EDUCATION IN OTTOMAN EMPIRE

The Ottomans had inherited from the Seljuks, including the basic ingredients like mektep or kuttap. In the Ottoman charters for founding primary institutions they are referred to as, “mektep, mektephane, muallimhane...etc”, standing respectively, for school, schoolhouse, teacherhouse...primary or elementary institutions were generally located either in, or nesr the mosque of the community. People called them “Sibyan” (pupil) mektep. They were often established by a vaqf (pious foundation). Expendituıres, especially that of the teacher’s salaries were paid from the endowed income of the vaqf. In these schools, students read the Koran in the original Arabic without translation. Turkish children became hafiz.

Some schools gave equal opportunity to all 5-6 years old boys and girls. Until they had sufficiently mastered reading, all children shared the same classrom under the supervision of a single teacher (Hojha). There were no grades or levels. Some vaqf schools provided clothing, food and pocket money. In schools, pupils sat on their knees on the floor covered with mats or cilm carpets. Books were placed on X-sahaped low tables, called “rahle-i tedris”(study desk). Some praying rituals were taught in Turkish. Physical punishment, slapping girls’ hands and beating boys’ feet, was the rule rather than exception. At the school opening ceremonies, it was a common ritual to tell the teacher, “Flesh yours, bones mine!”

Hüseyinoğlu Ali was a teacher. In his “Method of Teaching”, he recommended beating as an effective cure for misbehaviour and laziness. If not beaten that much, the Sultan’s children too were threatened by the falaka (bow and rod) hanging on the wall. The bow was used for tying and holding the feet in position. The motto of the system seems in effect to have been the same in western scholls until recent times. Teachers of the sibyan schools, Hojha, were graduates of the special programs given at the Madrasa. Ottomans were interested in learning the practical arts and sciences. Scholars returning home from the well established Madrasa located in Egypt, Iran and Western Asia.

After the conquest of Constantinople (İstanbul), Fatih Sultan had converted eight churches, including Aya Sophia, into Madrasa. He also built a new complex, still known today as the Fatih Kulliya, consisting of a central mosque surrounded by several Madrasa, an elementary school, hospital, library etc.

Suleiman Magnificient had his own Sulemania Kulliya, designed and built by Sinan. In this Madrasa, education lasted one to two years but could be extended if necessary. Students were classified with respect to the levels:

-         Talaba, at the sibyan (or elementary school) level

-         Softa or Suhta at lower levels, in early years of Madrasa

-         Danishmand, at higher levels of Madrasa

     The language of instruction was Arabic. Programs of teaching and curricula seem

to have been grouped under 3 faculties:1) Religion and Law, 2) The Natural Sciences,

3) Instrumental Sciences.

Religion or Law included a-Tafsir, b-hadith, c- Fiqh, d- kelam

The Natural Sciences; amthematics, astronomy, philosophy

Instrumental Sciences; logic, rhetoric.

           The Sheykh’al Islam (chief mufti) carried a wide span of responsibilities, second in rank only to the Sadrazam. Nudarris (masters) of the Madrasa who ranked just under the Sheykh’al Islam, were subject to court trials but as a rule not given the death penalty.

         After 1550, Madrasas seemed to be in steady decline. Despite serious curricular shortcomings Madrasa education gave:

1-The high quality and standards of physical and academic life.

2-The excellent room and board accomodation in free of charge and reach of scholarship holders,

3-Educational philosophy of students of Madrasas was based on “earn and learn”.

               There were also three scholars in Ottoman education:

Kınalızade Ali: His book was Ahlak-i Alai. It consists of 3 chapters; practical ethics, ethics of family relations and politics of statecraft. His ideal state model was known as the Daire-i Adalet (Circle of Justice).

Katib Chelebi: His book was Kesh-fuz Zunun, incleded 15.000 titles. He was critical of Madrasa’s “instrumental sciences” (i.e. the teaching of Arabic). He was visualizing a modern “pyramid of learning” where layers rested one on another.

Ibrahim Muteferrika: He was a Hungarian prisoner of war. In 1727, he introduced and operated the first printing press in Turkey. Muteferrika means “carrier of decrees”. After the defeat in Vienna (1689) Ottoman power was in decline and the time was up for some renovation. Muteferrika seized on this favorable spirit known as Lale Devri (The Tulip Era). He was the first the print Turkish Arabic dictionaries and natural and social science texts for the students of Madrasa.

               Besides these thinkers there are two scientists. The cartographer-Admiral Piri Reis. He drew world maps.  The other scientist was the natural historian Ibrahim Hakki of Erzurum. In his  Marifetname he anticipated Darwin’s evolutionary theory.