HEKİMOĞLU ALİ PAŞA MOSQUE

Davutpaşa, Fatih - İstanbul - Turkey

GPS : 41°00'23.3"N 28°56'05.9"E / 41.006472, 28.934972



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Hekimoğlu Ali Paşa was the son (oğlu) of a court physician (hekim) and himself was Grand Vezir for 15 years under Sultan Mahmut I. The mosque dates from 1734-35, the architect was Ömer Ağa. It has characteristics of the classical style and of the new baroque style.

This classically planned three gated mosque was consructed of kufeki stones and adorned with tiles from Tekfur Palace. Inside lighted by hundred windows, the main dome of the mosque is borne by six elephant feet. In the tile panel around the mihrab, Ayet-el Kursi (a verse) is written. The mosque was partly rebuilt, and the minaret completely in 1960.

Along with the mosque, a tomb, lodge, fountain, library, public fountain were built as a part of the social complex. Made from sandstone, the mosque has 3 three courtyard doors and 3 three main doors. The entrance door is stone-vaulted and there are stairs rising up to the main doors.The courtyard is covered with stones and there are pine and plane trees in the garden of the mosque.

The fountain has a wooden roof supported by six marble columns. Next to the fountain, there is a lodge where the tombs of Hekimoglu Ali Pasha and his family were situated. Moreover, the beautiful tiles which were used for interior decoration consists of a large part of the tiles used in the old Byzantine architecture, the Tekfur Palace. The other tiles were brought from Kutahya which is famous for its kiln products and well-known as a tile center of Turkey. The minbar in the narthex gained recognition as a unique piece of art.

At the corner of the precinct wall beside the north entrance is a very beautiful sebil of marble with five bronze grilles; above runs an elaborate frieze with a long inscription and fine carvings of vines, flowers and rosettes in the new rococo style that had recently been introduced from France. The façade of the türbe along the street is faced in marble, corbelled out towards the top and with a çeşme at the far end. It is a large rectangular building with two domes dividing it into two equal square areas.

Farther along the precinct wall stands the monumental gateway with a domed chamber above; this was the library of the foundation. Though the manuscripts have been transferred elsewhere, it still contains the painted wooden cages with grilles in which they were stored; an elegant floral frieze runs round the top of the walls and floral medallions adorn the dome.

From the columned porch at the top of the steps leading to the library, one commands a good view of the whole complex, with its singularly attractive garden full of tall cypresses and aged plane trees, and opposite the stately porch and very slender minaret of the mosque.

The mosque itself, raised on a substructure containing a cistern, is purely classical in form. Indeed its plan is almost an exact replica of that at Cerrah Paşa, which we saw earlier on this tour. In contrast to that, the present building is perhaps a little weak and effeminate; there is a certain blurring of forms and enervating of structural distinctions, an effect not mitigated by the pale colour of the tilerevetment.

The tiles are still Turkish, not manufactured at Iznik as formerly, but at the recently established kilns at Tekfur Saray. All the same, the general impression of the interior is charming if not exactly powerful. There is a further hint of the new baroque style in one of its less pleasing traits in some of the capitals of the columns both in the porch and beneath the sultan’s loge.

The traditional stalactite and lozenge capitals have been abandoned there in favour of a very weak and characterless form, such as an impost capital which seems quite out of scale and out of place. The whole complex within the precinct wall has been very completely and very well restored. Outside the precinct, across the street to the north-east, stands the tekke of the foundation, but little is left of it save a very ruinous zaviye, or rooms for the dervish ceremonies.

According to the Turkish inscription upon its gate, the madrasah was built by the Architect Ömer Ağa between in years 1734 and 1735. The books of the library, consructed on the top of main gate, were carried to the Süleymaniye Library.

Next to the fountain, there is a lodge where the tombs of Hekimoglu Ali Pasha and his family were situated. The Pasha, who became grand vizier thrice, was killed by being poisoned in Kütahya in 1758. The square planned tomb of Ali Pasha was built by Architect Mustafa Ağa and Simon Kalfa.

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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 COMPLEX

Çemberlitaş, Fatih - İstanbul - Turkey

GPS : 41°00'32.2"N 28°58'05.3"E / 41.008944, 28.968139



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The complex, in Janissaries Street, was built for Çorlulu Ali Pasha between 1707 and 1709. Çorlulu Ali Pasha Mosque is located in the left coming from the Grand Bazaar to Çemberlitaş and next to the old Şimkeşhane building.

Çorlulu Damat Ali Pasha was an Ottoman grand vizier of the early 18th century (Çorlu 1670 - Lesbos 1711). After the Edirne event, Sultan Ahmet III appointed him as the Beylerbeyi (high governor) of Aleppo (in modern Syria) and later Beylerbey of Tripoli (modern Lebanon). In 1704 he returned to İstanbul as a member of the Ottoman Porte. In 1706, he was appointed as grand vizier. Two years later he married to Emine Sultana (daughter of the late Sultan Mustafa II) and gained the title damat (groom).

The complex, resembles the classical style, and is one of the important examples of the transition period to the Baroque style. The mosque is also a complex consisting of dervish lodge, library, hazier, madrasas and meşruta. Firstly, the mosque was built and was used as tevhidhane of a lodge at the same time.

Most of the mosque has kept its original view until today, after the earthquake on May 23, 1766 some parts of the mosque were renovated and the fountain which is placed on the Janissaries Street (former Divanyolu) was added in the same period. Although all the buildings in the complex were damaged during the earthquake of 1894, the priority for restoration was given to the mosque.

 In 1963, the mosque was restored by the General Foundation Directorate. Now, the mosque, madrasas and dervish cells are used as souvenir shops; classrooms and the courtyard of the madrasas are used as cafe, library is used as the meşruta of the imam.

Mosque
Çorlulu Ali Pasha Mosque is one of the last representatives of the Ottoman style built between the years 1707 and 1709 and at the same time it is a complex. Çorlulu Ali Pasha Mosque has only one minaret. There are inscriptions on the doors of the courtyard but the inscriptions were removed.

Madrasah
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. The madrasah was used for some time to house people who had lost their houses during the fire of 1918. Darü’ül Hadis of Ali Pasha is located in the tekke rooms. The madrasah, which was used as a dormitory for a short time after its restoration in 1964.

The medrese was built between 1707 and 1708, under the auspices of the grand vizier Çorlulu Ali Pasha to Sultan Ahmet III. The medrese continues to keep his name alive through the ages. Originally built as a medrese, or theological school, it also served as a Qadiri Sufi tekke, or dervish lodge. When all the Sufi orders were closed after the beginning of the republic, this tekke’s doors closed too. The cells that had once housed religious students and dervishes were rented out to shoe makers.

During the 1960s and early 1970s it was converted into student dormitories. In the mid-1970s its current incarnation began as it became a local center for carpet sellers and restorers.

Madrasah was later transformed into shops selling tourist souvenirs. Foreign and domestic tourists who like hookah prefer to visit the structure. When you visit, you should drink a cup of grilled Turkish coffee for recalling the mosque for 40 years. Situated on the tramway street, just before the Beyazıt stop, it is an oasis of calm, cool and quiet. The nargile garden has long been known as a favorite hang out for university professors and students alike.

Mixed in with the academia crowd one can also find tourists taking a break, carpet sellers idling away time as they wait for business, and the occasional movie star or musician relaxing in the vine-covered arbor. Robert De Niro was spotted casually puffing away one day in the not so distant past. French photographer Marc Riboud visited the medrese in the 1990s and did a photo shoot of the architecture and carpet repairers laboriously working away in the courtyard.

The second side of the medrese is often overlooked by tourists, but it draws carpet dealers, textile collectors and museum curators from around the world. While life in the first courtyard revolves around the leisurely pace of the tea garden, this part of the complex is centered on carpets and kilims, flat woven rugs. The restorers in this area are known worldwide for their exacting work. In nice weather you can find them huddled over carpets spread out in the courtyard next to the small mosque.

Tomb
After the Grand Vizier Ali Pasha was executed in 1711 on Midilli Island, buried in a tomb located within the complex. Tombstones dating from Ottoman Empire draw your attention. You will admire to the Çorlulu Ali Pasha Mosque absolutely.

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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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İZZET PAŞA TEKKESİ (VEZİR TEKKE)

Eyüp - İstanbul - Turkey

GPS : 41°02'40.4"N 28°55'46.0"E / 41.044556, 28.929444



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Ayvansarayî’nin Hadikatül Cevami’sinde Sadrı Esbak İzzet Paşa, Hacı Mehmet İzzet Paşa veya İzzet Mehmet Paşa Tekkesi adıyla anıldığı belirtilen Vezir Tekkesi, Sofular Mahallesi’nde, Vezir Tekke Sokağı’nda Eyüp Bulvarı üzerindedir. İzzet Paşa’nın 1796 yılında bizzat kurduğu vakıf tarafından yaptırılan bu tekke, vaktiyle Nakşîbendi tekkesi olarak hizmet veriyordu.

The Vezir Derwish Lodge founded 1796 by İzzet Mehmet Paşa, which was located on Vezir Tekke Str. in Sofular district of Eyüp, Istanbul, which had partly been damaged and also been partly in ruins.

The restoration and renovation works of the church which was made of wood is become more of an issue due to it is being destroyed a little more every day. The Lodge which was a non-governmental organizations of the time was built by the Grand Vizier named İzzet Mehmet Paşa and allocated to the use of a sheikh of Sufi order.

Attention was drawn to the restoration project of the lodge in the report  approved by the Municipal Council in which the restoration project of the Eyüp Vezir Dervish Lodge was approved by the Istanbul 2nd Cultural and Natural Estates Conservation Board.

It was stated in the report titled Under the Project it is aimed to renovate the Eyüp Vezir Dervish Lodge to make a contribution to the social and cultural life of the city.

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WEB SITE : İzzet Paşa Tekkesi (Vezir Tekke)

MORE INFO & CONTACT
E-Mail : bilgi@sahniseman.org
Phone : +90 212 613 1805
Fax : +90 212 613 1806

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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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BAHARİYE MEVLEVİ TEKKESİ

Bahariye, Eyüp - İstanbul - Turkey

GPS : 41°03'21.3"N 28°56'22.5"E / 41.055917, 28.939583



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The Beşiktaş Mevlevi Lodge (the Beşiktaş Mevlevihanesi) is the third Mevlevi lodge established in Istanbul. Another peculiarity of this lodge is that it is the last Mevlevi lodge to be allocated by government officials. Other Mevlevi lodges established in Istanbul were allocated by Mevlevi Dedes (Kasımpaşa, Üsküdar and Bahariye).

The Beşiktaş Mevlevi lodge was the third establishment after Galata and Yenikapı Mevlevi houses and established in 1613 by the Ottoman Grand Vizier Ohrili Hüseyin Pasha for Ağazade Mehmed Dede in Beşiktaş, Istanbul. The Beşiktaş Mevlevihane was a building that suffered a number of misfortunes; first of all it was demolished to make way for the Çırağan Palace and rebuilt next to the graveyard in Maçka.

The founder of this Mevlevi lodge was one of the leading government officials of XVII, Ohrili Hüseyin Pasha. (Died in May 1622). The Mevlevi lodge had functioned until 1284/1867 in Besiktaş, in that year it was deconstructed by Sultan Abdulaziz in order to build Çırağan Palace in its stead; firstly it was moved to Karacehennem Ibrahim Pasha Mansion in Fındıklı and then moved to its own place in Maçka after it was completed in 1288/1871.

It was again demolished to make way for the new barracks being built on the orders of Sultan Abdülaziz, and rebuilt yet again on a site beside the Golden Horn in the Bahariye neighbourhood, which is on the road leading from Eyüp to Alibeyköy, thus gaining a new lease of life. This moving took place in 1873. Bahariye Mevlevihane was left unattended and neglected just like the other places after the closing down of lodges and was destroyed in the course of time.

But when this lodge was demolished in 1291/1874 for construction of military barracks, it was moved to Hatap Emin Mustafa and Huseyin Efendi Mansions in Eyüp, and after its construction was completed in 1294/1877, it was moved to new building in Eyüp Bahariyesi and it functioned as Bahariye Mevlevi lodge until 1925.

The first sheikh of Beşiktas Mevlevî lodge was Ağazade Mehmed Hakiki Dede who was the sheikh of Gelibolu Mevlevi lodge at the same time. (1063/1652). While Kaptan-ı Derya (literally the Captain of all seas) Ohrili Huseyin Pasha was returning from his Mediterranean Sea expedition, he took hand from Ağazade Mehmed Dede and got the good news that he would soon be given the seal of the Grand Vizier.

In March 1030/1621 Grand Vizier Huseyin Pasha constructed the Beşiktaş Mevlevi lodge and asked Mehmed Dede to be the first postnishin (sheikh) here, Mehmed Dede accepted it and the his mission as a sheikh started in the Gelibolu and Beşiktaş Mevlevi lodges and continued until Hüseyin Pasha’s murder in the same year. After Ağazade Mehmed Dede, chronologically, Sheikh Süleyman Dede (died in. 1065/1654), Hasan Dede (died in. 1071/1660), Nâcî Ahmed Dede (died in.1122/1710), Çengî Yusuf Dede (died in.1080/1669), Eyyûbî Mehmed Memiş Dede (died in. 1136/1723) Memiş Dede’s son Ahmed Dede (died in. 1177/1763) Memiş Dede’s son Mehmed Sâdık Dede (died in. 1178/1764), Abdülahad Dede (died in. 1180/1766), and Trabluslu Ahmed Dede (died in. 1185/1771) served in the Besiktas Mevlevi lodge.

Hüseyin Fahreddin Dede, the last Sheikh of the Beşiktaş/Bahâriye Mevlevî lodge, was a composer, ney player, poet and was well known with his poetry and music love around mystic and art circles. Hüseyin Fahreddin Dede was a distinguished gentle character of his era, his proficiency with his performances of ney and his compositions were thought to be matchless.

Hüseyin Fahreddin Dede’s musical success made Bahariye Mevlevi lodge one of the best musical centers of Istanbul through the end of XIX century and they performed music with Celaleddin Dede, the sheikh of the Yenikapı Mevlevî Lodge, Ataullah Dede, the sheikh of the Galata Lodge and all the famous musician masters of that period such as Hafız Şevki Bey, Medenî Azîz Efendi, Tanbûrî Kemal Bey, Yeniköylü Hasan Efendi, Bolahenk Nuri Bey, Dr. Suphi Ezgi and Rauf Yekta. With those who are accepted as the most important composers and musicians of the 20th century; Udî Mehmed Sabri Efendi (died in 1914), Mehmed Raûf Yektâ Bey (ö. 1935), Ahmed Avnî Konuk (died. 1938), Şeyh Rıza Efendi, Kazım Uz, Şeyh Osman Dede, they performed music.

They brought up Zekâizâde Ahmed Nureddin, Râşid Efendi (an officer in Telgraf Nezareti, like PTT today), Doktor Subhî Bey and Arif Bey, Münir Kökden, Sabri Efendi, Nurullah Kılıç and Cemal Dede.(Neyzen-in-chief) The characteristic of the Beşiktaş/Bahariye Mevlevi lodge in the last century was that there were many Mevlevis here who were in a manner of Bektaşi. The Mevlevî lodge was left alone in 1925, it became ruined as the times passed, and in 1986 all the remains of the lodge vanished in the scope of the Golden Horn project.

The Bahariye Mevlevihane, which consisted of a number of timber buildings resembling mansions, added a further dimension of beauty to this part of the Golden Horn. However, after the closure of the dervish convents these buildings were either destroyed by fire or demolished and nothing survives to indicate where it once stood. Today only the mescid section of the lodge is intact. The restoration of Bahariye Lodge that started in 2007 was completed in 2011. It is used for civil purposes of culture and art.

Bahariye Mevlevihanesi, last dervish lodge of Istanbul, raised many artists up. Zekai Dede Efendi, his son Ahmet Irsoy, Rauf Yekta, Suphi Ezgi are couple of important musicians who grown up in here. Abdülbaki Gökpınarlı who is known as the last important figure of Sufi literature, was also grown up in the same dervish lodge.

Bahariye Mevlevihanesi (lodge used by Mevlevi dervishes) was in a very bad situation, but Eyüp Municipality restorated there paying large sum of money and turned it into a very nice cultural centre by Eyüp Belediyesi Kültür ve Sosyal İşler Müdürlüğü.

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WEB SITE : Human And Civilization Movement

MORE INFO & CONTACT
E-Mail : bilgi@imh.org.tr
Phone : +90 212 501 3171
Fax: +90 212 501 3105

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UMMİ SİNAN TEKKESİ

Düğmeciler, Eyüp - İstanbul - Turkey

GPS : 41°02'49.6"N 28°55'32.7"E / 41.047111, 28.925750



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This lodge is located on Ümmi Sinan Street in the Dü¤meciler neighbourhood, and contains the tomb of Pir Sheik Ibrahim Ümmi Sinan of the Sinaniyye branch of the Halvetiyye order, thus being accepted as the home of the founder of the Sinaniyye. The original facility must have been a modest lodge founded in the middle of the 16th century by Nasuh Dede, one of the caliphs of Pir Ümmü Sinan.

After the death of the Pir, a tomb was added in front of the wall of the ceremonial hall containing the mihrab, and over time a small graveyard was established to the south and west of the tomb. Sultan Mahmud II renewed the ceremonial hall-tomb building, probably between 1826-1839, with its foundations (and even part of the eastern wall) protected, and a small imperial Sultan’s pavilion with a separate entrance and a gallery added to the east.

The whole structure was subject to a complete overhaul at the end of the 19th century with the help of Sultan Abdülhamid II and some state dignitaries who were members of the order, during which the wooden harem and Selaml›k were completely reconstructed. During the Republican era, the lodge remained in the possession of the family of the last leader Sheik Yahya Galib (Kargı) Efendi (died 1942), who used it as a residence, and thus it was spared from ruin.

Some benefactors restored the ceremonial hall-tomb in the 1980s, and with its authentic details and furnishings it is protected like a museum. The Selamlık is used for the study of Sufi music. The low-arched main gate located in the eastern corner of the site opening onto Ümmi Sinan Street, and the small fountain with a pointed arch opposite it have survived from the original construction of the lodge. They were built of cut sandstone in the classic style.

The main building stands to the left (on the south side) on entering the main gate and covers an area of 25 x 19 m, consisting of the ceremonial hall, tomb, hamam and kitchen. This building is made up of three main sections, all utilizing different materials and construction features. To the north, and protruding beyond the main block to the west, is a two-storied wooden wing containing the entrance, harem and kitchen. Behind this (to the south) is first the ceremonial hall and then the tomb.

These three main sections were built at different heights in accordance with the slope of the site, and have hipped roofs. The main entrance to the structure opens onto the garden from the north, and the stony courtyard that lies inside the glass-paned entrance leads to the ceremonial hall to the south, the harem and the connected kitchen to the west and what is known as the “pafla room”9 to the east. The eastern wall of the nearly square ceremonial hall, which faces the street, contains two windows with beveled interiors and plain low arches.

In the eastern corner of the southern wall, which is shared with the tomb, there is a doorway with steps that lead down to the tomb, while the middle of the wall contains a semi-circular mihrap alcove, above which can be seen a small wooden cupboard with a triangular frontal in which is stored some hairs from the beard of the Prophet Muhammad. The tomb can be seen from two windows placed each side of the mihrap, while the window in the western corner of the southern wall, which extends past the tomb, and the three windows in the western wall of the hall face onto the graveyard.

An area of 7.5 x 6.5m has been set aside for Sufi ceremonies in the hall. The northern, western and eastern sides of this area are allocated to male audience galleries with raised floors, the borders of which are delimited by eight octagonal wooden pillars on which are supported the upper galleries of the women. Simple wooden railings have been fitted between these pillars, which are decorated around the top with small wooden consoles.

In the southwestern corner of the ground floor galleries is a pulpit that is used for gatherings such as mevlit (religious ceremony held in memory of a deceased person), hatim (recitation of the Koran from start to finish), mersiye (dirges) and miraciye (recitation of a poem recounting the miraculous journey of the Prophet Muhammad to heaven). The women’s galleries are connected to the upper floor of the harem wing, and are fitted with grills up to the ceiling on the sides facing the ceremonial hall. There is a semicircular balcony on the northern side.

It is known that prior to the restoration undertaken during the reign of Sultan Abdülhamid II, there was an imperial lodge in place of the upper galleries to the east, and this was connected to the sultan’s pavilion on the east side of the street by a glass-paned bridge, but today no trace of either the gallery or the pavilion remain. The six windows on the western, southern and eastern walls of the slightly crooked tomb (8.25 x 6.25 m) are decorated with a basket weave arch that can only be seen from the inside, and on the outside with rectangular opening wooden moldings.

The prayer window that opens onto Ümmi Sinan Street differs from the others in that it is surrounded with pilastre externally and crowned with a basket weave arch. The sarcophagus of Pir Ümmi Sinan is larger than the other eleven sarcophagi contained in the tomb, with a semi-cylindrical lid. The uprights at the corners of the wooden railings surrounding the sarcophagus executed in decoupage in the empire style are topped with small spearhead crowns.

Both the harem wing and the two-story detached men’s section situated in the southwestern corner of the site display many of the design and exterior design characteristics of the wooden houses of Istanbul in the last century. The ground floor kitchen in the western corner of the harem has its own separate entrance. There were gilded “Sultan Mahmud sun” style ceiling roses in the middle of the wooden ceilings of the ceremonial hall and tomb. The tomb was given a cement roof in its last restoration, and the ceiling rose was removed.

At the same time, the pastel colored tiles in the mihrab with curtain, flower and oil-lamp motifs dating from the era of Sultan Mahmud II were removed. The most interesting of the ornamental components found in the Ümmi Sinan Lodge is the wooden rose of the fringe over the entrance to the main building, which consists of sun rays emerging from the tip of a spearhead crown. What is interesting in this composition is the combination of a sect symbol that was frequently used in later era convent designs and the sun motif, which represented the innovations of the reign of Sultan Mahmud II and of this era.

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CEMALİZADE (CEMALEDDİN UŞŞAKİ) TEKKESİ

Eğrikapı, Eyüp - İstanbul - Turkey

GPS : 41°02'08.7"N 28°56'18.0"E / 41.035750, 28.938333



PHOTOGRAPHS ALBUM

This lodge is located in the Defterdar neighbourhood, just outside Eğrikapı and directly opposite the Eğrikapı Cistern, which is connected to the Kırkçeşme water network. It was builtas a masjid-lodge at the end of the 16th century by Vezir Hirami Ahmed Paşa (died 1599). Sheik Seyyid Mehmed Cemaleddin of Edirne (died 1751), who founded the Uşşakiye branch, known as “Cemaliyye-i Saniye,” of the Halvetiyye sect, was the head of the religious order here from 1742.

When he was buried here after his death, it became known as the main lodge and home of the founder of the Cemaliyye-i Saniye. The lodge remained in the possession of the descendents of Cemaleddin Uşşaki, known as "Cemalizade", until 1835. From 1835-1837 it was acquired by the Sünbüliyye branch of the Halvetiyye order and from 1837 onwards by the şalcızade family, who were members of the Haliliyye (Geredeviyye) sub-branch of the şabaniyye branch of the same sect.

The major changes made to the lodge after 1742 include the addition of a pulpit to the masjid-ceremonial hall and the construction of a nearby school by the bond treasurer Sabih Ali Efendi (died 1769), the replacement of the wooden minaret with a brick on by the sword bearer of the Grand Vezir, Seyyid Mehmed Paşa (died 1788), the repair of the tomb by Halet Said Efendi (died 1823) in 1816-17 (1232), the restoration of the lodge by Sultan Abdülhamid II in 1887-88 (1305) and of the tomb by Hamdi Bey, who was in the service of the same sultan, in 1905-06 (1323).

The rectangular masjid-ceremonial hall with its alternately patterned wall and adjacent tomb, gathered together under a single roof, is an unpretentious example of late Ottoman architecture that has survived to our day. The masjid-ceremonial hall is no different from any other late-period mosque, with its closed porch, northern-facing entrance, ordered rows of round-arched windows on the east and west walls, male galleries to the north and grilled women’s galleries above the porch.

The cut sandstone pedestal and diamond patterned base section of the cylindrical minaret have survived from the original. The windows of the tomb, which holds a total of six wooden sarcophagi belonging to Pir Cemaleddin Uşşaki and the Cemalizade, are in the neo classical (empire) style of the era of Sultan Mahmud II (1808-1839), when this section was restored it was crowned with basket handle arches, and a separate entrance was designed to the east.

On the southern façade facing Eğrikapı are two inscriptions in verse, the lower documenting renovations carried out in 1232 (1816-17) and the upper one those carried out in 1323 (1905-06). The first was composed and executed by Yesarizade Mustafa İzzet Efendi (died 1849), while the verse of the second was composed by Ahmed Bahai Efendi (died 1923) and the calligraphy executed by Mehmed Hulusi Efendi (died 1940).

The only aspect of the design of the Cemalizade Lodge that is worthy of attention is the lack of a wall dividing the masjid-ceremonial hall and the tomb, thus fusing the two areas. The raised floor of the tomb and its facing in the direction of the Mecca render this fusion more meaningful. After the closure of the lodges, this building began to be used as a mosque only, and a short time before 1958 it underwent a restoration in which a wall was built between the two sections, thus depriving the building of its most striking feature.

The other sections of the lodge were consigned to history during the Republican era, and in recent years the façades of the tomb have been covered with the most hideous tiles. As for Group III, this consists of religious buildings of mixed design, whose inner divisions are as close to civil architecture as their outer appearance. Since the earliest sufi buildings in Islamic history evolved from the houses of their sheiks, these examples could be called "house-tekkes", and must be regarded as perpetuating the oldest tradition from among their peers in Eyüp Sultan.

In examples from this group, the sections relating to worship and visiting (ceremonial hall / semahane and tomb), housing, education and eating (meeting room, harem, dervish cells, kitchen, refectory etc) were all or partially contained within the same block, with quite complicated connections being established between these sections according to the functions dictated by the life and formalities of the lodge.

In most of these buildings the fusion of the ceremonial hall and tomb that was discussed above can be observed. The design of these establishments most clearly reflect the unity of the worship-visiting-education-housing-eating spaces that distinguishes sufi buildings from other religious structure, and their plans, façades and details display great proximity to the traditions of Istanbul’s civil architecture.

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ŞEYH SEYYİD MUSTAFA SELAMİ EFENDİ TEKKESİ

Nişanca, Eyüp - İstanbul - Turkey

GPS : 41°02'26.4"N 28°55'55.0"E / 41.040667, 28.931944

This lodge is located in the Nişanca neighbourhood to the south of Nazır Ağa Çeşmesi Street. It was built in 1798-99 (1213) by Sadaret Kethüdası Arabacızade İbrahim Nesim Efendi (died 1807) for the Izmir born Sheik Seyyid Mustafa Selami Efendi (died 1813), of the Nakşibendiyye order. The lodge was originally used by the Nakşibendiyye, but after the death of Sheik M. Selami Efendi it was used by the Müştakiyye branch of the Kadiriyye order between 1813-1831, and from 1831 onwards by the Rıfaiyye, although Nakşibendi thought was disseminated here until the end.

The lodge was restored at the end of the 19th century, and the main building containing the ceremonial hall-tomb and male quarters was repaired by the Religious Foundations in 1985, after which it was allocated to a cultural foundation. The ruins of the harem and kitchen sections have been abandoned to their fate. Because of the slope of the land, a support wall runs along the length of Nazır Ağa Çeşmesi Street to the north, with the buildings of the convent arrayed around the courtyard containing the fountain, which is overshadowed by this wall.

One proceeds from a raised area laid with Malta stone through the undistinguished garden gate into the courtyard, which is paved with the same stone. The lintel of the courtyard gate, surrounded by brick columns, contains marble panels with clearly discernable sülüs script containing on the outer surface the declaration of God’s unity, and on the inner surface the names of the founders of the Nakşibendi sect. The small-scale goblet shaped ablutions fountain of marble in the center of the courtyard is of an interesting style.

It carries an inscription dated 1228 (1813) belonging to the poet Razi in the name of the founder and with the phrase “tekye-i darüsselam” (Convent of the Dominion of Islam). The main building is an L-shaped block, of which the 23 meter wing to the south contains the ceremonial hall-tomb, and that to the east contains the male quarters. It consists of a brick basement floor and a wooden floor that is slightly above the level of the courtyard.

The 7.5 x 6 m area allocated to sufi ritual in the ceremonial hall-tomb section is flanked to the south by the external wall, and to the west and north by twostoried L-shaped galleries, while the tomb area is located to the east on the same level as the galleries. Decorative molded railings front the men’s galleries and the tomb, while grills rise to the roof from a low parapet in front of the women’s section.

The northeastern and northwestern corners of the ceremonial area are rounded to soften their appearance, and the whole area is enclosed with eight octagonal columns on which are supported the upper level of galleries allocated to the women. Broad (false) arches of wood have been fitted between the columns, and the corners of the large opening to the north have been fitted with curved semi-arches. The northern wall of the ceremonial halltomb over the courtyard contains a door to the ceremonial hall with a window to either side, along with a larger prayer window at the level of the tomb.

The southern wall contains an entrance to the ceremonial hall, the mihrap and a window beside each of these. The mihrap alcove is semicircular on the interior and semihexagonal on the exterior and is framed with a wooden molding, crowned by a rounded arch. In the northeastern corner of the ceremonial hall is an anteroom containing the stairs to the women’s upper galleries and a small service window, a visiting area to the east of the tomb, and an area for serving sherbet.

There are two adjacent spaces in the basement floor of the ceremonial hall-tomb. To the west below the ceremonial hall is what was presumably a storehouse, and to the east below the tomb are the graves of Sheik Selami Efendi and his successors. The ground floor of the male quarters consist of two rectangular anterooms joined by a glass section with doors to form a T-shape, and various other rooms of the quarters organized around these. The anteroom on the east-west axis contains stairs to the basement.

It is thought that the low-ceilinged rooms in the basement floor, some containing closets for bedding, could have been used for sitting, conversing, eating and sleeping, as the need arose. The façades and ceilings of the main building display features of 19th century wooden houses of Istanbul and reflect the tastes of that era. The ceilings were executed using the “çubuklu” or rod method. However the ceiling roses of the ceremonial hall, tomb and visiting area are exceedingly simple, consisting of two interconnected squares.

The three-storied harem shares the same materials and construction features as the main building, with “two-sided” anterooms and symmetrically connected rooms. In the kitchen situated
in the northwestern corner of the harem, the long chimney, on the verge of collapse, only survives by being propped against the outer support wall. The small graveyard is in the back garden of the harem.

The unity of the ceremonial hall and the tomb which can be seen in his lodge, whose outward similarity to a wooden mansion of the last century and architectural details make it a typical example of late period Istanbul convent architecture, is an unique and ancient practice in the buildings of sufi orders. The most interesting architectural aspect of the Sheik Selami Efendi Lodge arises in relation not to its status as a religious building but from a feature of Anatolian Turkish architecture that it displays; that is the continued use at the end of the 19th century of the crypt vault style, which was largely abandoned as a technique in the early Ottoman era, albeit with a completely different appearance.

In summary, as with tombs and gravestones, it is possible to determine the developments in Ottoman architecture with regard to religious structures and their typology from the middle of the 15th century until 1925 by examining the buildings of religious order in Eyüp Sultan alone. Sadly, it cannot by any means be claimed that these treasures of Eyüp Sultan have been protected and valued as they should have been.

As was touched on at the beginning, not many of the dervish lodges of Eyüp Sultan have survived until the present day, and not much is known of the architectural features of those that have disappeared. None of those that have survived have done so architecturally intact; in other words all of the complexes that survive today are missing some of their original structures.

Of these, the buildings discussed in group II above that operated as both mosque and lodge generally continued to have their ceremonial hall used as a mosque after 1925, but the other sections went out of use (male quarters, harem, kitchen etc) and went to ruin over time or were altered for other purposes. The same is true for some of the complex plan lodges that we discussed in group III above. Some of those buildings that did manage to survive have been restored in recent years by foundations and put to cultural use.

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KADIRGA ÖZBEKLER TEKKESİ

Kadırga, Fatih - İstanbul - Turkey

GPS :



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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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BABA HAYDAR TEKKESİ

Nişanca, Eyüp - İstanbul - Turkey

GPS : 41°02'31.2"N 28°56'01.1"E / 41.042000, 28.933639



PHOTOGRAPHS ALBUM

This lodge is located in the Düğmeciler neighbourhood at the junction of Haydar Baba Street and Baba Haydar Camii Street. It was built as a masjid-lodge by Süleyman the Magnificant in the second quarter of the 16th century in the name of the Nakşibendi sheik Baba Haydar Semerkandi (died 1550). During the reign of Sultan Mustafa III (1757-1774) it was converted into a mosque by the addition of a pulpit thanks to the imam of the Arpacılar Mescidi in Eyüp Sultan.

This lodge was constructed on a site falling steeply toward the Golden Horn from Nişancı Hill, and has managed to preserve its unique architecture to a significant degree. Due to the slope the site was surrounded with supporting walls and the courtyard is entered from both streets via steps. The mosque-ceremonial hall consists of an inner sanctuary delimited by walls of rough stone and an enclosed porch made of wood.

Both sections are rectangular with a hipped roof covered with lead, and the entrances to both are on the northern wall. The northern (courtyard) façade of the porch ends with a wide overhang supported by diagonal wooden supports. This detail gives the building a civil architectural feel and the spiked overhang and brick walls of the inner sanctuary make an interesting impression. The top of the porch was used as a gallery, and both stories have rectangular outwardly opening windows.

Contrary to this the windows of the inner section’s façades are of the classic design of the Şeyhülislam Tekke’s masjid-ceremonial hall. Of the ornamentation, the domed woven box of the classic style mihrab and the “Sultan Mahmud sun” ceiling rose in the middle of the wooden sanctuary ceiling, highly likely to date from the second quarter of the 19th century, are worthy of note. The square base of the minaret rising from the northwestern corner of the inner sanctuary, with its alternating brickwork and diamond-patterned base have survived from the original building.

The gallery of the minaret however, with its cylindrical body and simple metal railings, must be a later repair job. The lodge units that should be located around the courtyard have disappeared. At the end of the stairs following the eastern entrance to the courtyard, in the left wall of the graveyard (facing south) is a prayer window opening onto the grave of Baba Haydar Semerkandi.

Another building type that can be considered as part of this group (or as a subset of it) are those where the tomb containing the grave of the lodge sheik has been combined with the mosque-ceremonial hall, sometimes being connected by a door or window, and sometimes having the intervening wall removed and being merged with the place of worship.

In this type of building, the respect and closeness felt by the sect for their founding fathers is reflected in the design6, and by departing to some extent from the set formats for mosques and masjids, a characteristic peculiar to dervish buildings is created.

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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



PHOTOGRAPHS ALBUM

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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SULTANTEPE ÖZBEKLER DERVISH TEKKESİ

Sultantepe, Üsküdar - İstanbul - Turkey

GPS : 41°01'50.6"N 29°01'44.4"E / 41.030722, 29.029000



PHOTOGRAPHS ALBUM

The lodge, also known as Hacı Hoca Tekkesi, is located across from the large grove in Sultantepe. Abdullah Paşa who was the governor of Maraş, built this lodge and invited Sheikh Abdullah Efendi from Samarkand to come here. People from Bukhara and candidates for the pilgrimage, joining the "Sürre Alayı" in Üsküdar to go to Mekka, were accomodated in this dervish lodge of the Nakşibendi order.

One of the most important historical sites of the neighborhood is the Özbekler Tekkesi (Uzbeks' Dervish Lodge), first built in the 1750s for pilgrims from Central Asia, possibly on the place where such pilgrims traditionally pitched their tents. The tekke was run by the Naqshbandi order and was rebuilt in 1844. A part of the building still serves as a convent for whirling Mevlevî dervishes.

The Ozbekler Tekkesi, a dervish monastery, is located on a steep hill in the neighbourhood of Uskudar. The monastery belongs to an Uzbek Nakshibendi Sufi order. Today, the tekke is in the hands of Ethem Ozbek, the grandson of the last Sheykh of the order. The tekke was established by Hezarfen Seyh Ibrahim Efendi, the man responsible for bringing the art of calligraphy to Turkey from Uzbekistan.

In the past, Uzbeks on their way to the Haj would first come to Istanbul to pay their respects to the Caliph, that is, the Sultan who would give them symbolic permission to set out on their pilgrimage. Sultan Mustafa III presented the tekke in Sultantepe to the Nakshi Sheykh in recognition of this service.

When İbrahim Edhem Efendi, the most famous sheikh of the lodge, gave a handmade candlestick to the first secretary of the Sultan Abdülhamid had the lodge restored and built a workshop for handicrafts next to it. İbrahim Edhem Efendi trained talented young people in carpentry and iron-work here.

During the War of Independence, the lodge also acted as a secret logistic center that forwarded guns, ammunition and volunteers from İstanbul to Anatolia. İsmet İnönü, the poet Mehmet Akif, Halide Edip Adıvar and many more people stayed overnight in this lodge before setting out to Anatolia. It played a role in the Turkish War of Independence as a refuge and meeting place for members of the resistance, communications center, hospital, and weapons depot.

To the northeast of the lodge is the tekke's cemetery, which holds the graves of the tekke's shaykhs and others associated with the tekke. Among those buried there are Münir Ertegün, Nesuhi Ertegün, and Ahmet Ertegün. At the entrance to the cemetery is the tomb of Ali Rıza Efendi, about whom nothing is known except that he died at age 15. There is a graveyard that belongs to the lodge. To the left of the lodge there are ruins of foundations that date back to Byzantium.

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YAHYA EFENDİ TEKKESİ

Çırağan, Beşiktaş - İstanbul - Turkey

GPS : 41°02'44.6"N 29°01'05.0"E / 41.045722, 29.018056



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Yahya Efendi shrine and its cemetery are always busy with the crowded people who are looking for right answers for their problems. Circumcised children, pregnant ladies, unmaried girls, unemployed people and so on come to Yahya Efendi shrine, tell their difficulties or problems to his sarcopgahus silenlty, pray to him in the name of Allah and ask for help then they leave with a great respect and wait the result. If their fresults come true, they come again and thank to him by praying and deliver some presents to the vistors and poor around the shrine.

It has been going on since Yahya Effendi was buried here. Yahya Effendi was one of the famous scholars of 16th century AD and he was the milk brother of famous Kanuni Sultan Süleyman. Yahya Efendi was born in Trabzon of Black Sea region in 1495 at the same time when prince Süleyman was born. Yahya Effendi and prince Süleyman were breastfed by Yahya Efendi’s mother so they became milk brothers were brough up together.

When prince Süleyman became the 10th of Ottoman empire, Yahya efendi came to Istanbul and became a famous scholar. He worked as the university dean for a long time and he was the close friend and advisor of the sultan. Before he got retired, he bought a large piece of land in Beşiktaş and established his lodge as a big complex then he began training the inhabitants of Istanbul and helping to the fishermen and poor people.

Thousands of people had attended his funeral and his lovers wanted to be buried in this cemetery to be closer to him. Therefore a big cemetery around his tomb has been arisen for centuries. The members of Ottoman dynasty, high bureaucrats such as grand viziers, state governors, sheikhs-el Islam, university teachers, tutors, soldiers, judges and so on  have been buried in their shrines and in this cemetery.

It has been restored several times because of great fires and earthquakes. During the reign of Sultan Abdülhamit II, it was restored  with some buildings and a big shrine in the courtyard where Ottoman female members-sultans- and princes were buried. The library and the fountain were also restored in late 19th century and after the republic handmade books were sent to Süleymaniye library to be kept there.

When he died in 1571 AD, Ottoman Sultan Selim II ordered architect Sinan to build a domed shrine for him and he was buried in his shrine later. Yahya Efendi has a big shrine in the middle of the cemetery where he was buried with his wife and his children. The shrine has a charming entrance with a fountain built by Sultan Abdülhamit II and before entering his shrine his lodge members gravestones are located on both sides with a nice calligraphy on.

His sarcophagus is located in the center seperated with ivory cage surronding with his family members coffins. On the left hand side of his shrine, Güzelce Ali Paşa-Handsome Ali Pasha’s shrine is situated and six marvelous marble sarcophagus with wonderful gravestones can be visited inside overlooking the Bosphorus bridge. Güzelce Ali Pasha was one of the famous Ottoman grandviziers in 18th century who was the lover of Yahya Effendi.

Yahya Efffendi cemetery has more than 2500 unique and ordinary Ottoman gravestones. Sect masters’ gravestones such as Rufai, Kadiri, Mawlavi, Nakshibendi and Baktashi  with their sect headgears, sailor formed gravestones of  late Ottoman fleet captains, female gravestones with flowers and traditional symbols, the gravestones which Ottoman coat of arms were carved on and the gravestones with Fes headgears are worth seeinf after the visit of Yahya Effendi shrine. At the right hand side of the entrance, there is a big shrine where late 19th  and early 20th Ottoman dynasty members Şehzades, Sultans were buried aslo can be seen.

Except the windows on the eastern and western sides, the windows have been changed during the repairs and lost their authenticity. Other known restoration works have been in progress during Sultan Mahmut II (1808-1839) and Sultan Abdülhamit II (1876-1909). The carving inside the tomb are originally kept. Actually, there are also carvings of the 19th century on the walls.

The tomb is still one of the attraction places for people, although it has lost many of its properties during the restorations that took place during centuries. By the time, the tomb's environment has been surrounded by other timber structures of the dervish lodge and the main masonry dome was converted into another timber frame, squat dome during the repair progresses held by Pertevniyal Valide Sultan.

It is located within the Dervish Lodge established by Yahya Efendi in 1538. It has lost most of its original features due to numerous repair and restoration work over the centuries; however, it still attracts visitors' attention with its surrounding buildings and the landscape of its burial area. Also built there were a small mosque, a mansion, a school, cells, a hamam and a fountain beside the road.

Yahya Effendi Madrasa was located on a wide area in Sheik Yahya Effendi Dervish Lodge. The construction of madrasa started with small mosque, Turkish bath and fountain in 1538. New constructions were added to it in 18th century. In 19th century a large part of land of madrasa remained in the garden of Yıldız Palace and Çıragan Palace. That the name of this madrasa was not encountered in the list of madrasahs made in 1869 shows that it was pulled down before this date.

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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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ÜSKÜDAR MEVLEVİ TEKKESİ

Üsküdar - İstanbul - Turkey

GPS : 41°01'21.6"N 29°00'38.9"E / 41.022657, 29.010817



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The Üsküdar Mevlevî Lodge was the last of Mevlevi lodges established in Istanbul. Though other four Mevlevi lodges in Istanbul were constructed on European side, Üsküdar Mevlevi lodge was constructed on Anatolian side. It is located on the western side of Doğancılar Avenue in Ayazma neighborhood of Imrahor district in Üsküdar. The mosque, in use by a association marks the spot of the Üsküdar Mevlevihane. It was the housing of a derwish.

Located to the west of Doğancılar Street, this convent was founded in 1792 by Sultanzade Halil Numan Dede Bey from the Galata convent of the Mevlevî dervishes. He decided to convert his own house in Üsküdar into a lodge. Unlike similiar convents, it was designed to accomadate dervishes coming from Anatolia to İstanbul or those setting out for Anatolia.

He was Numan Halil, the son of sheikh of the Galata Mevlevihane. His father was the cousin of Ali Pasha, the Secon Man in the Ottoman Empire. This well-to-do derwish had first his house rebuild into a semahane. Whirling was quite popular and in 1794 the first Mevlevihane was build in the garden, together with a matbah (kitchen), selamlık, harem and derwisj cells. When the founder died in 1798, his tomb became a place of great spritual power to the Ottoman emperors.

The ancestor of all succeeding Sultans, Mahmud II, had the Mevlevihane rebuild in 1834-1835. His mother was a cousin of Napoleon's wife Josephine. Among Sultan Mahmud II's most notable achievements, the Janissary corps was abolished in 1826, permitting the establishment of a modern Ottoman Army. By the early 17th century, the Janissary corps had ceased to function as an elite military unit. Any sultan who attempted to modernize the Ottoman military structure and replace the Janissaries was either immediately killed or deposed.

In the books written especially about the poets, the numbers of Mevlevîs are not low and the distinguished names of the classical Ottoman Poetry were all Mevlevis, such as Şeyhulislam Bahaî, Cevrî, Şeyhulislam Yahya, Fasîh Ahmed Dede, Neşâtî Ahmed Dede, Müneccimbaşı Ahmed Dede, Nâyî Osman Dede, Receb Enîs Dede, Nef’î, Nâilî, Nâbî, Nedîm, Sâkıb Mustafa Dede, İlhâmî (Selim III) and finally poets like Şeyh Gâlib. And this is well known by all literature circles and authors of tezkire (biography books written for certain groups of people).

These lodges did not just trained proficient composers and writers; they also secured the trainings of other Mevlevi artists who were prolific in other sorts of fine arts as calligraphy, drawing and gilding. Even more remarkable is that, these Mevlevis did not just confine themselves to these classical arts, they also dealt with bookbinding, paper craving, and produced clock, knife and pencil sharpener; the Mevlevi dervishes connected to the Mevlevi lodges of Istanbul have contributed to Turkish culture and art greatly by the means of their works of poetry and literature and all those art activities.

The fact that the mausoleum is located under the auditorium for the whirling dervishes symbolizes the existing intimacy between the sufi masters and their dervishes. This architectual feature can also be observed in the early Turkish-Islamic cupolas. It was restored by Ahmed Fevzi Paşa, the chief commander of Sultan Mahmud II. A part of the building still serves as a convent for whirling Mevlevî dervishes.

Today the word "derwish" may suggest 'poor' but not in this case. He was Numan Halil, the son of sheikh of the Galata Mevlevihane. His father was the cousin of Ali Pasha, the Secon Man in the Ottoman Empire. This well-to-do derwish had first his house rebuild into a semahane. Whirling was quite popular and in 1794 the first Mevlevihane was build in the garden, together with a matbah (kitchen), selamlık, harem and derwish cells.

When the founder died in 1798, his tomb became a place of great spritual power to the Ottoman emperors. The ancestor of all succeeding Sultan Mahmud II, had the Mevlevihane rebuild in 1834-1835.

His son Sultan Abdülmecid (1839-1861) repaired all other parts of the Üsküdar Mevlevihane structures and proclaimed in November 1839 the Tanzimat edict, consolidating and enforcing reforms. Sultan Abdülmecid wanted to encourage Ottomanism among the secessionist subject nations and stop the rise of nationalist movements within the empire, but failed to succeed despite trying to integrate non-Muslims and non-Turks more thoroughly into the Ottoman society with new laws and reforms.

After a law against spiritual organisations the monasterie lost all its functions. Part of it was rebuild into a mosque. Beside the grave of the founder you find the graves of the eminent Ali Seyda Khan (1799), Mehmet Hüsameddin Çelebi (1801), Sheikh Haci Ali Khan (1802), Ismail Hulusi Khan (1808), Abdullah Necip Khan (1836), Abdulkadir Kadri Khan (1850 ) and Ahmet Vesim Pasha (1910).

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WEB SITE : Klasik Türk Sanatları Vakfı

MORE INFO & CONTACT
E-Mail : sanat@ktsv.com.tr
Phone : +90 216 391 1122
Fax : +90 216 391 1120

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