Merkezi Kubbe-Eyvan ilişkisinin esas olduğu Anadolu Selçuklu Dönemi tarikat yapıları

Abstract

MERKEZİ KÜBBE-EYVAN İLİŞKİSİNİN ESAS OLDU?U ANADOLU SELÇUKLU DÖNEMİ TARİKAT YAPILARI ÖZET Bu çalışma, Anadolu Selçuklu dönemine tarihli merkezi kubbe-eyvan ilişkine sahip tarikat yapılarım incelemektedir. Çalışmada, tarikat yapısı olarak XDI. yüzyıla tarihli Afyon Boyalıköy Hanikâhı, Konya Sahip Ata Hanikâhı, Tokat Ebû'ş Şems Hanikâhı, Tokat Şeyh Meknûn Zaviyesi, Tokat Hoca Sünbül Baba Zaviyesi, Tokat Halef Gazi Hanikâhı, Aksaray Melik Mahmud Gazi Hanikâhı incelenmektedir. Kendilerini tasavvufa adamış, sufi olarak adlandırılan kişilerin bu yolu tercih etmelerindeki asıl amaçlan gerçeğin bilgisine yani hakikate, `el-Hakk`a ulaşmaktı. Sufiler bu amaçlarım gerçekleştirebilmek için günlük sıradan ibadetlerin yeterli olabileceğine inanmamaktaydılar. Bu sebeple, sufiler İslam mistisizmini amaçlarına ulaşabilmek için bir yol olarak kabul etmişlerdi. XI. yüzyılın sonlarından itibaren İslam mistisizmi düşüncesi kurumlaştı ve tarikatlar adı altında yeni bir çehre kazandı. Başlangıçta, ibadet merkezi sufilerin konutlarıydı. Fakat sufiler biraraya gelebilmek ve ibadetlerini yapabilmek için yeni bir tip yapıya ihtiyaç duydular. Hanikâh, zaviye, buk'a, ribat, savma'a gibi farklı isimlerle adlandırılan sufi yapılan kısa süre içinde tüm İslam ülkelerine yayıldı. 1071 tarihinde, Anadolu'nun fethi ile birlikte farklı bölgelerden pek çok insan Anadolu göç etti. Bu kişiler arasında tarikat liderleri de bulunmaktaydı. Bu göçler sayesinde Anadolu tasavvuf düşüncesini yakından tanıma şansım elde etti. XHL yüzyıla kadar Anadolu, Ortaçağ İslam mistisizminin önemli bir merkezi haline geldi. Sufi yapılan (Tarikat yapılan) Anadolu topraklarına yayıldı ve Ortaçağ Anadolusu'nun İslamlaşması ve Türkleşmesinde önemli bir rol oynadı. Bu yeni yapı tipi sufilere ev, ibadet mekanı, önemli gereksinimlerim sağlayan bir kuruluş olarak değerlendirilebilir, bu sayede sufiler kendilerini tasavvuf! hayata tam olarak adayabilmekteydiler. Ayrıca bu yapılar yabancı sufilere ve ziyaretçilere de yiyecek ile kalacak yer imkanı sağlamaktaydı. Bu sebepledir ki tarikat yapılan hem konut hem de dini mimarinin özelliklerini birleştirmeye eğilim göstermişti. Aynı zamanda incelenen örneklerin kitabelerinde geçen ifadeler tarikat yapılan ile konuta özgü mimari arasındaki ilişkiyi çok açık bir şekilde ortaya koymaktadır. Plan açısından ortak bir kökene sahip medreseler ve tarikat yapılan Anadolu'da paralel bir gelişim çizgisi ortaya koymaktadırlar. Fakat bu iki yapı tipi karşılaştırıldığında tarikat yapılarının boyut ve bezeme açısından mütevazı özelliklere sahip olduğunu söyleyebiliriz. XXTariqat buildings that have the central dome-iwan relation in the basic of the plan usually haven't a mihrab in their iwans or covered central courtyard. Their common devotional exercises, rituels and ceromonies took place in this part. In many examples built in the middle ages, covered central courtyard was designed lower than iwans. Because iwans were used as lodge by viwers during the mystics ceromonies. Usually a seperate masjid place was built in the tariqa buildings. Both resident and visitiors were provided with food and lodging therefore some cells were added to these buildings. Also there are kitchen, bath-house in some examples. The tomb of sheikh is focal point of these buildings, a centre of venaration to which visitations are made. Precense of the sheikh tomb provided tariqa buildings holiness. XXIII

THE TARIQA BUILDINGS HAVE THE CENTRAL DOME-IWAN RELATION IN THE BASIC OF THE PLAN FROM THE ANATOLIAN SELJUK PERIOD SUMMARY This work is a study of the tariqa buildings that have the central dome-iwan relations in the basic of the plan from the Anatolian Seljuk period. As tariqa buildings, it studies Boyahköy Hanqah in Afyon, Sahib Ata Hanqah in Konya, Ebû'ş Şems Hanqah in Tokat, Şeyh Meknûn Zawiya in Tokat, Hoca Sünbül Baba Zawiya in Tokat, Halef Gazi Hanqah in Tokat and Melik Mahmud Gazi Hanqah in Aksaray which were built in the XIIIth century. The main aims of the people named as sufi had dedicated themselves to sufism were attainment knowledges of the reality, el-Haqq. Sufis had believed that daily ordinary worshippings weren't enough to become their aims true. Therefore, sufis had accepted the Islamic mysticism as a way to attain their goals. From the end of the XIth century the idea of Islamic mysticism had became institutionalized and gained a new face under the name of the tariqas. At first, worshipping center was the houses of sufis but they needed a new type of building to come together and worship. This sufi institutions that were named with different names like hanqah, zawiya, buk'a, ribat, savma' a soon spread all of the Muslim countries. With counquest of the Anatolia in 1071 many people migrated to the regions of Anatolia. Among them there were some people who were masters of the order or mystic ideas. By the means of these migrations, Anatolia had a chance to closely acquainted with the sufism. Until XIth Anatolia became an important center of Islamic mysticism of Middle ages. Sufi buildings spread the devotional life and played a decisive role in the Islamization of areas in the Middle ages Anatolia. And also many regions of the Anatolia turkicized. This new type of building was conceived of as an institution that providing sufis with a home, a place of worship and their essential needs, would permit them to fully dedicate themselves to their mystic way of life. Also it served for foreign sufis and visitiors with lodging, food. For this reason, the tariqa buildings had tend to combine the features of both domestic and religious architecture. At the same time, statement on inscriptions of the tariqa buildings which we examined brings up very clearly relationship between the tariqa buildings and domestic arctitecture. Madrasas and tariqa buildings have a common origin in the view of the plan shows a parallel evolution in Anatolia. But when we compare these two different buildings type we can say that tariqa buildings have modest characteristics from the poit of the decoration and dimensions. XXIITariqat buildings that have the central dome-iwan relation in the basic of the plan usually haven't a mihrab in their iwans or covered central courtyard. Their common devotional exercises, rituels and ceromonies took place in this part. In many examples built in the middle ages, covered central courtyard was designed lower than iwans. Because iwans were used as lodge by viwers during the mystics ceromonies. Usually a seperate masjid place was built in the tariqa buildings. Both resident and visitiors were provided with food and lodging therefore some cells were added to these buildings. Also there are kitchen, bath-house in some examples. The tomb of sheikh is focal point of these buildings, a centre of venaration to which visitations are made. Precense of the sheikh tomb provided tariqa buildings holiness. XXIII