Sheikh and Caliph of the Naqshbandi Khalidiyya branch. Ahmet Eğribozi, one of the spiritual luminaries of Izmir, was born on the island of Euboea (Agribos) in Greece.
Sheikh and Caliph of the Naqshbandi Khalidiyya Branch Ahmet Eğribozi, one of the spiritual luminaries of Izmir, was born on the island of Euboea (Agribos) in Greece. Although his birth date is unknown, he lived in the nineteenth century. Eğribozi Hazretleri, who completed his initial education in Thessaloniki and Istanbul, traveled to Baghdad after a dream, where he attended the gatherings of Mevlânâ Hâlid-i Bağdâdi Hazretleri, one of the great figures of the Naqshbandiyya path. During his long stay in Baghdad, he completed his spiritual journey (seyr-i sülûk) and ascended in rank. Simultaneously, he received lessons from the saintly scholar, Allâme Seyyid Ubeydullah Hayderi. He taught and trained students alongside Sheikh Muhammed el-Cedid and Sheikh Abdülgafür Hazretleri. At the end of this maturation process in the spiritual field, Mevlânâ Hâlid Hazretleri granted him absolute ijazah (permission), a diploma, and caliphate. After receiving his ijazah, he resided in Baghdad for some time longer. Muhammed Sâlih, the first caliph sent by Halid-i Bağdadi to Istanbul for spiritual guidance (irshad), was removed from his caliphate on the grounds that he did not admit anyone other than Khalidiyya followers to the dervish lodge where he served. 'SHALIDIYYA - The branch of the Naqshbandi order attributed to Khalid al-Baghdadi (d. 1242/1827). Khalidiyya saw great development, especially in Northern Iraq, Eastern Anatolia, and the Kurdish-populated northwestern provinces of Iran. Abdülvehhâb es-Süsi was appointed in his place, and upon his removal, Ahmed Eğribozi from Izmir was appointed to this position. Khalidiyya spread rapidly within the Ottoman bureaucracy with Ahmed Eğriboz's caliphate in Istanbul. Scholars and state officials who served in the Ottoman Empire, such as Sheikh al-Islams Mekkizâde Mustafa Âsım and Mehmed Refik Efendi, Kazasker Mustafa İzzet Efendi, Said Pasha, Dâvud Pasha, Gürcü Necib Pasha, Nâmık Pasha, and Müsâ Saffeti, joined the Khalidiyya order.!3? After his Sheikh Mevlânâ Hâlid Hazretleri passed away, he settled in Izmir. In Izmir, he spread circles of knowledge and wisdom for many years, and scholars, students, and the public benefited from him. Ahmed Eğribozi, a man of knowledge and virtue, was not only a perfect spiritual guide (mürşid-i kâmil) but also a person of high spiritual rank in Sufism. The tomb of Ahmet Eğriboz Hazretleri, who passed away while serving as a spiritual guide in Izmir, is located in the Seyyid Mükerremeddin cemetery in Izmir. Unfortunately, the tombstones of Eğriboz Hazretleri have suffered from neglect. TDV Islam Encyclopedia, Halidiye article, Hamid Algar, volume: 15, year: 1997, pages: 295-296 9TDV Islam Encyclopedia, Halidiye article, v.15, 1997, Istanbul, p.297 Street)!? He established the Yalıpınar Bektashi Tekke. This tekke also at the time, it was the house where Ruhi Bey (Beybaba) himself lived. Ruhi Beybaba, a significant figure among İzmir's Bektashi sheikhs, had served as the "trustee of the endowment of the Karadutlu Oo Bektashi dervish lodge located in Yağhaneler" before establishing the Yalıpınar Bektashi tekke. Ruhi Beybaba continued his irshad duty at the Yalıpınar Tekke in Karataş until his death in 1900. This tekke then continued its irshad duty until 1925, when tekkes and zaviyes were closed. The fate of the Yalıpınar oTekke would be determined by a commission that convened on August 30, 1925, under the chairmanship of Governor İhsan Pasha. The commission decided that the madrasah and tekke buildings in İzmir city would first be transferred to the special provincial administration until they were sold. The commission permitted the Yalıpınar (o Bektashi (o tekke on Enveriye Street in Karataş to be converted into a school.> Ministry, Ankara, 2000, p. 520. 36. 2! Yanıkyurd, August 312, 1341. Yenigün, October 9, 1928, Sadiye Tutsak, Education and Educators in İzmir, Ministry of Culture, Ankara, 2000, p.36. Enveriye Street, where the Yalıpınar Bektashi Tekke was located. One of the greatest harms rulers can inflict on a city is to erase its memory records. Consciously or unconsciously changing street and neighborhood names constitutes one dimension of memory erasure. Our traces regarding the location of Enveriye Street in the records led us to the Muratreis neighborhood above Karataş. We found a table comparing the neighborhood and street names changed by the İzmir Municipality's decision dated February 11, 1937, with today's streets. Enveriye Street was today's 281st Street and a part of it remained on 307th Street. Ticaret Basımevi, İzmir, 1937, p.26. One of the oldest and largest tekkes in Tire is the Arappınarı Bektashi Tekke. The tekke, located in the southern part of the area known as Derekahve, leaning against the foothills of Güme Mountain, is surrounded by streams and greenery. Also known by the names Baba Sultan and Horasanlı Halil İbrahim Baba, the tekke is also defined as Asitane in historical sources. The first postnişin of the Arappınarı Tekke in the records is Halil İbrahim Baba, one of the caliphs of Abdal Musa Sultan. The Arappınarı Tekke, which served as the Asitane of Bektashism in the region. The famous traveler Evliya Çelebi said the following about this tekke during his trip to Tire in 1671: "There are seventy tarikat tekkes in this city. The greatest of all dervish lodges is Arappınarı, located in the rose garden south of the city. [object Object] [object Object] He is one of the alperens who were active in the Bozdağ regions. His name is also mentioned in Hacı Bektaş's Velâyetname. It is an undeniable fact that "Tire, which had an important place in the Ahi city structure in Western Anatolia, gained fundamental dimensions such as cultural richness, freedom of thought and belief through the settlement of wealthy tribes and clans, especially during the Beyliks period. Cultural transfers within multifaceted tribal settlements gradually reached new dimensions in production, art, and thought, becoming the pioneer of this culture. The tombs of Ali Baba and Hasan Baba are among the few Bektashi dervish lodges of Anatolia that have survived to this day. Ali Baba, along with dervishes who migrated from outside, especially Ali Han Sultan, Buğday Dede, and Bahaddin Sultan, a friend of Hacı Bektaş Veli, is one of the important figures not only of Tire but also of the region." Although his birth and death dates are unknown, the 14th century is a dating that all historians emphasize. This record made by historians coincides with the Defter-i Hakani records dated 1530. His name is also known in the region during the first conquest and settlement period through Hacı Bektaşi Veli's Velâyetname. In this document, it is stated that Ahi Baba had zaviyes in Fota and Umurlu with the expressions "Vakıf-ı Zaviye-i Ahi Baba der nefsi Fota der karye-i Umurlu." It is known that Ali Baba, whose name appears as "Ahi Baba" in the foundation records of the period, had Bahattin Sultan as his father, and that he was a friend of Hacı Bektaş Veli. It is understood that Ahi Baba maintained a wide sphere of influence in the region through his zaviyes in Fata (Gökçen) and Yegenli in Tire, and Tahtacı, Zeytinli, and Marmara villages in Alaşehir. Evliya Çelebi, in his Seyahatname, mentions Ali Baba and describes him as a commentator and hadith scholar, stating: "Ali Baba and Molla Arap Hazretleri in Hacı Köy have studied all sciences; they are the great sultans of commentators, hadith scholars, and writers. So much so that in the science of 'ilm-i ledün,' he is an unparalleled diver in the sea of meanings."28 Horasanlı Ali Baba Tekke is located southeast of Tire and outside the city, built on a dominant hill overlooking the plain. Bedri Noyan, considered an authority on Bektashism, states in his work "Bütün Yönleriyle Bektaşilik ve Alevilik" (Bektashism and Alevism in All Its Aspects) that Horasanlı Ali Baba and his dervishes participated in the conquest of Crete, and that he came to Tire before the Crete campaign and established the current tekke. It is also claimed that he planted the large black cypress tree in front of Horasanlı Ali Baba's tomb. [object Object] [object Object] In the petition written by the Governorship to the Evkaf-ı Humayun Nezareti (Ministry of Foundations), it is stated that "a memorandum is sent herewith for the attention of His Excellency the Governor of Aydın, regarding the request for the construction of the Mevlevihane, to be rebuilt by Sheikh Hafız Halil Efendi of Izmir, on two plots of madrasah land, along with the attached report (mazbata) and petition." The phrase "two plots of madrasah land" in this memorandum suggests that "there was a madrasah previously serving under the Foundations on this land, and over time, as the madrasah became inactive, this place was deemed the most suitable for the Mevlevi dervish lodge."32 Izmir Mevlevihane was established in 1850 with the help of Sultan Abdülmecid in Namazgah, which was then the most beautiful part of the city. "The founding sheikh of the Mevlevihane is Halil Akif Dede. He became a hafiz at the age of 15. At 18, he received an ijazah in the science of qira'at. At 35, he joined the Naqshbandi order. It can be assumed that his beautiful recitation and musical talent led him to Mevlevism. For this reason, he went to Istanbul and performed his spiritual retreat (çile) under Osman Selahaddin Dede at the Yenikapı Mevlevihane. He returned to Izmir... He passed away in 1305/1888 after 38 years of sheikhdom. He was buried in the semahane of the dervish lodge."33 The second sheikh of the Izmir Mevlevihane, Sheikh Nureddin Efendi, also served as postnişin for thirty-two years. During the reigns of Sultan Abdülhamid and the Constitutional Monarchy, he attracted attention not only for his sheikhdom but also as a poet, composer, intellectual, and artist. In 1925, with the prohibition of tekkes and zaviyes, the Mevlevihane was closed and later abandoned to its fate, disappearing from the stage of history. Today, at the junction of 806 Street and 974 Street in Namazgah Dibekbaşı, only the memories of ney and zikir sounds remain from the Mevlevihane, which was sold as an empty plot to the private sector. Mustafa Hayreddin Indelen, the younger son of Nureddin Dede, the second sheikh of the Mevlevihane, described the location of the Mevlevihane in an interview as follows: "The Mevlevi Dervish Lodge was in Dibekbaşı, at the top of Ikiçeşmelik district, after climbing Yangın slope."3* "Ünal Şenel, Turkish Culture and Art Association Journal, 28.09.1992 A.J MKT.MHM.00022.00038.001 The first document in the Ottoman Archives regarding the establishment of the Izmir Mevlevihane. Izmir Mevlevihane is one of the last Mevlevihanes established in the region. cultural heritage map in the plans. 5Dr. H. Gökhan Kutlu, Agora, Kadifekale, First and Second Degree Housing Documents Operation Plans, İzmir Metropolitan Municipality, İzmir, 2015, p.58. İlhan Pınar states the following about the location of the Mevlevihane: “An important intersection. The beginning of Patlıcanlı Yokuşu and the place where İzmir Mevlevis once performed sema and where foreign travelers, especially, came to watch these ceremonies, the İzmir Mevlevihane. The famous tekke where I, and those who grew up here before me, flew kites and played games, the intersection point of Streets numbered 974, 806, and 803.”3“ Naci Gündem also mentions the location of the İzmir Mevlevihane in his childhood memories. “As for us; our small new fortress, which had long lost its war value, was not retaliated against because we had no cannons to respond to armored ships, and the emboldened enemy was able to approach our coasts as much as they wished. Indeed, in the evenings, after leaving school, watching the bombardment from the high neighborhoods was a strange source of excitement for us children. The shells fired from the ships created black, minaret-height columns when they hit land, and white ones when they hit the sea. We used to watch this rather long bombardment, whenever we had the chance, from the lower parts of Kadifekale, from places they called Kireçlikaya, Şavlaka, and sometimes from the fig orchard of the Mevlevi Tekke nearby. -This place was now completely filled with houses.- Amidst this noise -such is childhood!- what a great pleasure it was for us to aim and shoot at targets we placed on fig trees with our air-pressure pellet guns, which were considered valuable toys of that time... We never neglected this activity while watching the bombardment.”37 3İlhan Pınar, Saklı Mazi, Dibekbaşı-Kireçlikaya, Heyamola Yayınları, 2011, İstanbul, p.23, 2012, p.25 The only picture related to the İzmir Mevlevihane is this picture found in İlhan Pınar's archive.?9 KG KN KN ll a / The Mevlevihane is very clearly visible in the “Plan de Smyrne” (Plan 2) which is in the archive.?? a &, ? Nedim Ersoy is also one of those who spent his childhood in the region. In İlhan Pınar's work, Ersoy says the following about the place that the public also called Tekkebağı. “That is the Mevlevihane. The İzmir Mevlevihane, the dervish lodge of the Mevlevis. Then it became known and remained among the people as tekke. They used to call it Tekkebağı.” » Mustafa Üzel, İzmir Mevlevihanesi, Ankara, 2018, p.31 nim Lİ i / e 4 YANAL AN f İ The Mevlevihane and its surroundings in the “Plan de Smyrne” (Plan 2) which is in the archive. İlhan Pınar, prominent with his İzmir research [object Object] [object Object] continued its activities until 1926, when the law for the closure of zaviyes was enacted. On this date, the foundation's revenues, along with the shops under the bedesten and zaviye and a 58-decare field, were confiscated and put up for sale. “ Süleyman Ergüner, Mevlevi Music and its Influence on the Ottoman Period, 1st International Symposium on Anatolian Music and Instruments in History, Ministry of Culture Publications, p.89-90 At the beginning of the 20th century, the Tire Mevlevihane was built in addition to other Mevlevihanes as one of the structures that shaped religious life in Tire. Under the leadership of Mevlevi Halil Rüştü Bey, who served as the District Governor of Tire during the reign of Abdülhamid II, the land was first acquired with donations collected from the public, and then the building was constructed. We find detailed information about the Tire Mevlevihane in Süleyman Ergüner's work. The structure, which would be damaged in the great Tire fire of 1916, had an entrance for men from within the garden and a second entrance from the street for women. The Mevlevihane, which had a very spacious semahane, was accessed by a caged mahfil via a staircase. The inner walls of the semahane were adorned with couplets from the Mesnevi and were richly embroidered with decorative letters. Additionally, a separate mahfil, enclosed by a narrow railing, was reserved for neyzen and mutribs. During the country's most difficult years, the students of the Tire Mevlevihane, under the leadership of their sheikh, Hayrullah Efendi, rushed to the battlefields. Sultan Mehmed Reşad, himself a Mevlevi, formed the “Mücahidin-i Mevleviyye Regiment” composed of volunteers to boost the morale of the soldiers. Sheikh Hayrullah Efendi and 46 of his students reached Damascus, the center of the Palestine Front, on March 14, 1916. The 46 Tire Mevlevi students, out of a regiment of 1026 people from 46 different centers, ranked fifth in terms of the number of volunteers, after the students from Yenikapı (138), Konya (110), Bursa (67), and Karahisar (63). In the 1916 fire, which would go down in historical records as the Great Tire Fire, almost the entire city was damaged, and the Mevlevihane also suffered. Hayrullah Efendi, the only known sheikh of the Mevlevihane, stayed in İzmir quarantine for a period in the same year. With the support of Mevlevi murids and the public, the Mevlevihane was repaired. During this process, Mevlevi zikirs were performed on Fridays in Cazir?, another Mevlevi zaviye. It closes with the decision to close tekkes and zaviyes on this date. Another resident of Tire regarding the current location of the Mevlevihane [object Object] given. During the continuation of his spiritual guidance services in Bursa, some of his states did not please the ulema and the people of Sufism, the rumors about him greatly increased, official circles intervened in the situation and he was exiled to Rhodes once and to Limni once. After his exile ended, he was sent back to Limni and in 1105 (1693), while in exile, he passed away to the realm of Jamal, for which he longed. We learn about the existence of the Misriyye Tariqa's establishments in Istanbul, Bursa, Limni, Athens, Thessaloniki, and Izmir from archival sources, Mehmed Şemseddin Efendi's Gülzar, and Mustafa Kamil Dursun's memoirs. There are two dervish lodges of the Misriyye tariqa in Izmir. The lodge known as Sheikh Ali Efendi's lodge*, founded by Sheikh Mustafa near Basmahane but leaving large endowment incomes, and later the Emin Efendi lodge built by Sheikh Emin Efendi of Athens. *1984, Istanbul, S.151,152 Dergahları, Tika, Ankara, 2015, p.61 Today, there is a tomb on 1297 Street in the Basmahane district. Regarding the tomb, which has "Sheikh Bedrettin" written on its door, we could not find any information other than that Sheikh Bedrettin was a great personage, during our research at the Regional Directorate of Foundations. However, when we deepened our research, we found that the tomb of Sheikh Bedreddin Efendi, one of the Sheikhs of the Misriyye branch of the Halveti Tariqa, is located in the Sheikh Ali Efendi lodge in Basmahane. When we delved into Ottoman-era sources written about the Misriyye tariqa, a completely different reality emerged. The plot where the structure hosting Sheikh Bedreddin today is located was a dervish lodge in the Ottoman period: the Misri Lodge... It belongs to the Misriye branch of the Halveti Tariqa, which followed Niyazi-i Misri. SL A. g.e.s.66 6l The lodge is recorded as Sheikh Ali Lodge. In an interview with Mustafa Hayreddin Indelen, the younger son of Nureddin Dede, the second sheikh of the Izmir Mevlevihane, when talking about the spiritual places in Izmir at the beginning of the century, he says, "The Misri Lodge was in Basmahane. Its sheikh was Bedri Efendi." This first Misriye lodge in Izmir was built during the time of Sheikh Mustafa Efendi of Istefeli/Eğriboz, who came to Izmir by migrating from the island of Morea in Greece, which is now outside our national borders. There is no definite information or document regarding the year the lodge was built. However, when associated with Sheikh Mustafa's death in 1838, we can easily say that the lodge was built in the first quarter of the 1800s. Although the dervish lodge was built by Sheikh Mustafa, it was later expanded and rebuilt on its own property in 1843, with revenues endowed by the subsequent Sheikh Ali and tied to a waqfiyya. The location of the dervish lodge is identified in Sheikh Ali's waqfiyya with the expressions: “It is located adjacent to the Abdüllatif Mosque-i Şerif in the place called Çardakkapı (Çorakkapı).” The endowed properties for the dervish lodge are mentioned in the waqfiyya of the same date as follows: “Sheikh Ali Efendi endowed his house consisting of four rooms on the upper and lower floors and its land, 9500 kuruş in cash for the construction of the tekke and to purchase income-generating properties, a house in Salatinoğlu Neighborhood, 216 olive trees in various locations, and 671 cubits of land including the tekke itself.” Furthermore, 3000 kuruş in cash was endowed on 25 Dhu al-Hijjah 1255 / 28 February 1840 by Sheikh Mustafa’s wife Ayşe Hatun and his son-in-law Ahmet Sadık Bey, son of Atinevi Ali, for the purchase of income-generating properties for the tekke. Next to the structure, which has added color to İzmir's spiritual life over the past centuries as a dervish lodge, there is a guesthouse. It is probable that the area, which is now a bank building, was used as a hazire (cemetery within a religious complex) in past centuries. External view of Sheikh Ali Efendi Dervish Lodge Local history researcher Abdülkadir Hazman states that the shops currently used as a shopping mall on the road from Çorakkapı Mosque at the back of 1297 Street to Altınpark were the harem-selamlık (women's and men's quarters) sections of the dervish lodge. We also encountered information about the dervish lodge in the works of Halit Ziya Uşaklıgil. The İzmir-born writer Halit Ziya Uşaklıgil mentions the İzmir Mısri Dervish Lodge in his books “İzmir Hikâyeleri” (Izmir Stories) and “Kırk Yıl” (Forty Years). Uşaklıgil states in several places that the Mısri Dervish Lodge was located opposite his grandfather's mansion. Halit Ziya (1866-1945) spent his childhood and early youth in İzmir. He speaks of an innocent first childhood love from those years. He describes his feelings for this little girl he never knew: "It was a Friday. It was the time for the ritual at the Mısri Dervish Lodge opposite my grandfather's mansion. I had just stepped out of the house. She, too, passed by with her governess and her white donkey, and immediately jumped on. Smiling, she said to her governess: 'Did you see, governess, we are late.'" [object Object] as they were, in principle, modest and humble, it seems to me that they preferred this form.”“? “Il Hamid Algar, “Halidiye” TDVİA, C 32, Istanbul, 2006, 335-342 “2 Naci Gündem, Günler Boyunca Hatıralar, İzmir Büyükşehir Yayınları, İzmir, 2012, p.110 The mosque, located on Damlacık slope and built in the mid-18th century, also hosted the activities of the Gümüşhanevi branch of the Naqshbandi Tarikat as the Odunkapı Dergâh. Its use as a dergâh began after the second half of the 19th century. One of the important şeyhs of the dergâh, where Ahmet Ziyaeddin Gümüşhanevi, considered the founder of the Gümüşhanevi branch, served for a short period in the duty of irşad, was Demircili Hacı Mustafa Hilmi Efendi. Additionally, Hafız Esat Efendi, Seydiköy Imam Hacı Ali Osman, and Derviş Dede, who were şeyhs of the Gümüşhanevi branch in İzmir, also served as imams.63 The Naqshbandi tekke, located immediately adjacent to the Namazgâh Hamam, served until the process of closing tekkes and zaviyes. This tekke was also the place where Hafız Halil Akif Dede, the founding şeyh of the Mevlevihane, received his hafızlık and spiritual education. Today, Kemal Atatürk Middle School is located on the site of the tekke. © Odunkapı Mosque Imam Cengiz Arık interviews Dergâh/Tekke is shown.“* The Halidiye Dergâh of the Naqshbandi tarikat was built in the Tire district in the mid-19th century by Gürcü Necip Paşa, the Baruthane Nazırı of the period, right next to the Necip Paşa Library and adjacent to the İbni Melek Madrasa. The document we have, dated 05.08.1856, states: “Regarding the foundation of the library charity established by Necip Paşa, the Halidiye branch dergâh of the Naqshbandi tarikat, which was renovated and put into service in 1840 next to the library and added to the library foundation, and the walls, plaster, floorboards, and other parts of a house designated for the residence of the individuals found in the soup kitchen and the şeyh opposite it, have collapsed and fallen into disrepair over time, requiring repair, and it has been determined by survey that this repair will cost five thousand kuruş.” This document shows us that the Halidiye Tekke became operational in 1856. It continued its activities until 1926, when tekkes and zaviyes were closed by law. After its assets were confiscated, the Halidiye Dergâh was put up for sale and first purchased by an Armenian merchant. Due to the discomfort of the people of Tire regarding this situation, this matter was brought to Süleymanoğlu Ramiz Bey, a resident of the city. [object Object] [object Object] Naci Gündem, Günler Boyunca Hatıralar, İzmir Metropolitan Municipality Culture Publication, İzmir, 2002, p.111 One of the tariqats in Anatolia, especially in Istanbul, from the 18th century onwards, was the Sa'dilik. Sa'dilik, a branch of Shaybaniyya, founded by Sa'deddin-i Cibavi, who was born near Jerusalem and passed away in Damascus, is divided into four main branches: Aciziyye, Tegallübiyye, Vefaiyye, and Selamiyye. "The activities of Sa'dilik tekkes are seen in cities such as Bursa, Kastamonu, İzmir, Edirne, and Tekirdağ, in addition to Istanbul."73 The article by Asst. Prof. Dr. Hüseyin Kurt shows us that the Sadiye tariqat had activities in İzmir. In fact, the graves of two of the great figures and İzmir caliphs of the Sa'diye tariqat in the Emir Sultan zawiya also confirm this information. However, the fact that neither the article's author nor Sufism experts have mentioned a dervish lodge of the Sa'diye tariqat in İzmir, only stating its activities, inevitably suggests that there was no dervish lodge in İzmir. Hüseyin Kurt, "The Arrival of Sa'dilik in Anatolia and Some Sa'di Tekkes", Harran University Faculty of Theology, no. 13, 2004, pp.85-125 One of the oldest and most prominent tariqats that added color to İzmir's spiritual life is the Kadiri Tariqat. This tariqat, which carried out irshad activities in today's İkiçeşmelik Yağhaneler Street, Pazaryeri Salı Tekkesi, and Hacı Osman Darü'l-Kurra in central Bornova, is the first and most widespread tariqat in the Islamic world. "The Qadiriyya, attributed to the great Islamic scholar Abdülkâdir-i Geylâni, spread almost everywhere in the Islamic world, especially in Iraq. The Qadiriyya owes its widespread nature to Abdülkâdir-i Geylâni's children, who upheld their father's knowledge and spiritual heritage, continuing his path. Geylâni's descendants traveled to various regions of the Islamic world, forming both deep-rooted and extensive families and ensuring the spread of the Qadiriyya. Abdülkâdir-i Geylâni's madrasa and tekke, which were destroyed during the Mongol invasion, were rebuilt by Mimar Sinan in 941 (1534) by Sultan Süleyman the Magnificent, and a person from Abdülkâdir-i Geylâni's lineage was appointed as naqibüleşraf in Baghdad. In Kadiri sources, it is recorded that Abdülkâdir-i Geylâni's lineage reached Hz. Hasan from his father's side and Hz. Hüseyin from his mother's side. Some other children of Abdülkâdir-i Geylâni went to various regions after their father's death and spread the tariqat. Hacı Bayram-ı brought the Qadiriyya to Anatolia in the 15th century. While he was a mürid of Veli, Eşrefoğlu Rümi, who received caliphate from Hüseyin el-Hamevi, a descendant of Abdülkâdir-i Geylâni, in Hama upon Veli's command, brought it. The tarikat founded by Eşrefoğlu Rümi, the pir of the Eşrefiyye branch of the Kadiriyye, did not spread over a wide area and remained limited to the İznik-Bursa region. The Kadiriyye gained widespread acceptance in Anatolia and the Balkans, especially in Istanbul, as a result of the activities of İsmâil Rümi, the pir of the Rümiyye branch of the tarikat, in the 17th century. The tekke founded by İsmâil Rümi in Istanbul-Tophane also assumed the function of being the center for Kadiri tekkeler opened in other regions. Collective zikir is performed in different ways in various branches of the Kadiriyye tarikat. Zikir is cehri, and importance is given to semâ and devran. The oldest of the Kadiri tarikat tekkeler in İzmir is the one known as “Salı Tekkesi” located in Namazgâh Pazaryeri. According to information reflected in the press of that period, since the zikirs were performed on Tuesday afternoons, this dergâh must have taken its name from this characteristic. In some sources, the tekke is also referred to as “Pazaryeri Tekkesi”. İzmirian writer Şehabettin Ege, in his book “Eski İzmir'den Anılar” (Memories from Old İzmir), while giving information about the tekkeler in İzmir, uses the expression, “In the tekke of my great-uncle, Kadiri Sheikh Cemaleddin Efendi, near Pazaryeri, rituals were performed on Tuesday afternoons, and this tekke was named 'Salı Tekkesi'.”75 Naci Gündem, while talking about the Kadiriyye tarikat dergâh in İzmir, gives clear information about the dergâh by saying, “The Kadiris' tekke was in Yağhane Street, near İkiçeşmelik.”79 Another dergâh of the Kadiri tarikat is the madrasah adjacent to Salepçioğlu Mosque. Unfortunately, today different structures are located in its place. 77 Nihat Azamat, “Kadiriyye”, DİA, c. 24, İstanbul, 2001, s.131-136. 78 Şehabettin Ege, Eski İzmir'den Anılar, İzmir Büyükşehir Yayınları, İzmir, 2002, s.43 79 Naci Gündem, Günler Boyunca Hatıralar, İzmir Büyükşehir Yayınları, İzmir, 2012, s.110 Another Kadiri Dergâh in İzmir is the Hacı Osman Darü’l-Kurra in Bornova center. The building at Ergene Mahallesi, 452 Sokak, no. 13, is located immediately south of the Hüseyin İsa Bey Mosque and is registered in the General Directorate of Foundations' 35.04.01/4 file inventory. Vehbi Günay, in his book “Bornova Osmanlı Kitabeleri” (Bornova Ottoman Inscriptions), reinforces the statement, referencing Hasan Arıcan and Tuncer Baykara, that “the Hacı Osman Darü’l-Kurra, located in the qibla direction of the mosque (Hüseyin İsa Bey), was used as a dergâh belonging to the Kadiri tarikat for a period.” This also shows us that Kadiri indicates that its tarikat was widespread among the tarikat operating in Izmir. This is because there are three dervish lodges of the tarikat in the center: in İkiçeşmelik, Namazgâh, and Bornova. a Darü'l Kurra Madrasah used as a dervish lodge”* 2013, p.168 University Publications, Izmir, 2013, p.87 Uşşakiyye, one of the quite widespread tarikat in Anatolia originating from the Halveti tarikat, is a branch of the Halvetiyye-Ahmediyye tarikat attributed to Hüsâmeddin Uşşâki (d. 1001/1593). “The middle branch of Halvetiyye, established by Yiğitbaşı Ahmed Şemseddin, is one of the four main branches of the Ahmediyye tarikat. Hüsâmeddin Uşşâki reaches Yiğitbaşı Ahmed Şemseddin through his sheikh Emir Ahmed Semerkandi. Some sources record that Hüsâmeddin Uşşâki, in his youth, joined the Nurbahşiyye branch of Kübreviyye. This affiliation probably occurred either in his hometown Bukhara, or later in Herat and Mashhad, or in Anatolia. It is mentioned in sources that a small number of Kübreviyye tarikat members were found around Bursa, Balıkesir, and Uşak. Therefore, it can be said that Uşşâkıyye emerged from a mixture of Nurbahşiyye and Halvetiyye. Nazilli, Edirne, Keşan, Gelibolu, Çanakkale, Gümülcine, Philippopolis, Belgrade, Pécs, Buda, Timișoara, Candia are places where Uşşâki tekkes were seen. Evliya Çelebi mentions Uşşâki dervishes when listing the tarikat people who participated in the mahmil-i şerif procession in Cairo, and states that there was also an Uşşâki tekke in Aleppo.” No tekke or dervish lodge reflecting in pre-Republican records is seen in Izmir. ” Mahmut Erol Kılıç, “Uşşakıyye” TDVİA, c.42 İstanbul, 2012, s. 232-233 The Halvetiyye tarikat, one of the most widespread tarikat in the Islamic world, is attributed to Ömer el-Halveti (d. 800/1397-98). Ömer el-Halveti, born and raised in Lahican in the Geylan region southwest of the Caspian Sea, succeeded his uncle Ahi Muhammed Halveti, who was engaged in irşad activities in Khwarazm as a caliph of İbrâhim Zâhid-i Geylâni. Ömer el-Halveti later went to Tabriz, which was under Karakoyunlu rule, and continued his irşad activities. The tarikat silsila merges with the Zâhidiyye silsila, which is attributed to İbrâhim Zâhid-i Geylâni through Ahi Muhammed, but did not become an institutionalized tarikat. The silsila transformed into the Safeviyye under İbrâhim Zâhid-i Geylâni's caliph Sadreddin Erdebili, and into the Halvetiyye tarikat under Ömer el-Halveti. From Safeviyye came Bayramiyye, and from Bayramiyye The Celvetiyye order was born, and the Halvetiyye, from which many branches emerged, became the most widespread order in the Islamic world. The Halvetiyye order was founded and developed in Azerbaijan, from where it spread to Anatolia, and from Anatolia to the Balkans, Syria, Egypt, North Africa, Sudan, Abyssinia, and South Asia. Halvetiyye was brought to Anatolia by Pir İlyas of Amasya, one of the caliphs of Sadreddin Hiyâvi. The most important caliphs of Yahyâ-yı Şirvâni are Dede Ömer Rüşeni, Rüşeni's elder brother Alâeddin Ali, Pir Şükrullah Ensâri, Habib Karamâni, Muhammed Bahâeddin Erzincâni, and Ziyâeddin Yüsuf Şirvâni. In the Halvetiyye order, there are daily zikirs, prayers, and virds that the murids recite alone. These vary according to the days of the week. In Halvetiyye, the purification of the self from evil and sins is essential. The way to achieve this is through zikir performed with the tongue, heart, soul, and secret. Although the Halveti tekkes officially ceased their activities in Turkey with their closure in 1925, they continued to perform their zikirs sometimes secretly, sometimes openly. Many branches of this order continue their activities today in Turkey, Syria, Egypt, the Balkans, and North African countries." Şeyh Mosque is located in the Altınordu Quarter of Konak District, in the Namazgâh neighborhood, at the end of 961 Street, next to Yıldırım Kemal Bey Primary School and Seyyid Mükerremeddin Tomb. Evliya Çelebi refers to it as "Şeyh Mustafa Efendi Mosque"! According to the waqf registration dated Evasıt-ı Safer 1055 (April 1645) found in the General Directorate of Foundations in Ankara, Şeyh Mosque was built by Şeyh Mustafa Efendi, one of the caliphs of Üsküdarlı Aziz Mahmud Hüdayi Efendi Hazretleri, a Halveti şeyh and one of the famous Islamic saints. Aziz Mahmud Efendi's foundation consisted of a mosque and a tekke, which were made meşrut (i.e., built on the condition that these poor people use them) for the poor. Tekke is one of the oldest Halveti tekkes in İzmir. Despite the waqf deed of Şeyh Mosque, which had rich waqf income, its assets were confiscated with the prohibition and closure of tekkes and zaviyes. After 1925, it was left to its fate, and its building was "TDV İslam Ansiklopedisi, Halvetiyye article, article author: Süleyman Uludağ, C.1 5, İstanbul, 1997, p.395 5! Kent ve Seyyah, Evliya Çelebi'nin Gözüyle İzmir ve Çevresi (Prepared by: Abdullah Temizkan, Mertcan Akan), İzmir 2013, p.34-35 "Münir Aktepe, "İzmir Yazıları, Camiler, Hanlar, Medreseler, Sebiller" İzmir Metropolitan Municipality Publications, İzmir, 2003, p.93 has been demolished, and its madrasa has changed hands again, passing into the private sector. Evliya Çelebi, in his famous Seyahatname, states that he visited this mosque and reported that Sheikh Mustafa Efendi, whom he described as "a person of honor and hospitality," was alive at that time (1671). The Sheikh Mosque was once closed for worship, deemed surplus to requirements, and used as a State Railways warehouse until 1946. In the same year, it was thoroughly repaired through an association and reopened for worship in 1947. In a room resembling a tomb, with its door opening to the courtyard, at the southwest corner of the mosque, are the graves of Sheikh Mustafa Efendi and his wife.85 Neither grave has an inscription, and they appear to have been made recently. The conclusion we draw from this information is as follows: The Sheikh Mosque Halveti Tekke was active in 1671. The founder and sheikh of the tekke was Sheikh Mustafa Efendi, a caliph of Aziz Mahmud Hüdayi Hazretleri from Üsküdar. His grave is in the tomb adjacent to the mosque. Münir Aktepe mentions that the mosque had a hazire (cemetery). However, neither the tekke building nor the hazire remains today. The hazire was removed sometime after 1955.89 But somehow, at least some of these stones have been removed from the mosque courtyard." If the mosque's hazire had existed, we would have been able to obtain considerable information about the history of the Sheikh Mosque Halveti Tekke in Izmir and the important figures of this tekke. “4“City and Traveler: Izmir and its Surroundings through the Eyes of Evliya Çelebi” op. cit. pp.34-35 “Mehmet Ozan Semerci, “Izmir's Hazires”, Türk Ocakları Izmir Branch Publications, Izmir 2004, p.61 “© Mehmet Ozan Semerci, op. cit. p.61 9'Gül Tuncel, “Mosque-Depicting Tombstones in the Western Anatolian Region”, p.48 $ Mehmet Ozan Semerci, op. cit. 5.61 We have been deprived of that as well. it consists of a madrasa and a tomb. Like many mosques in Tire, the structure, initially conceived as a zaviye, was later converted into a mosque and is also known as Toptepe Mosque among the public due to its location. The zaviye mentioned by Evliya Çelebi in his Seyahatname also has an endowment deed dating back to 1570. It is one of the leading Halveti zaviyes in Tire, which was an important center of Halvetism in the Aegean region. Molla Çelebi, who gave his name to the structure serving as a Halveti zaviye, is one of the well-known Halveti sheikhs of the region. Tavil Ahmet Pasha, one of the teachers of Selim II and a strong figure of Halvetism in the region, is also among the sheikhs of the zaviye. His grave is right next to the zaviye and has a tombstone inscription. The zawiya located in İpekçiler Neighborhood was built in the 15th century by Derviş Ali, son of Derviş Beyazıt, who lived during the reign of Murad II. Derviş Ali Zawiya, which has a madrasah immediately north of it, is one of the Halveti centers in Tire. The zawiya, which also had waqf lands, was one of the centers of Halvetism until the early years of the Republic. It is among the complexes of structures in Tire that have been converted into mosques. The mosque, built in 1492 by Molla Ali Arabi, one of the high-ranking figures of Halvetism in the state, is a complete külliye (complex) consisting of a madrasah, a hammam, and fountains. The mosque, which constituted one of the largest centers of Halvetism in Tire, continued its service under Abdülbaki after his father's death. Unfortunately, the structure, abandoned to its fate after the closure of madrasahs and tekkes, was demolished, and only a very small part of it could survive. The külliye complex, which was re-restored in 2015, is extremely important as it was the place where spiritual stars in Tire were raised. The zawiya built by Alaeddin Sultan, grandson of Umur Bey from the Aydınoğlu Principality, has an important place among early Halveti zawiyas. In archive records, his name is mentioned with different names such as “Hoca Alaeddin”, “Şeyh Alaeddin”, “Seyyid Alaeddin”, “Alaeddin Halveti”, and he is known as “Alaman Dede” by the people of Tire. Halvetism gained a deep-rooted structure in Tire through him. Important students of Alaeddin Sultan's zawiya, such as Molla Çelebi, Şeyh Abdülkerim, and Şeyh Abdülvahap, were the figures who spread Halvetism in Tire. Evliya Çelebi mentions Sultan Alaeddin as follows: “Sheikh Alaeddin Seyyid Şerif, known by this name, has many volumes of accepted, very valuable works, loved in every branch of science, a sea of knowledge whose value cannot be measured worldwide. He has a work that solves problems based on the ulema-yı hasbi. And (...X(....(....) is his. These are books praised among the ulema. He died on (...) and is buried in the cemetery within Tire.” Sultan Alaeddin Zawiya is also among the structures converted into mosques. It was among the spiritual places of the Halveti order in Tire until 1926, and in the same year, while being abandoned to its fate, its endowments were also sold to the private sector. The branch of the Halvetiyye order attributed to Şâbân-ı Veli (d. 976/1569). It is a sub-branch of Cemâliyye, one of the four main branches of the Halvetiyye order (Cemâliyye, Ahmediyye, Rüşeniyye, Şemsiyye). Coming to Istanbul during the reign of Bayezid I and assigned to him [object Object] In this cultural city of Western Anatolia, where a mosaic of Sufi orders was experienced, the dervish lodge of the Shadhiliyya order, a different order not commonly encountered in many other Anatolian cities, is seen. The dervish lodge, which operated within the boundaries of the Ottoman-era Sinne Neighborhood, now located within the Cumhuriyet Neighborhood, was founded by Muhammad Zafir al-Madani, a Shadhili sheikh and the postnişin (head) of the Beşiktaş Shadhili Dervish Lodge, also known as the sheikh of Abdülhamid II. Accordingly, we can deduce that the dervish lodge existed before this date, but at the mentioned date, it perhaps needed repair or reconstruction. Indeed, the fact that the postnişin of the dervish lodge began receiving a salary from September 14, 1299 (1883), indicates that the lodge was active at least from 1299/1883 onwards. Information regarding the Tire Shadhili Dervish Lodge can be found in documents located in the Ottoman Archives of the Prime Ministry, the Archives of the General Directorate of Foundations, and the Sharia Court Records Archive of the National Library Presidency. The contents of these documents consist of information about the establishment and waqf (endowment) of the lodge, information about the lodge's sheikh, the sheikh's salary, and correspondence regarding the ta'amiyya (food allowance) allocated to the lodge.” Another piece of information about the Tire Shadhiliyya dervish lodge is found in A. Munis Armağan's book titled “Tire in the State Archives.” “The founder of the tekke (lodge) located in the Karahasan District of Tire is recorded with the expression 'Shadhili Dervish Lodge built by Esseyyid Sheikh Mehmet Safer (should be 'Zafir') Efendi in Sinne Neighborhood.' Also in the records, a waqf of an olive grove by Abdulkadir Pasha, a member of the Aydın Province administrative council, to the tekke is seen. Currently, the Regional Directorate of Foundations holds a revenue item (land) belonging to the Sheikh Shadhili Dervish Lodge.” According to the records we have, the only known sheikh of the Shadhili Dervish Lodge for now is Muhammad Rihali Efendi, who is the caliph (successor) of Muhammad Zafir al-Madani, the sheikh of the Beşiktaş Shadhili Dervish Lodge, who was also the sheikh of Sultan Abdülhamid. We have no information about the history of the Tire Shadhili Dervish Lodge after 1910, which we can trace from 1299/1883 to 1326/1910, nor are there any buildings or remains of the dervish lodge found in present-day Tire. 98 “Ahmet Murat Özel, “Tire Şazeliye Dergâhı”, Tasavvuf İlmi ve Akademik Araştırma Dergisi, 2015, İstanbul, sayı 2, s.82 9“ A. Munis Armağan, Devlet Arşivlerinde Tire, s. 184. İstanbul; Kitabevi Yayınları, 2006, 1, 309. “8 Ahmet Murat Özel, “Tire Şazeliye Dergâhı”, Tasavvuf İlmi ve Akademik [object Object]