From the early years of its establishment, while conquering lands, Ottoman sultans also valued scientific and cultural activities. For this purpose, madrasahs were opened, leading scholars of the time were brought to Istanbul, libraries were built, and an environment conducive to academic work and production was established. In addition to these, the Ottoman sultans organized scientific meetings in their presence both to familiarize themselves with the academic world and to show their respect for scholars. This facilitated a positive dialogue between scholars and sultans, leading to many beneficial projects for the country. For example, during the reign of Sultan Mehmed II (the Conqueror), the ideas of renowned scholars of the time, Molla Hüsrev and Ali Kuşçu, were utilized in establishing the Sahn-ı Seman Madrasas, and its curriculum was prepared by Ali Kuşçu. This institution became one of the most prestigious centers of Ottoman education both in its time and in the centuries that followed.
Historical Development of the Lessons
In the Ottoman Empire, various activities were organized to maximize the benefits of the grace and blessings of Ramadan. The sultans took this opportunity to arrange special programs for scholars. Among the most intriguing meetings between Ottoman sultans and scholars were the “Huzur lectures” (the lessons held in the presence of Sultan) held during Ramadan. Although not extensively covered in our history books, these lessons, in terms of both their content and the meanings they carried, were a significant part of Ottoman cultural life.
The Huzur lectures underwent several phases before acquiring their definitive form in the second half of the 18th century. Although there were some scientific discussions attended by the sultan since the time of Sultan Mehmed II, and lessons between the evening and night prayers taught by Sheikh-al-Islam Yahya Efendi and his teacher Mehmet Efendi from Van to Sultan Mehmed IV are known, these did not constitute a regular practice.
The first systematic implementation of what could be considered the Huzur lectures occurred during the reign of Sultan Ahmed III, initiated by Grand Vizier Damat İbrahim Pasha from Nevşehir in 1724. İbrahim Pasha would gather renowned scholars of the era in his palace during Ramadan to have them discuss and interpret certain verses of the Qur’an. In the Ramadan of 1728, Sultan Ahmed III and his son, Prince Mustafa III, also attended one of these lessons. It is highly probable that Prince Mustafa III, influenced by attending these lessons alongside his father, later established the Huzur lectures.
The fact that these lessons took place during the Tulip Era, known in our history books as a period of luxury and entertainment where the sultan and state officials lost their former spiritual dynamism, is significant. The Huzur lectures were officially included in the state program from the second Ramadan of Sultan Mustafa III’s reign (28 April 1759) and were continued by subsequent sultans. Sultan Mustafa III, known for his asceticism and piety, was extremely sensitive about religious matters. If he realized he had made a decision contrary to religious principles, he would promptly retract it and strive to implement the correct practice. Records kept by the sultan’s private secretary indicate that the sultan endeavored to perform the congregational prayer and attended Qur’anic interpretation lessons held at the palace after the morning prayer.
Participants
In the Huzur lectures, the scholar presenting the lesson was called “muqarrir,” while those listening and asking questions were referred to as “muhatap.” Initially starting with one muqarrir and five muhatabs, the number of muhatabs eventually increased to fifteen. In the first Huzur lecture held in Ramadan 1759 during Sultan Mustafa III’s reign, Abu Bakr Efendi, the fatwa consultant, served as the muqarrir, with Nabil Muhammad Efendi, Hamidî Muhammed Efendi, the teacher of the Palace, Sheikh-al-Islam Inspector İdris Efendi, Muzallaf Muhammad Efendi, and İsmail Efendi from Konya as muhatabs.
Selection of the Lesson Committees
Before Ramadan, the scholars who would participate in the lessons were determined and grouped. A separate committee was formed for each lesson. For Ramadan of the year 1775, seventy scholars were identified, while in 1767, 126 names were selected. The selection of the committee for the Huzur lectures was conducted by the Sheikh-al-Islam. Great care was taken in choosing both the muqarrir and the muhatabs. The qualities of merit, academic status, and personal characteristics were emphasized in the orders and memos sent by the sultans. Neither the Sheikh-al-Islam nor the sultan could appoint someone as muqarrir or muhatab if they lacked these qualities, and appointments could not be made based on others’ recommendations. The committee selected by the Sheikh-al-Islam was ultimately presented for the sultan’s approval.
Location and Timing of the Lectures
The location for the Huzur lectures was determined by the sultan. For a long time, the lessons were held in various parts of the Topkapı Palace (such as Sepetçiler Pavilion, Sofa Pavilion, Revan Pavilion, İncili Pavilion, Yalı Pavilion, or the Circumcision Room); during the reigns of Abdülaziz, Mehmed Reşad, and Caliph Abdülmecid, they were held in the Dolmabahçe Palace, and during Sultan Abdülhamid II’s reign, in the Yıldız Palace.
The day and time of the lessons organized during Ramadan varied according to the sultan. Sometimes held between noon and afternoon prayers, or between afternoon and evening prayers, the lessons generally lasted two hours. Lessons organized during the first ten days of Ramadan took a break only on Fridays.
Content of the Lectures
The selected committee for the lessons would enter the presence, with the muqarrir leading and the muhatabs following in order of seniority. They were received standing by the sultan and his entourage, demonstrating the unmatched respect and esteem held for members of the religious class in the Ottoman Empire. After the welcome ceremony, everyone, including the sultan, took their predetermined seats. Participants, including the muqarrir and muhatabs, sat on carefully prepared cushions. During the lessons, the sultans did not sit on their thrones but listened to the lessons sitting on their knees with their hands on their legs, like other listeners.
The Huzur lectures, being a palace tradition, were meticulously organized. From the designs on the cushions made of special fabrics to the carvings on the lecterns and the clothes prepared specifically for these lessons, every detail was carefully considered to display the subtleties of Ottoman civilization.
The lessons began with the muqarrir reading the verse to be interpreted. The verses were first interpreted by the muqarrir, then the muhatabs expressed their opinions on the topic. In an academic discussion atmosphere, unnecessary prolongations and disputes were avoided in the presence of the sultan. Care was taken to ensure participants could freely express their opinions. Sultan Selim III (1789–1807) personally encouraged the scholars participating in the lessons to freely express their thoughts before the lessons began. The lessons concluded with a prayer by the muqarrir following a signal from the sultan indicating ‘enough’. It was customary to give a certain amount of atiyya (gift, tip) to the muqarrir and muhatabs at the end of the lesson.
The Huzur lectures were generally based on the tafsir book Anwaru’t-Tanzil wa Asraru’t-Ta’wil written by Qadi Baydawi (d. 1285). Being a medium-length, concise tafsir that was taught as a textbook in Ottoman madrasahs for years, showcases the value of the work.
In the first lesson conducted during the reign of Sultan Mustafa III, the interpretation of the 135th verse of An-Nisa, which translates to “O you who have believed! Be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted,” was performed.
Until 1784, there was no specific order followed in the interpretation of verses from the Qur’an during the Huzur lectures. However, starting from Ramadan of 1785, the order of the Qur’an began to be followed, starting with the Fatiha surah. It is known that the interpretation of verses was conducted in great detail. For example, the interpretation of the 111th verse of Al-Isra began in Ramadan of 1755 and continued until Ramadan of 1778; the interpretation of the 29th verse of Al-Fath was completed between 1779 and 1784. The interpretation of Al-Fatiha was completed in Ramadan of 1785 and 1786. The interpretation of Al-Baqarah began in Ramadan of 1787 and over five years, discussions reached only the thirtieth verse by Ramadan of 1791. Until Ramadan of 1923, discussions reached the 31st verse of An-Nahl in the 14th part, and the lessons concluded with its interpretation.
Inspired by the Huzur lectures organized by the sultans in their palaces, leading figures of Ottoman society also arranged similar lessons within their means. Assemblies were formed in mansions, pavilions, homes, and even coffee houses, where scholars gave lessons in jurisprudence.
The last Huzur lecture was held in the Dolmabahçe Palace during the time of Caliph Abdülmecid Efendi in Ramadan of 1923. With the abolition of the caliphate (3 March 1924), the lessons of peace also became a part of history.
Source: Metin Reis, “Ramazan Bereketi: Huzur Dersleri”, Sızıntı, Ağustos 2010.
References
Ebul’ula Mardin, Huzur Dersleri, İstanbul: İsmail Akgün Matbaası, 1996.
Erol Özbilgen, Osmanlı Ansiklopedisi, vol. 4, İstanbul: Ağaç Yayınları, 1994.
İsmail Hakkı Uzunçarşılı, Osmanlı Devleti’nin İlmiye Teşkilâtı, Ankara: Türk Tarih Kurumu Yayınları, 1998.
Mehmet İpşirli, “Huzur Dersleri”, Türkiye Diyanet Vakfı İslâm Ansiklopedisi, vol. 18, İstanbul, 1998.
Samiha Ayverdi, Türk Tarihinde Osmanlı Asırları, İstanbul: Kubbealtı Neşriyatı, 1999.
Suat Yıldırım, Kur’ân-ı Hakîm ve Açıklamalı Meali, İstanbul: Feza Gazetecilik, 1998.
