The definition and scope of conservation have evolved in parallel with the period, geography, country, and circumstances, and it finally took its current form. In the broadest general sense, conservation can be defined as all the efforts made to ensure that the changes and transformations that occur over time do not damage the authentic and historical identity of the cultural heritage assets. In the 19th century, the concept of authenticity entered the conservation agenda, laying the foundations of the understanding of authenticity in conservation by prominent theorists of the time. In the 20th century, the concept of authenticity, first addressed in Carta Del Restauro, emphasized the importance of preserving all valuable elements of buildings in their restorations and function choices, regardless of the era. These characteristics were also mentioned in the restoration articles of the Venice Charter, which is considered fundamental to conservation, emphasizing the need for restoration to be based on authentic and reliable documentation and for the respect of different era additions attributed to the monument. The criteria of authenticity and integrity have been elaborated upon in detail in the Operational Guidelines for the World Heritage Convention, published by UNESCO in 1977. The 1994 Nara Document on Authenticity is the most significant work on the subject, stating that the concept of authenticity consists of various criteria such as design, material, use, function, tradition, method, location and setting, spirit and meaning, and historical evolution. The concept of authenticity has subsequently been addressed in many texts by UNESCO and ICOMOS and information about the criteria for authenticity has been provided. 

The development process of the concepts of originality and authenticity in our country has changed and evolved parallel to the historical process of the understanding of preservation and has been established on a conscious basis. In the Ottoman Classical Period, it is seen that foundations had an important role in the field of conservation, while the actual operational and implementation period started in the 19th century. The process of conscious participation in the conceptual discussions on conservation in Europe was realised only in the Republican Period. Although there were important works of the experts of the period, the Venice Charter of 1964 for the protection of cultural assets in our country was adopted in 1967 and the international legal process started to be followed.

The concept of authenticity has gone through various stages in the historical process and today it is defined by many different criteria. Authenticity, which was initially included in the conservation discourse as historical document value and historical authenticity, has expanded over time to include not only the appearance of the building but also elements such as form, material, structural system and craftsmanship. The fundamental principles of the concept of authenticity have increasingly included criteria such as function, period additions, environmental components, color, tone, and texture over time. It has reached its final form with the inclusion of spiritual, emotional, and sensory values, as well as the concepts of integrity. In this context, the authenticity status of the Sahabiye Madrasah, selected as the subject of study, was examined after the restorations; material, form, construction technique, function, location, and environmental originality were determined as the main criteria. Evaluations and inquiries were conducted accordingly.

Sahabiye Madrasah, built by Sahip Ata Fahreddin Ali during the reign of Ghiyath al-Din Kaykhusraw III in 1267-1268, is one of the significant Middle Age structures of the Seljuk period. Located at the intersection of busy streets in the city center today, the madrasah is single-storey, four-iwan, porticoed, and built of cut stone, following a rectangular plan typology. It was designed around an open rectangular courtyard, with an entrance iwan featuring niches opening to the right and left walls, a large central iwan to the north, porticoes supported by four square columns on three sides, lateral iwans, and cells adjacent to the lateral iwans. There are massive corner towers at the corners of the building, which are designed with a simple form in the Anatolian Seljuk tradition, and the entrance to the building is provided by the monumental crown gate on the south facade. The monumental portal, which protrudes forward in a rectangular shape and exceeds the height of the facade, is the most ornate element of the building with its mass movement and height, and its upper part was renewed during the maintenance and repairs it underwent in the process.

The fact that this important Seljuk structure dating back to the 13th century exists today is undoubtedly due to the maintenance and restoration processes it underwent throughout its historical journey. Considering these studies, knowing the history of restoration of a structure became essential to make informed decisions about conservation and to ensure the preservation of the authentic features of the building. Knowing the restoration history of the building enables the evaluation of both the conservation activities during the process and the current condition of the structure in terms of authenticity. Comprehensive research and archive surveys have been conducted for the restoration history of the structure, and information has been gathered from numerous written and visual sources. In the data obtained, it is observed that there is limited information regarding repair work from the Seljuk Period when the madrasah was constructed. It was determined that the structure underwent repairs during the Ottoman Period, although limited details about these repairs are available. According to records, the building underwent repairs in 1726 and 1909 during the Ottoman Period. Although repair documents were accessed from the Ottoman Archives of the Prime Ministry, specific details about the repairs are not available.

Efforts and works related to the restoration of Sahabiye Madrasa progressed slowly during the early years of the Republic due to the difficult conditions prevailing in the country at that time, and it had to wait until the 1970s for comprehensive maintenance and restoration to be carried out. Work on the structure began in the early 1900s, with various research and small-scale repair efforts conducted by prominent figures of the era, including Albert Gabriel, Ali Saim Ülgen, and Mahmut Akok. During these works, the existing condition of the building was documented, drawings were made, photographs were taken, and simple repairs were carried out. In 1970, comprehensive repairs were carried out under the supervision of Erol Yurdakul, the director of the General Directorate of Foundations, by the General Directorate of Foundations and many sections of the building were reconstructed. In these applications, many interventions were made using cement and reinforced concrete materials in line with the conservation principles of the time. Another significant and comprehensive restoration of the building took place in 2010. During these efforts, even though it was aimed at rectifying practices that had damaged the authentic features of the structure, contradictory practices were also implemented. Following the section that describes the repairs the building underwent throughout its history; an evaluation section was created to assess the repairs in terms of their impact on the authenticity of the structure. The repairs to the building were scrutinized according to the fundamental criteria established for authenticity in international texts. 

This article aims to question the state of authenticity during the changes and repairs undergone by the structure over time and afterwards. In this context, the preservation activities of Kayseri Sahabiye Madrasah throughout its historical process were examined, and the changes and transformations were studied and presented chronologically. The interventions for the restoration of the structure during its long historical timeline were questioned within the framework of main criteria such as Material Authenticity, Formal Authenticity, Construction Technique Authenticity, Usage and Function Authenticity, and Location and Environmental Authenticity. These aspects were evaluated within the conditions created by the possibilities and perspectives of each period. In this scope, the development of the concept of authenticity in conservation was discussed first, and general information was provided about Sahabiye Madrasah, an important madrasah built in the Seljuk tradition. The maintenance and repair works carried out on the building from its construction period to the present day were narrated, and through the conservation efforts at Sahabiye Madrasah, an in-depth analysis of Turkey’s conservation history in terms of legal, administrative, organizational, and theoretical aspects was conducted. Important milestones in our country’s conservation history and the efforts made on the Madrasah by leading actors at various historical intervals were conveyed. In the evaluation section, the repairs the structure underwent over time were analyzed within the framework of authenticity criteria. Although there are numerous studies carried out on Kayseri Sahabiye Madrasah, the fact that there is no detailed research conducted on the repairs has been one of the most important reasons for the lack of attention to this topic. In this study focusing on the concept of authenticity during the maintenance and restoration process, repairs were evaluated by the international definition of authenticity, taking into account the conditions of the relevant period. The authenticity issues of the building and its status were assessed. The interventions in the Madrasah’s repair process were expressed through analytical narration on drawings obtained from archives and a timeline was prepared for the conservation and repair of the Madrasah and an intervention analysis for the repairs.

When examining the restoration process of Sahabiye Madrasah, it is evident that the interventions made during the Ottoman and Seljuk periods were not conducted according to modern conservation principles. In these periods, the main purpose of conservation was to ensure the continuity of functionality and utility rather than the original qualities of the building. During the Republican period, the madrasah underwent two major restorations, with significant reintegration occurring particularly during the interventions of the 1970s. The various conservation practices carried out during these repairs reflect the conditions and perspective of the period. In particular, the frequent use of reinforced concrete has changed the details of the material and construction technique of the building and violated the principle of reversibility, one of the basic principles of conservation. Such practices have caused the building to lose its authenticity. When changing the function of monumental buildings, the building should be able to carry its new function and its original plan layout and spatial features should be mostly preserved a great extent. As a result, it is of great importance to preserve monumental buildings with their original components following international conservation standards and to pay attention to authenticity criteria in repair works. The subsequent conservation of buildings such as the Sahabiye Madrasah, which are fundamental elements of collective memory and urban identity, should be carried out meticulously and the practices should not cause the loss of the original features of the building and damage the cultural heritage.