Mosques and Masjids of Daday District (XV-XVIth Centuries)

Veli İlker Dağsever

Makale detayları

Mosques and Masjids of Daday District (XV-XVIth Centuries)

Yazarlar:

Veli İlker Dağsever

Yayıncı:

Hitit University

Ana Başlıklar:

Tarihsel Çalışmalar (Diğer)

Dergi:

Hitit İlahiyat Dergisi Vol.24 Issue 1, pp.168-196

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001352681

pISSN:

2757-6949

Anahtar kelimeler:

Özet:

 Daday district of Kastamonu province draws attention both in terms of the geographical area it covers and the social institutions and architectural monuments it harbours. This district, Çobanoğulları and Candaroğulları beyliks and even until the last years of the Ottoman state administration, the borders of todays Daday district, all of the Azdavay and Pınarbaşı districts of Kastamonu, a part of the Ağlı district of Kastamonu and the eastern parts of the Eflani district of todays Karabük province were covered. In addition, the western part of the neighbourhood known as Göl-Subaşı region, which today belongs to the central district of Kastamonu, was also located within the Daday district. Since the settlement of the Turks in this region, Daday became an important administrative and cultural centre and evolving into one of the prominent districts of Kastamonu Sanjak in the Ottoman period. In the same period, it also played a major role in local administration and law as one of the important qadi centres. However, it should be noted that the centre of Daday as a town was not yet formed in the early periods. After Daday came under Ottoman rule in 1461, it was organised as a district of Kastamonu Sanjak under the Anatolian Province. With the Ottoman administration, the waqfs in the region were documented in the 1490s, 1530, 1560 and 1582. The information contained in the tahrir books includes many details such as the names of the mosques and masjids in the villages of Daday district, the founders of the waqfs if any, their annual revenues and officials. It is understood from these books that mosques and masjids in the region were not only places of worship, but also undertook religious, social and economic functions as centres of social life. Moreover, these structures were built starting from the period of Çobanoğulları Seljuks, especially during the period of Candaroğulları and Ottoman sovereignty, and they were among the elements that shaped the historical and cultural texture of Daday. This article analyses 5 mosques and 20 masjid waqfs in the villages of Daday district. No such buildings were identified in the district centre. Waqf records show that these religious institutions and waqf properties have continued their activities uninterruptedly under certain conditions since ancient times. Especially when the first evkaf tahrir records dating back to the 1490s are analysed, it is revealed that the changes in political power did not have a direct impact on the waqf system and did not affect the lifestyle of the foundations subjects. In this context, religious officials such as imams and muezzins working in mosques and masjids, and the waqf reayas, who were in charge of the waqf properties belonging to these places of worship, continued their duties or savings, which were passed down from generation to generation, in the Ottoman period as they had done during the Candaroğulları period. Even Sultan Mehmed the Conqueror and Sultan Bâyezid II granted nişân-ı şerif monogram of the sultan and berat certificate for the bestowal of appointments to the waqf employees. This continuity reveals the critical role of the waqf system in ensuring social and economic stability. On the other hand, the waqf records of the period show that mosques and masjids were supported with various properties in order to provide the financial resources required for their construction and for the successful continuation of their functions in the following years. In this regard, benefactors endowed existing buildings with movable and immovable assets such as money, baths, shops, farms, lands, mills, gardens and hamlets. Revenues from the endowments were allocated to the maintenance, repair and general expenses of mosques and masjids, thus contributing to the long-term functioning of these institutions. The salaries of foundation officials were also funded through the waqfs. Finally, there are some limited studies on the mosques and masjids in Daday, either only mentioning their names or analysing a small number of mosques and masjids. In this study, all of the mosques and masjids identified in the Daday district in the period evaluated with the help of the records in the evkaf tahrir books of the 15th and 16th centuries of Kastamonu Sanjak are discussed together with their waqfs. The aim of the study is to offer new insights on the socio-cultural history of Daday through the mosques and masjids in the region. In the study, the document analysis method based on examining the Ottoman archive records on the subject was used.

 Kastamonu iline bağlı Daday ilçesi gerek kapsadığı coğrafi sahanın genişliği gerekse de üzerinde barındırdığı sosyal müesseseler ve mimari eserler bakımından dikkat çekmektedir. Bu kaza, Çobanoğulları ve Candaroğulları beylikleri dönemlerinde, hatta Osmanlı idaresinin son senelerine kadar, bugünkü Daday ilçe sınırları başta olmak üzere Kastamonuya bağlı Azdavay ve Pınarbaşı ilçelerinin tamamını, yine Kastamonuya bağlı Ağlı ilçesinin bir kısmını ve bugün Karabük iline bağlı Eflani ilçesinin doğu taraflarını kapsamaktaydı. Ayrıca bugün Kastamonu merkez kazasına bağlı olan ve halk arasında Göl-Subaşı yöresi olarak anılan bölgenin de batı kısmı Daday kazası dâhilinde yer alıyordu. Daday, Türklerin bu bölgeye yerleşmesinden itibaren hem idârî hem de kültürel açıdan önemli bir merkez olmuş, Osmanlı dönemiyle birlikte Kastamonu Sancağının öne çıkan kazalarından biri haline gelmiştir. Bu süreçte önemli kadılık merkezlerinden biri olarak yerel yönetim ve hukuk açısından da büyük bir rol oynamıştır. Ancak Dadayın erken dönemlerde bir kasaba olarak merkezinin henüz teşekkül etmediği anlaşılmaktadır. Daday, 1461 yılında Osmanlı idaresine geçtikten sonra Anadolu Eyaletine bağlı Kastamonu Sancağının bir kazası olarak teşkilatlandırılmıştır. Osmanlı yönetimiyle birlikte bölgedeki vakıflar 1490lı yıllarda, 1530, 1560 ve 1582 yıllarında tahrir edilerek belgelenmiştir. Tahrir defterlerinde yer alan bilgiler, Daday kazası köylerindeki cami ve mescidlerin isimleri, varsa vakıf kurucuları, yıllık gelirleri ve görevlileri gibi birçok ayrıntıyı içermektedir. Bu defterlerden anlaşıldığına göre bölgedeki camiler ve mescidler sadece ibadet yerleri olmanın ötesinde toplumsal hayatın merkezleri olarak dinî, sosyal ve ekonomik işlevler de üstlenmişlerdir. Yine bu yapılar Çobanoğulları Selçuklular devrinden başlamak üzere özellikle Candaroğulları ve Osmanlı egemenliği ile devam eden süreçte inşa edilerek, Dadayın tarihî ve kültürel dokusunu şekillendiren unsurlar arasında yer almışlardır. Bu makalede, Daday kazasına bağlı köylerde tespit edilen 5 cami ve 20 mescid vakfı incelenmiştir. Kaza merkezinde ise böylesi yapılara rastlanmamıştır. Vakıf kayıtları, bu dinî müesseselerin ve vakıf mülklerinin eski dönemlerden itibaren belirli şartlar dâhilinde faaliyetlerini kesintisiz olarak sürdürdüklerini göstermektedir. Özellikle 1490lı yıllara ait olan ilk evkaf tahrir kayıtları incelendiğinde siyasal iktidar değişikliklerinin vakıf sistemi üzerinde doğrudan bir etkisinin olmadığı ve bu sisteme bağlı vakıf reayasının yaşam biçimini etkilemediği ortaya çıkmaktadır. Bu bağlamda, cami ve mescidlerde görev yapan imam ve müezzin gibi din görevlileri ile bu ibadet mekânlarına ait vakıf akarlarını tasarruf eden vakıf reayası, Candaroğulları döneminde olduğu gibi Osmanlı döneminde de nesilden nesile aktarılan görevlerini veya tasarruflarını aynen devam ettirmişlerdir. Hatta Fatih Sultan Mehmed ve Sultan II. Bâyezidin vakıf çalışanlarına nişân-ı şerif ve berat tevcihinde bulundukları çoğu belgede karşımıza çıkmaktadır. Bu süreklilik, vakıf sisteminin toplumsal ve ekonomik istikrarın sağlanmasındaki kritik rolünü ortaya koymaktadır. Diğer taraftan, döneme ait vakıf kayıtlarında cami ve mescidlerin gerek inşası gerekse daha sonraki yıllarda işlevlerini başarılı bir şekilde devam ettirebilmeleri için gerekli olan malî kaynağı karşılamak üzere muhtelif mallarla desteklendikleri görülmektedir. Bu doğrultuda, hayırseverler eliyle para, hamam, dükkânlar, çiftlikler, zeminler, değirmenler, bahçeler ve mezraa gibi menkul ve gayrimenkul değerler mevcut yapılara vakfedilmiştir. Vakıflardan elde edilen gelirler cami ve mescidlerin bakım, onarım ve genel giderlerinin karşılanmasına ayrılarak bu kurumların uzun vadeli fonksiyonlarına katkı sağlamıştır. Yine vakıf görevlilerinin maaşları da vakıflar vasıtasıyla karşılanmıştır. Son olarak Dadaydaki cami ve mescidler hakkında ya sadece isimlerinin zikredildiği ya da az sayıda cami ve mescid incelemesine dayanan bazı münferit çalışmalar mevcuttur. Bu çalışmada, Kastamonu Sancağının XV-XVI. yüzyıllara ait evkaf tahrir defterlerindeki kayıtlar yardımı ile değerlendirilen dönemde, Daday kazasında tespit edilen cami ve mescidlerin tümü vakıfları ile birlikte ele alınmıştır. Araştırmanın amacı, bölgedeki cami ve mescidler üzerinden Dadayın sosyo-kültürel tarihine dair yeni bilgiler sunmaktır. Çalışmada, konuyla ilgili Osmanlı arşiv kayıtlarını incelemeye dayalı doküman analizi yöntemi kullanılmıştır.

 Daday district of Kastamonu province draws attention both in terms of the geographical area it covers and the social institutions and architectural monuments it harbours. This district, Çobanoğulları and Candaroğulları beyliks and even until the last years of the Ottoman state administration, the borders of todays Daday district, all of the Azdavay and Pınarbaşı districts of Kastamonu, a part of the Ağlı district of Kastamonu and the eastern parts of the Eflani district of todays Karabük province were covered. In addition, the western part of the neighbourhood known as Göl-Subaşı region, which today belongs to the central district of Kastamonu, was also located within the Daday district. Since the settlement of the Turks in this region, Daday became an important administrative and cultural centre and evolving into one of the prominent districts of Kastamonu Sanjak in the Ottoman period. In the same period, it also played a major role in local administration and law as one of the important qadi centres. However, it should be noted that the centre of Daday as a town was not yet formed in the early periods. After Daday came under Ottoman rule in 1461, it was organised as a district of Kastamonu Sanjak under the Anatolian Province. With the Ottoman administration, the waqfs in the region were documented in the 1490s, 1530, 1560 and 1582. The information contained in the tahrir books includes many details such as the names of the mosques and masjids in the villages of Daday district, the founders of the waqfs if any, their annual revenues and officials. It is understood from these books that mosques and masjids in the region were not only places of worship, but also undertook religious, social and economic functions as centres of social life. Moreover, these structures were built starting from the period of Çobanoğulları Seljuks, especially during the period of Candaroğulları and Ottoman sovereignty, and they were among the elements that shaped the historical and cultural texture of Daday. This article analyses 5 mosques and 20 masjid waqfs in the villages of Daday district. No such buildings were identified in the district centre. Waqf records show that these religious institutions and waqf properties have continued their activities uninterruptedly under certain conditions since ancient times. Especially when the first evkaf tahrir records dating back to the 1490s are analysed, it is revealed that the changes in political power did not have a direct impact on the waqf system and did not affect the lifestyle of the foundations subjects. In this context, religious officials such as imams and muezzins working in mosques and masjids, and the waqf reayas, who were in charge of the waqf properties belonging to these places of worship, continued their duties or savings, which were passed down from generation to generation, in the Ottoman period as they had done during the Candaroğulları period. Even Sultan Mehmed the Conqueror and Sultan Bâyezid II granted nişân-ı şerif monogram of the sultan and berat certificate for the bestowal of appointments to the waqf employees. This continuity reveals the critical role of the waqf system in ensuring social and economic stability. On the other hand, the waqf records of the period show that mosques and masjids were supported with various properties in order to provide the financial resources required for their construction and for the successful continuation of their functions in the following years. In this regard, benefactors endowed existing buildings with movable and immovable assets such as money, baths, shops, farms, lands, mills, gardens and hamlets. Revenues from the endowments were allocated to the maintenance, repair and general expenses of mosques and masjids, thus contributing to the long-term functioning of these institutions. The salaries of foundation officials were also funded through the waqfs. Finally, there are some limited studies on the mosques and masjids in Daday, either only mentioning their names or analysing a small number of mosques and masjids. In this study, all of the mosques and masjids identified in the Daday district in the period evaluated with the help of the records in the evkaf tahrir books of the 15th and 16th centuries of Kastamonu Sanjak are discussed together with their waqfs. The aim of the study is to offer new insights on the socio-cultural history of Daday through the mosques and masjids in the region. In the study, the document analysis method based on examining the Ottoman archive records on the subject was used.

 Daday district of Kastamonu province draws attention both in terms of the geographical area it covers and the social institutions and architectural monuments it harbours. This district, Çobanoğulları and Candaroğulları beyliks and even until the last years of the Ottoman state administration, the borders of todays Daday district, all of the Azdavay and Pınarbaşı districts of Kastamonu, a part of the Ağlı district of Kastamonu and the eastern parts of the Eflani district of todays Karabük province were covered. In addition, the western part of the neighbourhood known as Göl-Subaşı region, which today belongs to the central district of Kastamonu, was also located within the Daday district. Since the settlement of the Turks in this region, Daday became an important administrative and cultural centre and evolving into one of the prominent districts of Kastamonu Sanjak in the Ottoman period. In the same period, it also played a major role in local administration and law as one of the important qadi centres. However, it should be noted that the centre of Daday as a town was not yet formed in the early periods. After Daday came under Ottoman rule in 1461, it was organised as a district of Kastamonu Sanjak under the Anatolian Province. With the Ottoman administration, the waqfs in the region were documented in the 1490s, 1530, 1560 and 1582. The information contained in the tahrir books includes many details such as the names of the mosques and masjids in the villages of Daday district, the founders of the waqfs if any, their annual revenues and officials. It is understood from these books that mosques and masjids in the region were not only places of worship, but also undertook religious, social and economic functions as centres of social life. Moreover, these structures were built starting from the period of Çobanoğulları Seljuks, especially during the period of Candaroğulları and Ottoman sovereignty, and they were among the elements that shaped the historical and cultural texture of Daday. This article analyses 5 mosques and 20 masjid waqfs in the villages of Daday district. No such buildings were identified in the district centre. Waqf records show that these religious institutions and waqf properties have continued their activities uninterruptedly under certain conditions since ancient times. Especially when the first evkaf tahrir records dating back to the 1490s are analysed, it is revealed that the changes in political power did not have a direct impact on the waqf system and did not affect the lifestyle of the foundations subjects. In this context, religious officials such as imams and muezzins working in mosques and masjids, and the waqf reayas, who were in charge of the waqf properties belonging to these places of worship, continued their duties or savings, which were passed down from generation to generation, in the Ottoman period as they had done during the Candaroğulları period. Even Sultan Mehmed the Conqueror and Sultan Bâyezid II granted nişân-ı şerif monogram of the sultan and berat certificate for the bestowal of appointments to the waqf employees. This continuity reveals the critical role of the waqf system in ensuring social and economic stability. On the other hand, the waqf records of the period show that mosques and masjids were supported with various properties in order to provide the financial resources required for their construction and for the successful continuation of their functions in the following years. In this regard, benefactors endowed existing buildings with movable and immovable assets such as money, baths, shops, farms, lands, mills, gardens and hamlets. Revenues from the endowments were allocated to the maintenance, repair and general expenses of mosques and masjids, thus contributing to the long-term functioning of these institutions. The salaries of foundation officials were also funded through the waqfs. Finally, there are some limited studies on the mosques and masjids in Daday, either only mentioning their names or analysing a small number of mosques and masjids. In this study, all of the mosques and masjids identified in the Daday district in the period evaluated with the help of the records in the evkaf tahrir books of the 15th and 16th centuries of Kastamonu Sanjak are discussed together with their waqfs. The aim of the study is to offer new insights on the socio-cultural history of Daday through the mosques and masjids in the region. In the study, the document analysis method based on examining the Ottoman archive records on the subject was used.

Makale detayları

Mosques and Masjids of Daday District (XV-XVIth Centuries)

Yazarlar:

Veli İlker Dağsever

Yayıncı:

Hitit University

Ana Başlıklar:

Tarihsel Çalışmalar (Diğer)

Dergi:

Hitit İlahiyat Dergisi Vol.24 Issue 1, pp.168-196

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001352681

pISSN:

2757-6949

Islamic history

Ottoman

Kastamonu

Daday

Waqf

Mosque

Masjid

Incomeİslâm tarihi

Osmanlı

Kastamonu

Daday

Vakıf

Cami

Mescid

Gelir

Sayı

Makale detayları

Yazarlar: Veli İlker Dağsever

Yayıncı: Hitit University

Ana Başlıklar: Tarihsel Çalışmalar (Diğer)

Dergi: Hitit İlahiyat Dergisi Vol.24 Issue 1, pp.168-196

Belge Tipi: Makale

Yayın Tarihi: 6/2025

Belge Dili: Türkçe

Document ID (Org No.): 2001352681

pISSN: 2757-6949

Sayı

Yazarlar:

Veli İlker Dağsever

Yayıncı:

Hitit University

Ana Başlıklar:

Tarihsel Çalışmalar (Diğer)

Dergi:

Hitit İlahiyat Dergisi Vol.24 Issue 1, pp.168-196

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001352681

pISSN:

2757-6949