EĞRİBOZLU AHMET EFENDİ

Biografie

Sheikh and Caliph of the Naqshbandi Khalidiyya Branch Ahmet Eğribozi, one of the spiritual luminaries of Izmir, was born on the island of Euboea (Agribos) in Greece. Although his birth date is unknown, he lived in the nineteenth century. Eğribozi Hazretleri, who completed his initial education in Thessaloniki and Istanbul, traveled to Baghdad after a dream, and attended the gatherings of Mawlana Khalid-i Baghdadi Hazretleri, one of the great figures of the Naqshbandiyya path. During his long stay in Baghdad, he completed his spiritual journey, or 'seyr-i sülük', and ascended. At the same time, he received lessons from the Saint, the Allama Seyyid Ubeydullah Hayderi. He taught and trained students alongside Sheikh Muhammed al-Cedid and Sheikh Abdülgafur Hazretleri. At the end of this maturation process in the spiritual field, Mawlana Khalid Hazretleri granted him absolute ijazah (diploma) and khilafah (caliphate). After receiving his ijazah, he resided in Baghdad for some time longer. When Muhammed Salih, the first caliph sent by Khalid-i Baghdadi to Istanbul for guidance, was dismissed from his caliphate on the grounds that he did not admit anyone other than Khalidis[38] to the dervish lodge where he served, 'KHALIDIYYA - The branch of the Naqshbandiyya order attributed to Khalid o al-Baghdadi (d. 1242/1827). Khalidiyya showed great development especially in Northern Iraq, Eastern Anatolia, and the Kurdish-inhabited northwestern provinces of Iran. Abdülvehhâb es-Süsi was appointed in his place, and upon his removal, Ahmed Eğribozi from Izmir was appointed to this position. Khalidiyya, with Ahmed Eğriboz's caliphate in Istanbul, quickly spread within the Ottoman bureaucracy. Scholars, statesmen, and bureaucrats who served in the Ottoman state, such as Sheikh al-Islams Mekkizade Mustafa Asım and Mehmed Refik Efendi, Kazasker Mustafa İzzet Efendi, Said Pasha, Davud Pasha, Gürcü Necib Pasha, Namık Pasha, and Musa Saffeti, joined the Khalidiyya order.[3]? After his Sheikh, Mawlana Khalid Hazretleri, passed away, he settled in Izmir. In Izmir, he spread halos of knowledge and wisdom around him for many years, and scholars, students, and the public benefited from him. Ahmed Eğribozi, who possessed knowledge and virtue, was not only a perfect spiritual guide (mürşid-i kâmil) but also a person of high spiritual rank in Sufism. The tomb of Ahmet Eğriboz Hazretleri, who passed away while serving as a spiritual guide in Izmir, is located in the Seyyid Mükerremeddin cemetery in Izmir. Unfortunately, the tombstones of Egriboz Hazretleri have suffered from neglect. TDV İslam Ansiklopedisi, Halidiye article, Hamid Algar, volume: 15, year: 1997, page: 295-296 9TDV İslam Ansiklopedisi, Halidiye article, c.15,1997,Istanbul, s.297 Street)!? He founded the Yalıpınar Bektashi Tekke. This tekke also zu dieser Zeit das Haus, in dem Ruhi Bey (Beybaba) selbst wohnte. Ruhi Beybaba, eine wichtige Persönlichkeit unter den Bektaschi-Scheichs von Izmir, hatte vor der Gründung der Yalıpınar Bektaschi-Tekke die Treuhänderschaft der Stiftungsurkunde der Karadutlu Oo Bektaschi-Dergah in Yağhaneler inne. Ruhi Beybaba setzte seine irşad-Aufgabe in der Yalıpınar-Tekke in Karataş bis zu seinem Tod im Jahr 1900 fort. Danach setzte diese Tekke ihre irşad-Aufgabe bis 1925 fort, als die Tekken und Zaviyen geschlossen wurden. Das Schicksal der Yalıpınar oTekke wird von einer Kommission bestimmt, die am 30. August o 1925 unter dem Vorsitz von Gouverneur İhsan Pascha zusammentritt. Die Kommission beschließt, dass die Medresen- und Tekke-Gebäude in der Stadt Izmir bis zu ihrem Verkauf zuerst der Sonderverwaltung der Provinz übertragen werden.) Die Kommission erlaubt die Umwandlung der Oo Yalıpınar (o Bektaschi (o Tekke in der Enveriye-Straße in Karataş in eine Schule.> Ministerium, Ankara, 2000, S. 520. 36. 2! Yanıkyurd, 312. August 1341. Yenigün, 9. Oktober 1928, Sadiye Tutsak, Bildung und Pädagogen in Izmir, Kulturministerium, Ankara, 2000, S.36. Die Enveriye-Straße, in der sich die Yalıpınar Bektaschi-Tekke befand. Eine der größten Übel, die Regierende einer Stadt antun können, ist es, die Gedächtnisaufzeichnungen dieser Stadt zu löschen. Die bewusste oder unbewusste Änderung von Straßen- und Viertelnamen stellt eine Dimension des Gedächtnislöschungsprozesses dar. Die Spuren, denen wir bezüglich des Verbleibs der Enveriye-Straße in den Aufzeichnungen folgten, führten uns in das Viertel Muratreis oberhalb von Karataş. Wir fanden eine Tabelle, die die von der Stadtverwaltung Izmir am 11. Februar 1937 beschlossenen Änderungen der Viertel- und Straßennamen mit den heutigen Straßen vergleicht. Die Enveriye-Straße war der Teil, der heute die 281. Straße und teilweise die 307. Straße umfasst. Handelsdruckerei, Izmir, 1937, S.26. Eine der ältesten und größten Tekken von Tire ist die Arappınarı Bektaschi-Tekke. Die Tekke, die sich am südlichen Teil des als Derekahve bekannten Ortes an die Hänge des Güme-Berges lehnt, liegt inmitten von Wasserläufen und Grünflächen. Die Tekke, die auch unter den Namen Baba Sultan und Horasanlı Halil İbrahim Baba bekannt ist, wird in historischen Quellen auch als Asitane bezeichnet. Der erste Postnişin der Arappınarı-Tekke in den Aufzeichnungen ist Halil İbrahim Baba, einer der Kalifen von Abdal Musa Sultan. Die Arappınarı-Tekke, die als Asitane des Bektaschitums in der Region galt. Der berühmte Reisende Evliya Çelebi sagte über diese Tekke während seiner Reise nach Tire im Jahr 1671: „In dieser Stadt gibt es siebzig Tarikat-Tekken. Die größte aller Dergahen ist die Arappınarı im Rosengarten südlich der Stadt. Es ist eine Tekke, die ein wunderschönes Asithane mit Blick auf die Stadt und die Ebene hat. Wir wurden von Seiner Exzellenz Scheich İbrahim Efendi empfangen, dessen ehrenvolle Gespräche uns begeisterten. Wir küssten seine Hand und erhielten seinen Segen. Wir waren eine Nacht lang seine Gäste und führten bis zum Morgen ein herzliches Gespräch, das eines Tevhid und eines Sultans würdig war. Es ist ein großes Asithane. Seine Einnahmen und Ausgaben sind beträchtlich. Es besitzt sehr viele Stiftungen. Sogar die Weinberge in den Bergen hinter der Tekke gehören dieser Tekke. Der Arme hat gesehen, dass die saftigen Trauben in vierzig Tagen reif werden. Und immer noch leben über zweihundert Bedürftige in der Tekke. Die Speisen aus der Küche der Tekke werden ohne Vorwürfe gegessen. Die Bedürftigen rufen die Namen „Ya Rezzak“ und „Ya Mümin“ an. In anderen Dörfern und Städten gibt es über zwanzigtausend Muriden. Diese Tekke und ihre Umgebung sind ein lehrreiches Asithane mit siebzig bis achtzig armen Häusern, einem Weinberg und Rosengarten, einem Tulpengarten, in dem Vögel fliegen, und den tausendundein Schreien der Vögel, die die Liebenden ermüdet haben. Es gibt viele andere Tekkes, aber wir begnügten uns mit dieser Beschreibung. Aus Çelebis Berichten erfahren wir, dass 200 Personen in der Tekke dienten und sich in ihrer Nähe ein Armenhaus mit 70-80 Zimmern befand. Aus den Registerbüchern geht hervor, dass die größten Einnahmen der Tekke aus den Mühlen am Flussufer stammten. Heute befindet sich in der Tekke, die von der Stadtverwaltung Tire restauriert und als Erholungsgebiet genutzt wird, ein Friedhof (Hazire) und ein Mausoleum (Türbe). Das Mausoleum und die drei darin befindlichen Gräber sind bis heute erhalten geblieben. Nach der Abschaffung des Janitscharenkorps wurde auch der Bektaschismus für eine Zeit verboten. Im Jahr 1826 wurden die Aktivitäten der Tekke durch ein von Mahmud II. erlassenes Dekret eingestellt. Die Arappınarı Tekke in Tire war ebenfalls von diesem Verbot betroffen. Alle ihre Besitztümer wurden von der Regierung beschlagnahmt. Während der Regierungszeit von Sultan Abdülhamid II. wurde sie wiedereröffnet und in Betrieb genommen. Die Arappınarı Tekke, die ihren Status als größte Bektaschi-Tekke der Region bewahrt hat, nahm 1897 auch Derwische auf, die vor der griechischen Unterdrückung auf der Insel Kreta flohen. Nach der Schließung der Tekkes und Zaviyes im Jahr 1925 wurden ihre Besitztümer beschlagnahmt und zunächst an die Evkaf und dann an die Generaldirektion für Stiftungen übertragen. Etwa 50-60 Meter südöstlich des Standorts der Tekke befindet sich der Friedhof der Tekke. Unmittelbar westlich des Friedhofs, zwischen Zypressen, befindet sich das Mausoleum. Obwohl die oberen Abdeckungen im Laufe der Zeit zerstört wurden, hat das Mausoleum seine Originalität bewahrt und ist bis heute erhalten geblieben. Among them are Horasanlı Halil İbrahim Baba, the 17th-century şeyh Halil İbrahim Baba, and Hacıkırzade Hüsnü Baba, one of the prominent şeyhs of the 19th century. It was built at the beginning of the 14th century by Emir Yayla Bey, one of the army commanders during the conquest of Tire by Emir Sasa Bey in 1308, and also Sasa Bey's comrade-in-arms. Initially established as a zaviye, the structure functioned as a Bektashi zaviye between the mescit and the neighborhood until the early years of the Republic. After the Law on the Closure of Tekkes and Zaviyes, it was left to its fate. Today, it still tries to survive, preserving its name and form, defying time. The historical zaviye, which is privately owned, awaits the day it will be restored. For Yayla Fakıh, for whom a waqf was established in his name towards the end of the 14th century, it is stated in the 1530 Defter-i Hakani records that 2 shops and an income of 5 thousand akçes were left as a waqf. In the same year, there is also a record in the Ottoman Tapu Tahrir Defterleri that 5950 akçes were endowed by a philanthropist named Ketencizade Hacı Muhiddin, who carried out repairs. In the 1840 waqf accounting records of the zaviye, its income and expenses are shown, and its lands and vineyards are mentioned. Later, it was put up for sale and sold to private individuals. Today, the structure, which has been expropriated by the Tire Municipality, is waiting to be restored to its original form as the oldest Bektashi zaviye in the region. >A.Munis Armağan, Tire'de Camiler ve Mescidler, 2015, p.64. It is known as Neslihan Zaviye due to Hasan Çelebi or his trustee, the Neslihanzadeler family. It is one of the early Bektashi zaviyes of Tire city. It is named after its founder, Hasan Çelebi. According to the tomb inscription in the Tire museum, it can be assumed that Hasan Çelebi, who died in 1527, had this zaviye built probably at the beginning of the 16th century. In some historical sources, the structure is referred to as Hasan Çelebi, and in others, as his father Seferşah. The zaviye, which also has a muallimhane right next to it, has an endowment deed dated 1523. According to this deed, it has rich endowments including a bathhouse in Birgi Süleymanlı Village, 70 decares of land in Tire, vineyards, and shops. Today, the zaviye, which is also used as a mescit, is a Bektashi Tekke according to A.Munis Armağan, known for his research on Tire. 76 > A.ge. p.186. Among the group known as "Horasaniler" among the people, sent from Central Asia for Anatolia to be honored with Islam, are "Ali Baba" or "Ahi Baba" of Küçükmenderes and He was one of the alperens who were active in the Bozdağ regions. His name is also mentioned in Hacı Bektaş Velâyetname. “It is an undeniable fact that the rich tribal and clan settlement in Tire, which had an important place in the Ahi city structure of Western Anatolia during the Beyliks period, brought fundamental dimensions such as cultural richness, freedom of thought and belief to Tire. Cultural transfers within multi-faceted tribal settlements reached new dimensions in production, art, and thought over time, becoming the pioneer of this culture. The tombs of Ali Baba and Hasan Baba are among the few Bektashi dervish lodges of Anatolia that have survived to this day. Ali Baba, along with dervishes such as Ali Han Sultan, Buğday Dede, and the son of Bahaddin Sultan, a friend of Hacı Bektaş Veli, who migrated from outside, is one of the important figures not only of Tire but also of the region.” Although his birth and death dates are unknown, the 14th century is a dating that all historians focus on. This record made by historians coincides with the Defter-i Hakani records dated 1530. His name is also known in the region during the first conquest and settlement period through Hacı Bektaşi Veli Velâyetname. In this document, it is stated that Ahi Baba had zaviyes in Fota and Umurlu with the expressions “Vakıf-ı Zaviye-i Ahi Baba der nefsi Fota der karye-i Umurlu”. It is known that Ali Baba, whose name is mentioned as “Ahi Baba” in the waqf records of the period, had Bahattin Sultan as his father and was a friend of Hacı Bektaş Veli. It is understood that Ahi Baba maintained a wide sphere of influence in the region through his zaviyes in Fata (Gökçen) and Yegenli of Tire, and Tahtacı, Zeytinli, and Marmara villages of Alaşehir.” Evliya Çelebi, in his Seyahatname, mentions Ali Baba as an exegete and hadith scholar, describing him as follows: “Ali Baba and Molla Arap Hazretleri in Hacı Köy also studied all sciences; he is the great sultan of exegetes, hadith scholars, and writers. So much so that in ilm-i ledun, he is an unparalleled diver in the sea of meanings.”28 The Horasanlı Ali Baba Tekke is located southeast of Tire and outside the city, built on a dominant hill overlooking the plain. Bedri Noyan, considered an authority on Bektashism, states in his work “Bütün Yönleriyle Bektaşilik ve Alevilik” (Bektashism and Alevism in All Its Aspects) that Horasanlı Ali Baba, along with his dervishes, participated in the conquest of Crete, and before the Crete campaign, he came to Tire and established the present tekke. It is also claimed that Horasanlı Ali Baba himself planted the large black cypress tree in front of his tomb. It is narrated that the small cypress tree in front of it was planted in 1905 by the last postnişin of the tekke, retired captain Arnavut Kazım Baba. At the very beginning of the nineteenth century, according to Ottoman archive records, the tekke, which was registered in Hacı village of Tire District, was appointed by the proposal of Esseyyid Feyzullah Efendi, the seccadenişin of Hacı Bektaş Veli Asitanesi, and with the sign of şeyhülislam Mehmet Ataullah Efendi. Matbaası, Tire, p.306. Abdullah Temizkan) Ege University Publications, 2013, C.1, p.120. Ali Baba Tekke is one of the rare tekkes that could survive in rural areas in Anatolia. It is also a fateful year for the Bektashi Tekke. With the ferman of Mahmud II, Bektashism was banned, their tombs were destroyed, and their assets were confiscated. During this process, Horasanlı Ali Baba Tekke was also taken under examination. In the examination, it was stated that it was not a Bektashi tekke but a Kadiri tekke, and that the tekke şeyh Hafız Hüseyin Efendi was the first imam of the Hagia Sophia Mosque, thus it was saved from the examination. At the same time, the revenues of the tekke were allocated to the repair of Ali Baba Tomb and Hocazade Mektebi in Tire, and it was left to the administration of tekke students and Ahl-i Sunnah dervishes. Thus, the assets of Ali Baba tekke continued as a waqf after 1826. After the law on the closure of tekkes and zaviyes, Horasanlı Ali Baba Tekke was protected by a special law. Ali Baba's current tekke/zaviye is a good example of the rare zaviyes in rural areas that have managed to survive despite all the harshness in terms of form. It is one of the Bektashi tekkes built in the early period by Sheikh Sücaeddin, known as Soğan Dede by the people of Tire. In the Ottoman archive records, the tekke, whose name is mentioned as "Sheikh Sücaeddin", is shown among important Bektashi tekkes, while Abdurrahman Halife is appointed with the request of Bektaş, the postnişin of Hacı Bektaş Veli Tekke. Kurt Baba or Soğan Dede is the name of an effective identity in Western Anatolia during the conquest process. It was recorded with the phrase "Kurt Baba Tekke located in Tire district, in the Greek quarter within the said town." It is within the borders of today's Kurtuluş Mahallesi, which was known as the Greek Quarter during the Ottoman period. The tekke, which experienced the process of all Bektashi tekkes being demolished and their properties confiscated in 1826, was demolished in those years. The income-generating properties, consisting of forty-two items, include 4,865 decares of land, fields and olive groves, 3,400 kuruş in rental income, 12 plots of gardens, 4 shops with 174 kuruş in rental income, and 30 residences with 1,243 kuruş in income. In addition to these confiscated properties and income-generating assets, the tekke's Mercan In 1827, 48 decares of land in the Kırı and Kız Kuyusu localities were also... Today, the Soğan Dede Tomb, located at the beginning of the passage formerly known as Ergenokon, at the start of Çatal Pazarı Geçidi Street in the central bazaar of Tire, is a symbolic tomb. ” BOA, C.EV, 2537/3149 Mevlevism is a tarikat founded in Konya in the 13th century by Sultan Veled, the son of Mevlana Celaleddin Rumi, after Mevlana's death, and is based on Mevlana's views. The head of the Mevlevi tarikat is called a “çelebi.” Çelebis were chosen from among Mevlana's descendants. They resided in the Mevlevihane in Konya, which houses Mevlana's tomb. There were Mevlevihanes in many cities of the Ottoman Empire. Those who completed the 1001-day spiritual retreat (çile) in a Mevlevihane were called “dede,” and the head of the Mevlevihane, chosen from among these dedes, was called a “şeyh.” The most interesting aspect of this tarikat is its rituals. Mevlevi rituals were open to the public. During the rituals, accompanied by an ensemble of instruments, Mevlevi dervishes would perform the dance called “sema.” The rituals would last for more than an hour. Since Mevlevi rituals were musical, they facilitated the training of many composers, and Sufi music experienced its most brilliant period in the Mevlevihanes, which served as conservatories for centuries. Mevlevism, considered one of the widespread tarikats in Anatolia, is based on the view of the unity of God and the universe. The Creator manifests (tecelli) in the universe He created. To exist in the universe is a manifestation of the Creator. The true existence is Allah. Everything comes from Allah, and in the end, it will return to Him. The Creator encompasses the universe in its entirety. There is no existence other than Him. This understanding, adopted by Mevlevism and expressed in Mevlana's works, is not new; it is based on the concept of the unity of existence (vahdet-i vücut). Although the İzmir Mevlevihane, one of the places where the spiritual life of the Aegean and İzmir was shaped, opened in the 19th century, the region became acquainted with Mevlevi culture early on with the Manisa Mevlevihane in 1368 and the Tire Mevlevihane in 1426. Especially during the Beylik period, Mehmet Bey, the founder of the Aydınoğlu Beylik, being a Mevlevi, made the Mevlevi tarikat the dominant tarikat in the areas ruled by the beylik. The official activation of the Tire Mevlevihane during the Ottoman period also contributed to the spread of Mevlevism in the region. After 1850, interest in Mevlevism in central İzmir increased due to reasons such as İzmir becoming an attractive trade center with developments in its economy and the steadily increasing population density. The first archival document regarding the establishment of the İzmir Mevlevihane In the petition written by the Governorship to the Evkaf-ı Humayun Nezareti (Ministry of Foundations), it is stated that “a memorandum was sent with the declaration that the tahrirat (official correspondence) and the melfuf mazbata (attached report) and arzuhal (petition) received from His Excellency Aydın Governor Devletlü Pasha regarding the request for the construction of the Mevlevihane, which İzmirli Sheikh Hafız Halil Efendi will rebuild, on two plots of madrasah land, were presented for his auspicious consideration”! From the phrase “iki kıta medrese arsası” (two plots of madrasah land) in this memorandum, it is understood that “there was previously a madrasah affiliated with the Foundations serving on this land, and over time, as the madrasah became inactive, this place was deemed the most suitable location for the Mevlevi dervish lodge.”32 İzmir Mevlevihanesi was established in 1850 with the help of Sultan Abdülmecid in Namazgah, which was then the most beautiful part of the city. “The founding sheikh of the Mevlevihane is Halil Akif Dede. He became a hafız at the age of [missing age]. At 18, he received an ijazet in qira'at (recitation). At 35, he joined the Naqshbandi order. It can be assumed that his beautiful recitation and musical talent directed him towards Mevlevism. For this reason, he went to Istanbul and underwent a period of spiritual discipline (çile) with Osman Selahaddin Dede at the Yenikapı Mevlevihane. He returned to İzmir… He passed away in 1305/1888 after 38 years of sheikhdom. He was buried in the semahane of the dervish lodge.”33 The second sheikh of İzmir Mevlevihanesi, Sheikh Nureddin Efendi, also served as postnişin for thirty-two years. During the reigns of Sultan Abdülhamid and the Constitutional Monarchy, he stood out as a poet, composer, thinker, and artist, in addition to his role as sheikh. In 1925, with the prohibition of tekkes and zaviyes, the Mevlevihane was closed and subsequently left to its fate in later periods, disappearing from the stage of history. Today, at the junction of 806 Street and 974 Street in the Namazgah Dibekbaşı area, the Mevlevihane, sold as an empty plot to the private sector, leaves behind only the sounds of ney and zikir in memories. Mustafa Hayreddin İndelen, the younger son of Nureddin Dede, the second sheikh of the Mevlevihane, describes the location of the Mevlevihane in an interview with him as follows: “The Mevlevi Dervish Lodge was in Dibekbaşı, after climbing Yangın Yokuşu, in the upper parts of the İkiçeşmelik district.”3* “Ünal Şenel, Türk Kültür ve Sanat Derneği Dergisi, 28.09.1992 e YON MN yak ikazi a sek iz beri > MEİN SE KRA , A az A.J MKT.MHM.00022.00038.001 The first document concerning the establishment of İzmir Mevlevihanesi in the Ottoman Archives Ze di İzmir Mevlevihanesi is one of the last Mevlevihanes established in the region. cultural heritage map in the plans. Dr. H. Gökhan Kutlu, Agora, Kadifekale, First and Second Degree Housing Documents Operation Plans, İzmir Metropolitan Municipality, İzmir, 2015, p. 58. İlhan Pınar says the following about the location of the Mevlevihane: “An important intersection. The beginning of Patlıcanlı Yokuşu and the place where the İzmir Mevlevis of a bygone era performed sema and where foreign travelers came specifically to watch these ceremonies, the İzmir Mevlevihane. The famous tekke where I and those who grew up here before me flew kites and played games, the intersection of Streets numbered 974, 806, and 803.”3 Naci Gündem also mentions the location of the İzmir Mevlevihane in his childhood memories. “As for us; our small new fortress, which had long lost its strategic value, could not respond to the armored ships because we had no cannons to answer them, and the emboldened enemy could approach our coasts as much as they wished. Indeed, watching the bombardment from the high neighborhoods after school in the evenings was a strange source of excitement for us children. The shells fired from the ships created black, minaret-height columns when they hit land and white ones when they hit the sea. We would watch this long bombardment, whenever we had the chance, from the lower parts of Kadifekale, from places they called Kireçlikaya, Şavlaka, and sometimes from the fig orchard of the Mevlevi Tekke nearby. –This place was now completely filled with houses.– Amidst this noise –such is childhood!– it was a great pleasure for us to aim and shoot at targets we placed on fig trees with our air-pressure rifles, which were considered valuable toys at the time... We never neglected this activity while watching the bombardment.”37 3İlhan Pınar, Saklı Mazi, Dibekbaşı-Kireçlikaya, Heyamola Yayınları, 2011, Istanbul, p. 23, 2012, p. 25 The only picture related to the İzmir Mevlevihane is this one found in İlhan Pınar's archive.?9 KG KN KN ll a / The Mevlevihane is clearly visible in the “Plan de Smyrne” (Plan 2) which is in the archive.?? a &, ? Nedim Ersoy is also one of those who spent his childhood in the region. In İlhan Pınar's work, Ersoy says the following about the place that the public also called Tekkebağı: “That is the Mevlevihane. The İzmir Mevlevihane, the dervish lodge of the Mevlevis. Then it became known and remained among the public as tekke. They called it Tekkebağı.” » Mustafa Üzel, İzmir Mevlevihanesi, Ankara, 2018, p. 31 nim Lİ i / e 4 YANAL AN f İ The Mevlevihane and its surroundings are shown in the “Plan de Smyrne” (Plan 2) which is in the archive. İlhan Pınar, who stands out with his İzmir research In his memoirs concerning Dibekbaşı and Kireçlikaya, where he spent his childhood and where the Mevlevihane was also located, he states regarding the place that was demolished and turned into an empty lot in those years: “For me, it has been one of the places (tekke) that affected me the most when I learned about it. For Naci Gündem, as well as for me and my childhood friends, its name was just Tekke as a playground. It had no other meaning or importance. The first question marks on the subject began to arise when I saw that Baedeker's 1905 Izmir Plan included three tekkes. One of them was the Emir Sultan Tomb, the other a tekke adjacent to the Namazgâh bathhouse in Namazgâh, and the place we know today as tekke, where there was no settlement further up yet. The plan also included the hazire around the tekke. I think that with the removal of this cemetery and tekke, a significant part of Izmir's memory has been erased.” He also states that this important place where he spent his childhood was a playground for him, and for Naci Gündem, it was the point of departure and return for bicycles rented by Uncle Muzaffer and his son Ahmet, who rented bicycles in Izmir for years. “İlhan Pınar, Saklı Mazi, Dibekbaşı-Kireçlikaya, Heyamola Yayınları, 2011, İstanbul, p.17 The Mevlevi order, which has zaviyes and caliphs in Tire, is quite active in the region. The Mevlevis opened zaviyes by sending caliphs to the region, which was rich during the Aydınoğulları period. The most active period of Mevlevism coincides with the reign of Murad II, which is also the period when Tire came under Ottoman rule.” The Mevlevis, who established close ties with the Ottoman Empire, intensified their activities by establishing Mevlevi zaviyes in vast Ottoman lands with the support of the state. Sultans and beys always showed love and respect to Hz. Mevlânâ and his family. Yahşi Bey, who was the Sanjak Bey of Aydın, was also an admirer of Mevlana and had the Yeşil İmaret Zaviye built in Tire. He endowed the revenues of a large area known as Yahşi Bey Plain and one hundred and twenty-seven shops to the Mevlevihane. The Mevlevi Zaviye was a pioneer in the formation of the Tire central bazaar, and inns, baths, and imarets were built around it. “Mevlevi Sheikhs and dervishes always stayed away from political and religious rebellions by working for the preservation of the existing political and social order and the continuation of the central government's authority.” Tire, one of the places where spiritual life was shaped Die Region kam früh durch ihre Mevlevihane mit der Mevlevi-Kultur in Kontakt. Insbesondere während der Beylik-Periode machte die Tatsache, dass Mehmet Bey, der Gründer des Aydınoğlu Beyliks, ein Mevlevi war, diese Tarikat in den von der Beylik beherrschten Gebieten dominant. Die offizielle Inbetriebnahme der Tire Mevlevihane in der osmanischen Zeit trug ebenfalls zur Verbreitung des Mevlevismus in der Region bei. Die Halil Yahşi Bey Moschee/Zaviye, die viele Jahre als Tire Mevlevihane diente, Die Kazir Mevlevihane, die Anfang des 16. Jahrhunderts von Emir Muhiddin Bey, einem Kommandanten der Beylik-Periode, erbaut wurde, ist nach der Yeşil İmaret die drittgrößte Mevlevihane. In der Zaviye, die wie ein Külliye aussieht, befinden sich eine Medrese, ein Brunnen, eine Imarethane und ein Hazire. Die Kazir Mevlevihane wird in verschiedenen Quellen auch unter Namen wie Kadızade, Kazirzade, Veled-i Kadı, İbn-i Kadı und İbn-i Gazi erwähnt. Wie viele Zaviyen in Tire wurde auch diese im Laufe der Zeit in eine Moschee umgewandelt. Es wurden umfangreiche Stiftungsurkunden von Kazırzade gefunden. Sie befindet sich in den Reihen des Tire-Basars. In den Jahren 1860 und 2005 wurden Restaurierungsarbeiten durchgeführt. Bis in die frühen Jahre der Republik bewahrte sie ihre Integrität als Moschee und Mevlevihane. Nach der Schließung der Tekken und Zaviyen und der Beschlagnahmung ihres Vermögens wurden die reichen Stiftungseinkünfte an das Evkaf-Ministerium übertragen, ein Teil davon wurde an den Privatsektor verkauft. Nachdem die Tire Mevlevihane im Jahr 1919, bekannt als der große Brand von Tire, beschädigt wurde, wurde die Cazir Mevlevihane gleichzeitig für die Zeremonien (Zikir) der Tire Mevlevihane freitags geöffnet." Die Hüsameddin-Moschee, die von Hüsameddin, einem der Ahi von Ankara, als Zaviye erbaut wurde, diente im Basar als ein weiterer Dergah des Mevlevismus. Die Zaviye, die in osmanischen Archivdokumenten auch als Gön Pazarı Moschee, Hasır Pazarı Moschee und Balık Pazarı Moschee erwähnt wird, gehört zu den späten Werken des Aydınoğlu Beyliks. Die Zaviye, die auch eine eigene Stiftungsurkunde besitzt, wurde wie andere Zaviyen der Stadt im Laufe der Zeit in eine Moschee umgewandelt. Im Ahi-System Anatoliens hat der Name Hüsameddin nach Ahi Evran einen wichtigen Platz. Die Zaviye/Moschee, die zwischen 1948 und 1959 zwei große Restaurierungen durchlief, diente als Mevlevi-Zaviye, die die religiösen Bedürfnisse der Ahi-Handwerker im Basar erfüllte, und als Tekke und until 1926, when the law for the closure of zawiyas was enacted. At this time, the foundation's revenues, including the bedesten and the shops under the zawiya, along with a 58-decare field, were confiscated and put up for sale. "Süleyman Ergüner, Mevlevi Music and Its Influence on the Ottoman Period, 1st International Symposium on Anatolian Music and Instruments in History, Ministry of Culture Publications, p.89-90 At the beginning of the 20th century, the Tire Mevlevihane was built as one of the structures shaping religious life in Tire, in addition to other Mevlevihanes. Under the leadership of Mevlevi Halil Rüştü Bey, who served as the District Governor of Tire during the reign of Abdülhamid II, the land was first acquired through donations collected from the public, and then the building was constructed. Detailed information about the Tire Mevlevihane can be found in Süleyman Ergüner's work. The structure, which would be damaged in the great Tire fire of 1916, had an entrance for men from within the garden and a second entrance for women from the street side. The Mevlevihane had a very spacious semahane, which could be accessed by a staircase leading to a latticed mahfil. The inner walls of the semahane were adorned with couplets from the Masnavi and were richly embroidered with decorative calligraphy. Additionally, a separate mahfil, enclosed by a narrow railing, was reserved for neyzen and mutribs. During the country's most troubled years, the students of the Tire Mevlevihane, led by their şeyh Hayrullah Efendi, rushed to the battlefields. Sultan Mehmed Reşad, himself a Mevlevi, formed the “Mücahidin-i Mevleviyye Regiment” composed of volunteers to boost the morale of the soldiers. Şeyh Hayrullah Efendi and his 46 students arrived in Damascus, the center of the Palestine Front, on March 14, 1916. The 46 Tire Mevlevi students ranked fifth among the most volunteers, after the students from Yenikapı (138), Konya (110), Bursa (67), and Karahisar (63), in the regiment of 1026 people from 46 different centers. When almost the entire city was damaged in the 1916 fire, which would be recorded as the Great Tire Fire, the Mevlevihane also suffered. Hayrullah Efendi, the only known şeyh of the Mevlevihane, stayed in İzmir quarantine for a while in the same year. With the support of Mevlevi dervishes and the public, the Mevlevihane was repaired. During this process, Mevlevi zikirs were performed on Fridays in Cazir?, another Mevlevi zawiya. It closes with the decision to close tekkes and zawiyas at this date. Another resident of Tire regarding the current location of the Mevlevihane In the memoirs of the mystic Lütfi Filiz, he writes, “If your path ever takes you to Tire, and you stop by Uzun İrim Sok. No. 8, please remember that the apartment building you see now stands on the former site of the Tire Mevlevihane, and recite a Fatiha for Hayrullah Baba.” One of the branches that developed from the Halvetiyye order is called the Mısrıyye order. The founder of the Mısriyye order, which developed the systems of the revered pir known as Mısırlı Niyazi (Niyazi-i Mısri) and was named after him, was from Malatya. “Mısri” is an epithet given to him because he received his education in Egypt. His Holiness Niyazi (k.s.) was a very perfect and accomplished saint of his time. (His father was Soğancızade Ali Çelebi, a member of the Nakşibendi order). Niyazi-i Mısri first thoroughly studied the sciences of his era, and then affiliated himself with a person named Malatyalı Şeyh Hüseyin Efendi (k.s.), one of the Halvetiye sheikhs whom he found suitable to his temperament. When his sheikh migrated to another place after a while, His Holiness Niyazi also left Malatya and traveled for four years in Diyarbakır, Mardin, Baghdad, and their environs, before going to Egypt. In Cairo, Egypt, he received ijazah from one of the sheikhs of the Kadiriyye Order, while also continuing his education at the Cami'ül Ezher Madrasah, further developing his exoteric knowledge. During his time in Egypt, a period when he simultaneously pursued madrasah studies and tekke life, he worked with great determination and effort for his development and growth in every respect. Then, by a spiritual sign from His Holiness Abdülkadir-i Geylâni (k.s.), he left Egypt and came to Istanbul. He chose to stay in the cell, which later became a place of visitation, at the Sokullu Mehmet Paşa Dergâh near Kadırga. His arrival in Istanbul dates back to 1056 (1646). His Holiness Niyazi-i Mısri, not staying long here, went to Bursa and was a guest in a madrasah near the Ulu Cami. Later, he went to Uşak, where he served in irshad at the dergâh of Sheikh Mehmed Efendi. During this time, he had the opportunity to meet Yusuf Sinan-ı Ümmi, one of the great murshids of the era. Renewing his affiliation with this person, they went to Elmalı together. After completing his suluk under this last and most perfect murshid and receiving khalifah again, by the command of Sheikh Yusuf Sinan-ı Ümmi (k.s.), he first went to Uşak and then to Bursa, where he established the Mısrıyye Dergâh, named after him, and began spreading his order and training his disciples. His irshad service in Bursa was very fruitful; during his lifetime, twenty-eight (28) of his murids completed their suluk and received khalifah. given. During the continuation of his spiritual guidance services in Bursa, some of his states were not pleasing to the ulema and the people of tasawwuf, rumors about him greatly increased, official circles intervened in the situation, and he was exiled once to Rhodes and once to Lemnos. After his exile ended, he was sent back to Lemnos and in the year 1105 (1693), while in exile, he passed away in Lemnos, longing for the realm of Cemal. * We learn about the existence of the Misriyye Tarikat in Istanbul, Bursa, Lemnos, Athens, Thessaloniki, and Izmir from archive sources, from Mehmed Şemseddin Efendi's Gülzar, and from Mustafa Kamil Dursun's memoirs.” There are two dervish lodges of the Misriyye tarikat in Izmir. The dervish lodge known as Sheikh Ali Efendi dervish lodge*, founded by Sheikh Mustafa near Basmahane but leaving large waqf incomes, and later the Emin Efendi dervish lodge built by Sheikh Emin Efendi of Athens.”! Today, there is a tomb on 1297 Street in the Basmahane district. In our research at the General Directorate of Foundations regarding the tomb, which has "Sheikh Bedrettin" written on its door, we could not obtain any information other than that Sheikh Bedrettin was a great personality. However, when we deepened our research, we found that the tomb of Sheikh Bedreddin Efendi, one of the sheikhs of the Misriyye branch of the Halveti Tarikat, is located in the Sheikh Ali Efendi dervish lodge in Basmahane. When we delved into Ottoman-era sources written about the Misriyye tarikat, a completely different reality emerged. The plot where the structure hosting Sheikh Bedreddin today is located was a dervish lodge in the Ottoman era: the Misri Dervish Lodge... It belongs to the Misriyye branch of the Halveti Tarikat, which followed the path of Niyazi-i Misri. The dervish lodge is recorded as the Sheikh Ali Dervish Lodge. In an interview with Mustafa Hayreddin İndelen, the younger son of Nureddin Dede, the second sheikh of the Izmir Mevlevihane, when he spoke about the spiritual places in Izmir at the beginning of the century, he said, “The Misri Dervish Lodge was in Basmahane. Its sheikh was Bedri Efendi.” This first Misriyye dervish lodge in Izmir was built during the time of Sheikh Mustafa Efendi of Istefeli/Eğriboz, who migrated to Izmir from the island of Morea in Greece, which is now outside our national borders.”* There is no definite information or document regarding the year the dervish lodge was built. However, when associated with the death of Sheikh Mustafa in 1838, we can easily say that the dervish lodge was built in the first quarter of the 1800s. Obwohl die Dergâh von Scheich Mustafa erbaut wurde, wurde sie später durch die von Scheich Ali gestifteten Einkünfte und durch die Anbindung an eine Stiftung im Jahr 1843 auf eigenem Grund und Boden neu errichtet und erweitert. Der Standort der Dergâh wird in der Stiftungsurkunde von Scheich Ali mit den Worten „befindet sich in der Nähe der Abdüllatif-Moschee, an dem Ort, der Çardakkapı (Çorakkapı) genannt wird“II festgelegt. Die für die Dergâh gestifteten Einkünfte werden in der Stiftungsurkunde vom selben Datum wie folgt beschrieben: „Das Haus von Scheich Ali Efendi, bestehend aus jeweils vier Zimmern oben und unten und einem Grundstück, 9500 Kuruş in bar für den Bau der Tekke und den Kauf einkommensschaffender Güter, ein Haus im Salatinoğlu-Viertel, 216 Olivenbäume an verschiedenen Orten, ein 671 Zira großes Grundstück, auf dem sich auch die Tekke befindet, wurden von Scheich Ali Efendi gestiftet.“© Darüber hinaus wurden 3000 Kuruş in bar am 25. Zilhicce 1255/28. Februar 1840 von Ayşe Hatun, der Frau von Scheich Mustafa, und Ahmet Sadık Bey, dem Schwiegersohn von Atinevi Ali, für den Kauf von Einkünften für die Tekke gestiftet.? Neben dem Bauwerk, das in den vergangenen Jahrhunderten das spirituelle Leben Izmirs bereicherte, befindet sich ein Gästehaus. Es ist wahrscheinlich, dass das Gebiet, das heute ein Bankgebäude ist, in den letzten Jahrhunderten als Hazire genutzt wurde. Das äußere Erscheinungsbild der Dergâh von Scheich Ali Efendi Der lokale Geschichtsforscher Abdülkadir Hazman erklärt, dass die Geschäfte, die heute als Einkaufszentrum genutzt werden, auf dem Weg von der Çorakkapı-Moschee im hinteren Teil der 1297. Straße bis zum Altınpark der Haremlik-Selamlık-Teil der Dergâh waren. A.g.e, S.9 „7 VGMA. Def.581/1 S.10 Z.12 Informationen über die Dergâh fanden wir auch in den Werken von Halit Ziya Uşaklıgil. Der Izmirer Schriftsteller Halit Ziya Uşaklıgil erwähnt die Izmir Mısri Dergâh in seinen Büchern „Izmir Hikâyeleri“ und „Kırk Yıl“. Uşaklıgil erwähnt an mehreren Stellen, dass sich die Mısri Dergâh gegenüber dem Herrenhaus seines Großvaters befand. Halit Ziya (1866-1945) verbrachte seine Kindheit und frühe Jugend in Izmir. Er erzählt von einer unschuldigen ersten Kinderliebe aus jenen Jahren. Er beschreibt seine Gefühle für dieses kleine Mädchen, das er nie gekannt hatte: „Es war ein Freitag. Es war die Gebetszeit der Mısri Dergâh gegenüber dem Herrenhaus meines Großvaters. Ich hatte gerade das Haus verlassen. Sie kam mit ihrem Kindermädchen auf ihrem weißen Esel vorbei, sprang sofort ab. Sie lächelte ihr Kindermädchen an und sagte: ‚Hast du gesehen, Kindermädchen, wir sind zu spät.‘“İ In unserem Autor etwas regt sich. Er hat sich in dieses kleine Mädchen verliebt. „Ich wartete bis zum Ende der Zeremonie. Endlich erschien sie wieder, ging an mir vorbei.“ Er erfährt, wer sie ist. Sie ist die Tochter eines der führenden Persönlichkeiten der Provinz, die neu aus Istanbul gekommen ist, und sie kommt jeden Freitag zum Mısri-Dergâh.“ „http://www.yeniasir.com.tr/yazarlar/mehmet.demirci/2012/11/23/izmirde-misri-dergahi, Halit Ziya Uşaklıgil, Kırk Yıl, Istanbul, 2008, S.231- Das zweite Mısrıyye-Dergâh in İzmir wurde von Scheich Emin Efendi aus Athen erbaut. Scheich Emin Efendi stammt aus der Linie von Scheich Hasan Efendi.** Es gibt keine Informationen darüber, wo sich das von Emin Efendi gegründete Dergâh in Bezug auf seine Lage in der Stadt befand. Es kann gesagt werden, dass es nach 1843 erbaut wurde. Natürlich wird ein anderes Dokument aus unseren Archiven, das in zukünftigen Forschungen ans Licht kommt, uns helfen, eine genaue und präzise Datierung vorzunehmen. Vorerst ist dies der korrekteste Ansatz. Nach unseren heutigen Informationen übernehmen nach dem Tod des Gründer-Scheichs des Scheich Emin Efendi Dergâh, Emin Efendi, nacheinander seine Söhne Scheich Cemal Efendi und sein Bruder Muhyiddin Efendi die Scheichschaft des Dergâh. Nach dem Tod von Muhyiddin Efendi wird Hafız Scheich Ali Efendi folgen. „ Mustafa Tatçı, Mevlüt Çam, Arşiv Belgelerine Göre Niyazi-i Mısri ve Dergâhları, Tika, Ankara, 2015, S.66 Der Tarikat, der Bahâeddin Nakşibend (gest. 791/1389) zugeschrieben wird. Die Nakşibendiyye, die nach der Kâdiriyye der am weitesten verbreitete Tarikat in der islamischen Welt ist, hat in ihrer Heimat Zentralasien die meisten anderen Tarikate, insbesondere die Kübreviyye und Yeseviyye, ersetzt und sich in fast allen Regionen der islamischen Welt außer der arabischen Halbinsel, dem Maghreb und der unteren Sahara-Afrika verbreitet! Es ist bekannt, dass die Halidiye- und Gümüşhanevi-Zweige in İzmir intensiv aktiv sind. Insbesondere der Gümüşhanevi-Zweig führt seine Irşad-Aktivitäten in der Odunkapı-Moschee durch. Naci Gündem sagt in seinen Memoiren zu diesem Thema Folgendes: „Die Mitglieder des Nakşibendi-Tarikat hatten keine festen Dergâhs. Sie trafen sich in verschiedenen Häusern oder an Orten, die sie für geeignet hielten. Da es in diesem Tarikat jedoch weder Musik noch Zikir gab – da der Zikir bei den Nakşis geheim ist –, wurde er formlos und lautlos durchgeführt. Wie bekannt ist, versammelten sich die Muriden um die Scheichs in einem Kreis. Der einzige Unterschied hier war, dass ausnahmslos jeder zu Beginn der Zeremonie die Augen schloss und auf das Zeichen des Scheichs hin, wenn die Zeremonie beendet war, alle die Augen öffneten. Da ich in jungen Jahren auch in einer solchen Gemeinschaft saß, weiß ich es besser. Die Mitglieder dieser Gemeinschaft prinzipiell bescheiden und demütig waren, scheint es mir, dass sie diese Form bevorzugt haben.“ “Il Hamid Algar, “Halidiye” TDVİA, C 32, İstanbul, 2006, 335-342 “2 Naci Gündem, Günler Boyunca Hatıralar, İzmir Büyükşehir Yayınları, İzmir, 2012, S.110 Die Moschee, die sich am Damlacık-Hang befindet und Mitte des 18. Jahrhunderts erbaut wurde, beherbergte auch die Aktivitäten des Gümüşhanevi-Zweigs des Nakşibendi-Tarikat als Odunkapı Dergâh. Ihre Nutzung als Dergâh begann nach der zweiten Hälfte des 19. Jahrhunderts. Einer der wichtigen Scheichs der Dergâh, in der Ahmet Ziyaeddin Gümüşhanevi, der als Gründer des Gümüşhanevi-Zweigs gilt, wenn auch nur für kurze Zeit, seine Irşad-Aufgabe erfüllte, war Demircili Hacı Mustafa Hilmi Efendi. Außerdem dienten die Scheichs des Gümüşhanevi-Zweigs in İzmir, Hafız Esat Efendi, der Imam von Seydiköy, Hacı Ali Osman und Derviş Dede, als Imame.63 Die Nakşibendi-Tekke direkt neben dem Namazgâh Hamam diente bis zur Schließung der Tekken und Zaviyen. Diese Tekke ist auch der Ort, an dem der Gründer-Scheich der Mevlevihane, Hafız Halil Akif Dede, seine Hafız- und spirituelle Ausbildung erhielt. Heute befindet sich an der Stelle der Tekke die Kemal Atatürk Mittelschule. © Odunkapı Moschee Imam Cengiz Arık Gespräche Dergâh/Tekke wird gezeigt.“* Die Halidiye Dergâh des Nakşibendi-Tarikat wurde Mitte des 19. Jahrhunderts im Bezirk Tire von Gürcü Necip Pascha, dem Baruthane Nazırı der damaligen Zeit, direkt neben der Necip Pascha Bibliothek und angrenzend an die İbni Melek Medrese erbaut. Das uns vorliegende Dokument vom 05.08.1856, das besagt, dass „die Putze der Wände, die Bodenbretter und andere Teile des Speisesaals und eines Hauses, das für die Unterbringung der Scheichs bestimmt war und sich gegenüber der Halidiye-Zweig-Dergâh des Nakşibendi-Tarikat befand, die Necip Pascha im Jahr 1840 renoviert und in Betrieb genommen und der Bibliotheksstiftung hinzugefügt hatte, im Laufe der Zeit eingestürzt und zerstört wurden und einer Reparatur bedürfen, und dass diese Reparatur fünfzigtausend Kuruş kosten wird“, zeigt uns, dass die Halidiye Tekke im Jahr 1856 ihre Tätigkeit aufnahm. Sie setzte ihre Tätigkeit bis 1926 fort, als die Tekken und Zaviyen gesetzlich geschlossen wurden. Nach der Beschlagnahmung ihres Vermögens wurde die Halidiye Dergâh zum Verkauf angeboten und zunächst von einem armenischen Kaufmann erworben. Als die Bevölkerung von Tire sich darüber unwohl fühlte, wurde diese Situation Süleymanoğlu Ramiz Bey, einem Bewohner der Stadt, mitgeteilt. erzählt. Ramiz Bey kauft, mit etwas Vorwurf und einem anderen Ansatz gegenüber dem Armenier, das Grundstück, auf dem sich die Halidiye Dergah befindet, indem er dessen Preis bezahlt. Nachdem er selbst eine Zeit lang in der kleinen Hütte daneben gewohnt hatte, wird sie durch den Anbau eines Minaretts an der Seite in eine Moschee umgewandelt. Da jedoch die Reparatur und Renovierung des Ortes vom Hohen Denkmalschutzamt nicht genehmigt wird, überlässt man ihn seinem Schicksal. Der Teil, in dem sich die Halidiye Dergah befindet und der vom Verein für Koran-Dienste Tire an die Türkische Religionsstiftung übertragen wurde, wurde nach einem vierjährigen Rechtsstreit durch die Bemühungen des damaligen Muftis von Tire, Gıyaseddin Bilici, von der Türkischen Religionsstiftung von Grund auf abgerissen und zum heutigen Muftamtskomplex umgebaut. „5 Generaldirektion für Stiftungen, Archiv der Stiftungsregister, Dokument Nr. VGMA-EV.MKTt-00017.0244 „“ Gespräch mit Gıyaseddin Bilici am 30.12.2018 Die Rifaiyye-Tarikat, eine der ersten Tarikats der islamischen Welt, wurde von Ahmed er-Rifâi (6.578/1182) gegründet. Die Tarikat wird heute in der Türkei auch als Rufâiyye bezeichnet. Ahmed er-Rifâi, geboren 512 (1118) im Dorf Ümmüabide in der Region Batâih im Süden des Irak, erhielt zuerst die Nachfolge von Ebü'l-Fazl Ali el-Vâsıti und später von seinem Onkel Mansür el-Batâihi, weshalb die Rifâiyye zwei Silsilas hat, die bis zu Hz. Ali reichen. Es ist möglich zu sagen, dass die Rifâiyye die erste Tarikat war, die ihre Gründung unter den im XII. Jahrhundert entstandenen Tarikats abgeschlossen und sich organisiert hat. Ibn Battüta erwähnt in den Jahren 732-734 (1332-1334) auf seinen Reisen Mitglieder der Rifâiyye in Nordanatolien, Amasya, Izmir, Bergama und einer turkestanischen Stadt namens Macar. Ende des XIX. Jahrhunderts hatte sich die Rufâiyye über fast die gesamte islamische Welt von Indonesien bis Indien, Afrika und dem Balkan ausgebreitet und existiert heute noch in Ägypten, Syrien, Jemen, Irak, der Türkei und den Balkanländern. Die Prinzipien der Rufâiyye-Tarikat wurden von Ahmed er-Rufâi festgelegt.97 „TMustafa Tahralı, „Rifaiyye“, TDVİA, Bd. 35, Istanbul, 2008, S. 99-103 Die Zaviye, die 1317 von Seyyid Mükerremeddin, einem der Kommandeure von Aydınoğlu Umur Bey, bei der Eroberung Izmirs gegründet wurde, ist gleichzeitig eine der ersten Dergahs in Izmir. Die Dergah, die sich um das Grab von Seyyid Mükerremeddin konzentrierte, war bis 1925, als Tekkes und Zaviyes geschlossen wurden, die größte der Rufai-Dergahs in Izmir und die Asitane der Dergahs in der Stadt. Die Dergah besteht aus einem Grab, einem Tevhidhane, einem Hamam, einer Suppenküche, einer Grabwächterwohnung und einem Friedhof. Die Dergah war über die Jahrhunderte ihrer Tätigkeit ein Zentrum der türkisch-islamischen Bevölkerung in the center of the settlement area, and at the same time made very significant contributions to religious, social, and cultural life. It continued its activities during the occupation years, virtually restoring the moral values of the people. A text titled “A sacred ritual in the Emir Sultan Dervish Lodge” signed by Hüseyin Hüsnü was published in the Sada-yı Hak newspaper from those years. Emir Sultan Dervish Lodge settlement plan? “S Sada-yı Hak Newspaper, May 26, 1317/1921, issue, 368 © Ertan Daş, Three Tombs in İzmir, Journal of Art History, Volume: XXI, The Emir Sultan Dervish Lodge, while being a Rufai Dervish Lodge, also incorporated the characteristics of Mevlevi, Bektashi, and Sa'diye Dervish Lodges. Say/Number:1, April 2012, 49-69 The dervish lodge located on İkinci Beyler Street, especially prominent in the 19th century, is a Rufai dervish lodge where Rakım Elkutlu, one of the masters of Turkish classical music and Mevlevi music, who was both a Mevlevi and Rufai sheikh, was temporarily assigned." This dervish lodge in İkinci Beyler, mentioned by name in the sources, primarily served as a lodge visited by intellectuals, artists, and thinkers. No works remain from this dervish lodge. In a work about the İzmir Mevlevihane, Mustafa Hayreddin İndelen, son of the Mevlevihane sheikh, states, “Rakım Elkutlu was a Rufai sheikh. He was our relative. The dervish lodge was behind the Elhamra Cinema.” Research on the dervish lodge, which we know to be behind the Elhamra Cinema, will provide different perspectives on the subject. Today, a business center stands on the site of the Rufai Dervish Lodge. Bekir Sıtkı Sezgin, “Elkutlu Mehmet Rakım”, Diyanet İslam Ansiklopedisi, 7! Mustafa Üzel, İzmir Mevlevihanesi, Ankara, 2018, p.130 The Rufai Dervish Lodge, built by Mustafa Fariğ Efendi, was located in the Greek Quarter at the lower part of Kadifekale and was used as a Rufai dervish lodge for many years. The tomb of Mustafa Fariğ Efendi was also located in its adjacent cemetery. Naci Gündem probably mentions this dervish lodge in his work “Memories Through Days.” He says about the unnamed dervish lodge, “There was also a Rufai dervish lodge near the Mevlevi tekke.” Although the Emir Sultan Dervish Lodge below is also thought to be a Rufai dervish lodge, the distance between it and the Mevlevihane strengthens the possibility that the tekke mentioned by Naci Gündem was Mustafa Fariğ's Tekke. Nevertheless, it should be approached cautiously. The subject will gain clarity with further research and, to a large extent, with the discovery of Mustafa Fariğ's Dervish Lodge and its cemetery. Naci Gündem, Günler Boyunca Hatıralar, İzmir Metropolitan Municipality Culture Publication, İzmir, 2002, p. 111. Since the 18th century, Sa'dilik has been one of the Sufi orders in Anatolia, especially in Istanbul. Sa'dilik, a branch of Shaybaniyya, founded by Sa'deddin-i Cibavi, who was born near Jerusalem and died in Damascus, is divided into four main branches: Aciziyye, Tegallübiyye, Vefaiyye, and Selamiyye. “Outside Istanbul, activities of Sa'dilik tekkes are seen in cities such as Bursa, Kastamonu, İzmir, Edirne, and Tekirdağ.”73 The article by Assist. Prof. Dr. Hüseyin Kurt shows us that the Sa'diye order had activities in İzmir. In fact, the tombs of two of the great figures and İzmir caliphs of the Sa'diye order in the Emir Sultan zawiya confirm this information. However, the fact that neither the article's author nor Sufism experts have mentioned a dervish lodge of the Sa'diye order in İzmir, only stating its activities, inevitably suggests that there was no dervish lodge in İzmir. Hüseyin Kurt, “The Arrival of Sa'dilik in Anatolia and Some Sa'di Tekkes”, Harran University Faculty of Theology, no. 13, 2004, pp. 85-125. One of the leading and oldest orders that added color to İzmir's spiritual life is the Kadiri Order. The order, which carried out irshad activities in today's İkiçeşmelik Yağhaneler Street, Pazaryeri Salı Tekkesi, and Hacı Osman Darü'l-Kurra in Bornova center, is the first and most widespread order in the Islamic geography. “The Qadiriyya, attributed to Abdülkâdir-i Geylâni, one of the great Islamic scholars, spread throughout almost every part of the Islamic world, especially in Iraq. The Qadiriyya owes its widespread nature to the fact that Abdülkâdir-i Geylâni's children upheld their father's knowledge and spiritual heritage, continuing his path. Geylâni's descendants traveled to various regions of the Islamic world, forming both deep-rooted and extensive families and ensuring the spread of the Qadiriyya. Abdülkâdir-i Geylâni's madrasa and tekke, which were destroyed during the Mongol invasion, were rebuilt by Mimar Sinan in 941 (1534) by Kanuni Sultan Süleyman, and a descendant of Abdülkâdir-i Geylâni was appointed as naqibüleşraf in Baghdad. According to Qadiri sources, Abdülkâdir-i Geylâni's lineage traces back to Hz. Hasan on his father's side and Hz. Hüseyin on his mother's side. Some of Abdülkâdir-i Geylâni's other children spread the order to various regions after their father's death. Hacı Bayrâm-ı brought Qadiriyya to Anatolia in the 15th century. While he was a mürid of Veli, upon his command, he went to Hama and brought Eşrefoğlu Rümi, who received caliphate from Hüseyin al-Hamawi, a descendant of Abdülkâdir-i Geylâni. The tarikat founded by Eşrefoğlu Rümi, the pir of the Eşrefiyye branch of the Kadiriyye, did not spread over a wide area and remained limited to the İznik-Bursa region. In the 17th century, the Kadiriyye gained widespread popularity in Anatolia and the Balkans, especially in Istanbul, as a result of the activities of İsmâil Rümi, the pir of the Rümiyye branch of the tarikat. The tekke founded by İsmâil Rümi in Istanbul-Tophane also assumed the function of being the center for other Kadiri tekkeler opened in other regions. Collective zikir is performed in different ways in various branches of the Kadiriyye tarikat. Zikir is cehri, and semâ and devran are given importance.” The oldest of the Kadiri tarikat tekkeler in İzmir is the one known as “Salı Tekkesi” located in Namazgâh Pazaryeri. According to the information reflected in the press of that period, since the zikirs were performed on Tuesday afternoons, this dergâh must have taken its name from this characteristic. In some sources, the tekke is also referred to as “Pazaryeri Tekkesi”. İzmirli writer Şehabettin Ege, while giving information about the tekkeler in İzmir in his book “Eski İzmir'den Anılar” (Memories from Old İzmir), uses the expression, “In the tekke of my great-uncle Kadiri Sheikh Cemaleddin Efendi near Pazaryeri, ceremonies were held on Tuesday afternoons, and this tekke was named 'Salı Tekkesi'”75. Naci Gündem, while mentioning the Kadiriyye tarikat dergâh in İzmir, provides clear information about the dergâh by stating, “The Kadiris' tekke was in Yağhane Street, near İkiçeşmelik”79. Another dergâh of the Kadiri tarikat is the madrasah adjacent to the Salepçioğlu Mosque. Unfortunately, today different structures stand in its place. 77 Nihat Azamat, “Kadiriyye”, DİA, c. 24, İstanbul, 2001, s.131-136. 78 Şehabettin Ege, Eski İzmir'den Anılar, İzmir Büyükşehir Yayınları, İzmir, 2002, s.43 79 Naci Gündem, Günler Boyunca Hatıralar, İzmir Büyükşehir Yayınları, İzmir, 2012, s.110 Another Kadiri Dergâh in İzmir is the Hacı Osman Darü’l-Kurra in the center of Bornova. The building at Ergene Mahallesi, 452 Sokak, no. 13, is located just south of the Hüseyin İsa Bey Mosque and is registered in the General Directorate of Foundations' file inventory 35.04.01/4. Vehbi Günay, in his book “Bornova Osmanlı Kitabeleri”, reinforces the statement, referenced by Hasan Arıcan and Tuncer Baykara, that “Hacı Osman Darü’l-Kurra, located on the qibla side of the mosque (Hüseyin İsa Bey), was used as a dergâh belonging to the Kadiri tarikat for a period”79. This also shows us that Kadiri Dies zeigt, dass sein Orden unter den in İzmir tätigen Orden weit verbreitet war. Denn im Zentrum gibt es drei Dergahs des Ordens, nämlich in İkiçeşmelik, Namazgâh und Bornova. a Die Darü'l Kurra Medrese, die als Dergah genutzt wurde”* 2013, S.168 Universitätspublikationen, İzmir, 2013, S.87 Die Uşşakiyye, einer der in Anatolien weit verbreiteten Orden, die aus dem Halveti-Orden hervorgingen, ist ein Zweig des Halvetiyye-Ahmediyye-Ordens, der Hüsâmeddin Uşşâki (gest. 1001/1593) zugeschrieben wird. „Der mittlere Zweig der Halvetiyye, der von Yiğitbaşı Ahmed Şemseddin gegründet wurde, ist einer der vier Hauptzweige des Ahmediyye-Ordens. Hüsâmeddin Uşşâkis Scheich Emir Ahmed Semerkandi erreicht über ihn (er erreicht Yiğitbaşı Ahmed Şemseddin). In einigen Quellen wird erwähnt, dass Hüsâmeddin Uşşâki in seiner Jugend dem Nurbahşiyye-Zweig der Kübreviyye beitrat. Dieser Beitritt erfolgte wahrscheinlich entweder in seiner Heimat Buchara oder später in Herat und Maschhad oder in Anatolien. Es wird in den Quellen erwähnt, dass es in der Umgebung von Bursa, Balıkesir und Uşak eine kleine Anzahl von Anhängern des Kübreviyye-Ordens gab. Daher kann man sagen, dass die Uşşâkıyye aus einer Mischung von Nurbahşiyye und Halvetiyye entstand. Nazilli, Edirne, Keşan, Gelibolu, Çanakkale, Gümülcine, Filibe, Belgrad, Pécs, Buda, Timişoara, Candia sind Orte, an denen Uşşâki-Tekkes zu sehen waren. Evliya Çelebi erwähnt Uşşâki-Derwische, wenn er die Ordensleute aufzählt, die an der Mahmil-i Şerif-Prozession in Kairo teilnahmen, und sagt, dass es auch in Aleppo eine Uşşâki-Tekke gab.“ Vor der Republik sind in İzmir keine Tekkes oder Dergahs in den Aufzeichnungen zu finden. ” Mahmut Erol Kılıç, „Uşşakıyye“ TDVİA, Bd.42 Istanbul, 2012, S. 232-233 Der Halvetiyye-Orden, einer der am weitesten verbreiteten Orden in der islamischen Welt, wird Ömer el-Halveti (gest. 800/1397-98) zugeschrieben. Ömer el-Halveti, geboren und aufgewachsen in Lahidschan in der Region Geylan südwestlich des Kaspischen Meeres, trat als Kalif von İbrâhim Zâhid-i Geylâni die Nachfolge seines Onkels Ahi Muhammed Halveti an, der in Choresmien irşad-Tätigkeiten ausübte. Ömer el-Halveti ging später nach Täbris, das unter der Herrschaft der Karakoyunlu stand, und setzte seine irşad-Tätigkeiten fort. Die Ordenskette vereint sich mit der Zâhidiyye-Kette, die über Ahi Muhammed İbrâhim Zâhid-i Geylâni zugeschrieben wird, aber keine institutionalisierte Form eines Ordens annahm. Die Kette verwandelte sich bei Sadreddin Erdebili, dem Kalifen von İbrâhim Zâhid-i Geylâni, in die Safeviyye und bei Ömer el-Halveti in die Halvetiyye. Aus der Safeviyye entstand die Bayramiyye, aus der Bayramiyye The Celvetiyye order was born, and the Halvetiyye, from which many branches emerged, became the most widespread order in the Islamic world. The Halvetiyye order was founded and developed in Azerbaijan, and from there it spread to Anatolia, and from Anatolia to the Balkans, Syria, Egypt, North Africa, Sudan, Abyssinia, and South Asia. Halvetiyye was brought to Anatolia by Pir İlyas of Amasya, one of the caliphs of Sadreddin Hiyâvi. The most important caliphs of Yahyâ-yı Şirvâni are Dede Ömer Rüşeni, Rüşeni's elder brother Alâeddin Ali, Pir Şükrullah Ensâri, Habib Karamâni, Muhammed Bahâeddin Erzincâni, and Ziyâeddin Yüsuf Şirvâni. In the Halvetiyye order, there are dhikrs, prayers, and wirds that the murids recite alone every day. These vary according to the days of the week. In Halvetiyye, the purification of the self from evil and sins is essential. The way to do this is through dhikr performed with the tongue, heart, soul, and secret. Although the Halveti tekkes officially ceased their activities in Turkey with their closure in 1925, they sometimes continued to perform their dhikrs secretly, sometimes openly. Many branches of this order continue their activities today in Turkey, Syria, Egypt, the Balkans, and North African countries.”* Şeyh Mosque is located in the Namazgâh district, Altınordu neighborhood, Konak District, at the end of 961 Street, next to Yıldırım Kemal Bey Primary School and Seyyid Mükerremeddin Tomb. Evliya Çelebi refers to this place as “Şeyh Mustafa Efendi Mosque”! According to the waqf registration dated Evasıt-ı Safer 1055 (April 1645) found in the General Directorate of Foundations in Ankara, Şeyh Mosque was built by Şeyh Mustafa Efendi, one of the caliphs of Üsküdarlı Aziz Mahmud Hüdayi Efendi Hazretleri, a Halveti shaykh and one of the famous saints of Islam. Aziz Mahmud Efendi's mosque and tekke were endowed for the poor (meaning built on the condition that these poor people use them).** The tekke is one of the oldest Halveti tekkes in İzmir. Despite the waqf of Şeyh Mosque having rich waqf properties, its assets were confiscated with the prohibition and closure of tekkes and zaviyes. After 1925, it was abandoned to its fate, and its building “TDV İslam Ansiklopedisi, Halvetiyye maddesi, article author: Süleyman Uludağ, C.1 5, İstanbul, 1997, s.395 5! Kent ve Seyyah, Evliya Çelebi'nin Gözüyle İzmir ve Çevresi (Prepared by: Abdullah Temizkan, Mertcan Akan), İzmir 2013, s.34-35 “Münir Aktepe, “İzmir Yazıları, Camiler, Hanlar, Medreseler, Sebiller” İzmir Metropolitan Municipality Publications, İzmir, 2003, s.93 zerstört, und seine Madrasa wechselte erneut den Besitzer und ging in die Hände des Privatsektors über. Evliya Çelebi berichtet in seinem berühmten Seyahatname, dass er diese Moschee besuchte und dass Şeyh Mustafa Efendi, den er als „eine Person von Ehre und Gastfreundschaft“ beschrieb, zu dieser Zeit (1671) noch lebte. Die Şeyh-Moschee wurde einst als überflüssig erklärt, für den Gottesdienst geschlossen und bis 1946 als Lager der Staatsbahn genutzt. Im selben Jahr wurde sie durch einen Verein grundlegend renoviert und 1947 wieder für den Gottesdienst geöffnet. In einer an das Grab erinnernden Kammer an der südwestlichen Ecke der Moschee, deren Tür zum Hof führt, befinden sich die Gräber von Şeyh Mustafa Efendi und seiner Frau.85 Beide Gräber haben keine Inschriften, und es scheint, dass sie erst kürzlich angelegt wurden. Die Schlussfolgerung, die wir aus diesen Informationen ziehen, ist folgende: Die Şeyh-Moschee Halveti Tekke war im Jahr 1671 aktiv. Der Gründer und Şeyh der Tekke war Şeyh Mustafa Efendi, der Kalif von Aziz Mahmud Hüdayi Hazretleri aus Üsküdar. Sein Grab befindet sich im angrenzenden Mausoleum der Moschee. Münir Aktepe erwähnt, dass die Moschee einen Hazire (Friedhof) hatte. Heute ist jedoch weder das Tekke-Gebäude noch der Hazire erhalten. Der Hazire wurde nach 1955 entfernt.89 Aber irgendwie wurde zumindest ein Teil dieser Steine aus dem Moscheehof entfernt. Wenn der Hazire der Moschee noch existieren würde, hätten wir beträchtliche Informationen über die Geschichte der Şeyh-Moschee Halveti Tekke in İzmir und die wichtigen Persönlichkeiten dieser Tekke erhalten können. Davon sind wir leider auch beraubt. besteht aus einer Madrasa und einem Mausoleum. Wie viele Moscheen in Tire wurde das Gebäude, das ursprünglich als Zaviye gedacht war, später in eine Moschee umgewandelt und ist aufgrund seiner Lage in der Bevölkerung auch als Toptepe-Moschee bekannt. Die von Evliya Çelebi im Seyahatname erwähnte Zaviye hat auch eine Stiftungsurkunde aus dem Jahr 1570. Sie ist eine der führenden Halveti-Zaviyen in Tire, einem wichtigen Zentrum des Halveti-Ordens in der Ägäisregion. Molla Çelebi, der dem als Halveti-Zaviye dienenden Gebäude seinen Namen gab, ist einer der bekannten Halveti-Şeyhs der Region. Auch Tavil Ahmet Pascha, einer der Lehrer von Selim II. und eine der einflussreichen Persönlichkeiten des Halveti-Ordens in der Region, war einer der Şeyhs der Zaviye. Sein Grab befindet sich direkt neben der Zaviye und hat eine Grabinschrift. Die Zaviye, die sich im Viertel İpekçiler befindet, wurde im 15. Jahrhundert von Derviş Ali, dem Sohn von Derviş Beyazıt, der in der Zeit von Murat II. lebte, erbaut. Die Derviş Ali Zaviye, die sich unmittelbar nördlich der Medrese befindet, ist einer der Halveti-Stützpunkte in Tire. Die Zaviye, die auch über Stiftungsländereien verfügte, war bis in die frühen Jahre der Republik eines der Zentren des Halveti-Ordens. Sie gehört zu den Gebäudekomplexen in Tire, die in Moscheen umgewandelt wurden. Die Moschee, die 1492 von Molla Ali Arabi, einer der hochrangigen Persönlichkeiten des Halveti-Ordens, erbaut wurde, präsentiert sich als ein vollständiger Külliye-Komplex, der auch eine Medrese, ein Hamam und Brunnen umfasst. Die Moschee, die eines der größten Zentren des Halveti-Ordens in Tire darstellte, wurde nach dem Tod seines Vaters von Abdülbaki weitergeführt. Nach der Schließung der Medresen und Tekkes wurde das Gebäude leider dem Verfall preisgegeben und nur ein sehr kleiner Teil konnte erhalten bleiben. Der 2015 erneut restaurierte Külliye-Komplex ist äußerst wichtig, da er der Ort war, an dem die spirituellen Sterne von Tire ausgebildet wurden. Die Zaviye, die von Alaeddin Sultan, einem Enkel von Umur Bey aus dem Aydınoğlu-Fürstentum, erbaut wurde, nimmt einen wichtigen Platz unter den frühen Halveti-Zaviyen ein. In den Archivaufzeichnungen wird sein Name mit verschiedenen Bezeichnungen wie „Hoca Alaeddin“, „Şeyh Alaeddin“, „Seyyid Alaeddin“ und „Alaeddin Halveti“ erwähnt und ist dem Volk von Tire als „Alaman Dede“ bekannt. Mit ihm erhielt der Halveti-Orden in Tire eine tief verwurzelte Struktur. Wichtige Schüler der Alaeddin Sultan Zaviye wie Molla Çelebi, Şeyh Abdülkerim und Şeyh Abdülvahap sind die Persönlichkeiten, die den Halveti-Orden in Tire verbreiteten. Evliya Çelebi erwähnt Sultan Alaeddin wie folgt: „Şeyh Alaeddin Seyyid Şerif, bekannt als ein unschätzbares Meer des Wissens, besitzt viele weitere Bände, anerkannte, sehr wertvolle und in jedem Wissenschaftszweig beliebte Werke. Er hat ein Werk, das Probleme auf der Grundlage von Ulema-yı Hasbi löst. Und (...X(....(....) gehört ihm. Es sind Bücher, die unter den Ulema gelobt werden. Er starb am (...) und wurde auf dem Friedhof in Tire begraben.“ Die Sultan Alaeddin Zaviye gehört ebenfalls zu den in Moscheen umgewandelten Gebäuden. Bis 1926 gehörte sie zu den spirituellen Stätten des Halveti-Ordens in Tire und wurde im selben Jahr ihrem Schicksal überlassen, während ihre Stiftungen an den Privatsektor verkauft wurden. Der Zweig des Halvetiyye-Ordens, der Şâbân-ı Veli (6. 976/1569) zugeschrieben wird. Er ist ein Zweig der Cemâliyye, einem der vier Hauptzweige (Cemâliyye, Ahmediyye, Rüşeniyye, Şemsiyye) des Halvetiyye-Ordens. Er kam in der Zeit von Bayezid I. nach Istanbul und erhielt ein ihm zugewiesenes The Cemâliyye, founded by Cemâl-i Halveti, who began his irshad activities at the Kocamustafapaşa Dervish Lodge, branched into two major sub-orders: Sünbüliyye and Şâbâniyye. While the Sünbüliyye, attributed to Sünbül Sinan, one of Cemâl-i Halveti's caliphs, was centered in Istanbul, Şâbân-ı Veli, who completed his spiritual journey in Bolu alongside Hayreddin Tokadi, another caliph of Cemâl-i Halveti, operated in his hometown of Kastamonu. The Şâbâniyye order, after spreading to surrounding provinces in the 16th century, began to be represented in Istanbul in the 17th century. From this century onwards, the Şâbâniyye spread across a vast geographical area, from Anatolia and the Balkans to Syria, Hejaz, Egypt, North Africa, and India. In the Şâbâniyye order, loud dhikr (cehri zikir) is fundamental, although silent dhikr (hafi zikir) is also partially practiced. During dhikr, musical instruments such as ney, kudüm, and def may be used accompanied by hymns. “Kent ve Seyyah, Evliya Çelebi'nin Gözüyle İzmir ve Çevresi-I, (Haz. Abdullah Temzikan, Mertcan Akan) Ege Üniversitesi Yayınları, 2013, İzmir. C.1.s.120 Collective dhikr begins in a sitting position (kuûdî), then continues standing (kıyâmî) and aloud (cehrî).” At the beginning of the 20th century, the shaykh of the Şâbâniyye branch of the Halveti Order in Izmir was Hacı Rıza Efendi. The building used as a dervish lodge was located in Sultaniye Mahallesi. The 2nd Sultaniye Mahallesi was established under the name Nüzhetgah (1885) at the foothills of Kadifekale, and its name was changed to Sultaniye Mahallesi in 1905. Due to rapid growth, the neighborhood was divided into five sections: 1st Sultaniye, 2nd Sultaniye, 3rd Sultaniye, 4th Sultaniye, and 5th Sultaniye.?! In 1937, by a decision taken by administrators problematic with history and distant from their ancestors, the 1st Sultaniye was renamed Tınaztepe, the 2nd Sultaniye Kocatepe, the 3rd Sultaniye Duatepe, and the 4th and 5th Sultaniye were named Çimentepe. Before the Republic, in what was then the 2nd Sultaniye Mahallesi (today's Kocatepe Mahallesi), referring to Sultan Abdülhamid, Sheikh Hacı Rıza, who placed great importance on education, converted a part of the dervish lodge into a private school, creating the Şabaniye Mektebi. In 1911, Hacı Rıza Efendi himself, as the Şabaniye shaykh, was also teaching 200 children at the same time.” “TDV İslam Ansiklopedisi, Şabaniyye entry, author; Mustafa Tatcı, C.38, İstanbul,2010,s.211-215 “Erkan Serçe, İzmir'de Muhtarlık Teşkilatının Kurulması ve İzmir Mahalleleri, 1999, s.18 “Sadiye Tutsak, İzmirde Eğitim ve Eğitimciler, Kültür Bakanlığı, Ankara,2000, s.230 From the 18th century onwards, one of the orders that spread Sufi culture, especially in Istanbul and throughout Anatolia, was the Shadhiliyya. In this cultural city of Western Anatolia, where a mosaic of tariqats was experienced, the dergah of the Shadhiliyya tariqat, a different tariqat not encountered in many cities of Anatolia, is seen. The dergah, which operated within the borders of the Sinne Neighborhood of the Ottoman period, now located within the Cumhuriyet Neighborhood, was founded by Muhammad Zafir al-Madani, one of the Shadhili sheikhs and also known as the sheikh of Abdülhamid II, and the postnishin of the Beşiktaş Shadhili Dergah. According to this, we can deduce that the dergah existed even before this date, but at the mentioned date, it perhaps needed a repair or reconstruction. Indeed, the fact that a salary was allocated to the postnishin of the dergah starting from September 14, 1299 (1883), indicates that the dergah was active at least from 1299/1883. We encounter information about the Tire Shadhili Dergah in documents located in the Ottoman Archives of the Prime Ministry, the Archives of the General Directorate of Foundations, and the Sharia Records Archives of the National Library Presidency. The contents of these documents consist of information about the establishment and endowment of the dergah, information about the dergah sheikh, the salary of the dergah sheikh, and correspondence regarding the provisions allocated to the dergah.” Another piece of information regarding the Tire Shadhiliyya dergah is found in A. Munis Armağan's book titled “Tire in the State Archives”. “The founder of the tekke located in the Karahasan District of Tire is recorded as “the Shadhili Dergah built by Esseyyid Sheikh Mehmet Safer (should be “Zafir”) Efendi in the Sinne Neighborhood.” Also, in the records, Abdulkadir Pasha, a member of the Aydın Province administrative council, is seen to have endowed an olive grove to the tekke. Currently, the Regional Directorate of Foundations holds an income item (land) belonging to the Sheikh Shadhili Dergah.” According to the records we have, the only known sheikh of the Shadhili Dergah for now is Muhammad Rihali Efendi, who is the khalifa of Muhammad Zafir al-Madani, the sheikh of the Beşiktaş Shadhili Dergah, who was also the sheikh of Sultan Abdülhamid. Although we can trace the Tire Shadhili Dergah from 1299/1883 until 1326/1910, we currently have no information about its history after 1910, nor are any buildings or remains of the dergah found in today's Tire. 98 “S“Ahmet Murat Özel, “Tire Shadhiliyya Dergah”, Tasavvuf İlmi ve Akademik Araştırma Dergisi, 2015, Istanbul, no. 2, p.82 9“ A. Munis Armağan, Devlet Arşivlerinde Tire, p. 184. Istanbul; Kitabevi Publications, 2006, 1, 309. “8 Ahmet Murat Özel, “Tire Shadhiliyya Dergah”, Tasavvuf İlmi ve Akademik Forschungszeitschrift, 2015, Istanbul, Nummer 2, S.82 KAPITEL 3

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