Ever heard of a Sufi who straddled Celveti and Bektashi paths? Here we stand before the memorial to Haşim Baba. It is a place that quietly holds the story of a complex man. Haşim Baba was born in Üsküdar in 1718. He was the son of Yusuf Nizameddin Efendi. His father was the sheikh of the Bandırmalızade Tekke.
Growing up, Haşim Baba learned Celveti manners. Later, he leaned towards Bektashism. He connected with Hasan Baba. Hasan Baba was the sheikh of the Kaygusuz Abdal Bektashi Tekke in Egypt. This connection suggests a deep bond.
Haşim Baba embraced Bektashism. He lived at the Bektashi Astane in Hacıbektaş for about four years. He even served as dedebaba. However, some Bektashis opposed his sheikhdom. His lineage traced back to Musa al-Kâzim. Some scholars find this lineage relevant to his Bektashi leanings.
Haşim Baba’s writings reveal his beliefs. He criticized Marwan. He showed his devotion to the twelve imams. He referred to Ali as “my ancestor”. Haşim Baba also mentioned his lineage from Ali through Safiyüddin-i Erdebili.
Despite his Bektashi connections, Haşim Baba maintained ties with Celvetism. He served as a representative for the dedebaba position in Istanbul. This shows the depth of his involvement with the Bektashi order.
His father journeyed to Mecca seven times. He studied hadith in Medina for three years. His elder brother also spent time in Medina. He met scholars in Syria and Egypt. Haşim Baba himself traveled through Anatolia. He visited Egypt and Arab countries in his youth.
Haşim Baba was known as a Melami-inclined Sufi. Some Melamis considered him a “qutb”. This is likely untrue. In his work, Vâridat, he discussed the science of Jafr. He used the Abjad calculation to predict future events.
Haşim Baba’s multi-faceted personality made it hard for him to settle. Different groups often rejected him. Neither Bektashis nor Celvetis fully accepted him. He spent nearly half his life serving his order. Yet, when he died, his funeral was not allowed inside the Celvetiyye center. This was the Hüdâyî Dergâhı. The postnişin of the time was Büyük Rûşen Efendi. Instead, prayers were held outside the dergâh’s lower gate. This took place in front of the Cennet Efendi graveyard.
Other tekke members were distant toward Haşim Baba. Followers of the Nasûhi Dergâhı avoided his tekke. After his death, his followers started the Haşimiyye order. This was due to his rejection by Celveti sheikhs. The Bandırmalızade Tekke became the center of this order. His grave was moved during road construction. A new tomb with railings was built. A sign was added saying “Üsküdarlı Haşim Baba.”
Haşim Baba left behind writings. These include a Divan. It was printed with errors in 1836. Manuscript copies exist in various libraries. His Vâridat discusses divine experiences. It also covers Jafr and Abjad calculations. Ankâ-yı Meşrik is about Jafr. Devriyye-i Ferşiyye is a poem.
His poems reveal a cultured man fluent in Arabic and Persian. His language can be complex. This sometimes obscures his message. Haşim Baba’s poems convey a Sufi’s passion. He explains Sufi concepts as a member of that world. Yet, his language is not always smooth. Arabic and Persian words disrupt the flow. He explores mystical symbols. Haşim Baba encourages devotion to God. He praises Muhammad and his family. Sometimes he emphasizes Ali, Hasan, and Hüseyin. He promotes the path of Sufism.