MERKEZ EFENDİ MOSQUE

Zeytinburnu - İstanbul - Turkey

GPS : 41°00'57.0"N 28°55'11.0"E / 41.015833, 28.919722



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Merkezefendi Mosque dates back to 1580 and was once part of a large complex but many of the buildings have since been lost.  It was built with the assistance of Şah Sultan, a daughter of Sultan Selim II.  It underwent a complete makeover in 1837 and inside the stone exterior there is a lovely wooden interior that has a curtained mihrab painted on the back wall. Merkez Efendi was famous for his strength as well as for inventing mesir paste and having served as a doctor.

The Merkez Efendi Mosque was built on the site of a dervish lodge which had been commissioned by Süleyman the Great and built by the architect Sinan in 1517. After the death of Merkez Efendi, the mosque that bears his name was built in his memory between 1552-1572.

According to another story, the mosque’s construction began in 1580 and it opened to worshipers in 1582. Restored during the reign of Sultan Mahmud II, the mosque still bears many of the features of the original.

Built on a rectangular plan, the mosque is made of stone. Its door and windows were made from round brick arches The tomb of Merkez Efendi and his family, a public fountain, a cistern to supply water to the mosque, and the çilehane are all found in the mosque’s wide courtyard.

The wooden mansion on the right used to be the harem building of the Merkezefendi complex. It has been restored and will most likely be used to hold cultural activities in the future. There are other aspects of the square that captivated us upon first sight such as its popular grilled meat restaurant, a Turkish bath waiting to be restored and some wooden mansions. Yet the cultural valley does not only comprise this square.

The beautiful Abdülbaki Paşa Library (Neyhane) can be found just outside of the gate; the mosque was originally a primary school and was then used as a storage facility until its restoration in 2007.

Today you will find a tearoom, a library and a cultural centre with lovely painted panels reworked on the domed ceiling.  Close by is a large wooden mansion the Merkezefendi Konağı or Mansion that was restored in 2009.

Tomb
The tomb of Merkez Efendi (1463-1552) is attached to the mosque and where many pilgrims still visit today. Süleyman the Great frequently visited his tomb which is located in the mosque’s courtyard.

Çilehane
Next to the tomb is a çilehane built in keeping with the beliefs and traditions of Merkez Efendi’s sect. Merkez Efendi was said to gone here to isolate himself from the world.

Cemetery
The Merkezefendi Cemetery (Turkish: Merkezefendi Mezarlığı) is a burial ground situated in Merkezefendi neighborhood of Zeytinburnu district on the European part of Istanbul, Turkey.
Many renowned intellectuals, writers and artists rest in this old cemetery covering an area of 27,800 m2 (299,000 sq ft). In 2007, the cemetery was fully renovated. Currently, burials are allowed only for the members of families with existing graves

The cemetery was established in the 16th century with the construction of the tomb of Merkez Efendi at this location. It was extended in the 1950s, and another cemetery, the Kozlu Cemetery was established 100 m (330 ft) far from this place.

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ÇORLULU ALİ PASHA MADRASA

Beyazıt, Fatih - İstanbul - Turkey

GPS : 41°00'32.1"N 28°58'04.5"E / 41.008917, 28.967917



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Çorlulu Ali Paşa Medresi is a historic location in the university neighborhood of Beyazit and is popular with students who still come to hang out here from the nearby universities. The 300-year-old Medrese was a religious school and dervish lodge during the Ottoman times, before becoming a bustling bazaar area in the mid-20th century. The complex, resembles the classical style, and is one of the important examples of the transition period to the Baroque style.

Today it is an oasis for locals and tourists alike who are seeking relaxing refuge from the hustle and bustle of the nearby Grand Bazaar area. There are wooden tables and chairs in the shaded courtyard area, Iznik-tiled table tops, mosaic lamps dangling from the ceiling and carpets hanging on the walls.

The lodge (Tekke) was called ‘Evvel’ and the madrasah was named ‘Sani’ when the lodge, inside the complex, was converted into a madrasah in the 18th century. Çorlulu Ali Pasha Madrasah complex in Istanbul's historic Çemberlitaş district, said the madrasah, built in 1711 but were damaged during the earthquake of 1894 as other complex buildings. The priority for restoration was given to the mosque. The madrasah was used for some time to house people who had lost their houses during the fire of 1918.

The madrasah, which was used as a dormitory for a short time after its restoration in 1964, was later transformed into shops selling tourist souvenirs. It is a favorite hang-out spot for many university students, who come here to pass the time over a glass of Turkish tea or an aromatic cup of Turkish coffee whilst enjoying the fragrant smoke of a hookah (also called nargile or water pipe). Apple and mint or rose and mint are recommended tobacco flavors for the hookah and in winter the warming and comforting winter drink of sahlep is also much loved.

It has also become a popular tourist location to sample this tradition of Turkey and the Middle East and is rich in atmosphere with the light haze of hookah tobacco and the musical tinkling of teaspoons in Turkish tea glasses. It is a favorite hang-out spot for many university students, who come here to pass the time over a glass of Turkish tea or an aromatic cup of Turkish coffee whilst enjoying the fragrant smoke of a hookah (also called nargile or water pipe).

Apple and mint or rose and mint are recommended tobacco flavors for the hookah and in winter the warming and comforting winter drink of sahlep is also much loved. It has also become a popular tourist location to sample this tradition of Turkey and the Middle East and is rich in atmosphere with the light haze of hookah tobacco and the musical tinkling of teaspoons in Turkish tea glasses.

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HASIRIZADE ELİF EFENDİ TEKKESİ

Sütlüce, Beyoglu - İstanbul - Turkey

GPS : 41°02'55.0"N 28°56'29.6"E / 41.048624, 28.941564



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Hasırızade Elif Efendi Tekkesi  was built in 1784. Elif Efendi, Hasırızade (b. in Sütlüce, Rajab 1266 / May 1850; d. 28 Jomada I 1345 / 4 December 1926), Turkish poet and scholar. He was the son of Aḥmad Moktar Efendi, the shaikh of the takiya (dervish lodge) at Sütlüce in Istanbul. On 1 Sawwal 1280 / 10 March 1864 his father entrusted him to the Mawlawī reciter Ḥosam-al-Din Efendi. After his initial education, he studied Arabic with well-known scholars.

In 1303 / 1885-86 he received his ejaza (q.v.), while also taking lessons in calligraphy and attending lessons in Rumi’s Matonawi taught by Ṣalaḥ-al-Din Efendi, the shaikh of the Mawlawī lodge at Yenikapı. Elif Efendi then began to teach the Mesnevi, and in 1316 / 1898-99 he donned the Mawlawi turban and garment.

When in 1297 / 1879-80 Aḥmad Moktar Efendi went on pilgrimage to Mecca, he placed his son in charge of the takiya during his absence. The shaikh resumed his post after his return, while Elif Efendi remained his deputy (nayeb) until his father’s death. At that point he succeeded his father as the takiya’s shaikh and devoted all his time to the teaching of the Mesnevi.

He also wrote poetry in Arabic and Persian. A considerable part of his Divan includes Persian qaṣidas and gazals. His Divan has not yet been published. His prose works comprise a few resalas, including one called Moktar al-enbaʾ fi’l-ḥoruf wa’l rosuf wa baʿż al-asmaʾ in Turkish and a commentary (sarḥ) on Komayl b. Zīad’s Semerel al-ḥads fī mazīyat al-nafs, which consists of responses Komayl received from ʿAlī b. Abī Ṭāleb (q.v.) to questions about the soul (nafs).

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WEB SITE : Hasırızade Elif Efendi Lodge

MORE INFO & CONTACT
E-Mail : info@elifefendidergahi.com
Phone : +90 212 255 7171

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KADIRGA ÖZBEKLER TEKKESİ

Kadırga, Fatih - İstanbul - Turkey

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The building which is known as “Ozbekler Tekkesi” is located across Sokullu Mehmet Paşa Mosque. It was built in the 17th century as an accommodation place for candidate pilgrims and traveler dervishes who came from Turkistan and who are members of Nakhshibendi denomination. The Muslims from Turkistan who set off for pilgrimage considered going to Istanbul to visit Eyup Sultan and the Ottoman Sultan, who was the caliph of Muslim world, as a duty.

The Buharra Özbekler Tekkesi has the primary function as an accommodation place for candidate pilgrims to Mekka and traveler dervishes from Central Asia. It was a tradition for those pilgrimes from Buharra, that they first goto Istanbul and get a written permition by the Sultan who was also the Kalif and then continue their pilgrimage.

The building is next to the Sokollu Mehmet Paşa Mosque, which in retrun has some peaces of the holy stone in the Kaba from Mekka, which had also an importance for the pilgrims. Hencewe can conclude that the holy stone was embedded in a distinct sacral environment.

The lodge, known as Buhara Ozbekler Tekkesi, was built by Istanbul district treasurer, Ismail Bey in 1692. Although the lodge began to turn into a ruin by the years passing, it was restored with the order of Sultan Abdulhamit II, in 1887.

Style of Architecture
The structure which was built by Defterdar Ismail Bey, attracts attention with its interesting architectural style by mixing classical plan schemas, European based construction techniques and some details which are related to the First National Architecture Trend. Also, Ozbekler Tekke has a completely unique architect style with decoration of facade. One of the most interesting parts of tekke is the minaret, built above the entrance, which is very rarely encountered in the history of Turkish-Islamic Architecture.

Influences on Social Life
Since it has been established, Ozbekler Tekke has played a big role between Ottoman Empire and Turkistan in diplomatic and cultural fields. The maintenance that the dervishes who were trained in Ozbekler Tekke served to Turkish language is a remark.

Period of Republic
During the Republic Period, the lodge served as a place for Turkestani students and for the poor. It also served as the headquarters of associations which were founded by Turkestani people. In 1925, after all lodges were closed, Ozbekler Tekke was not closed due to a special permission. Cultural and social activities were conducted here.

Turkistan Culture Association, which maintained its activities until 1943, was closed after that year. For years, Ozbekler Tekke did not serve as the headquarters of any Turkestani association; it was used only as a shelter for helpless, poor, and elderly Turkestanis. The roof, which was made of wood, burnt down in 1956; and has existed as a ruin to today.

The lodge is restored by the  Metropolitan Municipality during 2006-2008. Then it was put into disposal as a design center. Istanbul design centre is a design educating school, which was established in 2008.

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ŞEYHÜLİSLAM SEYYİD MUSTAFA EFENDİ TEKKESİ

Nişanca, Eyüp - İstanbul - Turkey

GPS : 41°02'34.1"N 28°55'58.5"E / 41.042806, 28.932917



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This is situated in the Düğmeciler (Buttonmakers) neighbourhood of the Nişancı (Nişanca) district, bordered to the south and west by Baba Haydar Mektebi Street, to the north by Haydar Çeşmesi Street and to the east by Balcı Hill. This tekke (lodge) was connected to the Nakşibendi sect and is one of the most impressive dervish lodges of Istanbul. It was built in 1744-45 (1157 in the Muslim calendar) by Feyzullah Efendizade Şeyhülislam Seyyid Mustafa Efendi (died 1745), and has survived until this day with only a few minor changes.

The son of the founder, Kazasker Seyyid Abdullah Efendi (died 1767), added a small mosque-ceremonial hall and a pulpit, and a wooden harem building that was reconstructed in the 19th century but that no longer exists today. During the Republican era the building fell into disrepair, until the mosque-ceremonial hall and the main building containing the dervish cells were restored in the 1970s by the Religious Foundations.

However, since the building was not given a new function these were again abandoned to their fate, with squatters taking up residence and causing considerable damage to the building. Because the site slopes down towards the Golden Horn to the east, the buildings are constructed on two levels, the higher level containing the main building, the kitchen to the southwest and the hamam and toilets to the northwest, while the lower level contains the hamam building and a small graveyard.

On the higher level, the main gate adjacent to the Beyzade Mehmet Efendi Çeşmesi, dating from 1646 (1056), and opening onto Haydar Çeşmesi Street is constructed of cut sandstone, and its low arch contains an inscription in verse belonging to Katipzade Mehmed Ref’i Efendi (in Persian script) and giving the construction date of the lodge. The main building of the lodge, which holds its most important sections, measures 32.5 x 27.75 m. Its walls consist of single rows of cut sandstone alternating with double rows of red brick.

Over the low arched entrance located in the northern façade is an inscription in verse, the poetry belonging to Kazasker Mirzazade Neyli Ahmed Efendi (died 1748) and the calligraphy to Şeyhülislam Veliyeddin Efendi (died 1767). All of the units that make up the structure are arranged around a rectangular open-air inner courtyard (15 x 11 m), fronted by a twentyfour sectioned portico. The pointed arches of the portico are carved from marble and are supported by marble columns with muqainas capitals.

Some sections of the portico are domed, some vaulted, and all are covered with lead and crowned with marble crescents. To the south of the courtyard, on the symmetrical axis, is the mosque-ceremonial hall with a octagonal prism shaped body-crowned by dome, and connected to this what must have been the apartment used for the solitary confinement of novices and a room for the serving of fruit drinks, along with two dervish cells. There are five dervish cells on each of the east and west wings.

The windows on the walls of the mosque-ceremonial hall, which project horizontally and vertically beyond the main block of the building, conform with classical Ottoman requirements; being arranged in a double row, the lower row rectangular with cut stone frames topped with pointed arches of brick and metal railings, and the upper row again with pointed arches has been filled in with plastered windows. In addition, a small plastered window with pointed arches has been opened on each corner of the octagonal dome.

Some of the dervish cells are square and domed, others rectangular and vaulted, but each have a door and window opening onto the portico, along with two windows opening to the outside. Between the cells on the west wing is a corridor with five vaults that connected the service units on that side (the kitchen, hamam and toilets) with the main building, which opens with a low arch onto the portico and the outside.

An octagonal marble water fountain is located in the middle of the courtyard, its sides decorated with broken curved arches, rosettes and cypress motifs. In the southern and western walls is the low vaulted kitchen, with its huge oven, built in haphazard alternating rows of rough sandstone and brick and covered over with paneled vaults. The same type of wall was used for the small hamam and the adjacent rows of toilets, which were gable roofed. It is known that the harem was a two-storied wooden building situated on an alternately laid base.

There is an undated inscription over the low arch of the graveyard, which is surrounded by walls with rectangular opening windows fronted by railings. The decorations of the fountain, decorated capitals of the pillars and the pointed arches of the Şeyhülislam Tekkesi all show that at the time of its construction during the reign of Sultan Mahmud I (1730-1754) classical Ottoman forms continued to take precedence over Baroque architecture. As is well known, the complex of Hekimoğlu Ali Paşa, dating from 1734-35 (1147), is generally accepted as the last classic building.

In fact the Şeyhülislam Tekkesi dating from 1744-45 (1157) represents the true turning point in our architectural history. The buildings considered to be Group II buildings are establishments that served a double function, in the nature of mosque-cum-lodge or masjid-cum-lodge. This type of building was widespread throughout the Ottoman Empire, one the one hand providing a mosque for the use of the local community and on the other hand serving as the tekke or lodge for a particular order.

The mosque section, when not in use for prayer, served as the ceremonial hall of the sect used for ceremonies led by the sheik, who usually also served as the imam (prayer leader). Some of these were planned for double function use, and the charters of their foundations were drafted accordingly, while others were designed to function as mosques only to begin with, and later became the centers of sufi orders during the Ottoman era, when additions were made to their charters and to their architectural structures under the process termed "vaz-ı meşihat" (the awarding of a sheikdom).

The roots of these organizations stretched back for centuries to a time when Sufism was not organized into orders and separate sect structures did not exist, so that mosques were used for gatherings of Sufis and for their ceremonies. In most such examples, which form small complexes with scattered dwellings, the mosque-ceremonial hall section is built of brick or stone and roofed with wood according to classic Ottoman mosque architecture.

These sections were designed independently, and generally had tombs or a small graveyard located to the east, west and south, while the other buildings required by the order (meeting place, dervish cells, kitchen, etc.), apart from the harem building, were positioned around the fountain to the north of the mosque-ceremonial hall in a haphazard manner, and the harem was isolated from the fountain courtyard with its own garden (the harem garden).

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SÜMBÜL EFENDİ DERVISH TEKKESİ

Kocamustafapaşa, Fatih - İstanbul - Turkey

GPS : 41°00'13.3"N 28°55'43.9"E / 41.003694, 28.928861



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İstanbul is a city whose streets are filled with friends of God. Whichever suburb a person visits, they will encounter a dervish lodge or the türbe of a Sufi saint. At times, they are befuddled as to whose station they will call on, or upon whose soul will they send their supplications. But if the intention is set to tour a türbe, then, naturally, roads will lead to those best known. To Eyüp Sultan, for example. Or to Aziz Mahmut Hüdai or to Sümbül Efendi.

The fact that the türbe of Sümbül Efendi (Sünbül is the Turkish word for hyacinth (plant), a flower.) - an esteemed Ottoman scholar honoring Kocamustafapaşa’s Ali Fakih district with his presence for almost 500 years - has always been a center of attraction notwithstanding, it has begun to host an even greater number of visitors in recent years.

Whether it be through the efforts of the Fatih Municipal Council to renew the dergah, the Mevlevi dervish lodge, and its surroundings - the one-time center of Sufism - or through the videos of the young imam of the Sümbül Efendi Mosque, Hafız İbrahim Yıldız’s recital of the Quran being broadcast over the Internet, this place has come to life. In particular, the serving of soup to the mosque’s congregation following morning prayer on Sundays, as was the case during Sümbül Efendi’s time, has heightened interest in the mosque and türbe. The people wanting to prostrate in ritual prayer at Sümbül Efendi’s türbe and ask him to pray for them are filling the mosque’s courtyard.

The spiritual master of the Sümbüliye branch of the Halveti Sufi spiritual order, Sümbül Efendi, whose real name was Yusuf Bin Ali, was born in 1452 in Merzifon. He was educated from a very young age in İsparta and travelled to İstanbul to learn from the famous scholar of the Fatih Sultan Mehmet and Sultan Bayezid II era Efdalzâde Hamîdüddîn Efendi.

Through the initiative of Grand Vizier Koca Mustafa Paşa, he later established his dergah in what is now the Ali Fakir district adjacent to a church converted into a mosque. He contributed to the education and training of many scholars and Sufi saints. One of them was his son-in-law Merkez Efendi, whose türbe is situated in Zeytinburnu. Sümbül Efendi is at the same time the spiritual master of the Sümbüliye branch of the Halveti Sufi spiritual order.

There are many treatises describing the Halveti order in his name. He is also one from whom Ottoman sultans frequently requested prayers. According to one narration, he told Sultan Yavuz Selim that he would conquer Egypt. He passed away in the year 1529 and was buried in the courtyard of his dergah. Come along to Sümbül Efendi’s dergah.

Let me explain what you will encounter, if indeed you set out with the wish to visit Sümbül Efendi. Sümbül Efendi’s dergah is positioned right at the center of Kocamustafapaşa, built up around an expansive courtyard. Three separate doors lead from the courtyard to the outside suburb. The entrance of one of the doors is surrounded by a cemetery on both the right and left sides. The grave of one of the esteemed calligraphers of the day, Hafız Osman Efendi, is here.

Just beyond the cemetery is Sümbül Efendi’s türbe. It is very clean and well-looked after. Further along lies Şeyh Yakup Efendi, and to the north is Şeyh Hasan Adli Efendi’s grave. One must not forget to read the Fatiha while here. At the foot of Sümbül Efendi’s türbe lie the grandchildren of Caliph Ali, descended from his son Hüseyin. According to one narration, these twin sultans, as they are called, came to İstanbul with the Prophet’s companions for the conquest of İstanbul and passed away here.

According to another story, they were captured as prisoners of war by the Byzantines and thus came to İstanbul. The graves of these two sultans, Fatma and Sakine, were lost over time. Sümbül Efendi discovered that they were buried here. Their current türbe was subsequently constructed by Sultan Mahmud II. At the head of their türbe is a centuries-old cypress protected by a wooden structure. It is believed that this cypress was planted after their burial by Jabir, a companion of the Prophet.

The dergah has become a place frequented by Alevis due to the presence of these twin sultans. In the middle of the courtyard is the Sümbül Efendi Mosque. The mosque was in fact originally a Byzantine church. The church was converted into a mosque by Koca Mustafa Paşa upon the request of Sultan Bayezid II. The mosque has a constantly changing congregation. The last few years in particular, and with the influence of the mosque’s imam, the congregation has been teeming, even during morning prayers. The mosque itself, however, is in need of a restoration.

On both sides of the mosque is a medrese (school). These medreses are currently in use for the purpose of teaching the Quran to both boys and girls and raising hafız (those who memorize the entire Quran). It is an interesting fact that previously in the courtyard facing the türbes were gecekondus (shanty settlements) and some people who did not find these pleasant endeavored to remove them all. In addition to this, they constructed a tea garden and a library, all proceeds of which were to be used for the mosque.

Now anyone who visits does not leave without having a glass of tea first. Lastly, in the külliye (social complex) is the Sümbül Sinan Dergah. The dergah was restored by the Fatih Municipal Council this year and was officially opened. This wooden building is currently used as center that provides classes in classical Islamic arts. Upon exiting the dergah, one finds streets filled with traces of Sufism and the district’s old Ottoman past.

Sünbül Efendi died 1529 AD in Istanbul. The tomb of Sümbül Sinan Efendi is next to the Koca Mustafa Pasha Mosque in Istanbul. The site of his tomb was once his Tekke and is now a mosque. The Tekke itself was once a convent that was abandoned after the conquest of Constantinople and handed over to the Khalwatis by the Sultan to use as a Tekke.

Almost all of the sheikhs who sat at the post of grand sheikh of this order are buried at the Tekke, including another noted Sheikh of this order, Merkez Efendi (d.1552) in Yenikapı. The tomb is frequently visited by Muslims, some of whom consider him to be a saint.

Sünbül Efendi lived during the reigns of Sultan Bayezid II, Yavuz Sultan Selim and Kanuni Sultan Süleyman and founded the Sünbüliyye branch of the Halvetiyye mystic sect. His real name was Yusuf Sünbül and he was born in Merzifon just after the conquest of Istanbul.

Sünbül Efendi’s teacher in Amasya was Çelebi Halife, who had attracted many students. While Prince Bayezid was the governor of Amasya, he spent time speaking with Çelebi Halife and after he ascended the throne he summoned the latter to Istanbul to be in charge of a church in Kocamustafapaşa that had been converted into a mosque and the large lodge, school and soup kitchen that had been built next to it. Sünbül Efendi was among those who came to Istanbul. Later he was to spend several years in Egypt and then return to Istanbul to take Çelebi Halife’s place after he died.

During his lifetime, Sünbül Efendi was responsible for a well that is known as the well of health. People visit it especially during the month of Muharrem (the first month of the Muslim lunar year) when the waters are supposed to rise to the top of the well to make it easier for those who want to drink.

Sünbül Efendi died in 1529 and is buried in the courtyard of the Kocamustafapaşa Mosque.

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MERKEZEFENDİ DERVISH TEKKESİ

Zeytinburnu - İstanbul - Turkey

GPS : 41°00'57.0"N 28°55'11.7"E / 41.015833, 28.919917



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Located in Istanbul’s Topkapı-Yedikule district, Merkez Efendi is a small complex consisting of a mosque and the grave of Merkez Efendi. Merkez Efendi was born Musa bin Muslihiddin bin Kılıç in 1463 in Denizli. He has been described as polite, lovable, good hearted and radiant of face. He loved children and animals. In fact he was known for keeping food in his pocket to distribute to children. When he was 15, he went to Bursa to study religion under one of the great scholars of the century and became a member of the Halvetiyye mystic sect.

Later he went to Istanbul and became a disciple of Sünbül Efendi who was also a member of the same sect. It was Sünbül Efendi who gave him the name Merkez (Center) after asking him what he would or wouldn’t do if he had been the person who created the world. He replied that he would leave everything as it was in its central place. So he became Merkez Efendi. He married Sünbül Efendi’s daughter.

Merkez Efendi returned to Denizli but then was summoned to Manisa to preside over the mosque, the sect’s lodge and the hospital for the insane that Kanuni Sultan Suleyman had built in his mother’s name. While there he discovered the “candy” that contains all sorts of spices and is supposed to heal the sick. To this day the candy is distributed by throwing the pieces to crowds that gather on March 22.

Merkez Efendi returned to Istanbul following the death of Sünbül Efendi where he took over his position as head of the lodge. He died in 1551 when he was 91 years old and was buried there.

Merkez Efendi Dervish Lodge It is known that Musa Muslihiddin Efendi, one of the great scientists of 15th century, has developed the mesir macunu (a candy made to a special recipe and believed to have healing properties against 1001 sicknesses) when he was residing in Manisa to serve as a doctor.

He was a distinguished person to make an exceptional position in Istanbul in a short time for his having dedicated all his lifetime for humanity and with his scientific know-how he had gained. Other scientists acknowledged his labours. The sheiks was rather meticulous about praying practices and was sparing special attention to praying together with the public and he was a God blessed man who spent all his life time to charity, praying, religious affairs and for the protection of the poor and the needy ones.

Merkez Efendi Külliyesi is now located within an area surrounded by a belt of numerous cemeteries which used to be a completely deserted area outside the walls. This first tekke (lodge) building is a very simple and plain one and was manually built by Merkez Efendi and by some connected people.

This tekke outside the city walls was furnished in the first half of the 16th cebtury with trusts by Şah Sultan, sister of Sultan Süleyman the Magnificent, and the architectural structure was enlarged and improved. Furthermore the mosque and uniting room (tevhithane) were renewed by Mimar Sinan (The Architect) and a hamam (bath) was added, so that it has become a complete complex in the course of time.

By linking several other trusts they increased the income and the proceedings of the complex. It is known that the turbeh could not preserve its original structure till today and was re-built by Sultan Mahmut II. According to its authentic architecture. The façade of the turbeh facing west has become a pilgrimage identity.

Following the abolishment of the tekkes in 1925, the mosque section still continued to serve. We owe the tekke's surviving until today to the repair works done in 1965. The tekke's and the turbeh's still attracting many many visitors especially during Ramadan and Kandil nights is an indication to prove that people's respect and affection towards Merkez Efendi continue for centuries.

Zeytinburnu Municipality declared that the new restoration and arrangement works within the Zeytinburnu Municipality "Culture Island" project framework shall be given start around the Merkez Efendi and at its surroundings.

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