Referanslar

• Aygün, Abdullah, “Semʽânî, Ebü’l-Muzaffer”, DİA, XXVI, 463-464. google scholar
• Abdullah Muhammed el-Habeşî, Câmi‘u’ş-şürûh ve’l-havaşî, Abu Dabi 1425/2004. google scholar
• Bündârî, Irak ve Horasan Selçukluları Tarihi, trc. Kıvâmeddin Burslan, İstanbul 1943. google scholar
• Cemâleddin Abdullah el-İsnevî, Tabakātü’ş-Şâfi‘iyye, nşr. Abdullah el-Cebûrî, Riyad 1401/1981. google scholar
• Hüseynî, Ahbâru’d-devleti’s-Selçūkiyye, trc. Necati Lugal, Ankara 1943. google scholar
• İbn Hallikân, Vefeyâtü’l-aʽyân, nşr. İhsan Abbâs, Beyrut ts. Dârusâdır, III-IV. google scholar
• İbn Kesîr, el-Bidâye ve’n-Nihâye, Beyrut 1977. google scholar
• İbnü’l-Cevzî, el-Muntazam fî târîhi’l-mülûk ve’l-ümem, Haydarabâd / Dekken 1359, VIII-IX. google scholar
• İbnü’l-Esîr, el-Kâmil fi’t-târîh, trc. Abdülkerim Özaydın, İstanbul 1987, IX-X. google scholar
• İbnü’l-İmâd, Şezerâtü’z-zeheb, Kahire 1350-1351, III. google scholar
• İbnü’n-Neccâr el-Bağdâdî, el-Müstefâd min Zeyli Târihi Bağdâd, nşr. Muhammed Mevlûd Halef- Beşşâr Avvâd Maʽrûf, Müessesetü’r-Risâle. google scholar
• Kandemir, M. Yaşar, “Hatîb el-Bağdâdî”, DİA, XVI, 452-460. google scholar
• Kallek, Cengiz, “Şâşî, Muhammed b. Ahmed”, DİA, XXXVIII, 369. google scholar
• Katip Çelebi, Keşfü’z-Zünûn an esâmi’l-kütüb ve’l-fünûn, nşr. Kilisli Muallim Rıfat-Şerefeddin Yaltkaya, İstanbul 1360-62/1941-43, II. google scholar
• Kılıç, Hulusi, “Harîrî”, DİA, XVI, 191-192. google scholar
• Makdisî, George, Ibn Aqīl et La Rēsurgence de L’Islam Traditionaliste au XI ͤ Siècle (V ͤ siècle del’Hègire), Damas 1963. google scholar
• , İslâm’ın Klasik Çağında Din Hukuk Eğitim, trc. Hasan Tuncay Başoğlu, İstanbul 2017, google scholar
• , Ortaçağ’da Yüksek Öğretim, trc. Ali Hakan Çavuşoğlu-Hasan Tuncay Başoğlu, İstanbul 2004. google scholar
• Melchert, Christopher, “Abū Ishāk al-Şîrâzî and Ibn al-Sabbāğ and the Advantages of Teaching at Madrasa”, Annales Islamologiquers, sayı 45 (Caire 2011), s. 141-166. google scholar
• Özaydın, Abdülkerim, “Bağdat Nizamiye Medresesi’nin İlk Müderrisi Ebû İshak eş-Şîrâzî ve Medresesi’nin Resm-i Küşâdı”, İstanbul Üniversitesi Edebiyat Fakültesi Şarkiyat Mecmuası, sayı XXVI (2015/1), s. 85-99. google scholar
• Safedî, Nektü’l-himyân fî nüketi’l-umyân, Kahire 1329/1911. google scholar
• Sıbt İbnü’l-Cevzî, Mir’âtü’z-zaman fî târîhi’l-aʽyân, nşr. Ali Sevim, Ankara 1968. google scholar
• Sübkî, Tabakātü’ş-Şâfiʽiyyeti’l-kübrâ, nşr. Mahmûd Muhammed et-Tanâhî-Abdülfettâh Muhammed el-Hulv, Kahire 1386/1967, IV-V. google scholar
• Talas, M. Asad, Nizamiye Medresesi ve İslam’da Eğitim Öğretim, çev. Sadık Cihan, Samsun 2000. google scholar
• Yaşaroğlu, Kamil “İbnü’s-Sabbāğ”, DİA, XXI, 192-193. google scholar
• Yavuz, Yusuf Şevki, “İbn Akīl, Ebü’l-Vefâ”, DİA, XIX, 301-304. google scholar
• Zehebî, Siyeru A‘lâmi’n-Nübelâ, nşr. Şuayb el-Arna’ût-Muhammed Nuaym el-Arkūsî, Beyrut 1405/1984, XVIII. google scholar
• Extended Abstract google scholar
• Abū Nasr Ibn Al-Sabbāgh The Mudarris at Nizāmiyya Madrasa in Baghdād google scholar
• It was a privilege to conduct lectures in Nizāmiyya Madrasas, especially the one in Baghdād, which previously had a prominent place in the history of Islamic education. An array of scholars and jurists altered their first sects, converting into Shāfiism so as to be able to give lectures in Nizāmiyya Madrasas. google scholar
• In such an era that dominated the society from the 5th to the 11th century, with the disappearance of Abū Ishāq al-Shīrāzī, an outstanding Shāfiī jurist of the time who had been inducted as the first mudarris or senior scholar of Baghdād Nizāmiyya Madrasa; Abū Nasr Ibn al-Sabbāgh was asked to deliver his lectures instead. However, Abū Nasr Ibn al-Sabbāgh was hesitant to accept this offer, especially after abstaining from Nizām al-Mulk and Abū Ishāq al-Shīrāzī. Nonetheless, he began giving lectures in the said madrasa from 22nd September 1067 thanks to the insistence of some prominent figures. google scholar
• Abū Nasr Ibn al-Sabbāgh, who was dismissed after Abū Ishāq al-Shīrāzī accepted the assignment twenty days later, was one of the leading Shāfiī jurists of his time having trained numerous students. A few of his well-known students included Khatīb al-Baghdādī, Abū Muzaffar al-Sam‘ānī, Abū Ghālib Ibn al-Sabbāgh, Abū Mansūr Ibn al-Sabbāgh, Abū Nasr al-Raba‘ī, Abū Bakr al-Shāshī, Ibn Aqīl, Harīrī, Ibn al-Ammūra, Ibn al-Rutabī, and Abū Ali al-Fārikī. google scholar
• After Abū Ishāq al-Shīrāzī’s death on 5th November 1083, Abū Sa‘d al-Mutawallī was inducted as a mudarris in his place. He was quickly dismissed and then Abū Nasr Ibn al-Sabbāgh was inducted as a mudarris (1083). However, in a strange turn of events, Abū Nasr was promptly dismissed, which meant that Abū Sa‘d was once again inducted. Abū Nasr Ibn al-Sabbāgh received no apology for being dismissed and as a result of this, set off to Isfahan to see Sultan Malikshah and his vizier, Nizām al-Mulk. Even though he was welcome in Isfahan, he was not re-inducted to his previous post due to his ailing health. However, he was promised that a new madrasa would be set up for him. Unfortunately, Abū Nasr died three days after he returned to Baghdād (17th September 1084). google scholar
• Abū Nasr Ibn al-Sabbāgh, as the leader of Shāfiīs in Baghdād, was a jurist or canonist on par with Abū Ishāq al-Shīrāzī and is one of only a few jurists who have been deemed an absolute mujtahid. Abū Nasr Ibn al-Sabbāgh did not associate with politicians or administrators. Some of the works he wrote include Tadhkirat al-ālim wa tarīq al-sālim, Uddet al-ālim, al-Umdah, al-Kāmil, al-Fatāwā ve Kifayat al-sāil, and Kitāb al-Shāmil. google scholar
• Clearly, scholars and jurists have been in competition amongst themselves, like in the case of Abū Nasr Ibn al-Sabbāgh, Abū Ishāq al-Shīrāzī, and Abū Sa‘d al-Mutawallī; furthermore, they sought mediation of the caliphs, sultans, and viziers. This stems from the reputation and privileged position of Baghdād Nizāmiyya Madrasa throughout the world. google scholar
• While the merit and superiority of Abū Ishāq al-Shīrāzī and Abū Nasr Ibn al-Sabbāgh in terms of law, methodology of law, and of absolute ijtihād has been thoroughly debated amongst scholars, Abū Ishāq was apparently more astute with regard to his relationship with political authorities. google scholar

Atıflar