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Bir devletin başka bir devlet nezdinde temsiliyetinin yerine getirilmesinde elçinin yeri oldukça önemlidir. Elçinin karşılanması, huzura kabul edilmesi ise ev sahibi devletin gücünü göstermesi, elçinin geldiği devletle olan siyasî ilişkilerin durumunu göstermesi açısından önemli kabul edilmiştir. Bu çalışmada bir Mağrib devleti olan Sa’dîler döneminde elçilik heyeti içerisinde İstanbul’a gelen Ebü’l-Hasan Ali b. Muhammed et-Temgrûtî’nin (ö. 1003/1594-95) dönüşte kaleme aldığı eseri sosyo-kültürel açıdan incelenecektir. Fas’ta 1511-1659 yılları arasında hüküm süren Sa'dîler döneminde İspanya, Portekiz ve Osmanlı ile ilişkiler Mağrib için oldukça önemli idi. Mağrib ordusu Osmanlı askerinin desteğiyle Portekiz’le 1578 yılında yapılan Vâdilmehâzin Savaşı’nda zafer kazanmış ve bu zafer sonrası Ahmed el-Mansûr sultan olmuş ve bölgenin önemli gücü haline gelmiştir. Fakat diğer bir güç olan Osmanlı ile ilişkiler, Sultan Ahmed el-Mansûr’un 1588 yılına ait vergiyi İstanbul’a göndermemesi üzerine bozulmaya başlamıştır. Bunun üzerine Sa’dî Sultanı vergi ve çeşitli hediyelerle birlikte 997/1589 yılında İstanbul’a bir heyet göndermiştir. Gönderilen elçilik heyeti içerisinde, vezir ve devlet tarihçisi olan Fiştâlî (ö. 1032/1622-23)de yer almıştır. Temgrûtî’nin siyasî yetkinliği hakkında biz yeterli bilgi sahibi olmadığımız gibi kendisi de İstanbul’a getirilen mektupla ilgili ve diplomasiyi ilgilendiren başka konularda ayrıntıya girmemiştir. Ayrıntılı olmasa da içtimaî hayata dair müşahedelerini aktarmıştır. Temgrûtî ve heyet 10 Rebiülevvel 999/5 Şubat 1591’de mevlid-i nebî günü Fas Sultanı Ahmad el-Mansur’un huzuruna kabul edilmişler ve merasimlere katılmışlardır. Osmanlı’nın iki elçisinin de hazır bulunduğu bu merasimleri Temgrûtî oldukça ayrıntılı olarak anlatmaktadır. 16. yüzyılda İstanbul’a Avrupa’dan gelen elçilik heyetinde yer alan kişilerden en azından birisi yapılan bu seyahati çoğunlukla yazmış iken Kuzey Afrika’dan ve özellikle Fas’tan Osmanlı topraklarına gelen sefirler bu tecrübelerini pek de kaleme almamışlardır. Bu açıdan bakıldığında 16. yüzyılda elçilik heyetiyle İstanbul’a gelen ve Mağrib’e döndüğünde bu seyahati kaleme alan Temgrûtî ve eseri önemlidir. Osmanlı ile ilişkilerin her iki taraf için de önem arz ettiği bir dönemde yapılan bu sefâret, Temgrûtî’nin dönüşte yazdığı eseri en-Nefhâtü’l-miskiyye fi’s-sefâreti’t-Türkiyye’de anlattıkları sosyo-kültürel hayat açısından dikkate değerdir. Temgrûtî’nin çalışmamıza konu olan eseri, Muhammed es-Sâlihî tarafından tahkîk edilmiştir. Bu çalışma bu tahkîk üzerinden yapılmıştır. İncelemede görülecektir ki Temgrûtî, güzergâhında bulunan şehirleri özellikle İstanbul’a kadar olanları daha çok başka yazarların anlatılarıyla vermiş içtimaî ve kültürel hayata dair kendi gözlemlerine fazla yer vermemiştir. Bu da kitap boyunca sanki bu şehirleri kendisi görmemiş gibi bir his uyandırmaktadır. İstanbul’a gelince o, bu şehri Batılı seyyahlar gibi halkıyla, çarşısı, pazarıyla resmetmekten ziyade bir iki mescit, misafir olduğu bir vezirin evi ve misafirperverliği, sultanın huzuruna çıkış gibi bazı konulara ayrıntıya girmeden yer vermiştir. Aynı yıllarda İstanbul’a gelen birçok sefir veyahut diğer görevlilerin ayrıntılı olarak verdiği yerler arasında Fatih Külliyesi yer alırken Temgrûtî’de hiçbir bilgi, gözlem, hikâye yoktur. İstanbul’da kitap ve kütüphanelerin çokluğunu ifade etse de ulemâdan yahut katıldığı ilim meclislerinden bahsetmemektedir. Oysa diğer şehirlerde ilim meclislerine katılıp ulemâdan icâzetler almış ve bunları eserinde anlatmıştır. Eksiklik olarak görülebilecek bu önemli konulara rağmen bizim amacımız iki devlet arasındaki siyasî ilişkiler yahut Sa’dîler’in bu sefaret sonrası yaptıkları ve kendilerine oldukça zenginlik kazandıran Sudan saldırıları olmadığından eserde yer alan içtimaî ve kültürel öğe incelenerek dönemin ve özellikle de 16. asır İstanbul’unun sefâret ve seyahat kitapları içerisindeki yerinin belirlenebilmesine yardımcı olacaktır.
The position of the messenger is very important in the performance of the representation of one state in another state. The reception of the messenger and the acceptance of peace is considered important in terms of showing the power of the host state, the status of the political relations with the state where the messenger arrived. In this work, a Mağrib state was Sa’dîler during the time of the embassy of Ebü’l-Hasan Ali b. Muhammad et-Temgrûtî (e.g. 1003/1594-95) the work he received in the return will be studied in a socio-cultural perspective. During the Sa’dîler period in Morocco between 1511-1659, the relations with Spain, Portugal and the Ottoman were very important for the Maghrib. With the support of the Ottoman troops, the victory was won in the 1578 Vâdilmehâzin war with Portugal, and after this victory, Ahmed al-Mansûr became the Sultan and became the important force of the region. But the relations with the Ottoman, another power, began to break after Sultan Ahmed al-Mansur did not send the tax of 1588 to Istanbul. The Sultan of Sa’dî sent a delegation to Istanbul in 997/1589, together with taxes and various gifts. The mission of the Embassy, which is the leader of the State and the historian of the State. It was found in 1032/1622-23. As we don’t have enough knowledge about Temgrûtî’s political competence, he has not entered details about the letter brought to Istanbul and other issues related to diplomacy. And if not, he will be able to give his life to the people of the world. Temgrûtî and delegation 10 Rebiülevvel 999/5 February 1591 were accepted in the presence of the Moroccan Sultan Ahmad al-Mansur and participated in the ceremonies. The two messengers of the Holy Qur’an have been revealed in a very detail. In the 16th century, at least one of the members of the embassy delegation from Europe to Istanbul wrote this trip mostly, while travelers from North Africa and especially from Morocco to the Ottoman territory did not take much of their experience. From this point of view in the 16th century with the ambassador's delegation to Istanbul and when he returns to Mağrib, this journey is important for Temgrûtî and his work. This event was made in a period in which the relations with the Ottoman are of importance for both sides, the work that Temgrûtî wrote in return is worth consideration in terms of the social and cultural life they talked about in en-Nefhâtü'l-miskiyye fi's-sefâreti't-Turkiyye. The work of the Temgrûtî was examined by Muhammad es-Salihî. This work has been done through this trait. It will be seen in the review that Temgrûtî, the cities on the route, especially to Istanbul, gave the things more with the stories of other writers; he did not give much place to his own observations of domestic and cultural life. This makes it a feeling throughout the book as if he did not see these cities himself. When it comes to Istanbul, he has placed this city with his people like the Western travelers, rather than painting with the Wednesday, the market with one or two mosques, the house of a visitors and the hospitality, without getting into detail some subjects such as the exit to the presence of the Sultan. In the same years, many travelers who came to Istanbul or other officials detailed places include Fatih Kulliyesi while there is no information, no observation, no story in Temgrûtî. In Istanbul he expresses the number of books and libraries, but he does not mention the ulemâden or the scientific councils in which he participates. In other cities, he was given the knowledge of the city, and he was given the knowledge of the city, and he was given the knowledge of it. Despite these important issues that can be seen as missing, our goal will help to determine the place of the period and especially the 16th century of Istanbul in the travel and travel books by examining the internal and cultural elements that are included in the work because the political relations between the two states or the Sa’dîles did after this journey and the Sudan attacks that gave them a lot of wealth.
The role of ambassadors is critical in representing a state before another one. Welcoming an ambassador and receiving him have been considered significant as these actions show not only the power of the host state but also the status of the political relations with the state that the ambassador represents. Adopting a socio-cultural lens, this study analyses the work that Abū al-Ḥasan ʿAlī bin Muḥammad bin al-Tamgrūtī (d. 1003/1594-95) wrote on his return from Istanbul, which he visited on a diplomatic mission during the time of Saʿdis. Relations with Spain, Portugal and the Ottoman Empire were quite significant for the Maghreb during the Saʿdi reign in Morocco between 1511 and 1659. Backed up by the Ottoman soldiers, the Maghreb army won a victory in the Wādī al-Makhāzin War against Portugal in 1578, and after this victory, Aḥmad al-Manṣūr became the Sulṭān and rose to considerable power in the region. However, the relations with the Ottoman Empire, another great power, began to deteriorate after Sulṭān Aḥmad al-Manṣūr rejected to pay Istanbul the annual tax of 1588. Therefore, the Saʿdi Sulṭān sent a delegation to Istanbul in 997/1589 with taxes and various gifts. Al-Fishtālī (d. 1032/1622-23), a vizier and state historian, was also a member of the delegation. Al-Tamgrūtī’ hardly gives enough information about his political power, nor does he provide details as to the content of the letter brought to Istanbul and other similar issues of diplomacy. He reported his observations on social life, albeit not in detail. Al-Tamgrūtī and his delegation were admitted to the presence of Moroccan Sulṭān Aḥmad al-Mansūr on the 10th Rabī'al-awwal, 999/February 5, 1591, the day of Mawlid al-Nabī, and they attended the ceremonies. Al-Tamgrūtī elaborates on these ceremonies in which two Ottoman ambassadors were present. Although at least one member of the embassy delegations who came to Istanbul from Europe in the 16th century mostly wrote about the trips, the delegations who came to the Ottoman lands from North Africa, particularly those from Morocco, hardly wrote about their experiences. In this respect, al-Tamgrūtī is a key figure, as he wrote about his trip when he returned to the Maghreb from Istanbul with the embassy delegation in the 16th century. This diplomatic mission, which was accomplished at a time when relations with the Ottoman Empire were critical for both sides, is remarkably important in terms of the socio-cultural life that al-Tamgrūtī described in his work entitled al-Nafkha al-miskiyya fi al-sifāra al-Turkiyya. Al-Tamgrūtī’s work, the subject of the present study, was critically edited by Muḥammad al-Ṣāliḥī, and the present study was carried out based on this review. As could be seen in the analysis, al-Tamgrūtī described cities on his way to Istanbul, mostly based on the narratives of other authors; he did not reserve much space to his own observations about social and cultural life. This, in turn, makes one feel, throughout the book, as if al-Tamgrūtī had not seen these cities himself. While describing Istanbul, unlike Western travellers who vividly depicted the city with its people, shops and bazaars, al-Tamgrūtī described one or two mosques, the house and hospitality of a vizier who hosted him, and how he was received by the Sulṭān, without providing details. While the Fātih Kulliyya was among the places described in detail by many ambassadors or other officials who came to Istanbul during the same years, there is neither information nor observations or stories in al-Tamgrūtī’s work. Although al-Tamgrūtī highlights the abundance of books and libraries in Istanbul, he does not mention the ʿulamāʾ or the scholarly assemblies he attended. However, he reported participating in such assemblies in other cities and receiving ijāzas from the ʿulamāʾ, and he further described them in his work. Despite such major deficiencies, the purpose of the present study is to disclose the social and cultural properties of that period, particularly those of Istanbul in the 16th century, in embassy and travel books, rather than to examine the political relations between the two states or the empowering attacks made by the Saʿdis on the Sudan after this diplomatic mission.
Field : İlahiyat
Journal Type : Uluslararası
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