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- Title
SULTAN BAYBARS ELBUNDUKDÂRİ'NİN YÖNETİM ANLAYIŞI.
- Authors
DEMİR, MUSA
- Abstract
The Mamluk State is one of the largest Turkish Islamic states founded in 1250, in Egypt. During the reign of Sultan Qutuz, (1259-1260), the Mamluks defeated the Mongols in the battle of ʾAynjālūth 1260), attracted all the attention and had a respected position in the eyes of Muslims. After Qutuz, Baibars al-Bundukdāri (1260), the real founder of the state, took the Mamluk throne. Baibars came to the fore with his political genius, courage, justice, generosity, innovation, discipline and assertiveness and established the state on a solid foundation. The first of Baibars' actions was to win the favour of those who were disgruntled with the state. He restored them to their rightful positions and restored their property and their grant Islamic land (iqt'ā) that had been taken from them. Afterwards, he reinstated the caliphate in Cairo in 1258 after the Mongols destroyed Baghdad and abolished it. Thus the Mamluk State gained its religious legitimacy in the Islamic world. Cairo, on the other hand, developed further in religious, political, economic and agricultural aspects; it became a centre of science and culture as well as a livable city. Baibars reintroduced the laws and customs of the period of the Ayyubid ruler al-Malik al-Sālih (1240-1249), whom he was most influenced, to the Mamluk State. He preferred state officials from the experienced people of that period. Baibars reorganised the taxes which were a heavy burden on the people during the Qutuz period and abolished many taxes. Baibars personally dealt with all kinds of political, economic and religious problems of the state, found solutions to the problems of the people, and tried to relieve the distress of the people by using all the means of the state in cases such as earthquakes, epidemics and famine. Baibars, who seventeen years, visited cities such as Egypt, Palestine, Damascus, Alexandria, Bīre, and Antioch, and ensured the integration of people and state to a great extent. Baibars ascended to the Mamluk throne in a period of intense Mongol attacks, eliminated these attacks and prevented the Mongols from entering the inner parts of the Islamic world. Baibars built a disciplined and professional army with modern military equipment. With this army, he captured most of the Crusader castles in Syria and Palestine, such as Kaysāriyye, Arsūf, Ṣafed, Ṣhakif, Antioch, Ḥusnu'l-Keyfā, for more than a century and a half. The contribution of talented and loyal emirs such as Vefeddīn Kalavun, Izzeddīn Hillī, Bedreddīn Beyserī, Sungur al-Ashkar and Izzeddīn Ugan to this success was also very great. Sultan Baibars removed the barriers to trade while fighting against the Crusaders and successfully continued this struggle without experincing any economic crisis. Historians have nicknamed Baibars "Iskender Thānī, ʿAlexander az-Zamān, the Lion of Egypt, the father of conquests, the bearer of the banner of Jihad" because of these achievements of Baibars. Another success of Baibars was the active role played by the almost perfectly functioning barīd organization, which transmitted news throughout the country to the center in a short time. This state, the foundations of which were laid by Sultan Baibars, has taken its place on the historical stage for two and a half centuries. With this management approach, Baibars placed the Mamluk State among the largest Turkish Islamic States of the Middle Ages. It was the fearful dream of the Mongols and Crusaders, kept the Armenians in the Sis region under pressure and eliminated the Ismāilis, who had great pressure on society. Baibars ordered the correct application of the provisions of the Islamic religion and prohibited all kinds of behavior contrary to Sharia. Baibars ensured internal peace in the first years of his reign, taking into account possible internal rebellions. He also eliminated factors that could hinder his power. This study has been prepared to reveal Baibars al-Bundukdāri's successful state administration policies military, economic, religious and political understanding of the state.
- Publication
Journal of the Faculty of Theology / Kilis 7 Aralik Universitesi Ilahiyat Fakultesi Dergisi, 2024, Vol 11, Issue 1, p521
- ISSN
2148-7634
- Publication type
Article
- DOI
10.46353/k7auifd.1447726