Akademik Veri Yönetim Sistemi
TURK KULTURU VE HACI BEKTAS VELI-ARASTIRMA DERGISI, sa.57, ss.213-223, 2011 (AHCI)
It is known that the relations between Bektashies and Janissaries had improved since the foundation of the Janissary Force. It can even be said that the relationship of Janissaries with Bektashi Lodges was stronger in the capital of the empire than the rural areas. That is why Mahmud II removed the Bektashi Lodges together with Janissary Forces, captured the Lodges' belongings, and banished the extremist sheikhs and dervishes in June 17th, 1826. During this process, some suitable lodges which were not destroyed due to the consideration of their ancientness were either converted to mosque, madrasah, or school or were distributed to the members of the Naqshbandi order. By constructing some additional parts such as a mosque, the central Lodge in Haci Bektas was converted to a Naqshi Lodge where Nagshbandi rituals could be thought and performed. A well-known Naqshbandi sheikh of that time, Sheikh Mehmed Said Efendi from Kayseri had been appointed as the successor leader of the lodge. The Chelebi of the time and the sheikh of Haci Bektas Khan Mehmed Hamdullah Efendi (1767-1836) was banished from Amasya in 1826 by the justification that he was causing the depravity of the people. Mehmed Nebi Dedebaba (1813-1834) from Sivas, who was the dedebaba of that time in Had Bektas, was not banished however, was watched by Naqshbandi Mehmed Said Efendi. When Bektashism had been forbidden, all properties of Bektashi Lodges were either given to the Naqshbandies or sold by auction for the benefit of the treasury. Yet, the Haci Bektas Veli Foundation, which was a special foundation, was not touched. Veliyuddin Chelebi (1772-1828) who was the brother of Mehmed Hamdullah Efendi banished from Amasya was brought to the trusteeship of the Foundation. After the abolishment of the Janissary Forces together with the prohibition of the Bektashi order and after the transfer of their properties to Naqshbandies, Bektashies never accepted these executions up to the end of the Ottoman Empire, the order's rituals moved from legality to an unofficial status. They complaint and even protested these executions in each occasion. While Mehmed Hamdullah Efendi was complaining about that he and his family did not benefit the foundation's income and therefore they were in a very bad situation in Amasya, Naqshbandi Sheikh Mehmed Said Efendi was appointed to Haci Bektas, complaint about the inconvenience of the pir's house. Bektashies, who were regular visitors of Haci Bektas, continued their protest silently by did not visit the lodge. There has never been a parish of the mosque constructed in the lodge, Naqshbandi Sheikhes, who were assumed to take the place of the Bektas's fathers, could not do anything other than the prays with non-Bektashi visitors on fridays and bairams. Although the Bektashies in Egypt and Albania, who were partially free from the age of Sultan Abdulaziz (1861-1875), tried to organize those in Istanbul and Haci Bektas was hidden their existence in Naqshbandi lodges. Bektashi ceremonies were performed in either Naqshbandi lodges or homes secretly. All these things caused a secret and serious opposition among Bektashies against the Ottoman government. Finally, this historical disagreement between the trustee of the Haci Bektas Veli Foundation and the Nagshbandi Sheikh appeared after the second constitutional monarchy. Thousands of followers from all over Anatolia and especially from Kirsehir sent messages by telegraph to the vizier, home affairs and religious affairs to make their own candidate be selected as the leader of the Haci Bektas Veli Lodge.