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DOI :10.18345/iuturkiyat.560215   IUP :10.18345/iuturkiyat.560215    Full Text (PDF)

EGYPT MAHMIL DURING MAMLUKS

Burak Gani Erol

In the 8th year of the Hijri calendar (M. 630), the pilgrimage of worship, imposed upon the believers one year after the conquest of Mecca in the year of the conquest, is a worship that every Muslim who has the power to fulfil its conditions until the present. However, apart from the fact that the individual’s special conditions were perfect for the pilgrim to be performed, the state where they lived, and the state where they were taboo, had to meet the minimum requirements for the pilgrimage of the individual on the long and dangerous path. From this, the pilgrim candidates would participate in this long and labour-intensive journey by organizing state-organized organizations. It was also important for Muslim states to take and bring their citizens on a pilgrimage, as a legitimacy issue. Al-Zahir Baybars, considered the founder of the MamlukState, send a conical shaped tent called mahmel, which was placed on a camel, from Cairo to Mecca in a great ceremony together with the Egyptian pilgrimage. In this way, he initiated a tradition which had not existed before in Islamic world and he conveyed the message that he was the patron of both the Hejaz region and all Muslims to all the witnesses on the pilgrims. Another issue of legitimacy was the issue of touching the veil of the Kaaba called kisva. An honourable task, such as the sending of the cover of the Kaaba, was a concession of the states which controlled Mecca and Medina politically. At the same time, this concession was an indicator of the fact that the Islamic world was the largest and most reliable state, and states showed great importance in this regard. In this study, it will be mentioned that in Mamluks, the security of the pilgrimage and the mahmel celebrations, the cupboard, the pilgrimage and the officers and the security of the pilgrimage will be discussed. 

Keywords: Pilgrimage, Mamluks, mahmel, Cover of Kaaba, Pilgrimage caravan
DOI :10.18345/iuturkiyat.560215   IUP :10.18345/iuturkiyat.560215    Full Text (PDF)

MEMLÛKLER ZAMANINDA MISIR MAHMİLİ

Burak Gani Erol

İslâm dininin temel ibadetlerinden birisi olan ve hicretin 8. yılında (M. 630) Mekke’nin fethinden bir sene sonra müminler üzerine farz kılınan hac ibadeti, farz kılındığı ilk yıldan günümüze kadar, şartlarına gücü yeten her müslümanın gerçekleştirmek istediği bir ibadettir. Ancak haccın ifa edilebilmesi için bireyin hususi şartlarının kâmil olmasının haricinde, yaşadığı coğrafyanın ve tâbisi olduğu devletin de uzun ve tehlikelerle dolu güzergâhta hac ibadetini ifada asgari şartları sağlaması gerekliydi. Bundan mütevellid hacı adayları, bu uzun ve zahmetli yolculuğa, devletin düzenlediği organizasyonlara dâhil olarak iştirak ederlerdi. Müslüman devletler için de vatandaşlarını hacca sağ salim götürmek ve getirmek bir meşruiyet meselesi olduğu için oldukça önemliydi. Memlûk Devleti’nin hakiki anlamda kurucusu olarak kabul edilen ez-Zâhir Baybars, mahmil adı verilen ve bir devenin üzerine yerleştirilmiş koni şeklinde süslü bir çadırı, büyük bir törenle Mısır hac kafilesiyle birlikte Kâhire’den Mekke’ye göndererek hem İslâm âleminde daha önce var olmayan bir âdeti başlatmış oldu hem de bu suretle hem Hicaz bölgesinin hem de tüm Müslümanların hamisi olduğu mesajını tüm Müslüman devletlere iletmiş oldu. Bir diğer meşruiyet meselesi de, kisve adı verilen Kâbe örtüsünün dokunup gönderilmesiydi. Kâbe örtüsünün gönderilmesi gibi şerefli bir görev, Mekke ve Medine’yi siyasî olarak kontrol altında tutan devletlerin bir imtiyazı olmuştu. Aynı zamanda bu imtiyaz, İslâm âleminin en güçlü devleti olunduğunun da bir göstergesi olması bakımından devletler bu işe ziyadesi ile ehemmiyet göstermişlerdi. Bu çalışmada, Memlûkler zamanında hac mahmili ve mahmil kutlamalarından, Kâbe örtüsünden, hac kafilesinden ve görevlilerinden ve hac kafilesinin güvenliğinin sağlanmasından bahsedilecektir.

Keywords: Hac, Memlûkler, mahmil, Kâbe örtüsü, Hac kervanı

EXTENDED ABSTRACT


In the 8th year of Hijri calendar (M. 630), a year after the conquest of Mecca, The practice of pilgrimage, imposed on believers, is one of the basic worshiping of the religion of Islam. It is a worship that every Muslim who is able to fulfil his conditions has long been willing to perform. However, apart from the fact that the individual’s special conditions were perfect for the pilgrim to be performed, the state in which they lived was required to meet the minimum requirements for the pilgrimage of the individual on the long and dangerous route. From this, the candidates for the pilgrimage would participate in this long and laborious journey, including the organizations organized by the state. It was also important for Muslim states to bring and take their citizens on a pilgrimage, a matter of legitimacy. Al-Zahir Baybars, who is considered to be the founder of the Mamluk State, is a conglomerate with a cone-shaped tent called the mahmel, placed on a camel, sending it from Cairo to Mecca with a great ceremony. He started a custom and thus conveyed the message that he was the patron of both the Hejaz region and all Muslims on pilgrims. Because of its religious and political nature, mahmel, at the same time, was shown by the state to its own citizens, twice a year, on the months Recep and Shawwal, in the Holy Land, and was celebrated with a great ceremony and celebrations. In these celebrations, the mahmel was strolled through the streets of Cairo, and then they carried out a special demonstration of forty masses of mamelukes and all the officials of the state, including the sultan, who watched them with their lances, and specially prepared for this event, throughout the year. This special show was followed with interest and appreciation on the public side. During the ceremonies organized for the mahmel, the people would have fun at night. However, in some years, it was also the case of some of the overburdening of the mamelukes, in front of the ceremonies. In fact, because of these outbursts, the people were in a position to demand the annulment of the ceremonies.

Another indication of legitimacy other than the mahmel was touching and sending the Kaaba cover, called the kisva. An honourable task, such as the sending of the cover of the Kaaba, was a concession of the states which controlled Mecca and Medina politically. At the same time, this concession was an indicator of the fact that the Islamic world was the largest and most reputable state. The tradition of covering the cover of the Kaaba, which has continued since the Jahiliyya Period, has become even more important in time, and the states which have controlled the Hejaz region in various periods have prepared this veil in the colour that reflects their domination. Hence, the cover on which the verses of the pilgrimage and the name of the sultan who prepared it were written were touched in white, red, green, yellow, black and blue. AlZahir Baybars prepared a special cover for the Kaaba in the Mamluk State for the first time. As the outer cover of the Kaaba is in the responsibility of the Hejaz’s dominion of the sultans, the veil inside the Kaaba and the veil in the room where the prophet’s the tomb was located in Medina had been sultans’ duty. However, these two inner covers are not changed frequently because they are less affected by external factors.

The pilgrimage to from Cairo to Mecca was a large organization. For the journey of tens of thousands of Muslims, the state took various measures. The road safety and any kind of problem which pilgrimage candidates could face were taken into consideration and they were tried to be handled by the attendants in the group. The responsibility of the pilgrimage was on the pilgrimage emir commanded by the sultan, who represented the state at the head of the whole convoy during the voyage. He could not be expected to fulfil all these responsibilities on the pilgrimage because the pilgrimage convoy is quite large and there were women, children, sick and disabled people, in need of all kinds of help, such as poor people. In addition, such a large commune of more than a month in this great journey needs to meet all the needs. For this reason, there were water and sherry dispensers, and ration suppliers for those who cannot reach the water in the convoy, there were fully equipped pharmacists, various doctors, ophthalmologists, skin diseases doctors and ointments, slicers, surgeons, reign band, guides, imams and muezzins, dead body bather for the pilgrims who died on the road, emirs, soldiers, cadres and many other officials.

Security was the biggest challenge the pilgrimage encountered during the journey because desert Arabs called as Urban were waiting in an ambush to rob the pilgrimage convoy and pilgrim candidates. For some years, the pilgrimage had to be cancelled because of these desert Arabs. The Mamluk State, with its hundreds of troops, guarded the band against these convoys.



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Erol, B. (0001). EGYPT MAHMIL DURING MAMLUKS. Journal of Turkology, 29(1), 45-80. https://doi.org/10.18345/iuturkiyat.560215


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Erol B. EGYPT MAHMIL DURING MAMLUKS. Journal of Turkology. 0001;29(1):45-80. https://doi.org/10.18345/iuturkiyat.560215


ABNT

Erol, B. EGYPT MAHMIL DURING MAMLUKS. Journal of Turkology, [Publisher Location], v. 29, n. 1, p. 45-80, 0001.


Chicago: Author-Date Style

Erol, Burak Gani,. 0001. “EGYPT MAHMIL DURING MAMLUKS.” Journal of Turkology 29, no. 1: 45-80. https://doi.org/10.18345/iuturkiyat.560215


Chicago: Humanities Style

Erol, Burak Gani,. “EGYPT MAHMIL DURING MAMLUKS.” Journal of Turkology 29, no. 1 (Dec. 2024): 45-80. https://doi.org/10.18345/iuturkiyat.560215


Harvard: Australian Style

Erol, B 0001, 'EGYPT MAHMIL DURING MAMLUKS', Journal of Turkology, vol. 29, no. 1, pp. 45-80, viewed 23 Dec. 2024, https://doi.org/10.18345/iuturkiyat.560215


Harvard: Author-Date Style

Erol, B. (0001) ‘EGYPT MAHMIL DURING MAMLUKS’, Journal of Turkology, 29(1), pp. 45-80. https://doi.org/10.18345/iuturkiyat.560215 (23 Dec. 2024).


MLA

Erol, Burak Gani,. “EGYPT MAHMIL DURING MAMLUKS.” Journal of Turkology, vol. 29, no. 1, 0001, pp. 45-80. [Database Container], https://doi.org/10.18345/iuturkiyat.560215


Vancouver

Erol B. EGYPT MAHMIL DURING MAMLUKS. Journal of Turkology [Internet]. 23 Dec. 2024 [cited 23 Dec. 2024];29(1):45-80. Available from: https://doi.org/10.18345/iuturkiyat.560215 doi: 10.18345/iuturkiyat.560215


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Erol, Burak Gani. “EGYPT MAHMIL DURING MAMLUKS”. Journal of Turkology 29/1 (Dec. 2024): 45-80. https://doi.org/10.18345/iuturkiyat.560215



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