{"id":487,"date":"2023-09-22T07:58:36","date_gmt":"2023-09-22T07:58:36","guid":{"rendered":"https:\/\/mehmetozgurersan.com\/?p=487"},"modified":"2023-09-22T08:01:48","modified_gmt":"2023-09-22T08:01:48","slug":"batili-kaynaklara-gore-hangah","status":"publish","type":"post","link":"https:\/\/mehmetozgurersan.com\/?p=487","title":{"rendered":"BATILI KAYNAKLARA G\u00d6RE HANG\u00c2H"},"content":{"rendered":"

Khanqah (Fars\u00e7a: \u062e\u0627\u0646\u0642\u0627\u0647) veya khangah (Fars\u00e7a: \u062e\u0627\u0646\u06af\u0627\u0647; ayn\u0131 zamanda khankah, khaneqa, khanegah veya khaneqah olarak da \u00e7evrilir; ayr\u0131ca Arap\u00e7a hanegah, hanikah, hanekah, khankan), ayn\u0131 zamanda ribat (\u0631\u0628\u0627\u0637) olarak da bilinir, \u00f6zel olarak tasarlanm\u0131\u015f bir yap\u0131d\u0131r. Sufi karde\u015fli\u011fi veya tarikat toplant\u0131lar\u0131 i\u00e7in ve ruhani uygulama ve din e\u011fitimi i\u00e7in bir yerdir.[1] Khanqah tipik olarak merkezi bir salonu ve her iki yan\u0131nda daha k\u00fc\u00e7\u00fck odalar\u0131 olan b\u00fcy\u00fck bir yap\u0131d\u0131r.[2] Geleneksel olarak kahnqah, Sufiler i\u00e7in devlet destekli konuttu.[3] Birincil i\u015flevleri, onlara \u00e7ilecili\u011fin sosyal ya\u015famlar\u0131n\u0131 uygulamalar\u0131 i\u00e7in bir alan sa\u011flamakt\u0131r.[4] Hastaneler, mutfaklar ve lojmanlar gibi kamu hizmetlerine y\u00f6nelik binalar genellikle bunlara ba\u011fl\u0131d\u0131r.[4] Khanqah’lar, rejimlerine Sufi deste\u011fi kar\u015f\u0131l\u0131\u011f\u0131nda Suriye’de Eyyubi sultanlar\u0131, M\u0131s\u0131r’da Zengi sultanlar\u0131 ve Hindistan’da Delhi sultanlar\u0131 taraf\u0131ndan finanse edildi.[5][3][6]<\/p>\n

Etimoloji<\/strong><\/p>\n

Khanqah kelimesinin k\u00f6keni muhtemelen T\u00fcrk\u00e7e veya Fars\u00e7ad\u0131r.[4] Arap d\u00fcnyas\u0131nda, \u00f6zellikle Kuzey Afrika’da, khanqah z\u0101wiyah olarak bilinir (Arap\u00e7a: \u0632\u0627\u0648\u064a\u0629, \u00e7o\u011ful z\u0101wiy\u0101t; zawiya, z\u0101wiya veya zaouia olarak da \u00e7evrilir).[7] Osmanl\u0131 \u0130mparatorlu\u011fu’nun eski b\u00f6lgelerinde yerel olarak T\u00fcrk\u00e7e’de tekke (Osmanl\u0131 T\u00fcrk\u00e7esi \u062a\u06a9\u0647’den, \u062a\u0643\u06cc\u0647 tekye’nin alternatif bi\u00e7imi), Arnavut\u00e7a’da teqeja, Bo\u015fnak\u00e7a’da tekija ve Arap\u00e7a’da \u062a\u0643\u064a\u0651\u0629 takiyya olarak an\u0131l\u0131rlar. G\u00fcney Asya’da khanqah ve dargah kelimeleri Sufi t\u00fcrbeleri i\u00e7in birbirinin yerine kullan\u0131l\u0131r. Meml\u00fck d\u00fcnyas\u0131ndaki alimler genellikle hanqahlar, ribatlar, zaviyeler ve medreseler aras\u0131nda ayr\u0131m yapmad\u0131lar.[2]<\/p>\n

Mimari<\/strong><\/p>\n

\"\"<\/p>\n

Yunanistan’da Budali Hoca Tekkesi [el]<\/p>\n

Timurlular d\u00f6neminden \u00f6nce, hanqahlar tipik olarak birka\u00e7 yap\u0131ya sahip b\u00fcy\u00fck k\u00fclliyeler olarak tasarlanm\u0131\u015ft\u0131.[2] On d\u00f6rd\u00fcnc\u00fc y\u00fczy\u0131ldan sonra, daha yayg\u0131n olarak tek bir b\u00fcy\u00fck yap\u0131 olarak tasarland\u0131lar.[2] Bu tasar\u0131m tipik olarak, her iki taraf\u0131nda h\u00fccreler veya galeriler bulunan ve hanqah’ta \u00e7al\u0131\u015fanlar i\u00e7in daha fazla etkile\u015fim sa\u011flayan b\u00fcy\u00fck bir salon ile karakterize edilir.[3] Genellikle kubbeleri, mozaikleri, kemerleri, s\u00fctunlar\u0131, avlular\u0131, portallar\u0131 ve minareleri vard\u0131r.[8][9] Bu \u00f6zelliklerin tasar\u0131m\u0131 ve birle\u015ftirilmesi b\u00f6lgeye ve d\u00f6neme g\u00f6re de\u011fi\u015fir.[10]<\/p>\n

\u0130\u015flev<\/strong><\/p>\n

Sufi hanqahlar\u0131n\u0131n himayesi, tarihsel olarak \u00f6nemli bir siyasi ve k\u00fclt\u00fcrel a\u00e7\u0131klama yapt\u0131. Bir Sufi binas\u0131n\u0131n bir h\u00fck\u00fcmdar taraf\u0131ndan himayesi, onlar\u0131n Sufi dini uygulamalar\u0131na ve \u0130slam’\u0131n yay\u0131lmas\u0131na verdikleri deste\u011fi g\u00f6steriyordu.[7] Bir Sufi binas\u0131n\u0131n finanse edilmesi, bir dindarl\u0131k eylemi ve h\u00fck\u00fcmdar\u0131n kendisini kamuoyu ile ayn\u0131 hizaya getirmesinin bir yolu olarak g\u00f6r\u00fcl\u00fcyordu.[7]<\/p>\n

Khanqah’lar genellikle Sufi azizlerinin veya \u015feyhlerinin mezarlar\u0131n\u0131n derg\u00e2hlar\u0131yla ili\u015fkilendirilir.[2] Tipik olarak, uygulay\u0131c\u0131lar\u0131n dua edip meditasyon yapabilecekleri b\u00fcy\u00fck bir salona sahiptirler.[2] Ayr\u0131ca seyahat eden Sufiler ve hac\u0131lar i\u00e7in konaklama yerleri de i\u00e7erir.[4]<\/p>\n

Harun al-Rashid’in ad\u0131n\u0131 ta\u015f\u0131yan Haruniyeh mezar\u0131. Mevcut yap\u0131, bir khanqah, \u0130ran’\u0131n Tus \u015fehrinde bulunuyor ve muhtemelen 13. y\u00fczy\u0131lda in\u015fa edilmi\u015f. Gazali burada g\u00f6m\u00fcl\u00fcd\u00fcr.
\nKhanqah’lar\u0131n dini mekanlar\u0131n\u0131n yan\u0131 s\u0131ra kamu hizmetleri i\u00e7in de yap\u0131lar\u0131 vard\u0131.[2] Buna hastaneler, mutfaklar, hamamlar ve okullar dahildir.[2] Bu hizmetleri sa\u011flamak i\u00e7in \u00e7al\u0131\u015fan herkese bir vak\u0131f arac\u0131l\u0131\u011f\u0131yla \u00f6deme yap\u0131ld\u0131.[2]<\/p>\n

Khanqah’lar tasavvuf yap\u0131lar\u0131 olmas\u0131na ra\u011fmen olduk\u00e7a kapsay\u0131c\u0131d\u0131rlar.[7] Farkl\u0131 k\u00fclt\u00fcr ve dinlerden gelen ziyaret\u00e7iler hanqah’\u0131 ziyaret edebilir ve bir kutsama alabilirler.[7]<\/p>\n

Geleneksel olarak, \u00e7ilecili\u011fin tasavvufi cemaat ya\u015famlar\u0131 dindar olarak g\u00f6r\u00fcl\u00fcyordu \u00e7\u00fcnk\u00fc yaln\u0131zl\u0131k ve kendi kendine yeterlili\u011fin ego-merkezcili\u011fe yol a\u00e7t\u0131\u011f\u0131na inan\u0131l\u0131yordu.[4] T\u00f6vbe ve \u0131st\u0131rap, Sufileri ilahiyat anlay\u0131\u015f\u0131na yakla\u015ft\u0131rmay\u0131 ama\u00e7l\u0131yordu.[4]<\/p>\n

Tarih<\/strong><\/p>\n

Nureddin, tasavvuf yap\u0131lar\u0131n\u0131n ilk b\u00fcy\u00fck hamisi idi, hakimiyeti alt\u0131ndaki tasavvuf gruplar\u0131na hanqahlar in\u015fa etti ve hediye etti.[7] \u015eam’da hanqahlar surlar\u0131n i\u00e7inde oldu\u011fu kadar surlar\u0131n d\u0131\u015f\u0131nda da bulunuyordu.[7] Zengiler d\u00f6neminde hanqahlar, Eski \u015eam’da, Emevi Camii’nin yak\u0131n\u0131nda \u00e7ok merkezi bir konumda bulunuyordu.[7] Khanqah’lar \u00e7ok yayg\u0131n olarak, hanqah ile ayn\u0131 hamiye adanan bir Medresenin yan\u0131na yerle\u015ftirilir.[7] Khanqah’\u0131n temel amac\u0131 hukuk e\u011fitimi i\u00e7indi.[7] Nur al-Din’in khanqah’\u0131 da dahil olmak \u00fczere \u00e7o\u011fu, bak\u0131mevlerini i\u00e7eriyordu.[7] Ancak tasavvuf yap\u0131lar\u0131nda e\u011fitim ve din aras\u0131nda derin bir ba\u011flant\u0131 vard\u0131, Memluk d\u00f6neminin sonunda dini ve e\u011fitim yap\u0131lar\u0131 aras\u0131ndaki ayr\u0131m bulan\u0131kla\u015ft\u0131.[11]Selahaddin, 1173’te M\u0131s\u0131r’\u0131n Kahire kentinde ilk hanqah’\u0131 kurdu.[3] Bu, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde \u015eii olan Fat\u0131mileri yenilgiye u\u011fratmas\u0131 ve S\u00fcnnili\u011fin Eyyubi d\u00f6neminin ba\u015flang\u0131c\u0131n\u0131 resmen i\u015faret ediyordu.[3] 1325’te Memluk sultan\u0131 el-N\u0101\u1e63ir Mu\u1e25ammad, hanqah’\u0131 \u015fehrin kuzeyine ta\u015f\u0131d\u0131.[3] Selahaddin, bir Fat\u0131mi saray\u0131 olan Sa’Td al-Su’ada’y\u0131 al-kh\u00e4nq\u00e4h al-sal\u00e4hiyya adl\u0131 bir Sufi hanqah\u0131na d\u00f6n\u00fc\u015ft\u00fcrd\u00fc (Kud\u00fcs’teki Al-Khanqah al-Salahiyya Camii ile kar\u0131\u015ft\u0131r\u0131lmamal\u0131d\u0131r).[12] Bu hanqah, Kahire’den olmayan mutasavv\u0131flar i\u00e7in kalacak bir yer sa\u011flad\u0131.[12] Eyyubi hanedan\u0131n\u0131 ve politikalar\u0131n\u0131 destekleyen Sufi m\u00fcbadelesine dayanarak Selahaddin Eyyubi taraf\u0131ndan sa\u011fland\u0131.[12]<\/p>\n

Selahaddin ayr\u0131ca, i\u015fi g\u00fcnden g\u00fcne faaliyetler y\u00fcr\u00fctmek ve hanqah’ta ya\u015fayan ve ziyaret eden Sufilere ak\u0131l hocal\u0131\u011f\u0131 yapmak olan Ba\u015f Sufi rol\u00fcn\u00fc de yaratt\u0131.[12] B\u00fcy\u00fck etki derecesi nedeniyle bu rol i\u00e7in \u00e7ok fazla rekabet vard\u0131.[12] Ba\u015f Sufi, Eyyubi Sultan\u0131 ile yak\u0131n bir ili\u015fki s\u00fcrd\u00fcrd\u00fc, askeri g\u00fc\u00e7 ve n\u00fcfuz elde etti ve b\u00f6lgedeki medreselerde ders verme becerisine sahipti.[12] Sultan, Sultan’\u0131n y\u00f6netiminin me\u015fruiyetini sa\u011flamla\u015ft\u0131rmada inan\u0131lmaz derecede \u00f6nemli olan siyasi destek i\u00e7in \u00f6nemli bir takas\u0131n bir par\u00e7as\u0131 olarak Kahire’deki Sufilere b\u00fcy\u00fck \u00f6l\u00e7\u00fcde g\u00fc\u00e7 verdi.[12]Medrese-i-Firozshahi, Sultan Firoz Shah Tughlaq taraf\u0131ndan Hauz-i-Alai yak\u0131n\u0131nda yapt\u0131r\u0131lm\u0131\u015ft\u0131r.[6] Mimarisinin yerel halk i\u00e7in o kadar \u00e7ekici oldu\u011fu s\u00f6ylendi ki, komplekse daha yak\u0131n olmak i\u00e7in yeniden yerle\u015ftirildiler.[6] Khanqah-medrese yap\u0131s\u0131, dindarlar i\u00e7in e\u011fitim olanaklar\u0131na sahipti ve \u00f6\u011fretmenlere maa\u015f \u00f6deniyordu.[6] As\u0131l amac\u0131 gezginler i\u00e7in konaklama sa\u011flamakt\u0131.[6]<\/p>\n

Hindistan’daki Sayed Ghulam Ali Shah Mashadi’nin khanqah’\u0131 d\u00fcnya \u00e7ap\u0131nda bir\u00e7ok farkl\u0131 k\u00fclt\u00fcrden gelen hac\u0131lar taraf\u0131ndan ziyaret edildi ve onlara a\u00e7\u0131ld\u0131.[5] Khanqah’lar\u0131n, lakhiraj topraklar\u0131ndan gelen ba\u011f\u0131\u015flarla desteklenen fakirler i\u00e7in halka a\u00e7\u0131k \u00fccretsiz mutfaklar olarak hizmet veren langarkhanalar\u0131 vard\u0131.[4] \u0130slami e\u015fitlik ve karde\u015flik de\u011ferleri, khanqah’lar\u0131 en d\u00fc\u015f\u00fck kastlar\u0131n \u00fcyelerine hizmet sa\u011flamak i\u00e7in getirdi.[4] 14. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda Hindistan’da hanqahlar\u0131n pop\u00fclaritesi azald\u0131.[4]<\/p>\n

A\u015fk ile<\/p>\n

Bat\u0131l\u0131 Kaynaklardan Ara\u015ft\u0131ran :<\/p>\n

Mehmet \u00d6zg\u00fcr Ersan<\/p>\n

Abdal Yesari<\/p>\n

Referanslar<\/strong>
\n^ Berkey, Jonathan Porter (2003). \u0130slam’\u0131n olu\u015fumu: Yak\u0131n Do\u011fu’da din ve toplum, 600-1800. New York: Cambridge University Press. ISBN 0-521-58214-8. OCLC 50476676.
\n^ a b c d e f g h i Foundation, Encyclopaedia Iranica. “Hanqah”. iranicaonline.org. Eri\u015fim tarihi: 2022-12-05.
\n^ a b c d e f Hofer, Nathan (2015). Eyyubi ve Memluk M\u0131s\u0131r’\u0131nda tasavvufun yayg\u0131nla\u015fmas\u0131, 1173-1325. Edinburg. ISBN 978-0-7486-9422-8. OCLC 919188147.
\n^ a b c d e f g h i Nizami, Khaliq Ahmad (1957). “Orta\u00e7a\u011f Hindistan’\u0131nda Khanqah Ya\u015fam\u0131n\u0131n Baz\u0131 Y\u00f6nleri”. Studia Islamica (8): 51\u201369. doi:10.2307\/1595247. JSTOR 1595247.
\n^ a b Hussain, Pirzada Athar (2021), Chauhan, Abha (ed.), “Shahdara Sharief’te Tasavvuf ve Baba Ghulam Shah Badshah’\u0131n Khanqah’\u0131: An Ethnographic Fathom”, Hindistan’da K\u00fclt\u00fcr ve Toplumu Anlamak: Sufiler, Azizler \u00dczerine Bir Ara\u015ft\u0131rma ve Jammu B\u00f6lgesindeki Tanr\u0131lar, Singapur: Springer, s. 33\u201358, doi:10.1007\/978-981-16-1598-6_3, ISBN 978-981-16-1598-6, S2CID 238049797, eri\u015fim tarihi 2022-12-05
\n^ a b c d e \u0130rfan, Lubna (2018). “Orta\u00e7a\u011f Hint Medreseleri”. Hint Tarih Kongresi Tutanaklar\u0131. 79: 260\u2013269. ISSN 2249-1937. JSTOR 26906255.
\n^ a b c d efg h ij k EPHRAT, DAPHNA (2021), “THE GEL\u0130\u015e\u0130M VE F\u0130Z\u0130KSEL ORTAMLARIN MEKANSAL D\u00dcZEN\u0130”, Sufi Masters and the Creation of Saintly Spheres in Medieval Suriye, Arc Humanities Press, s. 83\u2013100, ISBN 978-1-64189-208 -7, JSTOR j.ctv22d4z9m.11, eri\u015fim tarihi 2022-12-05
\n^ “Archnet > Site > Khanqah wa Qubbat al-Amir Shaykhu” . www.archnet.org. Eri\u015fim tarihi: 2022-12-05.
\n^ “Archnet > Site > Khanqah al-Farafra” . www.archnet.org. Eri\u015fim tarihi: 2022-12-05.
\n^ “Archnet > Site > Khanqah al-Farafra” . www.archnet.org. Eri\u015fim tarihi: 2022-12-05.
\n^ Kugle, Scott Alan (2021). kalbe hac: sufi hint okyanusu boyunca yolculuklar. \u015eapel tepesi. ISBN 978-1-4696-6532-0. OCLC 1303712460.
\n^ a b c d e f g Hofer, Nathan (2014\/08\/20). “M\u0131s\u0131r’daki” Ba\u015f Sufi “Ofisinin K\u00f6kenleri ve Geli\u015fimi, 1173\u20131325”. Tasavvuf Ara\u015ft\u0131rmalar\u0131 Dergisi. 3 (1): 1\u201337. doi:10.1163\/22105956-12341260. ISSN 2210-5948. S2CID 110058093.
\nFernandes, Leonor E. (1998). Memluk M\u0131s\u0131r’\u0131nda Bir Tasavvuf Kurumunun Evrimi: Khanqah. Berlin: Klaus Schwarz. ISBN 3-922968-68-6.
\nHattstein, M. ve P. Delius \u2014 \u0130slam: Sanat ve Mimarl\u0131k, 2000, ISBN 3-8290-2558-0.<\/p>\n","protected":false},"excerpt":{"rendered":"

Khanqah (Fars\u00e7a: \u062e\u0627\u0646\u0642\u0627\u0647) veya khangah (Fars\u00e7a: \u062e\u0627\u0646\u06af\u0627\u0647; ayn\u0131 zamanda khankah, khaneqa, khanegah veya khaneqah olarak da \u00e7evrilir; ayr\u0131ca Arap\u00e7a hanegah, hanikah, hanekah, khankan), ayn\u0131 zamanda ribat (\u0631\u0628\u0627\u0637) olarak da bilinir,…<\/p>\n","protected":false},"author":1,"featured_media":489,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"class_list":["post-487","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-makale"],"_links":{"self":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/487","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=487"}],"version-history":[{"count":3,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/487\/revisions"}],"predecessor-version":[{"id":492,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/487\/revisions\/492"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/media\/489"}],"wp:attachment":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=487"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=487"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=487"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}