Özet:

This is the latter of the Hüllefâyı Raşidîn in Basra. The name of Ali and the name of Aşere-i Mübeşere Hz. A thousand and a thousand and a thousand and a thousand and a thousand and a thousand and a thousand and a thousand. A thousand and a thousand and a thousand and a thousand and a thousand. The names of the Turbe and Mosques that carry the names of Hasan-i Basrî will be addressed. Basra, after passing to the Ottoman rule, the records of the mosques and turbines belonging to the respective foundations were also kept by the Ottoman administration. But the first records of the foundations, at least so far, are the foundation accounts held after the 17th century (1690-1695) . According to these reports, Hz. Ali Mescidi (Makam-i Ali Camiˈ) and Hz. Turbine and mosque of Zübeyr; Hz.Talha, Hz. Enes and Hz. Those who are nearby to each other are nearby to each other. by Hz. Ali Cami's foundation is indicated as a private, while the other four foundation are all managed by the joint manager. Some of the four foundations work together, some of the foundations' duties separate. The largest foundation is HZ. It is the foundation of Zübeyr; therefore all the responsibilities of the foundation are only in its turbine and mosque. The situation of the visitors and foundations that Evliya Çelebi has seen from the 7th century to the end of this century can be followed, while in the 18th century, due to the weakening of the Ottoman administration in the region, the records of the foundations are also interrupted. Therefore, we have no information about visitors and foundations in this century. 19th. As it comes to the century, after the restoration of the Ottoman authority in the region, new information about the physical status of visitors is reflected in the Ottoman archive records. According to this, the Ottoman administration has identified the destroyed and ancient sites of the visitors and made efforts to repair them. Basra is, therefore, Iraq, a region of political, strategic and religious importance for the Ottoman. Furthermore, these foundations belong to the "holy" persons, who are not ordinary foundations, but the sultan of the Ottoman State, an Islamic Empire, and also the first believers of the religion that the Islamic Khalifa protects.

Özet:

In this study, the mosque bearing the name of Ali, the last one of Hulefâyı Raşidin (The Rashidun Caliph) and the waqfs of tombs and masjids bearing the names of Zübeyr bin Avvam from Aşere-i Mübeşşere, Talha bin Ubeydullah, Enes bin Malik, the last companion of the prophet, and Hasan-ı Basri from “tabiin” (the dependents) will be discussed. Records of the mosques and tombs belonging to the waqfs were kept by the Ottoman administration. However, the first records of waqfs that we have at least for now are the accounts of the waqfs kept in the late 17th century (1690-1695). According to these records, Ali Masjid (Makam-ı Ali Cami’) with the tomb and masjid of Zübeyr and tombs belonging to Talha, Enes and Basrî are close to each other. While the waqf of the mosque of Ali were remarked as müstakil (independent), the other four waqfs were managed by a joint mütevelli (trustee). Some of the works of the four waqfs were done jointly while some of the functions of the waqfs were separate. The biggest waqf among them was Zübeyr’s waqf; therefore, all servants of the waqf were assigned only to his tomb and masjid. While the situation of ziyaretgâhs (the place of pilgrimage) and waqfs visited by Evliya Çelebi, one of the 17th-century travellers could be traced until the end this century, due to the weakening of Ottoman administration in this region, the records of the waqfs have been cut in the 18th century. Thus, we do not have any information about the physical structures of ziyaretgâhs and waqfs can be found in Ottoman archives. In the 19th century, after re-establishment of the Ottoman authority in the region, the physical entities of the ziyaretgâhs were reflected in the Ottoman archives. Owing to this, the Ottoman administration has determined perished and frazzling places of ziyaretgâhs and made attempts to repair them. Basra, hence Iraq was an important region that the Ottoman Empire has attached importance to both politically, strategically and religiously. Besides, these waqfs were not ordinary ones but belonged to the people whom they regard as sacred in the context of being in an Islamic Empire and in terms of the sultan’s position representing the Caliphate.

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