Menzil

The inscription upon the entryway at the Menzil entrance reads, "Menzil is the dargah of Sadat-i Kasrawi." This is because Menzil village transformed into a place of visitation and a center of irshad with the settlement of Shaykh Sayyid Abdülhakim el-Hüseyni (Ghawth-i Kasrawi) in the spring of 1971. A year after Ghawth-i Kasrawi (quddisa sirruhu) settled there, he passed into the afterlife. During this one-year period, he laid the visible and invisible foundations upon which the village of Menzil still stands today.

Following the passing of Ghawth-i Kasrawi (quddisa sirruhu), Seyda Muhammed Raşid (quddisa sirruhu) assumed the mantle of guidance, continuing his mission in Menzil. In the politically turbulent era of the 1970s, he brought together people who had been at odds, even threatening each other's lives. He had them stand shoulder to shoulder in the same row to pray salah and sit at the same table to dine together. Those who visited him in Menzil left behind their most entrenched divisions, hostilities, and prejudices. Through his silent guidance, this great wali united people from vastly different cultures who did not even speak the same language.

After Seyda's passing in 1993, his brother Shaykh Sayyid Abdülbaki (Ghawth-i Thani) took over the guidance role, conducting most of his irshad work in Menzil, bringing together people not only from Turkey but from all over the world. Even during his illness, he inquired after Menzil, to which he attached great importance. During his tenure as a murshid, he also applied the classic dargah tradition to the architecture of Menzil, leaving behind a township modeled on mosque-centered urban planning.

Thus, Menzil occupies a unique place in the hearts of its admirers, with its spiritual atmosphere, love, and even its soup. Those who have seen it once will likely yearn for it and wish to return.

THE DARGAH OF MENZIL

In the Sufi tradition, the term "dargah" refers to the structures or places where tasawwuf-related activities, especially irshad, are carried out. Essentially, a dargah does not necessarily need to have a physical structure or roof. Considering that all creation is thought to be in remembrance of Allah, every place is a gathering of remembrance. Mountains, plains, seas, and even the sky itself are gatherings of dhikr. The heart of a human is also a dargah.

However, since a name was needed for structures used for Sufi purposes throughout history, the term "dargah" was chosen. Along with "dargah," many other names such as "takka," "zawiya," "khaniqah," "ribat," and "astana" have also been used with similar meanings and purposes.

Just as the first Islamic school in history is the Prophet’s Mosque, so too is it the first dargah because acts now considered part of Sufi practice, such as dhikr, sohbah, itikaf, self-reckoning, and muraqabah, were performed there. Hence, all mosques are naturally dargahs. Indeed, many murshids have carried out their mission of irshad in mosques. Most of the Sadat-i Kiram of the Naqshbandi path have also preferred mosques over constructing separate places for their activities.

From this perspective, the village of Menzil as a whole is a dargah. Therefore, the Sadat-i Kiram did not build a separate dargah building in Menzil for the practices mentioned above; instead, they carried out their guidance throughout the village, centering around the mosque.

Today, the Menzil dargah represents the Naqshbandi-Khalidi branch. Its etiquette, methods, and principles belong to this path. The Khalidi branch of the Naqshbandi order comes from Mawlana Khalid Baghdadi (quddisa sirruhu). Mawlana Khalid (quddisa sirruhu) is from Sulaymaniyah, Iraq. Born in 1779 and passed away in 1827, he was one of the most famous Sufi scholars of his time, with the widest reach of irshad. Having traveled to India and received the mantle of khalifah from Abdullah Dahlawi (quddisa sirruhu), he thus extended the golden chain of the Naqshbandi order to the Ottoman lands. The Khalidi branch he led didn’t only remain within the Ottoman geography but spread throughout the world. Today, the Naqshbandi-Khalidi branch has the largest following among Muslims.

In the lineage of Shaykh Sayyid Abdülhakim el-Hüseyni (quddisa sirruhu), who rebuilt and revitalized Menzil, the following personages are included from him up to Mawlana Khalid Baghdadi (quddisa sirruhu):

Sayyid Abdullah of Hakkari, Sayyid Taha of Hakkari, Sayyid Sibghatullah Arvasi, Abdurrahman al-Takhi, Fathullah Warkanisi, Muhammad Diyauddin, and Ahmad al-Khaznawi. Quddisa sirruhum.

THE ARRIVAL OF GHAWTH-I KASRAWI IN MENZIL

Ghawth-i Kasrawi Shaykh Sayyid Abdülhakim el-Hüseyni (quddisa sirruhu), who had received his khilafah, his official title as a successor in irshad, from Shah-i Khazna (quddisa sirruhu), offered guidance in the villages of Kasrik and Gadir for many years. He was deeply devoted and loving toward his murshid, Shah-i Khazna, often speaking of him and showing great sensitivity to adhering to his ways.

When Shaykh Ahmad al-Khaznawi (quddisa sirruhu) passed away, Sayyid Abdülhakim el-Hüseyni (quddisa sirruhu) was leading the irshad efforts in Taruni village. The number of his visitors and disciples was increasing daily. Not only the common folk but also scholars, shaykhs, and dervishes were pledging allegiance to him.

Ghawth-i Kasrawi (quddisa sirruhu) spent a significant time in Taruni village. He later moved to Bilvanis and then settled in Kasrik village. After transforming these places into fountains of knowledge and wisdom, he relocated to Menzil village close to the end of his life.

The first act of Shaykh Sayyid Abdülhakim el-Hüseyni in Menzil was to construct a mosque and a madrasa with the means available at the time, in addition to locating a water source. The Menzil Mosque was built to replace the village's old and small adobe mosque. Right next to it, he commissioned the building of a madrasa. He also called for water to be sought in a location where previous attempts had failed to find any.

The village's most significant issue was the lack of water and drought. When the dervishes declared there was no water at the indicated spot, Ghawth-i Kasrawi (quddisa sirruhu) instructed them to dig again, and this time water was found.

Shaykh Sayyid Abdülhakim el-Hüseyni (quddisa sirruhu) personally supervised the services carried out in the village of Menzil. Later, he rested under the shade of an oak tree where the Marqad would be built, saying, "I wouldn't exchange the shade of this tree for the whole world."

MENZIL: THE YEARS WITH SEYDA

Seyda Muhammed Raşid (quddisa sirruhu), after the passing of his father Shaykh Sayyid Abdülhakim el-Hüseyni (quddisa sirruhu) in 1972, continued to provide irshad in Menzil village until his passing in 1993.

Seyda's youth was spent in pursuit of knowledge and service in his father's dargah. After receiving the khilafah from Ghawth-i Kasrawi (quddisa sirruhu), whom he succeeded in 1968, Seyda became synonymous with Menzil. During the political turmoil of the 1970s, he united people from all corners of Turkey in one dargah, at one table, and in one prayer row. His irshad transcended borders and spread worldwide.

The number of his followers, visitors, and those who loved him increased with each passing day. After the military coup of September 12, he was subjected to compulsory residence. first in Gökçeada and then in Ankara from 1983 to 1986. He returned to Menzil in 1986 and resumed his irshad work. On Friday, October 22, 1993, he passed away at Hacettepe University Hospital in Ankara and was laid to rest in Menzil village beside his father, Ghawth-i Kasrawi (quddisa sirruhu).

The single minaret constructed during the time of Seyda Muhammed Raşid (quddisa sirruhu) stands today in Menzil Mosque, alongside two taller minarets built later. Following the February 6, 2023 earthquakes in Kahramanmaraş, the three minarets were damaged, and the repair work is ongoing.

After completing his studies and military service, Seyda Muhammed Raşid el-Hüseyni (quddisa sirruhu) turned to service in his father's dargah. He played a prominent role in the development and construction activities initiated after settling in Menzil village with his father in the spring of 1971. He was noted for his effort and sacrifice. His father wanted his preferences to be given priority regarding the tasks being done in Menzil village, commanding, "Do as Muhammed Raşid says." Many witnesses of the time have related hearing this directive from Ghawth-i Kasrawi (quddisa sirruhu) for various tasks.

Thus, Seyda Muhammed Raşid (quddisa sirruhu) had the opportunity to personally develop Menzil village, where he would serve for twenty-one years from 1972 to 1993. He even altered some of the architects' and engineers' plans with his father's permission and approval. The wisdom of these changes became apparent over time. Seyda foresaw, with his discernment and farsight, that the number of visitors to Menzil would be much greater than anticipated.

MENZIL: THE YEARS WITH GHAWTH-I THANI

Throughout his life, Ghawth-i Thani Shaykh Sayyid Abdülbaki el-Hüseyni (quddisa sirruhu) placed great importance on following the Sadat-i Kiram, especially his murshids: his elder brother and his father. He often spoke of them in his gatherings, and even to those who came to visit him, he would say, “Come not for us, but to visit the Sadat-i Kiram.” He elevated the construction and development activities he inherited from Seyda Muhammed Raşid (quddisa sirruhu) to an entirely new level. Menzil underwent a significant renewal, transforming from a village into a modern example of classical Islamic complex architecture.

Ghawth-i Thani (quddisa sirruhu) expanded the Marqad and the Menzil Mosque several times. Today’s visitors marvel at the Sayyid Abdülhakim el-Hüseyni Complex he built, which serves as a madrasa. With this extensive construction activity covering 2019-2023, Menzil has achieved its present form.

MENZIL: COUNTLESS HEARTS’ DESTINATION

Menzil is a place of convergence for all who seek the guiding hand of the Sadat-i Kiram. For half a century, guests from all over Turkey and the world have been visiting it. Since Shaykh Sayyid Abdülhakim el-Hüseyni (quddisa sirruhu) settled there, Menzil has been organized for visitation and visitors.

A brief look at what Menzil contains starts with the mosque at the center. The Marqad, guesthouse, ablution facilities, square of knowledge, soup kitchen, bazaar, courtyard, gathering hall, entryway gate, and women's section are all essential elements. The area encompassing these is known as the visitation area. Visits in Menzil take place there.

THE MOSQUE

Menzil Mosque consists of two separate sections for winter and summer. The division of the mosque in this way originates from a segmentation during the time of Seyda Muhammed Raşid (quddisa sirruhu). In the 1970s, it was difficult to heat the mosque in winter. Due to limited resources, the mosque was divided in two. The closed part was heated with stoves in winter, while the open part was used in summer. Thus, the terms "Winter Mosque" and "Summer Mosque" emerged. Despite increased resources in later constructions and developments, the winter-summer mosque classification has been preserved.

The Winter Mosque is adjacent to the Summer Mosque. Arcades surround its inner courtyard. Its outer courtyard opens to the square of knowledge, the bazaar, and the crown gate. The courtyard of the Summer Mosque opens to that of the Winter Mosque. All its domes are designed to complement the Winter Mosque. It has one large and four small wooden domes, which can be opened and closed with a remote control.

This opening and closing system is found only in Al-Masjid An-Nabawi and the Menzil Summer Mosque among the world's mosques and masjids. To avoid columns dividing the prayer rows, the mosque’s walls have been transformed into load-bearing pillars connected by massive beams, and the domes and roof are placed on these beams. All these were done following Shaykh Sayyid Abdülbaki el-Hüseyni's (quddisa sirruhu) specific request to the architects to avoid dividing the prayer rows. The robustness of the implementation was proven during the earthquake of February 6, 2023.

THE MADRASA

Shaykh Sayyid Abdülhakim el-Hüseyni (quddisa sirruhu) always ensured a circle of knowledge existed wherever he resided. He took an interest in the renovation and revival of many madrasas. With the intention to serve the scholarly legacy of this great wali, the construction of the Rashidiyyah and Husayniyyah buildings of the Sayyid Abdülhakim el-Hüseyni Complex was completed in 2015, and the Baqiyyah building in 2017. The Sayyid Abdülhakim el-Hüseyni Complex design has been inspired by representatives of our madrasa architectural tradition, particularly from the regions of Mawarannahr (Transoxiana) and Anatolia. However, it has been constructed in a unique and modern style, considering contemporary architectural approaches, Menzil’s general architectural fabric, and current needs for scholarly activities.

Since the time of the Nizamiyya madrasas, the two minarets beside the great gateway of madrasas have represented the two major schools of aqidah of Ahlu’s-Sunnah wa’l-Jama’ah, Ash'arism and Maturidism. Additionally, the complex's large dome represents tawhid; the intermediate dome above the mosque symbolizes our Prophet Muhammad (sallallahu alayhi wa sallam); the four domes at the corners of the large dome represent the four caliphs and the four schools of fiqh; the fifteen small domes signify the Sadat-i Kiram; and the twelve small domes surrounding the courtyard represent twelve fields of knowledge. Moreover, the bird's-eye view of the Rashidiyyah building resembles a person in prostration towards the qibla.

THE MARQAD

When Ghawth-i Kasrawi Shaykh Sayyid Abdülhakim el-Hüseyni (quddisa sirruhu) passed away in 1972, the question arose as to where he would be interred, for there were many possible places in Menzil. Seyda Muhammed Raşid inquired if there was any sign indicating where the Marqad should be built. Upon learning that Ghawth-i Kasrawi (quddisa sirruhu) had once spoken fondly of a certain oak tree in the village, saying, "I wouldn't trade the shade of this tree for the world," the decision was made to establish the Marqad beside it. This oak tree can be seen in old photographs, but over time it has withered. Today, in the innermost part of the Marqad, beside the crown of the interior structure, new oak trees have grown from its seeds.

The first dome of Menzil was constructed during the renovation of the Marqad site between 1993 and 1995. Until then, there had been no other dome in the village, including the mosque. The crown of the Marqad has been preserved from its original construction but has been restored over time, and its decorations have been renewed. A domed gateway was added to the entrance during the last expansion between 2010-2013.

THE BAZAAR

In our architectural tradition, bazaars were also included within the complexes. Bazaars were mostly composed of rental shops, which are designated as waqf property, to meet the needs of the associated complex. From the outset, by intention, they are blessed, for they are a part of charitable works. Following this tradition, a bazaar has also been constructed in Menzil.

The Menzil Bazaar, with its crown gate, forms a small corridor with four arcades facing each other. After climbing the stairs, one passes through this corridor to enter the bazaar. Here, shops sell products that visitors can purchase for their needs or as gifts. Additionally, there is a restaurant, a pastry shop, and a tea house.

THE BUHARA HOUSES

Visitors have frequented the village of Menzil for more than half a century. During this time, fundamental elements such as tawbah, tasawwuf initiation adabs, and visiting the murshid have always been preserved. However, the conditions for visitation and the facilities offered in Menzil have naturally evolved over the years. One of these changes is the establishment of the Buhara Houses in 2018.

The purpose of establishing the Buhara Houses is to facilitate accommodation for visitors, particularly those coming with their families. The guesthouse located in the lower floors of Menzil Mosque already offers free accommodation services. The same conditions are available in the women's section. However, Buhara Houses were constructed to meet the demand for family visitors to stay together.

Operating on a timeshare basis, Buhara Houses offer two-bedroom and three-bedroom apartment options. Timeshare owners stay in these apartments during their allotted periods. Non-owners or those wishing to stay during different periods can rent apartments for various durations, such as daily or weekly. Numerous facilities are provided here for the comfort and leisure of children and women. The complex offers frequent complimentary shuttle services to Menzil, especially during prayer times.