On Şahidi Mosque and Tomb and Hüsamettin Efendi Mosque and Tomb in Muğla

Gökben Ayhan

Makale detayları

On Şahidi Mosque and Tomb and Hüsamettin Efendi Mosque and Tomb in Muğla

Yazarlar:

Gökben Ayhan

Yayıncı:

Mugla Sitki Kocman University

Ana Başlıklar:

İslam Sanatları | Mimarlık Tarihi

Dergi:

Bitig Edebiyat Fakültesi Dergisi Issue Mevlevilik Geleneği ve Vefatının 475. Yılında Muğlalı İbrahim Şâhidî (1470-1550) Özel Sayısı, pp.257-285

Belge Tipi:

Makale

Yayın Tarihi:

4/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001323357

pISSN:

2791-7908

Anahtar kelimeler:

Özet:

 The Şahidi Mosque in the Camikebir Neighborhood in the Menteşe District of Muğla and the tomb in the same courtyard, and the Hüsamettin Efendi Mosque in the Ayazkıyı Neighborhood of Ula and the tomb in the south of this building are among the important structures of Islam in Muğla. These mosques and tombs are among the important structures of cultural heritage from the past to the present as places where people worship, socialize and strengthen their spirituality. Seyyid Kemaleddins zawiyah is a building where the foundations of Mevlevism were laid in the time of Hüdâyî Salih Efendi, and his son Şâhidî İbrahim Efendi was the sheikh for more than 50 years and after his death, his grandson Şuhûdî Efendi was the sheikh for more than 40 years. The building, which is known as Şahidi Mosque today, has two functions as both a mosque and a mevlevihane. In the courtyard of the mosque, there is a tomb with two cist graves to the east of Seyyid Kemaleddins grave. It is disputed whether his son Şâhidî Efendi or his grandson Şuhûdî Efendi lies next to Hüdâyî Efendi in the tomb. Şâhidî Efendis other son Hüsâmeddîn Efendi also built a large mosque in Ula. After the death of Hüsâmeddîn Efendi, who served as a mudarris and sheikh, he was buried in the tomb built to the south of his mosque. Although it is known that Hüdâyî Efendi, Şâhidî Efendi and Şuhûdî Efendi adopted Mawlawism, there is no definite information on whether Hüsâmeddîn Efendi was a Mawlawi. However, it is highly probable that he was a Mawlawi like his grandfather, father and brother. Şahidi Mosque and Tomb and Hüsamettin Efendi Mosque and Tomb shed light from the past to the present as modest buildings with their architectural forms as well as their simple decorations and inscriptions. In this article, for the first time, these buildings are directly analyzed in terms of their plan, architectural and ornamental features, as well as information about the restorations they have undergone as much as possible, and their place in the Turkish-Islamic art is tried to be determined.

 The Şahidi Mosque in the Camikebir Neighborhood in the Menteşe District of Muğla and the tomb in the same courtyard, and the Hüsamettin Efendi Mosque in the Ayazkıyı Neighborhood of Ula and the tomb in the south of this building are among the important structures of Islam in Muğla. These mosques and tombs are among the important structures of cultural heritage from the past to the present as places where people worship, socialize and strengthen their spirituality. Seyyid Kemaleddins zawiyah is a building where the foundations of Mevlevism were laid in the time of Hüdâyî Salih Efendi, and his son Şâhidî İbrahim Efendi was the sheikh for more than 50 years and after his death, his grandson Şuhûdî Efendi was the sheikh for more than 40 years. The building, which is known as Şahidi Mosque today, has two functions as both a mosque and a mevlevihane. In the courtyard of the mosque, there is a tomb with two cist graves to the east of Seyyid Kemaleddins grave. It is disputed whether his son Şâhidî Efendi or his grandson Şuhûdî Efendi lies next to Hüdâyî Efendi in the tomb. Şâhidî Efendis other son Hüsâmeddîn Efendi also built a large mosque in Ula. After the death of Hüsâmeddîn Efendi, who served as a mudarris and sheikh, he was buried in the tomb built to the south of his mosque. Although it is known that Hüdâyî Efendi, Şâhidî Efendi and Şuhûdî Efendi adopted Mawlawism, there is no definite information on whether Hüsâmeddîn Efendi was a Mawlawi. However, it is highly probable that he was a Mawlawi like his grandfather, father and brother. Şahidi Mosque and Tomb and Hüsamettin Efendi Mosque and Tomb shed light from the past to the present as modest buildings with their architectural forms as well as their simple decorations and inscriptions. In this article, for the first time, these buildings are directly analyzed in terms of their plan, architectural and ornamental features, as well as information about the restorations they have undergone as much as possible, and their place in the Turkish-Islamic art is tried to be determined.

 The Şahidi Mosque in the Camikebir Neighborhood in the Menteşe District of Muğla and the tomb in the same courtyard, and the Hüsamettin Efendi Mosque in the Ayazkıyı Neighborhood of Ula and the tomb in the south of this building are among the important structures of Islam in Muğla. These mosques and tombs are among the important structures of cultural heritage from the past to the present as places where people worship, socialize and strengthen their spirituality. Seyyid Kemaleddins zawiyah is a building where the foundations of Mevlevism were laid in the time of Hüdâyî Salih Efendi, and his son Şâhidî İbrahim Efendi was the sheikh for more than 50 years and after his death, his grandson Şuhûdî Efendi was the sheikh for more than 40 years. The building, which is known as Şahidi Mosque today, has two functions as both a mosque and a mevlevihane. In the courtyard of the mosque, there is a tomb with two cist graves to the east of Seyyid Kemaleddins grave. It is disputed whether his son Şâhidî Efendi or his grandson Şuhûdî Efendi lies next to Hüdâyî Efendi in the tomb. Şâhidî Efendis other son Hüsâmeddîn Efendi also built a large mosque in Ula. After the death of Hüsâmeddîn Efendi, who served as a mudarris and sheikh, he was buried in the tomb built to the south of his mosque. Although it is known that Hüdâyî Efendi, Şâhidî Efendi and Şuhûdî Efendi adopted Mawlawism, there is no definite information on whether Hüsâmeddîn Efendi was a Mawlawi. However, it is highly probable that he was a Mawlawi like his grandfather, father and brother. Şahidi Mosque and Tomb and Hüsamettin Efendi Mosque and Tomb shed light from the past to the present as modest buildings with their architectural forms as well as their simple decorations and inscriptions. In this article, for the first time, these buildings are directly analyzed in terms of their plan, architectural and ornamental features, as well as information about the restorations they have undergone as much as possible, and their place in the Turkish-Islamic art is tried to be determined.

 Muğlanın Menteşe İlçesindeki Camikebir Mahallesinde bulunan Şahidi Camii ile aynı avluyu paşlayan türbe ve Ulanın Ayazkıyı Mahallesindeki Hüsamettin Efendi Camii ile bu yapının güneyindeki türbe, Muğlada İslamiyetin önemli yapıları arasında dikkat çekmektedir. Söz konusu camiler ve türbeler halkın ibadet ettiği, sosyalleştiği ve maneviyatını kuvvetlendirdiği yapılar olarak geçmişten günümüze gelen kültürel mirasımızın önemli eserleri arasında yer almaktadır. Seyyid Kemaleddinin zaviyesi Hüdâyî Salih Efendinin zamanında Mevleviliğin temellerinin atıldığı bir yapı olup burada, oğlu Şâhidî İbrahim Efendi 50 yılı aşkın ve onun vefatından sonra torunu Şuhûdî Efendi 40 yıldan uzun bir süre şeyhlik yapmıştır. Günümüze Şahidi Camii adı ile gelen yapı hem cami hem de mevlevihane olarak iki işleve sahiptir. Caminin avlusundaki Seyyid Kemaleddinin mezarının doğusunda iki mezara yer verilen bir türbe inşa edilmiştir. Türbede, Hüdâyî Efendinin yanında oğlu Şâhidî Efendinin mi yoksa torunu Şuhûdî Efendinin mi yattığı konusu tartışmalıdır. Şâhidî Efendinin diğer oğlu Hüsâmeddîn Efendi de Ulada büyük boyutlu bir cami yaptırmıştır. Müderrislik ve şeyhlik görevinde bulunan Hüsâmeddîn Efendinin ölümünün ardından, camisinin güneyinde inşa edilen bir türbeye gömülmüştür. Hüdâyî Efendi, Şâhidî Efendi ve Şuhûdî Efendinin Mevleviliği benimsediği bilinmesine karşın Hüsâmeddîn Efendinin Mevlevi olup olmadığı konusunda kesin bir bilgiye rastlanmamıştır. Ancak onun da dedesi, babası ve ağabeyi gibi Mevlevi olması kuvvetle muhtemeldir. Şahidi Camii ve Türbesi ile Hüsamettin Efendi Camii ve Türbesi, mimari formlarının yanı sıra büyük oranda sade süslemeleri ve kitabeleriyle mütevazı yapılar olarak geçmişten günümüze ışık tutmaktadır. Makale kapsamında ilk kez doğrudan söz konusu yapılar plân, mimari ve süsleme özellikleri bakımından incelenmesinin yanında mümkün mertebe geçirdiği restorasyonlar hakkında bilgi verilerek bu yapıların Tük-İslam sanatı içerisindeki yeri tespit edilmeye çalışılmıştır.

Makale detayları

On Şahidi Mosque and Tomb and Hüsamettin Efendi Mosque and Tomb in Muğla

Yazarlar:

Gökben Ayhan

Yayıncı:

Mugla Sitki Kocman University

Ana Başlıklar:

İslam Sanatları | Mimarlık Tarihi

Dergi:

Bitig Edebiyat Fakültesi Dergisi Issue Mevlevilik Geleneği ve Vefatının 475. Yılında Muğlalı İbrahim Şâhidî (1470-1550) Özel Sayısı, pp.257-285

Belge Tipi:

Makale

Yayın Tarihi:

4/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001323357

pISSN:

2791-7908

Muğla

Mevleviyeh

Hüdâyî Salih Efendi

İbrahim Şâhidî Efendi

Şûhudî Efendi

Hüsâmeddîn Efendi

religious buildingsMuğla

Mevlevilik

Hüdâyî Salih Efendi

Şâhidî İbrahim Efendi

Şûhudî Efendi

Hüsâmeddîn Efendi

dinî yapılar

Sayı

Makale detayları

Yazarlar: Gökben Ayhan

Yayıncı: Mugla Sitki Kocman University

Ana Başlıklar: İslam Sanatları | Mimarlık Tarihi

Dergi: Bitig Edebiyat Fakültesi Dergisi Issue Mevlevilik Geleneği ve Vefatının 475. Yılında Muğlalı İbrahim Şâhidî (1470-1550) Özel Sayısı, pp.257-285

Belge Tipi: Makale

Yayın Tarihi: 4/2025

Belge Dili: Türkçe

Document ID (Org No.): 2001323357

pISSN: 2791-7908

Sayı

Yazarlar:

Gökben Ayhan

Yayıncı:

Mugla Sitki Kocman University

Ana Başlıklar:

İslam Sanatları | Mimarlık Tarihi

Dergi:

Bitig Edebiyat Fakültesi Dergisi Issue Mevlevilik Geleneği ve Vefatının 475. Yılında Muğlalı İbrahim Şâhidî (1470-1550) Özel Sayısı, pp.257-285

Belge Tipi:

Makale

Yayın Tarihi:

4/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001323357

pISSN:

2791-7908