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2016 BALTACIN.Pdf ULUSLARARASI HACI BACI BAYRAM-I VELÎ SEMPOZYUMU BİLDİRİLER KİTABI 1 EDİTÖR PROF. DR. AHMET CAHİD HAKSEVER EDİTÖR YARDIMCILARI DR. MEHMET YILDIZ HARUN ALKAN YAYIN KURULU PROF. DR. ETHEM CEBECİOĞLU PROF. DR. AHMET CAHİD HAKSEVER PROF. DR. M. MUSTAFA ÇAKMAKLIOĞLU DOÇ. DR. VAHİT GÖKTAŞ YRD. DOÇ. DR. ÖNCEL DEMİRDAŞ DR. MEHMET YILDIZ HARUN ALKAN GRAFİK TASARIM TAVOOS UYGULAMA TAVOOS BASKI YERİ ANIL MATBAACILIK, DİKMEN CAD. NO: 244/P 13-14, TEL: +90 (312) 483 6353, ANKARA BASKI TARİHİ 30.11.2016 ISBN 978 -605- 8560-2 4- 6 YAZIŞMA ADRESİ Kalem Eğitim Kültür Akademi Derneği, Hacı Bayram Mah Şeyh İzzettin Sk. No: 9 Ulus/ANKARA Tel: +90 (312) 232 4226; [email protected] BAYRAMÎLİĞİN KASTAMONU’YA ETKİSİ VE BAYRAMÎ ŞEYHİ ŞEMSİZÂDE AHMED ZİYÂEDDİN EFENDİ (1867-1946) The Influence of Bayramiyya on Kastamonu and Bayrami Sheikh Şemsizâde Ahmed Ziyâeddin Efendi (1867-1946) Dr. NAİLE BALTACI Kastamonu Kız Anadolu İmam Hatip Lisesi nailebaltacı[email protected] Özet: Tarikatların toplumlar üzerinde dinin öğretilerini anlamada ve uygulamada önemli etkileri olmuştur. Tasavvuf literatüründe “turuk-ı aliyye” adı verilen tarikatların tamamının Kastamonu’nun merkezinde dergâhları olduğu bilinmektedir. Diyanet İslam Ansiklopedisi’nde Anadolu’nun diğer şehirlerinde Bayramî tek- kelerine dair bilgi olmadığı ifade edilmişse de Kastamonu salna- melerinde (bir tür yıllık) bu konuda bilgi mevcuttur. 1286 (1869) tarihli salnamede Kastamonu’da metfun Bayramî şeyhlerinden bahsedilirken İsa Dede, Ahmed Dede, Ali Dede’den söz edilmek- tedir. 1312/1894, 1314/1896, 1317/1899 ve 1321/1903 tarihli sal- namelere göre, Kastamonu’da Halvetiyye, Kadiriyye, Halidiyye, Mevleviyye, Sa’diyye, Rufa’iyye, Celvetiyye ve Bayramiyye’den on iki dergâh, on dört zaviye bulunmaktadır. Salnamelerde bu tarikatlarla ilgili ayrıntılı bilgiler listeler halinde mevcuttur. Bay- ramiyye ile ilgili bilgilerin salnamelerin hepsinde birden yer al- maması Bayramîlik’in Melamîlik ile irtibatına bağlanmaktadır. Bayramîlik’in Kastamonu’daki son şeyhi olan Kastamonu’da met- fun Şemsizâde Ahmed Ziyâeddin Efendi zamanında Bayramiy- ye tarikatı bu ildeki en parlak dönemini yaşamıştır. Kendisinden önce bu tarikatın üç batında faaliyetlerine ara vermesi, temsilcisi- nin bulunmaması ve bir de dışa karşı gizlenmeleri sebebiyle hak- kında bilinenler yetersiz kalmıştır. Fakat Ziyâeddin Efendi sadece bir şeyh olarak kalmamış, aydın, münevver kişiliğinin yanı sıra millî ve sosyal her faaliyetin başını çeken bir kimse olmuş ve şe- hirde herkes tarafından etkisi hissedilmiştir. Hazırlayacağımız tebliğde Kastamonu’da Bayramîlik’in etkile- rini araştırdıktan sonra son Bayramî şeyhi Şemsizâde Ziyâeddin Efendi’nin hayatı ve tesirleri ele alınacaktır. Onun, Bayramiyye’yi daha etkin bir yapıya nasıl kavuşturduğuna değinilecektir. Şemsizâde ailesinin Bayramîlik’e hizmetleri ve Kastamonu’daki Bayramîlik’in Nakşîlik ve Halvetîlikle bağlantısı ile birlikte Mela- 414 NAİLE BALTACI mî yönü de incelenecektir. Ayrıca Ziyâeddin Efendi’nin kısaca hayatı, şeceresi, dinî ve sosyal yönden hizmetleri ve diğer yönleri hakkında da bilgi verilecektir. Anahtar kelimeler: Bayramîlik, Kastamonu, Şemsizâde Ailesi, Ahmed Ziyâeddin Efendi. Abstract Sufi orders have had aninfluence on people with regard to un- derstanding and practicing religious teachings. It is known in Sufi literature that all of the Sufi orders that are called “turuk-ı aliyye” have Sufi lodges (tekkes) in the central of Kastamonu. Although it’s stated in Diyanet Encyclopedia of Islam that there is no information on Bayramî tekkes, one can find informati- on on this topic in Kastamonu salnames (some kind of annual). İsa Dede, Ahmed Dede and Ali Dede, which are enamored Bay- rami sheikhs in Kastamou, are mentioned in the salname dated 1286 (1869). According to salnames dated 1312/1894, 1314/1896, 1317/1899 and 1321/1903, there are twelve tekkes and fourteen zawiyas in Kastamonu from Khalwati, Qadiri, Khalidi, Mevlevi, Sadiyya, Rifa’i, Jelveti and Bayramiyya orders. Detailed informa- tion on these Sufi orders mentioned in these salnames are availab- le in lists. The fact that information on Bayramiyya is not present in all of the salnames is linked to the Bayramiyya’s connection with Malamatiyya order. In the period of enamored Şemsizâde Ahmed Ziyâeddin, who is the last Bayrami sheikhin Kastamonu, Bayramiyya order reached its prime in this province. But, little is known about this Sufi or- der as it was not active for three consecutive generations before itself, which means there were no representatives of it, and they were isolated from the outer world. However, Ziyâeddin Efendi was not only a sheikh, but also a scholar who leaded every natio- nal and social activity and thus, his influence was spread through anywhere in Kastamonu. In the declaration that we will prepare, the influence of Bayra- miyya on Kastamonu will be studied and then the life and inf- luences of Bayramî sheikh Şemsizâde Ziyâeddin Efendi will be dealt with. How he managed to transform Bayramiyya into an active Sufi order will bediscussed. Moreover, the contributions of Şemsizâde family to Bayramiyya and the connection of Bayra- miyya in Kastamonu with Naqsbandi and Khalwati orders as well as its similarities with Malamatiyya will be examined. Further- more, brief information on Ziyâeddin Efendi’s life, as well as his family tree will be given. Key Words: Bayramiyya, Kastamonu, Şemsizâde Family, Ahmed Ziyâeddin Efendi. BAYRAMÎLİĞİN KASTAMONU’YA ETKİSİ VE BAYRAMÎ ŞEYHİ ŞEMSİZÂDE AHMED ZİYÂEDDİN EFENDİ (1867-1946) 415 Giriş: Kastamonu merkezinde Halvetîlik ve Nakşibendîlik aktif tari- katlar olduğu için bu ikisinin meczi diyebileceğimiz Bayramîlik1 kendi içinde hizmeti yürütmenin dışında kapalı kalmıştır. Hâlbuki Bayramîlik Kastamonu’da altı yüzyıldan beri faaliyet göstermiş bir tarikattır. Eldeki verilere göre Hacı Bayram-ı Velî’nin (833/1429- 30)2 kızlarından birinin ve damadının Kastamonu’da bulunduğu bilgisi kesinlik kazanırsa tebliğ ve irşadın daha eskilere dayanma- sı söz konusu olacaktır. Kastamonu’daki Bayramîlik’i ailece üstlenerek nesilden nesile bu görevi taşıyan Şemsizâde ailesi ve onlarla akrabalığı olanlar ara- sından Osmanlı’nın üst düzey bürokratları, parlamenterler, mü- derris ve şeyhülislamlar yetişmiştir. Bu kimselerin maddi ve mane- vi gayretleri ile tesis ettikleri hayır müesseseleri ve eserleri günü- müze kadar ulaşmış toplumda olumlu bir iz bırakmıştır. Kastamonu’da Bayramîlik ve Şemsizâde ailesi hakkında elimiz- deki ilk eser Abdulkerim Abdulkadiroğlu tarafından kaleme alın- mıştır. Bir Kastamonulu olan Abdulkadiroğlu’nun bu eseri mey- dana getirirken en büyük avantajı bu aileyi elli yıldan beri tanıyor olması ve yine kendi ifadesine göre ailenin atalarından kendilerine intikal eden arşiv belgelerini hiç eksiksiz kendisine takdim ederek bu çalışmaya destek vermeleridir. O da bir akademisyen gözüy- le bu belgeleri inceleyip tasnif ederek son devirde Bayramîlik’in Kastamonu’daki durumunu gün yüzüne çıkaran bir çalışmayı bi- lim dünyasına kazandırmıştır. Böylece bu çalışma, Anadolu’nun diğer şehirlerine nazaran Kastamanu’da Bayramîlik’i daha da be- lirgin hale getirmiş ve tarikatın Ankara dışına açılan ilk penceresi mahiyetinde olmuştur.3 Bizim bu tebliği sunarken faydalandığımız başlıca kaynak Kastamonu’da Bayrâmîlik ve Şemsizâde Ailesi isimli eser ile Kasta- 1 Bayramiyye’nin tarihçesi hakkında bkz. Bayramoğlu, Fuat ve Nihat Azamat, “Bayramiyye”, DİA, c.5, s.269-273, İstanbul 1992. 2 Hacı Bayram Velî hakkında geniş bilgi için bkz. Azamat, Nihat, “Hacı Bayrâm-ı Velî”, DİA, c. 14, s. 442-447. 3 Abdulkadiroğlu, Abdulkerim, Kastamonu’da Bayrâmîlik ve Şemsizâde Ailesi, Anıl Matbaa, An- kara 2005, s. 11-13. 416 NAİLE BALTACI monu salnameleridir. Bayramîlik ile ilgili faaliyetlerin yapıldığı ve son Bayramî Şeyhi Ahmed Ziyâeddin Efendi’nin imamlık yaptığı Atabey Gazi Camii de etrafındaki kabirlerde metfun kişilerle bir- likte araştırmamızın konusu olan yerler arasındadır. Atabey Gazi Camii Çobanoğulları dönemine ait olan bu camii Kastamonu merkezi- nin batı yönünde bulunan Kastamonu kalesine yakın Atabey ma- hallesindedir. Kuzey kapısında yer alan kitabeye göre 1273 sene- sinde yapıldığı anlaşılmaktadır.4 Mehmet Behçet’in 1341 r. (1925) tarihinde basılan Kastamo- nu Asar-ı Kadimesi adlı eserinin Atabey Camii kısmında caminin mihrabı civarında, “Îyd-i subh-ı vuslata mihr-i celî Kutb-ı âlem Hacı Bayram Veli” 5 beytinin yazılı olduğu bir levhadan söz edilmektedir. Lev- hada ayrıca “Bu camide belirli vakitlerde Tarikat-ı Aliyye-i Bayramiyye’nin özel zikirleri icra edilmekte olduğu için bu camii, Kastamonu’nun içinde bulunduğu zamanın en bakımlı ve ayak- ta duran bir din binasıdır.”6 denilmektedir. Bu örnek bize ka- nıtlıyor ki Kastamonu’ya Bayramîlik Şeyh Ziyâeddin Efendi ta- rafından getirilmeyip çok daha eskilere dayanmaktadır. Vakıf- larla ilgili evraklar ve muhasebe defterlerindeki 1843, 1882 şek- lindeki tarihler Kastamonu’da Bayramîlik’in eskiden beri mev- cut olduğuna işaret etmektedir.7 Şeyh Ziyâeddin Efendi’nin de- desi Mustafa Sabri Efendi’nin mezarı önündeki levhada -bu zat Bayramîlik’in sükût dönemlerinde yaşamış olmasına rağmen- adı- nın önünde “şeyh” sıfatının bulunması da bunun bir delilidir. Yine Kastamonu’da Bayramîlik’in izlerini ispatlayan bir nokta da şu- 4 Atabey Gazi Camii ve Medresesi hakkında geniş bilgi için bkz. Yakupoğlu, Cevdet, Ku- zeybatı Anadolu’nun Sosyo-Ekonomik Tarihi (Kastamonu, Sinop, Çankırı, Bolu), Gazi Kitabevi, Ankara 2009, s. 328, 329, 473, 489, 496, 511, 524, 529; vakıf kayıtları ile ilgili belge örneği için bkz. s. 636. 5 Behçet, Mehmet, Kastamonu
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