ﺸﺨﺹ ﻋﻠﻡ ﻴﻭﺍﻓﻘﻪ‪ ،‬ﻭﻟﻜل ﻨﻔﺱ ﺩﺭﺱ ﻴﻁﺎﺒﻘﻬﺎ"؛ ﻟﻜﻲ ﻴﻀﻊ ﺍﻟﻤﺩﺭﺱ ﺍﻟﻌﻠﻭﻡ ﻓﻲ‬
‫ﻤﻜﺎﻨﻬﺎ ﺍﻟﺼﺤﻴﺢ)‪.(١٢١‬‬
‫ﺇﻥ ﺍﻟﻨﺎﻅﺭ ﻓﻲ ﻫﺫﺍ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺘﻌﻠﻴﻤﻲ ﺍﻟﺫﻱ ﻜﺎﻥ ﻤﺘﹼﺒﻌﺎ ﻟﺩﻯ ﺍﻟﺴﻼﺠﻘﺔ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل‪ ،‬ﻴﺠﺩﻩ‬
‫ﻗﺩ ﺃﺤﻜﻤﺕ ﻗﻭﺍﻋﺩﻩ ﻭﻗﻨﻨﺕ‪ ،‬ﻭﺍﻟﻔﻀل ﻓﻲ ﺫﻟﻙ ﻴﻌﻭﺩ ﻟﻸﻭﻗﺎﻑ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﻟﻭﺍﺌﺤﻬﺎ ﻤﻠﺯﻤﺔ ﻭﺸﺭﻭﻁﻬﺎ‬
‫ﻤﺘﻤﻤﺔ‪ ،‬ﺘﻘﺭﺃ ﻋﻠﻨﹰﺎ ﺒﻴﻥ ﻴﺩﻱ ﺍﻟﻘﺎﻀﻲ ﻋﻠﻰ ﻤﺴﻤ ٍﻊ ﻤﻥ ﺍﻟﻁﻠﺒﺔ ﻭﺍﻟﻤﺩﺭﺴﻴﻥ ﻭﺍﻟﺤﻀﻭﺭ ﻭﺍﻟﻤﻼﺯﻤﻴﻥ‬
‫ﻭﺍﻟﻌﺎﻤﻠﻴﻥ ﻋﻠﻰ ﺤﺩ ﺴﻭﺍﺀ؛ ﻟﻴﻨﺘﻅﻡ ﺍﻟﺠﻤﻴﻊ‪ ،‬ﻓﻤﻥ ﺨﺎﻟﻑ ﺃﻭ ﺘﺠﺎﻫل ﺃﺨﺭﺝ ﻤﻥ ﺤﻀﺎﻨﺔ ﺍﻟﻭﻗﻑ ﻭﺭﻋﺎﻴﺔ‬
‫ﺍﻟﻭﺍﻗﻑ‪.‬‬
‫ﺏ‪ .‬ﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﺩﺭﺍﺴﻴﺔ‪:‬‬
‫ﺃﻭﺼﻰ ﺍﻟﺭﻭﺍﻨﺩﻱ ﺴﻼﻁﻴﻥ ﺴﻼﺠﻘﺔ ﺍﻟﺭﻭﻡ ﺒﺄﻥ ﺘﻜﻭﻥ ﻋﻠﻭﻡ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻜﻼﻡ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺍﻟﺨﻁ‬
‫ﻭﺍﻵﺩﺍﺏ ﻭﺍﻟﺸﻌﺭ ﺍﻟﻔﺎﺭﺴﻲ ﻭﺍﻟﻌﺭﺒﻲ ﻤﻭﻀﻊ ﻋﻨﺎﻴﺘﻬﻡ ﻭﺭﻋﺎﻴﺘﻬﻡ ﻓﻲ ﺍﻷﻨﺎﻀﻭل)‪ ،(١٢٢‬ﻭﺘﺠﺩﺭ ﺍﻹﺸﺎﺭﺓ‬
‫ﺍﻟﻰ ﺃﻥ ﺠﻤﻴﻊ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﻜﺎﻨﺕ ﺘﺩﺭﺱ ﺒﺎﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻟﺴﻼﺠﻘﺔ‪ ،‬ﺒﻴﻨﻤﺎ ﻜﺎﻨﺕ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻔﺎﺭﺴﻴﺔ ﻟﻐﺔ ﺍﻷﺩﺏ ﻭﺍﻟﺴﻴﺎﺴﺔ ﻭﺍﻟﺤﻜﻡ‪ ،‬ﻭﺍﻟﻠﻐﺔ ﺍﻟﺘﺭﻜﻴﺔ ﻫﻲ ﻟﻐﺔ ﺍﻟﺘﻭﺍﺼل ﺒﻴﻥ ﺍﻟﻘﺒﺎﺌل ﺍﻟﺘﺭﻜﻤﺎﻨﻴﺔ)‪.(١٢٣‬‬
‫ﻭﻫﻨﺎﻙ ﺇﺸﺎﺭﺍﺕ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﺩﺭﺴﻴﻥ ﻜﺎﻨﻭﺍ ﻴﺩﺭﺴﻭﻥ ﻤﺅﻟﻔﺎﺘﻬﻡ ﻓﻲ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﺘﻲ ﻴﻌﻤﻠﻭﻥ ﻓﻴﻬﺎ‪ ،‬ﻤﺜﻠﻤﺎ‬
‫ﻜﺎﻥ ﺼﺩﺭ ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﺇﺴﺤﻕ ﺍﻟﻘﻭﻨﻭﻱ ﻴﺩﺭﺱ ﺘﻼﻤﻴﺫﻩ ﻤﻥ ﺘﺼﺎﻨﻴﻔﻪ ﻜﺘﺎﺏ ﻤﻔﺘﺎﺡ ﺍﻟﻐﻴﺏ)‪. (١٢٤‬‬
‫ﻭﻤﻥ ﺃﻫﻡ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘﻲ ﺩﺭﺴﺕ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل ‪.(١٢٥) .‬‬
‫ﻓﻲ ﻤﺠﺎل ﺍﻟﺤﺩﻴﺙ‪" :‬ﻤﺼﺎﺒﻴﺢ ﺍﻟﺴﻨﺔ" ﻟﻠﺤﺴﻴﻥ ﺒﻥ ﻤﺴﻌﻭﺩ ﺍﻟﺒﻐﻭﻱ )ﺕ‪٥١٠‬ﻫـ‪١١١٧/‬ﻡ(‪ ،‬ﻭﺘﺄﺘﻲ‬
‫ﺃﻫﻤﻴﺔ ﻫﺫﺍ ﺍﻟﻜﺘﺎﺏ ﻤﻥ ﺃﻥ ﻤﺅﻟﻔﻪ ﻜﺎﻥ ﻴﻠﻘﺏ ﺒﻤﺤﻴﻲ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻫﻭ ﻤﻥ ﺍﻟﻜﺘﺏ ﺍﻟﻤﺘﻭﺴﻁﺔ ﻓﻲ ﻤﺠﺎل ﻋﻠﻡ‬
‫ﺍﻟﺤﺩﻴﺙ)‪ ،(١٢٦‬ﻭﻜﺘﺎﺏ"ﻤﺸﺎﺭﻕ ﺍﻷﻨﻭﺍﺭ ﺍﻟﻨﺒﻭﻴﺔ ﻤﻥ ﺼﺤﺎﺡ ﺍﻷﺨﺒﺎﺭ ﺍﻟﻤﺼﻁﻔﻭﻴﺔ ﻟﻠﺼﺎﻏﺎﻨﻲ" ﺍﻟﺤﺴﻥ ﺒﻥ‬

‫‪ .١٢٠‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ‪.٢٣٠‬‬

‫‪ .١٢١‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﺜﺎﺌﻕ ﺭﺴﻤﻴﺔ‪ ،‬ﻭﺜﻴﻘﺔ ﻤﺩﺭﺴﺔ ﺍﻟﻤﻅﻔﺭﻴﺔ‪ ،‬ﺹ‪.٦٢-٦١‬‬
‫‪ .١٢٢‬ﺍﻟﺭﺍﻭﻨﺩﻱ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﻋﻠﻲ ﺒﻥ ﺴﻠﻴﻤﺎﻥ )ﺕ ‪٥٩٩‬ﻫـ‪١٢٠٢/‬ﻡ(‪ ،‬ﺭﺍﺤﺔ ﺍﻟﺼﺩﻭﺭ ﻭﺁﻴﺔ ﺍﻟﺴﺭﻭﺭ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻟﺩﻭﻟﺔ‬
‫ﺍﻟﺴﻠﺠﻭﻗﻴﺔ‪ ،‬ﺘﺭﺠﻤﺔ ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﺸﻭﺍﺭﺒﻲ ﻭﺁﺨﺭﻭﻥ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪١٩٦٠ ،‬ﻡ‪ ،‬ﺹ‪.١٠٤‬‬
‫‪123. Cahen, Pre- ottoman Turkey, S 257, 259.‬‬
‫‪Kaya, Sivast'a Ilmi Hayat, S 218.‬‬
‫‪Cüven, Selçuklulartnda Medreseler, S 139.‬‬
‫‪ .١٢٤‬ﻁﺎﺵ ﻜﺒﺭﻯ ﺯﺍﺩﻩ‪ ،‬ﺍﻟﺸﻘﺎﺌﻕ ﺍﻟﻨﻌﻤﺎﻨﻴﺔ‪ ،‬ﺹ‪.١٨‬‬
‫‪125. Kaya, Sivast'a Ilmi Hayat, S 221-223.‬‬
‫‪ .١٢٦‬ﻁﺎﺵ ﻜﺒﺭﻱ ﺯﺍﺩﺓ‪ ،‬ﻋﺼﺎﻡ ﺍﻟﺩﻴﻥ ﺃﺤﻤﺩ ﺒﻥ ﻤﺼﻁﻔﻰ‪ ،‬ﺕ)‪٩٦٨‬ﻫـ‪ (١٥٦١/‬ﻤﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ ﻭﻤﺼﺒﺎﺡ ﺍﻟﺴﻴﺎﺩﺓ ﻓﻲ‬
‫ﻤﻭﻀﻭﻋﺎﺕ ﺍﻟﻌﻠﻭﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻁ‪٢٠٠٣ ،٣‬ﻡ‪ ،‬ﺝ‪ ،٢‬ﺹ‪.١١٣ ،٩١‬‬

‫‪- ١٣١-‬‬
‫ﻓﺎﻁﻤﺔ ﻴﺤﻴﻰ ﺯﻜﺭﻴﺎ ﺍﻟﺭﺒﻴﺩﻱ‬ ‫ﺃﺜﺭ ﺍﻷﻭﻗﺎﻑ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل ﻓﻲ ﻋﺼﺭ ﺴﻠﻁﻨﺔ ﺴﻼﺠﻘﺔ ﺍﻟﺭﻭﻡ‪...‬‬

‫ﻤﺤﻤﺩ‪ ،‬ﺃﺒﻲ ﺍﻟﻔﻀﺎﺌل )ﺕ‪٦٥٠‬ﻫـ‪١٢٥٢/‬ﻡ(‪ .‬ﻭﻤﻥ ﻜﺘﺏ ﺍﻟﻔﻘﻪ‪" ،‬ﻤﺨﺘﺼﺭ ﺍﻟﺨﻀﺭﻱ" ﻟﻤﺅﻟﻔﻪ ﺃﺤﻤﺩ ﺒﻥ‬
‫ﻤﺤﻤﺩ ﺍﻟﺨﻀﺭﻱ‪ ،‬ﻭﻜﺘﺎﺏ " ﺒﺩﺍﻴﺔ ﺍﻟﻤﺒﺘﺩﻯ" ﻟﺒﺭﻫﺎﻥ ﺍﻟﺩﻴﻥ‪ ،‬ﻋﻠﻲ ﺒﻥ ﺍﺒﻲ ﺒﻜﺭ ﺒﻥ ﻋﺒﺩ ﺍﻟﺠﻠﻴل‬
‫ﺍﻟﻤﺭﻏﻴﺎﻨﻲ )ﺕ‪٥٩٣‬ﻫـ ‪١١٨٦/‬ﻡ(‪" ،‬ﻭﺍﻟﻤﻐﻨﻰ ﻓﻲ ﺃﺼﻭل ﺍﻟﻔﻘﻪ" ﻟﺠﻼل ﺍﻟﺩﻴﻥ ﻋﻤﺭ ﺒﻥ ﻤﺤﻤﺩ‬
‫ﺍﻟﺨﺒﺎﺯﻱ‪ ،‬ﻭﻫﻭ ﻤﻥ ﺍﻟﻜﺘﺏ ﺍﻟﻘﺩﻴﻤﺔ ﺍﻟﻘﻴﻤﺔ ﻓﻲ ﺃﺼﻭل ﺍﻟﻔﻘﻪ ﻭﺍﺴﺘﻨﺒﺎﻁ ﺍﻷﺤﻜﺎﻡ ﺍﻟﺸﺭﻋﻴﺔ‪ ،‬ﻭﻓﻲ ﻋﻠﻡ‬
‫ﺍﻟﻜﻼﻡ ﻭﺍﻟﻌﻘﺎﺌﺩ ﻜﺘﺎﺏ "ﺘﺠﺭﻴﺩ ﺍﻻﻋﺘﻘﺎﺩ" ﺃﻭ ﺘﺠﺭﻴﺩ ﺍﻟﻜﻼﻡ ﻟﻨﺼﻴﺭ ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻁﻭﺴﻲ‬
‫)ﺕ‪٦٧٢‬ﻫـ ‪١٢٧٣/‬ﻡ(‪ ،‬ﻭﻓﻲ ﺍﻟﺘﻔﺴﻴﺭ ﻜﺘﺎﺏ "ﺍﻟﻜﺸﺎﻑ ﻋﻥ ﺤﻘﺎﺌﻕ ﺍﻟﺘﻨﺯﻴل ﻭﻋﻴﻭﻥ ﺍﻷﻗﺎﻭﻴل ﻓﻲ ﻭﺠﻪ‬
‫ﺍﻟﺘﺄﻭﻴل" )‪ .(١٢٧‬ﻭﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ‪:‬ﺩﺭﺴﺕ ﻤﺅﻟﻔﺎﺕ ﺍﺒﻥ ﺤﺎﺠﺏ ﺍﻟﻜﺭﺩﻱ‪ ،‬ﺍﻟﺸﺎﻓﻴﺔ ﻓﻲ ﺍﻟﺘﺼﺭﻴﻑ ﻭﻫﻭ‬
‫ﻤﻥ ﺍﻟﻜﺘﺏ ﺍﻟﻤﺒﺴﻭﻁﺎﺕ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺠﺎل‪ ،‬ﻭﺍﻟﻜﺎﻓﻴﺔ ﻓﻲ ﺍﻟﻨﺤﻭ ﻭﻫﻭ ﻤﻥ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ‪ ،‬ﻭ"ﺍﻷﻟﻔﻴﺔ ﻓﻲ‬
‫ﺍﻟﻨﺤﻭ" ﻻﺒﻥ ﻤﺎﻟﻙ ﺇﻤﺎﻡ ﺍﻟﻨﺤﺎﺓ ﻭﺤﺎﻓﻅ ﺍﻟﻠﻐﺔ‪.‬‬

‫ﺭﺍﺒﻌ ﹰﺎ‪ :‬ﺩﻭﺭ ﺍﻷﻭﻗﺎﻑ ﻓﻲ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻡ‬

‫ﺃﺴﻬﻤﺕ ﺍﻷﻭﻗﺎﻑ ﺒﺩﻭ ٍﺭ ﻜﺒﻴﺭ ﻓﻲ ﺘﻤﻭﻴل ﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﻜﺎﻥ ﺒﻘﺎﺀ ﺍﻟﻤﺩﺍﺭﺱ ﻭﺍﺴﺘﻤﺭﺍﺭﻫﺎ‬
‫ﻤﺭﻫﻭﻨﹰﺎ ﺒﻐﻠﺔ ﺍﻟﻭﻗﻑ‪ ،‬ﻭﺃﻭﺼﻰ ﺠﻼل ﺍﻟﺩﻴﻥ ﻗﺭﺍﻁﺎﻱ ﻓﻲ ﺤﺠﺔ ﺃﻭﻗﺎﻓﻪ‪ ،‬ﺒﺄﻨﻪ ﺇﺫﺍ ﻤﺎ ﺘﺒﺩﻟﺕ ﺍﻷﺤﻭﺍل‬
‫ﻭﺨﺭﺒﺕ ﺍﻟﻤﺩﺭﺴﺔ )‪ .(١٢٨‬ﻴﺭﺠﻊ ﺭﻴﻊ ﺍﻷﻭﻗﺎﻑ ﺇﻟﻰ ﺩﻴﻭﺍﻥ ﺍﻷﺤﺒﺎﺱ ﺍﻟﺴﻠﻁﺎﻨﻴﺔ‪.‬‬
‫ﻭﻭﺭﺩ ﻓﻲ ﻭﺜﺎﺌﻕ ﺍﻷﻭﻗﺎﻑ ﺃﻥ ﺍﻟﻨﺎﻅﺭ ﻭﺍﻟﻤﺘﻭﻟﻲ ﻫﻤﺎ ﺍﻟﺸﺨﺼﺎﻥ ﺍﻟﻤﺨﻭﻻﻥ ﺒﺎﻟﺘﺼﺭﻑ ﻓﻲ ﻏﻠﺔ‬
‫ﺍﻟﻭﻗﻑ ﻤﻥ ﺤﻴﺙ ﺍﻹﺩﺨﺎﻻﺕ ﻭﺍﻹﺨﺭﺍﺠﺎﺕ ﻭﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺎﻟﺸﺅﻭﻥ ﺍﻟﻤﺎﻟﻴﺔ ﻟﻠﻤﺩﺭﺴﺔ)‪.(١٢٩‬‬
‫ﺃ‪ .‬ﺍﻹﺩﺨﺎﻻﺕ ﻭﻤﺼﺎﺩﺭ ﺭﻴﻊ ﺍﻷﻭﻗﺎﻑ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﻭﻴﻘﺼﺩ ﺒﻬﺎ ﻭﺍﺭﺩﺍﺕ ﺍﻟﻭﻗﻑ ﻤﻥ ﺭﻴﻊ ﺍﻷﺭﺍﻀﻲ ﻭﺍﻟﻤﻨﺸﺂﺕ ﺍﻟﺘﺠﺎﺭﻴﺔ ﻭﺍﻟﻘﺭﻯ ﻭﻏﻴﺭ ﺫﻟﻙ ﻤﻥ‬
‫ﺍﻟﻤﻤﺘﻠﻜﺎﺕ‪ ،‬ﻓﻘﺩ ﺃﻭﻗﻑ ﺠﻼل ﺍﻟﺩﻴﻥ ﻗﺭﺍﻁﺎﻱ ﻋﻠﻰ ﻤﺼﺎﻟﺢ ﻤﺩﺭﺴﺘﻪ ﺒﻘﻭﻨﻴﺔ ﻤﻥ ﺨﺎﻟﺹ ﺃﻤﻭﺍﻟﻪ ﻗﺭﻴﺔ‬
‫ﺒﻜﺎﻤﻠﻬﺎ ﺘﺩﻋﻰ "ﺒﺤﺭﻭﻨﺎل" ﻤﻥ ﺃﻋﻤﺎل ﻤﺩﻴﻨﺔ ﺩﻴﻭﺭﻜﻲ‪ ،‬ﺒﻠﻭﺍﺤﻘﻬﺎ ﻭﺃﺭﺍﻀﻴﻬﺎ ﻭﺴﻬﻭﻟﻬﺎ ﻭﺠﺒﺎﻟﻬﺎ ﻭﻋﺎﻤﺭﻫﺎ‬
‫ﻭﺨﺭﺍﺒﻬﺎ ﻭﺒﺴﺎﺘﻴﻨﻬﺎ ﻭﺃﻨﻬﺎﺭﻫﺎ ﻭﺃﺸﺠﺎﺭﻫﺎ ﻭﻜﺭﻭﻤﻬﺎ ﻭﺒﻴﺎﺩﺭﻫﺎ ﻭﺼﺤﺎﺭﻴﻬﺎ ﻭﺠﻤﻴﻊ ﺍﻟﺤﻘﻭﻕ ﺍﻟﺘﻲ ﻟﻪ‬
‫ﺽ ﻜﺎﻥ‬ ‫ل ﻤﻥ ﻗﻁﻌﺔ ﺃﺭ ٍ‬ ‫ﻓﻴﻬﺎ‪ .‬ﻭﻤﻥ ﺍﻷﺭﺍﻀﻲ ﺍﻟﺯﺭﺍﻋﻴﺔ ﺃﻭﻗﻑ ﻋﻠﻴﻬﺎ ﺭﻴﻊ ﺍﻷﻤﻭﺍل ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺘﻐ ﱡ‬
‫ﻴﻤﺘﻠﻜﻬﺎ ﺒﻘﻭﻨﻴﺔ ﺒﺩﺭﺏ ﺍﻟﺠﺎﺸﻨﻜﻴﺭ‪ ،‬ﻭﻤﻥ ﺍﻟﻤﻨﺸﺂﺕ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺃﻭﻗﻑ ﻟﻬﺎ ﺨﺎﻨﺎ ﻭﺍﺤﺩﺍ ﻭﺜﻼﺜﺔ ﺩﻜﺎﻜﻴﻥ‬
‫ﻭﺨﻤﺴﺔ ﺤﻭﺍﻨﻴﺕ)‪.(١٣٠‬‬
‫ﻭﻗﺩ ﺯﺍﺩ ﺠﻼل ﺍﻟﺩﻴﻥ ﻗﺭﺍﻁﺎﻱ ﻓﻲ ﺍﻹﺩﺨﺎﻻﺕ ﺍﻟﻤﻭﻗﻭﻓﺔ ﻋﻠﻰ ﻤﺩﺭﺴﺘﻪ ﻓﻲ ﺴﻨﺔ‬
‫)‪٦٥٢‬ﻫـ‪١٢٥٣/‬ﻡ(‪ ،‬ﺃﺭﺒﻊ ﻗﺭﻯ ﻤﻥ ﺃﻋﻤﺎل ﻗﻭﻨﻴﺔ‪ .(١٣١) .‬ﻭﻫﺫﺍ ﻴﻌﻨﻲ ﺒﺄﻥ ﻨﻔﻘﺎﺕ ﺍﻟﻤﺩﺭﺴﺔ‬
‫ﻭﺍﺤﺘﻴﺎﺠﺎﺘﻬﺎ ﺯﺍﺩﺕ ﻋﻤﺎ ﻜﺎﻨﺕ ﻋﻠﻴﻪ ﺴﺎﺒﻘﺎﹰ‪ ،‬ﻭﻟﻨﺎ ﺃﻥ ﻨﻘﺩﺭ ﺩﺭﺠﺔ ﺍﻻﺯﺩﻫﺎﺭ ﻭﺍﻟﺘﻘﺩﻡ ﺍﻟﺘﻲ ﻭﺼﻠﺕ ﺇﻟﻴﻬﺎ‬

‫ﻁﺎﺵ ﻜﺒﺭﻱ ﺯﺍﺩﺓ‪ ،‬ﻤﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ‪ ،‬ﺝ‪ ،٢‬ﺹ‪.١٨٦‬‬ ‫‪.١٢٧‬‬

‫ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﻗﺭﺍﻁﺎﻱ‪ ،‬ﺹ‪.١٣١‬‬ ‫‪.١٢٨‬‬
‫ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ‪ ،٢٢٩‬ﻭﻗﻔﻴﺔ ﻗﺭﺍﻁﺎﻱ‪ ،‬ﺹ‪.١٣٢‬‬ ‫‪.١٢٩‬‬
‫ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﻗﺭﺍﻁﺎﻱ‪ ،‬ﺹ‪.١٣١‬‬ ‫‪.١٣٠‬‬
‫ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﻗﺭﺍﻁﺎﻱ‪ ،‬ﺹ‪.١٧٣‬‬ ‫‪.١٣١‬‬

‫‪- ١٣٢-‬‬
‫ﺍﻟﻤﺠﻠﹼﺩ ‪ ،٥‬ﺍﻟﻌﺩﺩ ‪٢٠١١ ،٣‬ﻡ‬

‫ﺍﻟﻤﺩﺭﺴﺔ ﻤﻥ ﺨﻼل ﺘﻠﻙ ﺍﻟﻤﺨﺼﺼﺎﺕ ﺍﻟﻜﺜﻴﺭﺓ ﺍﻟﺘﻲ ﺃﻭﻗﻔﺕ ﻋﻠﻴﻬﺎ‪.‬‬

‫ﺃﻤ‪‬ﺎ ﺇﺩﺨﺎﻻﺕ ﺠﻭﻙ ﻤﺩﺭﺴﺔ ﻓﺒﻠﻐﺕ ﺨﻤﺴﺔ ﻭﺜﻤﺎﻨﻴﻥ ﺩﻜﺎﻨﺎ ﻭﺨﺎﻨﻴﻥ ﻭﺤﻤﺎﻤﻴﻥ‪ ،‬ﻭﺜﻤﺎﻨﻴﺔ ﻋﺸﺭ ﺒﻴﺘﺎ‪،‬‬
‫ﻭﻤﻌﺼﺭﺓ ﺯﻴﺘﻭﻥ‪ ،‬ﻭﻋﻘﺎﺭﻴﻥ‪ ،‬ﻭﺘﺴﻊ ﻗﻁﻊ ﻤﻥ ﺍﻷﺭﺍﻀﻲ‪ ،‬ﻭﺃﺭﺒﻌﺔ ﺒﺴﺎﺘﻴﻥ‪ ،‬ﻭﺍﺜﻨﺘﻲ ﻋﺸﺭﺓ ﻗﻁﻌﺔ‬
‫ﺃﺭﺽ‪ ،‬ﻭﻤﺯﺭﻋﺔ‪ ،‬ﻭﻤﺭﻋﻰ‪ ،‬ﻭﺇﺴﻁﺒﻠﻴﻥ‪ ،‬ﻭﻤﻁﺤﻨﺔ‪ ،‬ﻭﺃﺭﺒﻊ ﻗﺭﻯ ﻭﻤﺯﺭﻋﺔ )‪.(١٣٢‬‬
‫ﻭﺍﺴﺘﻐل ﺍﻷﻤﻴﺭ ﺁﻟﺘﻭﻨﺒﺔ ﺭﻴﻊ ﺍﻟﻤﻨﺸﺂﺕ ﺍﻟﺘﺠﺎﺭﻴﺔ ﻭﻭﻅﻔﻬﺎ ﻟﺨﺩﻤﺔ ﺍﻟﺘﻌﻠﻴﻡ ﻭﺘﻤﻭﻴل ﻤﺩﺭﺴﺘﻪ ﻭﻤﻨﻬﺎ‬
‫ﺍﻟﺨﺎﻥ ﺍﻟﻜﺎﺌﻥ ﺒﻅﺎﻫﺭ ﻤﺩﻴﻨﺔ ﻗﻭﻨﻴﺔ‪ ،‬ﻭﻋﺸﺭﺓ ﺩﻜﺎﻜﻴﻥ ﻤﻊ ﻏﻼﻟﻬﺎ ﺘﻘﻊ ﺒﻤﺤﺎﺫﺍﺓ ﺍﻟﻤﺩﺭﺴﺔ‪ ،‬ﻭﺜﻤﺎﻨﻴﺔ ﺩﻜﺎﻜﻴﻥ‬
‫ﺒﻅﺎﻫﺭ ﻗﻭﻨﻴﺔ‪ ،‬ﻭﺩﻜﺎﻥ ﻭﺍﺤﺩ ﻴﻘﻊ ﻓﻲ ﺍﻟﺴﻭﻕ ﺍﻟﺠﺩﻴﺩ ﺍﻟﻤﺴﺘﺤﺩﺙ ﺒﻘﻭﻨﻴﺔ‪ ،‬ﻭﺃﺭﺒﻌﺔ ﺩﻜﺎﻜﻴﻥ ﻓﻲ ﺍﻟﺴﻭﻕ‬
‫ﺍﻟﺠﺩﻴﺩ‪ ،‬ﻭﺩﻜﺎﻥ ﻭﺍﺤﺩ ﻴﻌﺭﻑ ﺒﺎﻟﺠﻨﺩﺭﺓ‪ ،‬ﻭﺩﻜﺎﻨﺎﻥ ﻤﺘﻼﺼﻘﺎﻥ ﺒﻤﺤﻠﺔ ﺍﻟﺼﻘﺎﺭ ﻓﻲ ﻗﻭﻨﻴﺔ)‪.(١٣٣‬‬
‫ﻭﺃﻭﻗﻑ ﻤﻥ ﺍﻷﺭﺍﻀﻲ ﺍﻟﺯﺭﺍﻋﻴﺔ‪ ،‬ﻗﻁﻌﺔ ﺃﺭﺽ ﺘﻘﻊ ﻋﻠﻰ ﻁﺭﻴﻕ ﻗﻭﻨﻴﺔ – ﻜﻨﺩﻏﺭﻱ‪ ،‬ﻭﺠﻤﻴﻊ‬
‫ﺍﻟﺒﺴﺘﺎﻥ ﺍﻟﻜﺎﺌﻥ ﺒﺎﻟﺠﺎﻨﺏ ﺍﻟﻘﺒﻠﻲ ﻤﻥ ﻗﻭﻨﻴﺔ‪ ،‬ﻭﻗﺭﻯ "ﻜﻨﺩﺍﻓﻘﺱ" ﻭ "ﻜﺩﺍﻜﻠﻪ" ﻭ "ﺴﺭﺍﺠﻕ"‪ ،‬ﻭﻜﻠﻬﺎ ﻤﻥ‬
‫ﺃﻋﻤﺎل ﻗﻭﻨﻴﺔ )‪.(١٣٤‬‬
‫ﺏ‪ .‬ﺍﻷﺨﺭﺍﺠﺎﺕ )ﺍﻟﻨﻔﻘﺎﺕ(‪:‬‬
‫ﺘﻀﻤﻨﺕ ﺍﻟﻨﻔﻘﺎﺕ ﻤﺎ ﻜﺎﻥ ﻴﺩﻓﻊ ﻤﻥ ﺤﺎﺼل ﺍﻷﻭﻗﺎﻑ ﻋﻠﻰ ﻤﺼﺎﻟﺢ ﺍﻟﻤﺩﺍﺭﺱ‪ ،‬ﻭﺘﻤﺜﻠﺕ ﻓﻲ ﻋﻤﺎﺭﺓ‬
‫ﺍﻟﻤﺩﺭﺴﺔ‪ ،‬ﻭﺍﻷﺠﻭﺭ ﻟﻠﻤﻭﻅﻔﻴﻥ‪ ،‬ﻭﺒﺎﻗﻲ ﺍﻟﻤﺼﺭﻭﻓﺎﺕ ﺍﻟﻌﻴﻨﻴﺔ ﻭﺍﻻﺤﺘﻴﺎﺠﺎﺕ ﺍﻟﻼﺯﻤﺔ ﻤﻥ ﺍﻟﻁﻌﺎﻡ‬
‫ﻭﺍﻟﺸﺭﺍﺏ ﻭﺍﻟﻔﺭﺵ ﻭﻤﺴﺘﻠﺯﻤﺎﺕ ﺍﻟﺩﺭﺍﺴﺔ‪.‬‬
‫ﺭﻭﺍﺘﺏ ﺍﻟﻤﻭﻅﻔﻴﻥ ﻭﺃﺠﻭﺭﻫﻡ‪:‬‬
‫ﻜﺎﻨﺕ ﺍﻟﺭﻭﺍﺘﺏ ﻭﺍﻷﺠﻭﺭ ﺘﺸﻜل ﺠﺯﺀﹰﺍ ﻤﻬﻤ‪‬ﺎ ﻤﻥ ﻨﻔﻘﺎﺕ ﺍﻟﺘﻌﻠﻴﻡ‪ ،‬ﻭﻗﺩ ﺍﺨﺘﻠﻔﺕ ﻤﻥ ﻤﺩﺭﺴﺔ ﻷﺨﺭﻯ‬
‫ﺘﺒﻌﹰﺎ ﻟﺤﺠﻡ ﺍﻟﻭﻗﻑ ﻭﻤﺩﻯ ﺜﺭﺍﺀ ﺍﻟﻭﺍﻗﻑ ﻭﻤﻜﺎﻨﺘﻪ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ .‬ﻭﻭﻀﻊ ﺍﻷﻤﻴﺭ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ ﻗﻭﺍﻋﺩ‬
‫ﻤﻨﻅﻤﺔ ﻟﺘﻭﺯﻴﻊ ﺍﻟﺭﻭﺍﺘﺏ‪ ،‬ﻭﺸﺭﻁ ﺃﻨﻪ ﻤﻬﻤﺎ ﺯﺍﺩ ﺩﺨل ﺍﻟﻤﺩﺭﺴﺔ ﻭﻜﺜﺭ ﺭﻴﻌﻬﺎ ﺘﻘﺴﻡ ﺍﻟﺭﻭﺍﺘﺏ ﺒﻴﻥ‬
‫ﺍﻟﻤﺴﺘﺤﻘﻴﻥ ﺒﺎﻟﺴﻭﻴﺔ ﻤﻥ ﻏﻴﺭ ﺯﻴﺎﺩﺓ ﻭﻓﺼل‪ ،‬ﻭﺇﻥ ﻨﻘﺹ ﺍﻟﺩﺨل ﺘﻭﺯﻉ ﺃﻴﻀ ﹰﺎ ﺒﺎﻟﺴﻭﻴﺔ ﻭﻻ ﻴﻨﺘﻘﺹ ﻤﻥ‬
‫ﻥ ﺍﻟﺭﻭﺍﺘﺏ ﺜﺎﺒﺘﺔ ﻻ ﺘﺘﻐﻴﺭ ﺒﺎﻟﻤﺘﻐﻴﺭﺍﺕ ﻭﻁﻭﺍﺭﺉ‬ ‫ﺫﻟﻙ ﺭﻭﺍﺘﺏ ﺍﻟﻤﻭﻅﻔﻴﻥ ﻭﺃﺠﻭﺭﻫﻡ)‪ ،(١٣٥‬ﺒﻤﻌﻨﻰ ﺃ ‪‬‬
‫ﺍﻷﺤﺩﺍﺙ‪ ،‬ﻭﻓﻲ ﺫﻟﻙ ﻀﻤﺎﻥ ﻭﺃﻤﺎﻥ ﻟﻠﻌﺎﻤﻠﻴﻥ‪.‬‬
‫ﻭﺃﺸﺎﺭ ﺁﻟﺘﻭﻨﺒﺔ ﺇﻟﻰ ﺃﻨﻪ ﺇﺫﺍ ﻭﺯﻋﺕ ﺍﻟﻤﺩﺨﻼﺕ ﻭﺯﺍﺩ ﻤﻨﻬﺎ ﻓﺎﺌﺽ‪ ،‬ﻭﺍﻟﺘﺤﻕ ﺒﺎﻟﻤﺩﺭﺴﺔ ﻁﻼﺏ ﺠﺩﺩ‪،‬‬
‫ﻴﺭﺠﻊ ﺍﻷﻤﺭ ﻓﻲ ﺇﻋﻁﺎﺌﻬﻡ ﻤﻥ ﺍﻟﻤﺸﺎﻫﺭﺍﺕ ﺇﻟﻰ ﺍﻟﻤﺘﻭﻟﻲ ﻭﺍﻟﻨﺎﻅﺭ)‪ ،(١٣٦‬ﻭﻜﺎﻨﺕ ﺍﻟﺭﻭﺍﺘﺏ ﻓﻲ ﺍﻟﻤﺩﺍﺭﺱ‬
‫ﺍﻟﺴﻠﺠﻭﻗﻴﺔ ﻤﻭﺯﻋﺔ ﻋﻠﻰ ﺍﻟﻨﺤﻭ ﺍﻵﺘﻲ‪:‬‬
‫‪-‬ﺭﻭﺍﺘﺏ ﺍﻟﻤﻭﻅﻔﻴﻥ ﻭﺃﺠﻭﺭﻫﻡ‪:‬‬

‫‪132. Bayram – Karabacak, Gök medrese vakfiyesi, S 53.‬‬

‫‪Şahin, Sivas Gök Medresis, S 150‬‬
‫ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ‪.٢٣٢ ،٢٢٨ ،٢٢٧ ،٢٢٦ ،٢٢٤‬‬ ‫ﻭﻗﻔﻴﺔ‬ ‫ﺘﻭﺭﺍﻥ‪،‬‬ ‫ﻋﺜﻤﺎﻥ‬ ‫‪.١٣٣‬‬
‫ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ‪ ،٢٢٨‬ﺹ‪.٢٣٢‬‬ ‫ﻭﻗﻔﻴﺔ‬ ‫ﺘﻭﺭﺍﻥ‪،‬‬ ‫ﻋﺜﻤﺎﻥ‬ ‫‪.١٣٤‬‬
‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪ ،‬ﺹ‪.٦٠‬‬ ‫ﻭﻗﻔﻴﺔ‬ ‫ﺘﻭﺭﺍﻥ‪،‬‬ ‫ﻋﺜﻤﺎﻥ‬ ‫‪.١٣٥‬‬
‫ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ‪.٢٢٩‬‬ ‫ﻭﻗﻔﻴﺔ‬ ‫ﺘﻭﺭﺍﻥ‪،‬‬ ‫ﻋﺜﻤﺎﻥ‬ ‫‪.١٣٦‬‬

‫‪- ١٣٣-‬‬
 ‫ﻓﺎﻁﻤﺔ ﻴﺤﻴﻰ ﺯﻜﺭﻴﺎ ﺍﻟﺭﺒﻴﺩﻱ‬ ‫ﺃﺜﺭ ﺍﻷﻭﻗﺎﻑ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل ﻓﻲ ﻋﺼﺭ ﺴﻠﻁﻨﺔ ﺴﻼﺠﻘﺔ ﺍﻟﺭﻭﻡ‪...‬‬

‫ﺍﻟﻤﺼﺩﺭ‬ ‫ﻤﻘﺩﺍﺭ ﺍﻟﺭﺍﺘﺏ‬ ‫ﺍﻟﻤﺩﺭﺴﺔ‬ ‫ﺍﻟﻭﻅﻴﻔﺔ‬

‫ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﺔ‪ ،‬ﺹ‪٢٢٩‬‬ ‫‪ ٤٠٠‬ﺩﻴﻨﺎﺭ ﻜل ﺸﻬﺭ‬ ‫ﺁﻟﺘﻭﻨﺒﺔ )ﻗﻭﻨﻴﺔ(‬

‫ﻭﻗﻔﻴﺔ ﻗﺭﺍﻁﺎﻱ‪ ،‬ﺹ‪١٣٢‬‬ ‫) ‪ ( 1‬ﺭﻴﻊ ﺍﻷﻭﻗﺎﻑ‬ ‫ﺠﻼل ﺍﻟﺩﻴﻥ ﻗﺭﺍﻁﺎﻱ )ﻗﻭﻨﻴﺔ(‬

‫‪10‬‬

‫ﻭﻗﻔﻴﺔ ﺃﺭﺘﻘﺵ‪ ،‬ﺹ‪٤٢٨‬‬ ‫) ‪ ( 1‬ﺭﻴﻊ ﺍﻷﻭﻗﺎﻑ‬ ‫ﻤﺒﺎﺭﺯ ﺍﻟﺩﻴﻥ ﺃﺭﺘﻘﺵ )ﺃﻨﻁﺎﻟﻴﺎ(‬

‫‪5‬‬

‫ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺍﻭﻏﻠﻭ‪ ،‬ﺹ‪٦٠‬‬ ‫) ‪ ( 1‬ﺭﻴﻊ ﺍﻷﻭﻗﺎﻑ‬ ‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﺃﺴﻜﻠﻴﺏ(‬

‫‪3‬‬
‫ﺍﻟﻤﺘﻭﻟﻲ‬
‫ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪ ،‬ﺹ‪٧٠‬‬ ‫ﺭﻴﻊ ﺍﻷﻭﻗﺎﻑ‬ ‫‪(1‬‬ ‫)‬ ‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ ﺃﻜﻨﻲ(‬
‫‪3‬‬

‫‪Sahin, Sivas Gök Medrese,‬‬

‫‪S‬‬ ‫‪150,‬‬ ‫‪Bayram-‬‬
‫‪Karabacak, Gök Medrese‬‬
‫) ‪ ( 1‬ﺭﻴﻊ ﺍﻷﻭﻗﺎﻑ‬ ‫ﺠﻭﻙ ﻤﺩﺭﺴﺔ )ﺴﻴﻭﺍﺱ(‬
‫‪Vakfiyeleri,‬‬ ‫‪s‬‬ ‫‪54-56‬‬ ‫‪5‬‬

‫‪Yinanç, Amasya Halifet‬‬

‫‪Gazi, S 12 .‬‬
‫ﻓﻲ‬ ‫ﺩﻴﻨﺎﺭ‬ ‫)‪(٣٠٠‬‬
‫ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﺔ‪ ،‬ﺹ‪٢٢٩‬‬ ‫ﺁﻟﺘﻭﻨﺒﺔ )ﻗﻭﻨﻴﻪ(‬ ‫ﺍﻟﻨﺎﻅﺭ‬
‫ﺸﻬﺭ‬
‫ﻓﻲ‬ ‫)‪ (٣٠٠‬ﺩﺭﻫﻡ‬
‫ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪ ،‬ﺹ‪٧١‬‬ ‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ ﺃﻜﻨﻲ(‬ ‫ﺍﻟﻨﻘﻴﺏ‬
‫ﺴﻨﺔ‬
‫ﻓﻲ ‪Bayram-Karabacak, Gok‬‬ ‫)‪ (٣٠‬ﺩﺭﻫﻤﺎ‬
‫ﺠﻭﻙ ﻤﺩﺭﺴﺔ )ﺴﻴﻭﺍﺱ(‬ ‫ﺍﻟﺠﺎﺒﻲ‬
‫‪Medrese Vakfiyeleri, s 53‬‬ ‫ﺍﻟﺸﻬﺭ‬
‫ﻓﻲ‬ ‫)‪ (٤٠‬ﺩﺭﻫﻤﺎ‬
‫ﺠﻭﻙ ﻤﺩﺭﺴﺔ )ﺴﻴﻭﺍﺱ(‬ ‫ﺍﻟﻤﺸﺭﻑ‬
‫‪Bayram-Karabacak, Gök‬‬ ‫ﺍﻟﺸﻬﺭ‬
‫ﻓﻲ ‪Medrese Vakfiyeleri, s 53‬‬ ‫)‪ (٣٦٠‬ﺩﺭﻫﻤﺎ‬
‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ ﺃﻜﻨﻲ(‬
‫ﺍﻟﺴﻨﺔ‬

‫‪- ١٣٤-‬‬
 ‫ﺍﻟﻤﺠﻠﹼﺩ ‪ ،٥‬ﺍﻟﻌﺩﺩ ‪٢٠١١ ،٣‬ﻡ‬

‫‪-‬ﺭﻭﺍﺘﺏ ﺍﻟﻤﻭﻅﻔﻴﻥ ﺍﻷﻜﺎﺩﻴﻤﻴﻴﻥ‪:‬‬

‫ﺍﻟﻤﺼﺩﺭ‬ ‫ﻤﻘﺩﺍﺭ ﺍﻟﺭﺍﺘﺏ‬ ‫ﺍﻟﻤﺩﺭﺴﺔ‬ ‫ﺍﻟﻭﻅﻴﻔﺔ‬
‫ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﺔ‪ ،‬ﺹ‪٢٢٩‬‬ ‫)‪ (٨٠٠‬ﺩﻴﻨﺎﺭ ﻓﻲ ﺸﻬﺭ‬ ‫ﺁﻟﺘﻭﻨﺒﺔ )ﻗﻭﻨﻴﺔ(‬
‫ﻗﺭﺍﻁﺎﻱ‬ ‫ﺍﻟﺩﻴﻥ‬ ‫ﺠﻼل‬
‫ﻭﻗﻔﻴﺔ ﻗﺭﺍﻁﺎﻱ‪ ،‬ﺹ‪١٣٢‬‬ ‫) ‪ ( 1‬ﺭﻴﻊ ﺍﻷﻭﻗﺎﻑ‬
‫‪10‬‬ ‫)ﻗﻭﻨﻴﺔ(‬
‫ﻓﻲ‬ ‫ﺩﺭﻫﻤﺎ‬ ‫)‪(٧٢٠‬‬
‫ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪ ،‬ﺹ‪٦٠‬‬ ‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﺃﺴﻜﻠﻴﺏ(‬
‫ﺍﻟﺴﻨﺔ‬ ‫ﺍﻟﻤﺩﺭﺱ‬
‫ﻓﻲ‬ ‫ﺩﺭﻫﻡ‬ ‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ )‪(١٢٠٠‬‬
‫ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪ ،‬ﺹ‪٧٠‬‬
‫ﺍﻟﺴﻨﺔ‬ ‫ﺃﻜﻨﻲ(‬
‫‪Bayram-Karabacak, Gök‬‬
‫)‪ (١٥٠‬ﺩﺭﻫﻤﹰﺎ ﻓﻲ‬
‫‪Medrese Vakfiyeleri, s‬‬ ‫ﺠﻭﻙ ﺴﻴﻭﺍﺱ )ﺴﻴﻭﺍﺱ(‬
‫ﺍﻟﺸﻬﺭ‬
‫‪50‬‬
‫)‪ (٢٤٠‬ﺩﻴﻨﺎﺭﺍ ﻓﻲ ﺸﻬﺭ ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﺔ‪ ،‬ﺹ‪٢٢٩‬‬ ‫ﺁﻟﺘﻭﻨﺒﺔ )ﻗﻭﻨﻴﻪ(‬
‫ﻗﺭﺍﻁﺎﻱ ) ‪ ( 1‬ﺴﻬﻡ ﻤﻥ ﺃﺼل‬ ‫ﺍﻟﺩﻴﻥ‬ ‫ﺠﻼل‬
‫ﻭﻗﻔﻴﺔ ﻗﺭﺍﻁﺎﻱ‪ ،‬ﺹ‪١٣٢‬‬ ‫‪2‬‬
‫)‪ (١٠‬ﺃﺴﻬﻡ‬ ‫)ﻗﻭﻨﻴﺔ(‬
‫)‪ (٣٠٠‬ﺩﺭﻫﻡ ﻓﻲ ﺍﻟﺴﻨﺔ ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺍﻭﻏﻠﻭ‪ ،‬ﺹ‪٦٠‬‬ ‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﺃﺴﻜﻠﻴﺏ(‬ ‫ﺍﻟﻤﻌﻴﺩ‬
‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ )‪ (٦٠٠‬ﺩﺭﻫﻡ ﻓﻲ‬
‫ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪ ،‬ﺹ‪٧٠‬‬
‫ﺍﻟﺴﻨﺔ‬ ‫ﺃﻜﻨﻲ(‬
‫‪Şahin,‬‬ ‫‪Sivas‬‬ ‫‪Gok‬‬
‫ﺠﻭﻙ ﺴﻴﻭﺍﺱ )ﺴﻴﻭﺍﺱ( )‪(٥٠‬ﺩﺭﻫﻤﹰﺎ ﻓﻲ ﺍﻟﺸﻬﺭ‬
‫‪Medrese, s 56‬‬
‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ )‪ (٢٤٠‬ﺩﺭﻫﻤﹰﺎ ﻓﻲ‬
‫ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪ ،‬ﺹ‪٧٢‬‬ ‫ﺍﻟﻤﻌﻠﻡ‬
‫ﺍﻟﺴﻨﺔ‬ ‫ﺃﻜﻨﻲ(‬
‫)‪ (١٢٠‬ﺩﺭﻫﻤﹰﺎ ﻟﻜل‬
‫ﺨﻠﻔﺎﺀ ﺍﻟﻤﻌﻠﻡ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ‬
‫ﻭﺍﺤﺩ )‪ (٦٠‬ﺩﺭﻫﻤﺎ ﻓﻲ ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪ ،‬ﺹ‪٧٢‬‬
‫ﺃﻜﻨﻲ(‬ ‫ﻋﺩﺩﻫﻡ) ‪(٢‬‬
‫ﺍﻟﺴﻨﺔ‬

‫‪- ١٣٥-‬‬
 ‫ﻓﺎﻁﻤﺔ ﻴﺤﻴﻰ ﺯﻜﺭﻴﺎ ﺍﻟﺭﺒﻴﺩﻱ‬ ‫ﺃﺜﺭ ﺍﻷﻭﻗﺎﻑ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل ﻓﻲ ﻋﺼﺭ ﺴﻠﻁﻨﺔ ﺴﻼﺠﻘﺔ ﺍﻟﺭﻭﻡ‪...‬‬

‫‪ -‬ﻤﺸﺎﻫﺭﺍﺕ ﺍﻟﻁﻠﺒﺔ )ﺍﻟﻤﺘﻔﻘﻬﻭﻥ(‪:‬‬

‫ﺍﻟﻤﺼﺩﺭ‬ ‫ﻤﻘﺩﺍﺭ ﺍﻟﻤﺸﺎﻫﺭﺓ‬ ‫ﺍﻟﻤﺩﺭﺴﺔ‬ ‫ﺍﻟﻔﺌﺎﺕ‬
‫ﺍﻟﻁﻠﺒﺔ ﺍﻟﻤﺴﺘﺩﻟﻭﻥ )ﺍﻟﻔﺌﺔ‬
‫)‪ (٤٥‬ﺩﻴﻨﺎﺭﺍ ﻓﻲ ﺸﻬﺭ ﻟﻜل‬
‫ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﺔ‪ ،‬ﺹ‪٢٢٩‬‬ ‫ﺁﻟﺘﻭﻨﺒﺔ )ﻗﻭﻨﻴﺔ(‬ ‫ﺍﻟﻌﻠﻴﺎ‬
‫ﻁﺎﻟﺏ )‪ (١٥‬ﺩﻴﻨﺎﺭﹰﺍ‬
‫ﻋﺩﺩﻫﻡ )‪ (٣‬ﻁﻠﺒﺎ‬
‫ﺃﻭﺴﻁ ﺍﻟﻤﺘﻔﻘﻬﻴﻥ )ﺍﻟﻔﺌﺔ‬
‫)‪ (١٥٠‬ﺩﻴﻨﺎﺭﹰﺍ ﻓﻲ ﺍﻟﺸﻬﺭ‪ ،‬ﻟﻜل‬
‫ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﺔ‪ ،‬ﺹ‪٢٢٩‬‬ ‫ﺁﻟﺘﻭﻨﺒﺔ )ﻗﻭﻨﻴﺔ(‬ ‫ﺍﻟﻤﺘﻭﺴﻁﺔ(‬
‫ﻭﺍﺤﺩ )‪ (١٠‬ﺩﻨﺎﻨﻴﺭ‬
‫ﻋﺩﺩﻫﻡ )‪ (١٥‬ﻁﺎﻟﺏ‬
‫)‪ (١٠٠‬ﺩﻴﻨﺎﺭ ﻓﻲ ﺍﻟﺸﻬﺭ‬ ‫ﺍﻟﻤﺒﺘﺩﺌﻴﻥ )ﺍﻟﻔﺌﺔ ﺍﻟﺩﻨﻴﺎ(‬
‫ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﺔ‪ ،‬ﺹ‪٢٢٩‬‬ ‫ﺁﻟﺘﻭﻨﺒﺔ )ﻗﻭﻨﻴﺔ(‬
‫ﻟﻜل ﻭﺍﺤﺩ )‪ (٥‬ﺩﻨﺎﻨﻴﺭ‬ ‫ﻋﺩﺩﻫﻡ )‪ (٢٠‬ﻁﺎﻟﺒ ﹰﺎ‬
‫ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪،‬‬
‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﺃﺴﻜﻠﻴﺏ( )‪ (١٢٠‬ﺩﺭﻫﻤﹰﺎ ﻓﻲ ﺍﻟﺴﻨﺔ‬ ‫ﺍﻟﻔﺌﺔ ﺍﻷﻭﻟﻰ )‪ (٣‬ﻁﻼﺏ‬
‫ﺹ‪٦٠‬‬
‫ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪،‬‬
‫)‪ (٨٤‬ﺩﺭﻫﻤﹰﺎ ﻓﻲ ﺍﻟﺴﻨﺔ‬ ‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﺃﺴﻜﻠﻴﺏ(‬ ‫ﺍﻟﻔﺌﺔ ﺍﻟﺜﺎﻨﻴﺔ )‪ (٣‬ﻁﻼﺏ‬
‫ﺹ‪٦٠‬‬
‫ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪،‬‬
‫)‪ (٦٠‬ﺩﺭﻫﻤﹰﺎ ﻓﻲ ﺍﻟﺴﻨﺔ‬ ‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﺃﺴﻜﻠﻴﺏ(‬ ‫ﺍﻟﻔﺌﺔ ﺍﻟﺜﺎﻟﺜﺔ )‪ (٤‬ﻁﻼﺏ‬
‫ﺹ‪٦٠‬‬
‫ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪،‬‬ ‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ‬
‫)‪ (١٨٠‬ﺩﺭﻫﻤﹰﺎ ﻓﻲ ﺍﻟﺴﻨﺔ‬ ‫ﺍﻟﻔﺌﺔ ﺍﻷﻭﻟﻰ )‪ (٣‬ﻁﻼﺏ‬
‫ﺹ‪٧٠‬‬ ‫ﺃﻜﻨﻲ(‬
‫ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪،‬‬ ‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ‬
‫)‪ (١٤٤‬ﺩﺭﻫﻤﹰﺎ ﻓﻲ ﺍﻟﺴﻨﺔ‬ ‫ﺍﻟﻔﺌﺔ ﺍﻟﺜﺎﻨﻴﺔ )‪ (٧‬ﻁﻼﺏ‬
‫ﺹ‪٧٠‬‬ ‫ﺃﻜﻨﻲ(‬
‫ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪،‬‬ ‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ‬
‫)‪ (٩٦‬ﺩﺭﻫﻤﹰﺎ ﻓﻲ ﺍﻟﺴﻨﺔ‬ ‫ﺍﻟﻔﺌﺔ ﺍﻟﺜﺎﻟﺜﺔ )‪ (٧‬ﻁﻼﺏ‬
‫ﺹ‪٧٠‬‬ ‫ﺃﻜﻨﻲ(‬
‫ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪،‬‬ ‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ‬
‫)‪ (٦١‬ﺩﺭﻫﻤﹰﺎ ﻓﻲ ﺍﻟﺴﻨﺔ‬ ‫ﺍﻟﻔﺌﺔ ﺍﻟﺭﺍﺒﻌﺔ )‪ (٧‬ﻁﻼﺏ‬
‫ﺹ‪٧٠‬‬ ‫ﺃﻜﻨﻲ(‬
‫)‪ (١٠‬ﺩﺭﺍﻫﻡ ﻟﻜل ﻁﺎﻟﺏ ﻓﻲ‬ ‫ﺠﻭﻙ ﻤﺩﺭﺴﺔ‬
‫‪Şahin, Sivas Gok‬‬
‫ﺍﻟﺸﻬﺭ‬ ‫)ﺴﻴﻭﺍﺱ(‬ ‫ﺍﻟﻁﻼﺏ ﻋﺩﺩﻫﻡ )‪(١٥‬‬
‫‪Medrese, s 57‬‬

‫ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪،‬‬ ‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ‬

‫‪ ٥‬ﻓﻠﻭﺱ ﻜل ﻴﻭﻡ‬ ‫ﺍﻟﺼﺒﻴﺎﻥ‬
‫ﺹ‪.٧٢‬‬ ‫ﺃﻜﻨﻲ(‬

‫‪- ١٣٦-‬‬
 ‫ﺍﻟﻤﺠﻠﹼﺩ ‪ ،٥‬ﺍﻟﻌﺩﺩ ‪٢٠١١ ،٣‬ﻡ‬

‫‪ -‬ﺭﻭﺍﺘﺏ ﺃﺭﺒﺎﺏ ﺍﻟﻭﻅﺎﺌﻑ ﺍﻟﺩﻴﻨﻴﺔ‪:‬‬

‫ﺍﻟﻤﺼﺩﺭ‬ ‫ﻤﻘﺩﺍﺭ ﺍﻟﺭﺍﺘﺏ‬ ‫ﺍﻟﻤﺩﺭﺴﺔ‬ ‫ﺍﻟﻭﻅﻴﻔﺔ‬
‫ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﺔ‪ ،‬ﺹ‪٢٣٠‬‬ ‫)‪ (٢٠٠‬ﺩﺭﻫﻡ ﻓﻲ ﺍﻟﺸﻬﺭ‬ ‫ﺁﻟﺘﻭﻨﺒﺔ )ﻗﻭﻨﻴﺔ(‬ ‫ﺍﻹﻤﺎﻡ‬
‫ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪ ،‬ﺹ‪٧١‬‬ ‫)‪ (٣٦٠‬ﺩﺭﻫﻤﺎ ﻓﻲ ﺍﻟﺴﻨﺔ‬ ‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ ﺃﻜﻨﻲ(‬
‫‪Şahin. Sivas Gök‬‬
‫)‪ (٢٢٠‬ﺩﺭﻫﻤﺎ ﻓﻲ ﺍﻟﺴﻨﺔ‬ ‫ﺠﻭﻙ ﻤﺩﺭﺴﺔ )ﺴﻴﻭﺍﺱ(‬
‫‪Medrese, s 57‬‬
‫ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪ ،‬ﺹ‪٧١‬‬ ‫)‪ (٤٨٠‬ﺩﺭﻫﻤﹰﺎ ﻓﻲ ﺍﻟﺴﻨﺔ‬ ‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ ﺃﻜﻨﻲ(‬ ‫ﺍﻟﺨﻁﻴﺏ‬
‫ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﺔ‪ ،‬ﺹ‪٢٢٩‬‬ ‫)‪ (١٠٠‬ﺩﺭﻫﻡ ﻓﻲ ﺍﻟﺸﻬﺭ‬ ‫ﺁﻟﺘﻭﻨﺒﺔ )ﻗﻭﻨﻴﺔ(‬ ‫ﺍﻟﻤﺅﺫﻥ‬

‫)‪ (١٢٠‬ﺩﺭﻫﻤﹰﺎ ﻓﻲ ﺍﻟﺴﻨﺔ‬ ‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﺃﺴﻜﻠﻴﺏ(‬

‫ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪ ،‬ﺹ‪٦٠‬‬
‫‪Sahin, Sivas Gök‬‬
‫)‪ (٢٥‬ﺩﺭﻫﻤﹰﺎ ﻓﻲ ﺍﻟﺴﻨﺔ‬ ‫ﺠﻭﻙ ﻤﺩﺭﺴﺔ )ﺴﻴﻭﺍﺱ(‬
‫‪Medrese. s 58‬‬
‫)‪ (٦٠‬ﺩﺭﻫﻤ ﹰﺎ ﻓﻲ ﺍﻟﺸﻬﺭ‪،‬‬ ‫ﺠﻼل ﺍﻟﺩﻴﻥ ﻗﺭﺍﻁﺎﻱ‬
‫ﻭﻗﻔﻴﺔ ﻗﺭﺍﻁﺎﻱ‪ ،‬ﺹ‪١٣٨‬‬ ‫ﺍﻟﻘﹼﺭﺍﺀ )‪(٢‬‬
‫ﻟﻜل ﻭﺍﺤﺩ ‪ ٣٠‬ﺩﺭﻫﻤﹰﺎ‬ ‫)ﻗﻭﻨﻴﺔ(‬
‫‪Bayram-Karabacak‬‬
‫‪Gök‬‬ ‫‪Medrese‬‬ ‫)‪ (٣٠‬ﺩﺭﻫﻤﹰﺎ ﻓﻲ ﺍﻟﺴﻨﺔ‬ ‫ﺠﻭﻙ ﻤﺩﺭﺴﺔ )ﺴﻴﻭﺍﺱ(‬ ‫ﺍﻟﻘﺭﺍﺀ‬
‫‪Vakfiyeleri, S60‬‬
‫)‪(١٢٠٠‬ﺩﺭﻫﻡ ﻓﻲ ﺍﻟﺸﻬﺭ‬
‫ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﺔ ﺹ‪٢٣٠‬‬ ‫ﻟﻜل ﻭﺍﺤ ٍﺩ ‪ ٣٠٠‬ﺩﺭﻫﻡ‬ ‫ﺍﻟﺤﻔﺎﻅ ﻋﺩﺩﻫﻡ‬
‫ﺁﻟﺘﻭﻨﺒﺔ )ﻗﻭﻨﻴﺔ(‬
‫)‪(٤‬‬

‫)‪ (٦٨٠‬ﺩﺭﻫﻤﹰﺎ ﻓﻲ ﺍﻟﺴﻨﺔ‪،‬‬ ‫ﺍﻟﺤﻔﺎﻅ ﻋﺩﺩﻫﻡ‬

‫ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪ ،‬ﺹ‪٧٢‬‬ ‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ ﺃﻜﻨﻲ(‬
‫ﻟﻜل ﻭﺍﺤﺩ ‪ ١٧٠‬ﺩﺭﻫﻤﹰﺎ‬ ‫)‪(٤‬‬
‫‪Sahin, Sivas, Gök‬‬
‫‪Medrese, S148 .‬‬
‫‪ ١٠‬ﺩﺭﺍﻫﻡ ﻓﻲ ﺍﻟﺸﻬﺭ ﻟﻜل‬ ‫ﺍﻟﺤﻔﺎﻅ ﻋﺩﺩﻫﻡ‬
‫‪Bayram – Karabacak‬‬ ‫ﺠﻭﻙ ﻤﺩﺭﺴﺔ )ﺴﻴﻭﺍﺱ(‬
‫ﻭﺍﺤﺩ‬ ‫)‪(٤‬‬
‫‪Gök Medrese‬‬
‫‪Vakfiyeleri, s 61‬‬
‫ﺍﻟﻔﻘﻴﻪ ﻭﺍﻟﻤﺩ‪‬ﺭﺱ‬
‫ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪ ،‬ﺹ‪٧٢‬‬ ‫)‪ (١٠٠٠‬ﺩﺭﻫﻡ ﻓﻲ ﺍﻟﺴﻨﺔ‬ ‫ﺍﻟﺨﺎﺹ ﻷﺒﻨﺎﺀ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ ﺃﻜﻨﻲ(‬
‫ﺍﻟﻭﺍﻗﻑ‬

‫‪- ١٣٧-‬‬
 ‫ﻓﺎﻁﻤﺔ ﻴﺤﻴﻰ ﺯﻜﺭﻴﺎ ﺍﻟﺭﺒﻴﺩﻱ‬ ‫ﺃﺜﺭ ﺍﻷﻭﻗﺎﻑ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل ﻓﻲ ﻋﺼﺭ ﺴﻠﻁﻨﺔ ﺴﻼﺠﻘﺔ ﺍﻟﺭﻭﻡ‪...‬‬

‫ﺍﻟﻤﺼﺩﺭ‬ ‫ﻤﻘﺩﺍﺭ ﺍﻟﺭﺍﺘﺏ‬ ‫ﺍﻟﻤﺩﺭﺴﺔ‬ ‫ﺍﻟﻭﻅﻴﻔﺔ‬

‫ﺍﻟﻤﺼ‪‬ﺭﻑ‬
‫ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪ ،‬ﺹ‪٧١‬‬ ‫)‪ (٣٦٠‬ﺩﺭﻫﻤﹰﺎ ﻓﻲ ﺍﻟﺴﻨﺔ‬ ‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﻅﺎﻟﻡ ﺃﻜﻨﻲ(‬
‫)ﺍﻟﺩﺍﻋﻲ(‬

‫‪-‬ﺭﻭﺍﺘﺏ ﺃﺭﺒﺎﺏ ﺍﻟﻭﻅﺎﺌﻑ ﺍﻟﺨﺩﻤﻴﺔ‪:‬‬

‫ﺍﻟﻤﺼﺩﺭ‬ ‫ﻤﻘﺩﺍﺭ ﺍﻟﺭﺍﺘﺏ‬ ‫ﺍﻟﻭﻅﻴﻔﺔ ﺍﻟﻤﺩﺭﺴﺔ‬
‫ﺁﻟﺘﻭﻨﺒﺔ‬
‫ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﺔ‪ ،‬ﺹ‪٢٢٩‬‬ ‫)‪ (٥‬ﺩﻨﺎﻨﻴﺭ ﻓﻲ ﺍﻟﺸﻬﺭ‬
‫)ﻗﻭﻨﻴﺔ(‬

‫) ‪ ( 1‬ﺴﻬﻡ ﻤﻥ ﺃﺼل ﻋﺸﺭﺓ‬ ‫ﻗﺭﺍﻁﺎﻱ‬

‫ﻭﻗﻔﻴﺔ ﻗﺭﺍﻁﺎﻱ‪ ،‬ﺹ‪١٣٢‬‬ ‫‪4‬‬ ‫ﺍﻟﻔﺭﺍﺵ‬
‫ﺃﺴﻬﻡ ﻫﻲ ﺭﻴﻊ ﺍﻟﻭﻗﻑ‬ ‫)ﻗﻭﻨﻴﺔ(‬

‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‬
‫ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪ ،‬ﺹ‪٧١‬‬ ‫)‪ (٣٦٠‬ﺩﺭﻫﻤﹰﺎ ﻓﻲ ﺍﻟﺴﻨﺔ‬
‫)ﻅﺎﻟﻡ ﺃﻜﻨﻲ(‬
‫) ‪ ( 1‬ﺴﻬﻡ ﻤﻥ ﺃﺼل ﻋﺸﺭﺓ‬ ‫ﻗﺭﺍﻁﺎﻱ‬
‫ﻭﻗﻔﻴﺔ ﻗﺭﺍﻁﺎﻱ‪ ،‬ﺹ‪١٣٨‬‬ ‫‪4‬‬
‫ﺃﺴﻬﻡ ﻫﻲ ﺭﻴﻊ ﺍﻟﻭﻗﻑ‬ ‫)ﻗﻭﻨﻴﺔ(‬
‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‬
‫ﻭﻗﻔﻴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪ ،‬ﺹ‪٦٠‬‬ ‫)‪ (٩٦‬ﺩﺭﻫﻤﹰﺎ ﻓﻲ ﺍﻟﺴﻨﺔ‬ ‫ﺍﻟﺒﻭ‪‬ﺍﺏ‬
‫)ﺃﺴﻜﻠﻴﺏ(‬
‫ﺠﻭﻙ ﻤﺩﺭﺴﺔ‬
‫‪Şahin, Siavs Göke Mderesi, s 58‬‬ ‫)‪ (١٥‬ﺭﺩﻫﻤﹰﺎ ﻓﻲ ﺍﻟﺸﻬﺭ‬
‫)ﺴﻴﻭﺍﺱ(‬
‫‪Bayram-Karabacak,‬‬ ‫‪Gök‬‬ ‫ﺠﻭﻙ ﻤﺩﺭﺴﺔ‬
‫)‪ (١٥‬ﺩﺭﻫﻡ ﻓﻲ ﺍﻟﺸﻬﺭ‬ ‫ﺍﻟﻁﺒ‪‬ﺎﺥ‬
‫‪MedreseVakfiyes, S 54‬‬ ‫)ﺴﻴﻭﺍﺱ(‬

‫ﻥ ﺍﻟﻨﺎﻅﺭ ﻓﻲ ﻫﺫﻩ ﺍﻟﺭﻭﺍﺘﺏ ﻭﺍﻷﺠﻭﺭ‪ ،‬ﻴﻠﺤﻅ ﺃﻥ ﻤﺩﺭﺴﺔ ﺍﻷﻤﻴﺭ ﺁﻟﺘﻭﻨﺒﺔ ﻓﻲ ﺍﻟﻌﺎﺼﻤﺔ ﻗﻭﻨﻴﺔ‬ ‫ﺇ‪‬‬
‫ﺘﺼﺩﺭﺕ ﺃﻋﻠﻰ ﻗﺎﺌﻤﺔ ﻟﻤﺴﺘﻭﻯ ﺍﻟﺭﻭﺍﺘﺏ ﺍﻟﺘﻲ ﺨﺼﺼﺕ ﻟﻠﻌﺎﻤﻠﻴﻥ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻟﺴﻼﺠﻘﺔ‪ ،‬ﻤﻤﺎ ﻴﺩﻟل‬
‫ﻋﻠﻰ ﺜﺭﺍﺀ ﺍﻟﻭﺍﻗﻑ ﻭﺍﺯﺩﻫﺎﺭ ﺍﻟﻤﺩﺭﺴﺔ‪ .‬ﻭﻟﻌل ﺍﻟﺴﺒﺏ ﻓﻲ ﺫﻟﻙ ﻴﺭﺠﻊ ﺇﻟﻰ ﺇﻥ ﻫﺫﻩ ﺍﻟﻤﺩﺭﺴﺔ ﺒﻨﻴﺕ ﻓﻲ‬
‫ﺯﻤﻥ ﺍﻟﺴﻼﺠﻘﺔ ﺍﻟﻌﻅﺎﻡ ﻭﻓﻲ ﻭﻗﺕ ﻜﺎﻨﺕ ﻓﻴﻪ ﺍﻟﺴﻠﻁﻨﺔ ﺘﻌﻴﺵ ﺃﻭﺝ ﻤﺭﺍﺤل ﻗﻭﺘﻬﺎ ﻭﺍﺯﺩﻫﺎﺭﻫﺎ‬
‫ﺍﻟﺤﻀﺎﺭﻱ‪ ،‬ﻭﺫﻟﻙ ﻗﺒل ﺍﻟﻐﺯﻭ ﺍﻟﻤﻐﻭﻟﻲ ﻟﻸﻨﺎﻀﻭل ﻭﺍﻨﺘﺼﺎﺭﻫﻡ ﻋﻠﻰ ﺍﻟﺴﻼﺠﻘﺔ ﻓﻲ ﻤﻭﻗﻌﺔ ﻜﻭﺴﺔ ﺩﺍﻍ‬
‫ﺴﻨﺔ )‪٦٤٢‬ﻫـ ‪١٢٤٣/‬ﻡ( )‪ ،(١٣٧‬ﺒﻴﻨﻤﺎ ﺒﺎﻗﻲ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻷﺨﺭﻯ ﺒﻨﻴﺕ ﻓﻲ ﺯﻤﻥ ﺍﻟﻭﺼﺎﻴﺔ ﺍﻟﻤﻐﻭﻟﻴﺔ ﻋﻠﻰ‬

‫‪ .١٣٧‬ﺍﺒﻥ ﺒﻴﺒﻲ‪ ،‬ﺍﻷﻭﺍﻤﺭ ﺍﻟﻌﻼﺌﻴﺔ‪ ،‬ﺹ‪ ،٥٢١‬ﻤﺠﻬﻭل‪ ،‬ﻤﺨﺘﺼﺭ ﺴﻠﺠﻭﻗﻨﺎﻤﻪ‪ ،‬ﺹ‪ ،٢٨٩-٢٨٦‬ﺍﻻﻗﺴﺭﺍﺌﻲ‪ ،‬ﻤﺴﺎﻤﺭﺓ ﺍﻻﺨﺒﺎﺭ‪،‬‬
‫ﺹ‪.٤٥‬‬

‫‪- ١٣٨-‬‬
‫ﺍﻟﻤﺠﻠﹼﺩ ‪ ،٥‬ﺍﻟﻌﺩﺩ ‪٢٠١١ ،٣‬ﻡ‬

‫ﺍﻷﻨﺎﻀﻭل‪ ،‬ﻭﻓﻲ ﻅﺭﻑ ﻜﺎﻥ ﻓﻴﻪ ﺴﻼﻁﻴﻥ ﺍﻟﺴﻼﺠﻘﺔ ﻴﺩﻓﻌﻭﻥ ﺇﺘﺎﻭﺓ ﺴﻨﻭﻴﺔ ﺒﺎﻫﻅﺔ ﺍﻟﺘﻜﺎﻟﻴﻑ ﻤﻘﺎﺒل‬
‫ﺍﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﻋﺭﺵ ﺍﻟﺴﻠﻁﻨﺔ)‪ .(١٣٨‬ﺒﻴﻨﻤﺎ ﻜﺎﻥ ﺍﻷﻤﻴﺭ ﺁﻟﺘﻭﻨﺒﺔ ﻜﺎﻥ ﻤﻥ ﺃﻤﺭﺍﺀ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻤﺘﻨﻔﺫﻴﻥ‪ ،‬ﻭﻗﺩ‬
‫ﺠﻤﻊ ﺍﻟﻤﻜﺎﻨﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺒﺎﻟﺜﺭﺍﺀ ﺍﻟﻤﺎﺩﻱ ﻓﺎﻨﻌﻜﺱ ﺃﺜﺭ ﺫﻟﻙ ﻋﻠﻰ ﺃﻭﻗﺎﻑ ﻤﺩﺭﺴﺘﻪ ﺒﻘﻭﻨﻴﺔ ‪.‬‬
‫ﻭﻤﻤﺎ ﻴﻠﻔﺕ ﺍﻻﻨﺘﺒﺎﻩ ﺃﻴﻀﺎ‪ ،‬ﺃﻥ ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﺔ ﻋﻠﻰ ﻤﺩﺭﺴﺘﻪ‪ ،‬ﺠﺎﺀﺕ ﻤﻨﻔﺭﺩﺓ ﻓﻲ ﺤﺠﺔ ﻭﻗﻑ ﻤﻨﻔﺼﻠﺔ‪،‬‬
‫ﻭﻻ ﻨﻌﻠﻡ ﻟﻸﻤﻴﺭ ﺁﻟﺘﻭﻨﺒﺔ ﺃﻭﻗﺎﻓﺎ ﻋﻠﻰ ﻤﻨﺸﺂﺕ ﺃﺨﺭﻯ ﻏﻴﺭ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻤﺫﻜﻭﺭﺓ‪ ،‬ﺃﻤﺎ ﺍﻷﻤﻴﺭ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‬
‫ﺍﻟﺫﻱ ﻜﺎﻨﺕ ﺭﻭﺍﺘﺏ ﻤﺩﺭﺴﺘﻪ ﺃﺩﻨﻰ ﺍﻟﺭﻭﺍﺘﺏ ﻓﺎﻥ ﺃﻭﻗﺎﻓﻪ ﺘﻌﺩﺩﺕ؛ ﺇﺫ ﺍﺸﺘﻤﻠﺕ ﻋﻠﻰ ﺍﻟﻤﺩﺭﺴﺘﻴﻥ‬
‫ﺍﻟﻤﺫﻜﻭﺭﺘﻴﻥ‪ :‬ﺃﺴﻜﻠﻴﺏ ﻭﻅﺎﻟﻡ ﺍﻜﻨﻲ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻤﺴﺠﺩ ﺍﻟﺠﺎﻤﻊ ﻭﻜﺘﺎﺘﻴﺏ ﻟﻠﺼﺒﻴﺎﻥ ﻭﺨﺎﻨﺎﺕ ﺘﺠﺎﺭﻴﺔ ﻭﻋﻠﻰ‬
‫ﺯﺍﻭﻴﺔ ﻭﺨﺎﻨﻜﺎﺓ‪ ،‬ﻭﺠﺎﺀ ﻭﻗﻑ ﺍﻟﻤﺩﺭﺴﺔ ﺠﺯﺀﺍ ﻤﻥ ﺘﻠﻙ ﺍﻷﻭﻗﺎﻑ ﻤﺠﺘﻤﻌﺔ‪ ،‬ﺒﻤﻌﻨﻰ ﺃﻥ ﺭﻴﻊ ﺍﻷﻭﻗﺎﻑ‬
‫ﺴﻴﻭﺯﻉ ﻋﻠﻰ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻤﻨﺸﺌﺎﺕ‪ ،‬ﻤﻤﺎ ﻴﺅﺩﻱ ﺇﻟﻰ ﺘﻘﻠﻴﺹ ﺍﻟﺭﻭﺍﺘﺏ ﻟﺘﻁﺎل ﺠﻤﻴﻊ ﺘﻠﻙ ﺍﻟﻤﻨﺸﺂﺕ‪.‬‬
‫ﻭﻜﺎﻨﺕ ﻤﺩﺭﺴﺔ ﺠﻼل ﺍﻟﺩﻴﻥ ﻗﺭﺍﻁﺎﻱ ﺘﻘﺘﻁﻊ ﺭﻭﺍﺘﺏ ﺍﻟﻌﺎﻤﻠﻴﻥ ﻓﻴﻬﺎ ﻤﻥ ﻨﺴﺒﺔ ﺇﺠﻤﺎﻟﻲ ﺭﻴﻊ ﺍﻷﻭﻗﺎﻑ‪،‬‬
‫ﻭﻟﻡ ﺘﺤﺩﺩ ﻤﻘﺩﺍﺭ ﺃﺠﻭﺭﻫﻡ ﺒﺎﻟﺩﺭﻫﻡ ﺃﻭ ﺍﻟﺩﻴﻨﺎﺭ‪ ،‬ﻭﻴﻔﻴﺩ ﺫﻟﻙ ﺒﺄﻥ ﺭﻭﺍﺘﺏ ﺍﻟﻤﻭﻅﻔﻴﻥ ﻏﻴﺭ ﺜﺎﺒﺘﺔ ﻭﺇﻨﻤﺎ‬
‫ﺘﺭﺘﺒﻁ ﺒﻤﻘﺩﺍﺭ ﺭﻴﻊ ﺍﻷﻭﻗﺎﻑ‪ ،‬ﻓﺈﻥ ﺯﺍﺩ ﺯﺍﺩﺕ ﻭﺇﻥ ﻨﻘﺹ ﻓﺎﻟﺤﺎل ﻜﺫﻟﻙ‪.‬‬
‫ﻭﺍﺨﺘﻠﻑ ﺍﻟﻭﺍﻗﻔﻭﻥ ﻓﻲ ﺘﺤﺩﻴﺩ ﻤﻭﺍﻋﻴﺩ ﻭﺃﺯﻤﻨﺔ ﺘﻭﺯﻴﻊ ﺍﻷﺠﻭﺭ ﻟﻤﻭﻅﻔﻴﻬﻡ‪ ،‬ﻓﻤﻨﻬﻡ ﻤﻥ ﻜﺎﻥ ﻴﺄﺨﺫ‬
‫ﺍﻷﺠﺭﺓ ﻴﻭﻤﻴ ﹰﺎ ﻭﻤﻨﻬﻡ ﺸﻬﺭﻴﹰﺎ ﻭﺁﺨﺭﻴﻥ ﺴﻨﻭﻴﺎﹰ‪ ،‬ﻭﻗﺩ ﺃﻋﻁﻲ ﺍﻟﺼﺒﻴﺎﻥ ﻭﺍﻟﺼﻐﺎﺭ ﻭﺍﻷﻴﺘﺎﻡ ﺍﻟﺩﺍﺭﺴﻭﻥ ﻓﻲ‬
‫ﺍﻟﻜﺘﺎﺘﻴﺏ ﻤﺒﻠﻐ ﹰﺎ ﻓﻲ ﻜل ﻴﻭﻡ‪ ،‬ﻭﻫﻭ ﺃﺸﺒﻪ ﻤﺎ ﻴﻜﻭﻥ ﺒـ "ﺍﻹﻜﺭﺍﻤﻴﺎﺕ"؛ ﻟﺤﺜﻬﻡ ﻋﻠﻰ ﺍﻟﻤﻭﺍﻅﺒﺔ ﻭﺍﻟﻤﺩﺍﻭﻤﺔ‬
‫ﻋﻠﻰ ﺍﻟﺩﺭﺱ‪.‬‬
‫ﻭﺘﺼﺩﺭﺕ ﺭﻭﺍﺘﺏ ﺍﻟﻤﺩﺭﺴﻴﻥ – ﻜﻤﺎ ﻫﻲ ﺭﺘﺒﻬﻡ – ﺃﻋﻠﻰ ﺍﻷﺠﻭﺭ ﻓﻲ ﺍﻟﻜﺎﺩﺭ ﺍﻟﻭﻅﻴﻔﻲ‪ ،‬ﺤﺘﻰ ﺇﻥ‬
‫ﺭﺍﺘﺏ ﺍﻟﻤﺩﺭﺱ ﻓﻲ ﻤﺩﺭﺴﺔ ﻗﺭﺍﻁﺎﻱ ﻜﺎﻥ ﻀﻌﻑ ﺃﺠﺭ ﺍﻟﻤﺘﻭﻟﻲ‪ ،‬ﻭﺴﺠﻠﺕ ﻤﺩﺭﺴﺔ ﺁﻟﺘﻭﻨﺒﺔ ﺃﻋﻠﻰ ﺭﻭﺍﺘﺏ‬
‫ﻟﻠﻤﺩﺭﺴﻴﻥ ﻭﺼل ﺇﻟﻰ )‪ (٨٠٠‬ﺩﻴﻨﺎﺭ ﻓﻲ ﺍﻟﺸﻬﺭ‪ ،‬ﺒﻴﻨﻤﺎ ﺘﻘﺎﻀﻰ ﺃﺩﻨﻰ ﺍﻷﺠﻭﺭ ﻤﺩ‪‬ﺭﺱ ﻤﺩﺭﺴﺔ ﺠﺎﺠﺎ‬
‫ﺃﻭﻏﻠﻭ ﺃﺴﻜﻠﻴﺏ ؛ ﺇﺫ ﺒﻠﻎ ﺃﺠﺭﻩ )‪ (٧٢٠‬ﺩﺭﻫﻤﺎ ﻓﻲ ﺍﻟﺴﻨﺔ‪.‬‬
‫ﻭﺘﻔﺎﻭﺘﺕ ﻤﺸﺎﻫﺭﺍﺕ ﺍﻟﻁﻠﺒﺔ ﺤﺴﺏ ﺩﺭﺠﺎﺘﻬﻡ ﻭﻓﺌﺎﺘﻬﻡ‪ ،‬ﻭﺤﺎﺯ ﺍﻟﻁﺎﻟﺏ ﻓﻲ ﻤﺩﺭﺴﺔ ﺁﻟﺘﻭﻨﺒﺔ ﻋﻠﻰ ﺃﻋﻠﻰ‬
‫ﻤﺸﺎﻫﺭﺓ ﻭﺼﻠﺕ ﺇﻟﻰ )‪ (٤٥‬ﺩﻴﻨﺎﺭ ﻓﻲ ﺍﻟﺸﻬﺭ‪ ،‬ﺒﻴﻨﻤﺎ ﺍﻨﺨﻔﻀﺕ ﻤﺸﺎﻫﺭﺍﺕ ﺍﻟﻁﻠﺒﺔ ﺇﻟﻰ ﺃﺩﻨﻰ ﻤﺴﺘﻭﻴﺎﺘﻬﺎ‬
‫ﻓﻲ ﻤﺩﺭﺴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ )ﺃﺴﻜﻠﻴﺏ( ﻭﻫﻭ)‪ (٦٠‬ﺩﺭﻫﻤﹰﺎ ﻓﻲ ﺍﻟﺴﻨﺔ‪ .‬ﻭﻫﻨﺎﻙ ﺘﻔﺎﻭﺕ ﻤﻠﻤﻭﺱ ﺒﻴﻥ ﺭﻭﺍﺘﺏ‬
‫ﻥ ﺍﻟﻭﺍﻗﻑ ﻟﻜﻠﻴﻬﻤﺎ ﺍﻷﻤﻴﺭ‬ ‫ﻁﻠﺒﺔ ﻤﺩﺭﺴﺔ ﺃﺴﻜﻠﻴﺏ ﻓﻲ ﻗﻴﺭﺸﻬﺭ ﻭﻤﺩﺭﺴﺔ ﻅﺎﻟﻡ ﺃﻜﻨﻲ ﻓﻲ ﺃﻨﻜﻭﺭﻴﺔ‪ ،‬ﻤﻊ ﺃ ‪‬‬
‫ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‪.‬‬
‫ﻭﻜﺎﻥ ﻟﺤﻔﻅﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﻗﺭ‪‬ﺍﺌﻪ ﻤﻜﺎﻨﺘﻬﻡ ﺍﻟﻤﻬﻤﺔ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻟﺴﻼﺠﻘﺔ‪ ،‬ﻭﻴﺘﻘﺩﻡ ﺍﻟﺤﻔﹼﺎﻅ ﻋﻠﻰ‬
‫ﺴﺎﺌﺭ ﺃﺭﺒﺎﺏ ﺍﻟﻭﻅﺎﺌﻑ ﺍﻟﺩﻴﻨﻴﺔ ﻓﻲ ﻤﻘﺩﺍﺭ ﺃﺠﻭﺭﻫﻡ‪ ،‬ﻓﻘﺩ ﻭﺼل ﺭﺍﺘﺏ ﺍﻟﺤﺎﻓﻅ ﺍﻟﻭﺍﺤﺩ ﻓﻲ ﻤﺩﺭﺴﺔ‬
‫ﺁﻟﺘﻭﻨﺒﺔ ﺇﻟﻰ )‪ (٣٠٠‬ﺩﺭﻫﻡ ﻓﻲ ﺍﻟﺸﻬﺭ‪ ،‬ﺒﻴﻨﻤﺎ ﺍﻨﺨﻔﺽ ﻓﻲ ﺠﻭﻙ ﻤﺩﺭﺴﺔ ﺴﻴﻭﺍﺱ ﺇﻟﻰ )‪ (١٠‬ﺩﺭﺍﻫﻡ ﻓﻲ‬
‫ﺍﻟﺸﻬﺭ‪ .‬ﻭﻭﺼل ﺃﺩﻨﻰ ﺭﺍﺘﺏ ﻓﻲ ﻜﺎﺩﺭ ﺍﻟﻭﻅﺎﺌﻑ ﺍﻟﺩﻴﻨﻴﺔ ﺇﻟﻰ )‪ (٢٥‬ﺩﺭﻫﻤﹰﺎ ﻓﻲ ﺍﻟﺴﻨﺔ‪ ،‬ﺘﻘﺎﻀﺎﻩ ﻤﺅﺫﻥ‬
‫ﺠﻭﻙ ﻤﺩﺭﺴﺔ‪.‬‬

‫‪ .١٣٨‬ﺍﺒﻥ ﺒﻴﺒﻲ‪ ،‬ﺍﻷﻭﺍﻤﺭ ﺍﻟﻌﻼﺌﻴﺔ‪ ،‬ﺹ‪ ،٤٥٥‬ﻤﺠﻬﻭل‪ ،‬ﻤﺨﺘﺼﺭ ﺴﻠﺠﻭﻗﻨﺎﻤﻪ‪ ،‬ﺹ‪.٢٤٣‬‬

‫‪- ١٣٩-‬‬
‫ﻓﺎﻁﻤﺔ ﻴﺤﻴﻰ ﺯﻜﺭﻴﺎ ﺍﻟﺭﺒﻴﺩﻱ‬ ‫ﺃﺜﺭ ﺍﻷﻭﻗﺎﻑ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل ﻓﻲ ﻋﺼﺭ ﺴﻠﻁﻨﺔ ﺴﻼﺠﻘﺔ ﺍﻟﺭﻭﻡ‪...‬‬

‫ﻭﻤﻤﺎ ﻴﺴﺘﻭﺠﺏ ﺍﻟﻨﻅﺭ‪ ،‬ﺃﻥ ﺍﻟﻤﺼ‪‬ﺭﻑ "ﺍﻟﺩﺍﻋﻲ" ﺍﻟﺫﻱ ﻜﺎﻥ ﻤﻜﻠﻔﹰﺎ ﺒﺎﻟﺩﻋﺎﺀ ﻟﻠﺴﻠﻁﺎﻥ ﺍﻟﺴﻠﺠﻭﻗﻲ ﻋﻠﻰ‬
‫ﺍﻟﻤﻨﺎﺒﺭ ﻓﻲ ﻴﻭﻡ ﺍﻟﺠﻤﻌﺔ ﻭﺴﺎﺌﺭ ﺃﻭﻗﺎﺕ ﺍﻟﺼﻼﺓ ﻜﺎﻥ ﻴﺘﻘﺎﻀﻰ ﺭﺍﺘﺒﹰﺎ ﻴﺴﺎﻭﻱ ﺭﺍﺘﺏ ﺍﻷﻤﺎﻡ‪ ،‬ﻭﻻ ﻨﻌﻠﻡ ﺃﻥ ﻜﺎﻥ‬
‫ﻓﻲ ﺫﻟﻙ ﺃﻏﺭﺍﺽ ﺴﻴﺎﺴﻴﺔ ﺃﻭ ﺍﺘﺠﺎﻫﺎﺕ ﺨﺎﺼﺔ ﻟﻠﻭﺍﻗﻑ‪ ،‬ﻓﻲ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻱ ﻜﺎﻨﺕ ﺘﺸﻬﺩ ﻓﻴﻪ ﺍﻟﺴﻠﻁﻨﺔ ﻓﻲ ﻫﺫﻩ‬
‫ﺕ ﺴﻴﺎﺴﻴﺔ ﺃﻟﻤﺕ ﺒﺎﻟﺒﻼﺩ ﺠﺭ‪‬ﺍﺀ ﺍﺴﺘﺤﻭﺍﺫ ﺍﻟﻭﺯﻴﺭ ﻤﻌﻴﻥ ﺍﻟﺩﻴﻥ ﺍﻟﺒﺭﺍﻭﻨﺎﺓ ﻭﻭﺼﺎﻴﺘﻪ ﻋﻠﻰ ﺍﻟﻌﺭﺵ‬
‫ﺍﻟﻤﺭﺤﻠﺔ ﺃﺯﻤﺎ ٍ‬
‫ﻭﺤﻜﻡ ﺍﻟﺒﻼﺩ‪ ،‬ﻓﻲ ﺤﻴﻥ ﻜﺎﻥ ﺍﻟﺴﻠﻁﺎﻥ ﻏﻴﺎﺙ ﺍﻟﺩﻴﻥ ﻜﻴﺨﺴﺭﻭ ﻗﺎﺼﺭﹰﺍ ﻻ ﻴﻘﻭﻯ ﻋﻠﻰ ﺇﺩﺍﺭﺓ ﺍﻟﺩﻭﻟﺔ‪.‬‬
‫ﺃﻤ‪‬ﺎ ﺍﻟﻭﻅﺎﺌﻑ ﺍﻟﺨﺩﻤﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﻤﺎ ﺍﺴﺘﺜﻨﻴﻨﺎ ﻤﺩﺭﺴﺔ ﻗﺭﺍﻁﺎﻱ ﺍﻟﺘﻲ ﻜﺎﻥ ﻓﻴﻬﺎ ﺃﺼﺤﺎﺏ ﺍﻟﻭﻅﺎﺌﻑ ﻴﺄﺨﺫﻭﻥ‬
‫ﺭﻭﺍﺘﺒﻬﻡ ﻤﻥ ﺤﺎﺼل ﺭﻴﻊ ﺍﻷﻭﻗﺎﻑ‪ ،‬ﻓﺈﻥ ﺍﻟﺒﻭ‪‬ﺍﺏ ﺍﻟﺫﻱ ﻜﺎﻥ ﻴﻌﻤل ﺤﺎﺭﺴﹰﺎ ﻓﻲ ﻤﺩﺭﺴﺔ ﺠﺎﺠﺎ ﺃﻭﻏﻠﻭ‬
‫ﺃﺴﻜﻠﻴﺏ ﻜﺎﻥ ﻴﺘﻘﺎﻀﻰ ﺃﺩﻨﻰ ﺍﻷﺠﻭﺭ ﻭﻫﻭ )‪ (٩٦‬ﺩﺭﻫﻤﹰﺎ ﻓﻲ ﺍﻟﺴﻨﺔ‪.‬‬
‫‪ -‬ﺍﻟﻨﻔﻘﺔ ﺍﻟﻌﻴﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻤﺩﺍﺭﺱ‪:‬‬
‫ﺍﺤﺘﺎﺠﺕ ﺍﻟﻤﺩﺍﺭﺱ ﺇﻟﻰ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻤﺴﺘﻠﺯﻤﺎﺕ ﺍﻟﻌﻴﻨﻴﺔ ﺍﻟﻀﺭﻭﺭﻴﺔ ﻷﻋﻤﺎﺭ ﺍﻟﻤﺩﺭﺴﺔ‪ ،‬ﻭﻤﻥ ﺃﻫﻡ‬
‫ﺍﺤﺘﻴﺎﺠﺎﺘﻬﺎ ﺍﻟﻤﺄﻜل ﻭﺍﻟﻤﺸﺭﺏ ﻭﺍﻷﺜﺎﺙ‪ ،‬ﻭﻗﺩ ﻭﻓﱠﺭ ﺁﻟﺘﻭﻨﺒﺔ ﻟﻠﻤﻘﻴﻤﻴﻥ ﻓﻲ ﻤﺩﺭﺴﺘﻪ ﻜل ﻴﻭﻡ ﺸﺎﺓ ﻤﻥ ﺍﻟﻐﻨﻡ‬
‫ﻴﺘﻡ ﻁﺒﺨﻬﺎ ﻭﺇﻁﻌﺎﻤﻬﺎ ﻟﻬﻡ‪ ،‬ﻭﻜﺎﻥ ﻴﻨﻔﻕ ﻓﻲ ﺤﻭﺍﺌﺞ ﺍﻟﻤﻁﺒﺦ ﻭﺸﺭﺍﺀ ﺍﻟﺤﻠﻭﻯ ﻤﺎ ﻤﻘﺩﺍﺭﻩ ﺜﻼﺜﺔ ﺩﻨﺎﻨﻴﺭ ﻓﻲ‬
‫ﻜل ﻴﻭﻡ)‪.(١٣٩‬‬
‫ﻭﻜﺎﻥ ﺁﻟﺘﻭﻨﺒﺔ ﻴﺤﺘﻔﻲ ﻤﻊ ﺍﻟﻁﻼﺏ ﺒﻘﺩﻭﻡ ﺸﻬﺭ ﺭﻤﻀﺎﻥ ﺍﻟﻤﺒﺎﺭﻙ ﻓﻴﻜﺭﻤﻬﻡ ﻓﻴﻪ‪ ،‬ﻭﻜﺫﻟﻙ ﺴﺎﺌﺭ‬
‫ﻼ ﻤﻥ ﺍﻟﺨﺒﺯ‪ ،‬ﻭﻜﺎﻥ ﻴﻤﺩ ﺍﻟﺴﻤﺎﻁ‬ ‫ﺍﻟﻤﻨﺎﺴﺒﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ‪ ،‬ﻭﺨﺼﺹ ﻓﻲ ﻜل ﻴﻭﻡ ﻤﻥ ﺭﻤﻀﺎﻥ ﺜﻤﺎﻨﻴﻥ ﺭﻁ ﹰ‬
‫ﻴﻭﻤﻴﹰﺎ ﻟﻠﻤﻘﻴﻤﻴﻥ ﻓﻲ ﺍﻟﻤﺩﺭﺴﺔ ﻭﻓﻲ ﺍﻟﻌﻴﺩﻴﻥ ﻟﺴﺎﺌﺭ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﻭﻋﺯ ﺇﻟﻰ ﺍﻟﻤﺘﻭﻟﻲ ﻭﺍﻟﻨﺎﻅﺭ ﺒﺸﺭﺍﺀ ﺍﻟﺨﺒﺯ‬
‫ﻟﻠﺘﺼﺩﻕ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﻔﻘﺭﺍﺀ ﺍﻟﺫﻴﻥ ﻴﻘﺩﻤﻭﻥ ﺇﻟﻰ ﺍﻟﻤﺩﺭﺴﺔ ﻤﻥ ﻏﻴﺭ ﺍﻟﻤﺘﻌﻠﻤﻴﻥ‪ ،‬ﻭﺫﻟﻙ ﻋﻠﻰ ﻭﺠﻪ ﺍﻟﺒﺭ‬
‫ﻭﺍﻟﺼﺩﻗﺎﺕ)‪.(١٤٠‬‬
‫ﻜﻤﺎ ﺘﻜﻔﻠﺕ ﺍﻷﻭﻗﺎﻑ ﺒﻤﺴﺘﻠﺯﻤﺎﺕ ﺍﻟﻤﺩﺍﺭﺱ ﻤﻥ ﺍﻟﻭﻗﻭﺩ ﻭﺍﻹﻨﺎﺭﺓ‪ ،‬ﻭﻜﺎﻥ ﻴﺼﺭﻑ ﺭﻁل ﻭﻨﺼﻑ ﻤﻥ‬
‫ﺍﻟﺸﻤﻊ ﻤ‪‬ﺭﺓ ﻭﺍﺤﺩﺓ ﻓﻲ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺤﺩ‪‬ﺩ ﺁﻟﺘﻭﻨﺒﺔ ﺍﻷﻭﻗﺎﺕ ﺍﻟﻭﺍﺠﺏ ﻓﻴﻬﺎ ﺇﺸﻌﺎل ﺍﻟﺸﻤﻊ ﻓﻲ ﺭﺩﻫﺎﺕ ﺍﻟﻤﺩﺭﺴﺔ‬
‫ﻭﻫﻲ ﻟﻴﻠﺔ ﺍﻟﺭﻏﺎﺌﺏ‪ ،‬ﻭﻟﻴﻠﺔ ﺍﻟﻨﺼﻑ ﻓﻲ ﺸﻌﺒﺎﻥ‪ ،‬ﻭﻟﻴﺎﻟﻲ ﺸﻬﺭ ﺭﻤﻀﺎﻥ ﺍﻟﻤﺒﺎﺭﻙ‪ .‬ﺃﻤ‪‬ﺎ ﺍﻟﺤﻁﺏ ﻓﺸﺭﻁ‬
‫ﺍﺴﺘﺨﺩﺍﻤﻪ ﺯﻤﻥ ﺍﻟﺸﺘﺎﺀ ﻭﺫﻟﻙ ﺒﻘﺩ ٍﺭ ﻤﻌﻠﻭﻡ ﻴﻔﻲ ﺒﺤﺎﺠﺔ ﺍﻟﻤﺩﺭﺴﺔ ﻤﻥ ﻏﻴﺭ ﺇﺴﺭﺍﻑ ﻭﻻ ﺘﺒﺫﻴﺭ)‪ .(١٤١‬ﻭﻗﺩ‬
‫ﺯﻭ‪‬ﺩ ﺍﻟﻭﺍﻗﻔﻭﻥ ﻤﺩﺍﺭﺴﻬﻡ ﺒﺄﻓﺨﺭ ﺃﻨﻭﺍﻉ ﺍﻷﺜﺎﺙ ﻤﻥ ﺍﻟﺤﺼﻴﺭ ﻭﺍﻟﺒﺴﻁ ﻭﺍﻟﺴﺠﺎﺠﻴﺩ ﻭﻤﺎ ﻴﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻤﻭﻀﻊ‬
‫ﺇﻟﻘﺎﺀ ﺍﻟﺩﺭﻭﺱ‪ ،‬ﻭﻭﺼﻔﺕ ﻤﺩﺍﺭﺱ ﻗﻴﺼﺭﻴﺔ ﺃﻨﻬﺎ ﻜﺎﻨﺕ ﻤﻔﺭﻭﺸﺔ ﺒﺄﺠﻭﺩ ﺃﻨﻭﺍﻉ ﺍﻟﺴﺠﺎﺠﻴﺩ)‪.(١٤٢‬‬
‫ﻭﻜﺎﻥ ﻴﺼﺭﻑ ﺠﺯﺀ ﻤﻥ ﻨﻔﻘﺎﺕ ﺍﻟﻭﻗﻑ ﺍﻟﻌﻴﻨﻴﺔ ﻋﻠﻰ ﺸﺭﺍﺀ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻘﻴﻤﺔ ﻭﺇﻟﺤﺎﻗﻬﺎ ﺒﻤﻜﺘﺒﺎﺕ‬
‫ﺍﻟﻤﺩﺍﺭﺱ‪ ،‬ﻭﻗﺩ ﺨﺼ‪‬ﺹ ﺁﻟﺘﻭﻨﺒﺔ ﻤﺒﻠﻎ ﻤﺌﺔ ﺩﻴﻨﺎﺭ ﻨﻔﻘﺔ ﻟﺸﺭﺍﺀ ﺍﻟﻜﺘﺏ ﻟﻠﻤﺩﺭﺴﺔ)‪.(١٤٣‬‬

‫‪ .١٣٩‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ‪.٢٣٠-٢٢٩‬‬

‫‪ .١٤٠‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ‪.٢٣٠‬‬
‫‪ .١٤١‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ‪.٢٢٩‬‬
‫‪ .١٤٢‬ﺍﺒﻥ ﻋﺒﺩ ﺍﻟﻅﺎﻫﺭ‪ ،‬ﺍﻟﺭﻭﺽ ﺍﻟﺯﺍﻫﺭ‪ ،‬ﺹ‪.٣١٢‬‬
‫‪ .١٤٣‬ﻋﺜﻤﺎﻥ ﺘﻭﺭﺍﻥ‪ ،‬ﻭﻗﻔﻴﺔ ﺁﻟﺘﻭﻨﺒﻪ‪ ،‬ﺹ‪٢٣٠‬‬
‫‪Seyda, Anadolu kütüphaneler, S117. Can, Mustafa, "Selçuklular Devri kütüphanelerinin‬‬
‫‪Tarihçesi", Selçuk üniversitesi selçuk Dergizi, 1986, sayi, 1, S50 .‬‬

‫‪- ١٤٠-‬‬
‫ﺍﻟﻤﺠﻠﹼﺩ ‪ ،٥‬ﺍﻟﻌﺩﺩ ‪٢٠١١ ،٣‬ﻡ‬

‫ﺍﻟﺨﺎﺘﻤﺔ‬
‫ﺃﺩﺕ ﺍﻷﻭﻗﺎﻑ ﺍﻟﺨﻴﺭﻴﺔ ﺩﻭﺭﺍ ﻤﻬﻤﹰﺎ ﻓﻲ ﺍﻹﺸﺭﺍﻑ ﻋﻠﻰ ﻤﺩﺍﺭﺱ ﺍﻟﺴﻼﺠﻘﺔ ﻓﻲ ﺍﻷﻨﺎﻀﻭل‪ ،‬ﻭﺘﻜﻔﻠﺕ‬
‫ﺒﺠﻤﻴﻊ ﻤﺘﻁﻠﺒﺎﺕ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﺩﺭﻴﺴﻴﺔ ﻭﻤﺴﺘﻠﺯﻤﺎﺘﻬﺎ ﻓﻲ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻱ ﺍﻨﺸﻐﻠﺕ ﻓﻴﻪ ﺍﻟﺩﻭﻟﺔ ﺒﺸﺅﻭﻥ ﺍﻟﺤﻜﻡ‬
‫ﻭﺍﻟﺴﻴﺎﺴﺔ‪ ،‬ﻭﺃﺴﻬﻡ ﺍﻟﻭﺍﻗﻔﻭﻥ ﻤﻥ ﺨﻼل ﻭﻗﻔﻴﺎﺘﻬﻡ ﺒﺭﺴﻡ ﺍﻟﺴﻤﺎﺕ ﺍﻟﻌﺎﻤﺔ ﻟﻨﻅﺎﻡ ﺍﻟﺘﻌﻠﻴﻡ ﻭﺘﻘﻨﻴﻨﻪ‪ ،‬ﻭﺘﻨﻭﻋﺕ‬
‫ﻁﺭﺍﺌﻕ ﺍﻟﺘﻌﻠﻴﻡ ﻟﺩﻯ ﺍﻟﺴﻼﺠﻘﺔ ﻭﺍﺨﺘﻠﻔﺕ ﺒﺎﺨﺘﻼﻑ ﺍﻟﻭﺍﻗﻔﻴﻥ ﻜل ﺤﺴﺏ ﺸﺭﻭﻁﻪ‪ ،‬ﻭﻗﺩ ﺃﺩﻯ ﻫﺫﺍ ﺍﻟﺘﻨﻭﻉ‬
‫ﻭﺍﻟﺘﻌﺩﺩﻴﺔ ﻓﻲ ﺍﻟﻤﻨﻬﺞ ﻭﺍﻷﺴﺎﻟﻴﺏ ﺇﻟﻰ ﺇﺜﺭﺍﺀ ﺍﻟﺤﺭﻜﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ .‬ﻭﺍﺘﺒﻊ ﺍﻟﺴﻼﺠﻘﺔ ﻓﻲ ﺘﻨﻅﻴﻤﺎﺘﻬﻡ ﺍﻹﺩﺍﺭﻴﺔ‬
‫ﺍﻟﻭﻅﻴﻔﻴﺔ ﻟﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل ﺍﻟﺘﻨﻅﻴﻤﺎﺕ ﺫﺍﺘﻬﺎ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﻤﺘﺒﻌﺔ ﻟﺩﻯ ﺒﺎﻗﻲ ﺍﻟﺩﻭل ﻭﺍﻟﺴﻠﻁﻨﺎﺕ‬
‫ﺍﻹﺴﻼﻤﻴﺔ‪ .‬ﻭﺍﻟﻤﻼﺤﻅ ﺃﻥ ﺇﺩﺍﺭﺓ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺘﻌﻠﻴﻤﻲ ﻟﻠﺴﻼﺠﻘﺔ ﻓﻲ ﺍﻷﻨﺎﻀﻭل ﻜﺎﻥ ﻤﺴﺘﻤﺩﺍ ﻤﻥ ﻨﻅﻡ ﺍﻟﺘﺭﺍﺙ‬
‫ﺍﻟﺴﻠﺠﻭﻗﻲ ﻟﻠﻤﺩﺍﺭﺱ ﺍﻟﻨﻅﺎﻤﻴﺔ ﺍﻟﺘﻲ ﺃﺴﺴﻭﻫﺎ ﻓﻲ ﻤﻤﺎﻟﻜﻬﻡ ﺍﻟﻌﻅﺎﻡ ﺒﺎﻟﻌﺭﺍﻕ ﻭﺇﻴﺭﺍﻥ‪ .‬ﻭﻟﻜﻥ ﻤﻬﻤﺘﻬﻡ ﻓﻲ‬
‫ﻨﺸﺭ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺘﻌﺎﻟﻴﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻜﺎﻨﺕ ﺃﺼﻌﺏ ﻓﻲ ﺒﻼﺩ ﺍﻟﺭﻭﻡ ﺒﻌﺩ ﺇﻥ ﻭﺭﺜﻭﺍ ﺩﻭﻟﺔ ﺒﻴﺯﻨﻁﺔ‪.‬‬
‫ﻓﻭﻗﻌﺕ ﻋﻠﻰ ﻋﺎﺘﻘﻬﻡ ﻤﻬﻤﺔ ﺘﺘﺭﻴﻙ ﺍﻷﻨﺎﻀﻭل ﻭﺃﺴﻠﻤﺘﻪ ﻓﻲ ﺁﻥ ﻭﺍﺤﺩ‪.‬‬
‫ﺃﻅﻬﺭﺕ ﺍﻟﻭﻗﻔﻴﺎﺕ ﺍﻟﺴﻠﺠﻭﻗﻴﺔ ﺍﻫﺘﻤﺎﻤﺎ ﻟﺩﻯ ﺍﻟﺴﻼﺠﻘﺔ ﻭﻋﻨﺎﻴﺔ ﻜﺒﻴﺭﺓ ﺒﻨﺸﺭ ﺍﻟﻤﺫﻫﺏ ﺍﻟﺤﻨﻔﻲ؛ ﻓﻘﺩ‬
‫ﺸﺭﻁﺕ ﻤﻌﻅﻡ ﺍﻟﻤﺩﺍﺭﺱ ﻓﻲ ﻤﺩﺭﺴﻴﻬﺎ ﺍﻟﻤﺫﻫﺏ ﺍﻟﺤﻨﻔﻲ‪ .‬ﻭﻟﻜﻨﻬﺎ ﻓﺘﺤﺕ ﺍﻟﻤﺠﺎل ﺃﻤﺎﻡ ﺍﻟﻁﻠﺒﺔ ﻤﻥ ﺠﻤﻴﻊ‬
‫ﺍﻟﻤﻨﺎﺒﺕ ﻭﺍﻟﻤﺫﺍﻫﺏ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻻﻟﺘﺤﺎﻕ ﺒﺎﻟﻤﺩﺍﺭﺱ ﻭﻓﻕ ﺃﺴﺱ ﻭﻤﻌﺎﻴﻴﺭ ﻴﺨﺘﺎﺭﻫﺎ ﺍﻟﻭﺍﻗﻔﻭﻥ‪ .‬ﻭﻴﻅﻬﺭ‬
‫ﻫﺩﻑ ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﺩﻴﻨﻲ ﻭﺍﻀﺤﺎ ﺠﻠﻴﺎ ﻓﻲ ﻤﺩﺍﺱ ﺍﻟﺴﻼﺠﻘﺔ ﻤﻥ ﺨﻼل ﻜﺜﺭﺓ ﺍﻟﻭﻅﺎﺌﻑ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻟﻤﺴﺎﻨﺩﺓ‬
‫ﻟﻠﻭﻅﺎﺌﻑ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪.‬‬
‫ﻭﻗﺩ ﻜﺸﻔﺕ ﻗﺎﺌﻤﺔ ﺍﻟﺭﻭﺍﺘﺏ ﻭﺍﻷﺠﻭﺭ ﺍﻟﻭﺍﺭﺩﺓ ﺒﺎﻟﺒﺤﺙ ﻋﻥ ﺍﻟﺭﺘﺏ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻟﻠﻌﺎﻤﻠﻴﻥ ﻓﻲ‬
‫ﺍﻟﻤﺩﺍﺭﺱ؛ ﺤﻴﺙ ﺇﻥ ﺍﻟﻤﺩﺭﺴﻴﻥ ﻭﺍﻟﺤﻔﺎﻅ ﻫﻡ ﻓﻲ ﻤﻘﺩﻤﺔ ﺍﻟﻁﺒﻘﺎﺕ‪ ،‬ﺒﻴﻨﻤﺎ ﺃﺭﺒﺎﺏ ﺍﻟﻭﻅﺎﺌﻑ ﺍﻟﺨﺩﻤﻴﺔ ﻫﻡ‬
‫ﻤﻥ ﺍﻟﺩﻭﻥ ﻓﻲ ﺍﻟﻤﺴﺘﻭﻴﺎﺕ‪.‬‬

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‫ﻓﺎﻁﻤﺔ ﻴﺤﻴﻰ ﺯﻜﺭﻴﺎ ﺍﻟﺭﺒﻴﺩﻱ‬ ...‫ﺃﺜﺭ ﺍﻷﻭﻗﺎﻑ ﻓﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﻤﺩﺍﺭﺱ ﺍﻷﻨﺎﻀﻭل ﻓﻲ ﻋﺼﺭ ﺴﻠﻁﻨﺔ ﺴﻼﺠﻘﺔ ﺍﻟﺭﻭﻡ‬

The Impact of Endowments on the Renaissance of Education in the

Madrasahs in Anatolia in the Seljuq Period
(1077-1308 A. C / 470-708 A. H)ٍ
A Documentary Study Based on the Endowment Documents and
Seljuq Records

Fatima Yahiya Zakaria al- Robidiy *

ABSTRACT

This study highlights significant impact of endowments (waqfs) in the the

renaissance of education of the Seljuk madrasahs in Anatolia, as reflected
in primary sources such as title deeds, endowments and some documents of the
Seljuk Divan related to the most famous general and specialized madrasahs
endowed by the Seljuk rulers. Those schools carried out their educational
missions for such a long time that the Ottomans also benefited from them. The
study sheds light on the teaching and administrative staff of the madrasahs, the
role of the endowments in financing education, the role of the supervisors of the
endowments in the system of education, and curriculum design, the teaching
calendar, work hours, holidays and vacations. The records contained the
regulations adopted by the madrasahs during the Seljuk period.
The charitable endowments had a significant impact on the renaissance of
education in Anatolia, as it had complete oversight of education at the time when
the Seljuk government was involved in state political affairs. That renaissance of
education comprised the foundations for the renaissance of education that
Anatolia witnessed in the Ottoman period.
KEYWORDS: Seljuks, Endowments, Madrasah, Education

* Assistant Professor, Al-Balqa Applied University, Part-time lecturer, Arab Open University.
Received on 14/6/2011 and accepted for publication on 28/9/2011.

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