Çalışmamızda ele alınan yapı, I. Alaeddin Keykubad Dönemi'nde olduğu gibi Selçuklu ümarasının bani olarak özellikle mescit ve medrese yapılarında karşımıza çıktığı ve 8,5 yıl gibi kısa bir sürenin içinde yoğun inşaat döneminin yaşandığı II. Gıyaseddin Keyhüsrev Dönemi içinde inşa edilmiştir. Eser, kitabesine göre M. 1242-43 tarihinde II. Gıyaseddin Keyhüsrev Dönemi'nde İmâdüddîn Hazer Dinarı tarafından yaptırılmıştır. Selçuklu ümerasından olduğu düşünülen Dinarı ile ilgili herhangi bir kayda rastlanmamıştır. Ancak şehir halkı tarafından Kütahya fatihi olarak tanınmaktadır. Kendisinin bu mescit dışında Germiyanoğulları ve Osmanlı Dönemi'nde onarım görerek asli halini yansıtmayan Balıklı Camisi ile günümüze ulaşamayan iki mescidin ve bir sakahanenin daha banisi olduğu bilinmektedir. Yapı, Kütahya'nın güneyinde Hıdırlık Tepesi olarak bilinen yerde yüksek bir kaya üzerine yapılmıştır. "L" şeklinde bir merdiven ile ulaşılan yapı öndeki 3,68x6,07 m ölçüsünde sivri kemerli eyvan şeklinde açıklıktan oluşan giriş bölümü ile 4,20x4,35 m ölçüsünde kare planlı mescit bölümünden oluşmaktadır. İçte beyaz badanalı duvarlı mescit üst örtüde tuğla örgülü, prizmatik üçgen kuşak geçişli kubbeye sahiptir. Mescidin öndeki eyvan biçimli giriş bölümü eyvan-türbe plan özelliğine sahip yapıları hatırlatmaktadır. Bu plan tipindeki yapıların alt katının türbe-mezar odası, üst katının ise mescit olarak kullanıldığı bilinmektedir. Ancak, Hıdırlık Mescidi, "Hızır İlyas kültü" ile ilişkili kutsal olduğu düşünülen bir kayalık üzerine inşa edilmiştir ve türbe ya da mezar odası olarak tanımlanabilecek bir mekâna sahip değildir. Ayrıca; yapının önündeki bu giriş bölümü, "son cemaat yeri" uygulamasının görüldüğü mescitlerden ölçü açısından daha küçük ve dardır. Muhtemelen mescit, bu ön mekân uygulaması ile hem "son cemaat yeri" hem de "eyvan-türbe" ile birleşen bir özellik gösteren ender bir plan özelliğine sahiptir. Şu halde, her iki özelliği bünyesinde barındıran ve inşa edildiği dönemde benzeri olmayan planı ile yapı, Anadolu Selçuklu mimarisi içinde ünik bir örnek olarak kabul edilebilir

The structure handled in our study is encountered in particularly masjid and madrasah structures by the constructor of Seljukian administrators just as in I. Alaeddin Keykubad Period and was constructed within II. Gıyaseddin Keyhüsrev Period in which an intense construction period was experienced in a time as short as 8.5 years. The structure was constructed by İmâdüddîn Hızır Dinarı in II. Gıyaseddin Keyhüsrev Period in 1242-43 AD according to its epigraph. No record has been obtained related to the Dinar considered to be one of Seljukian administrators. However, he is known as Kütahya Conqueror by the town people. Apart from this masjid, he is also known to be the constructor of Balıklı Mosque, which was restored during Germiyans and Ottoman Period and did not reflect its original version and two masjids having not reached to our day and a water plant (sakahane). The building was constructed on a high rock known as Hıdırlık Hill on south of Kütahya. The structure starting with a “L” shaped ladder consists of an entrance section consisting of a pointed arch iwan-shaped opening with a dimension of 3,68 x 6,07 m in front and a square planned masjid section with a dimension of 4,20 x 4,35 m. The building with whitewashed wall inside has a prismatic triangle band dome with laid brick on the outer cover. The iwan-shaped entrance section of the structure in front remind of buildings with iwan-shrine plan feature. The bottom floor of these plantype buildings is known to be used as shrine-tomb room and the upper floor as masjid. However, Hıdırlık Masjid was constructed on a rocky place believed to be sacred in relation with “Hızır İlyas Cult”, and it has no place that can be defined as shrine or tomb room. Moreover, this entrance section in front of the structure is smaller and narrower in dimension from the masjids exhibiting “final community room” application. Possibly, with this front room application, the place has an exceptional plan feature exhibiting a feature combining “final community room” and iwan-shrine. So, the building comprising both features in its body and has no alike in the period of construction may be accepted as a unique sample within Anatolian Seljukian architecture Built on a high rock in a place known as Hıdırlık Hill in the south of Kütahya; the structure had been constructed by İmadü’d-dîn Hazer Dinâri during the Period of Gıyaseddin Keyhüsrev the Second between H.641/M. 1243-44 according to the four-line marble epitaph on the entrance door.Hazer Dinâri’s another structure with epitaph in the same region is Balıklı Mosque, which is located in Balıklı Neighborhood and had been constructed between Shavval H.6347/M. 1237 May according to its epitaph that has reached the present day losing its original form. Besides this structure, it is known that there are two other masjids with the same name that have not reached the present day; one located in the area of the structure known as Hz. Ergun Çelebi Tomb in the southwest of Mevlevihane that is called as Dönenler Mosque today in the east of Ulu Mosque in the Center of Kütahya and the other in the place known as Sadettin Mosque in the corner where Balıklı and Kıbrıs streets cross in Pirler Neighborhood. Additionally, it is asserted that there is a Sakahane (Hazer Dinâri Water) in a place where there is water rumored to have been brought to the city by Dinâri beneath Sadettin Mosque. There is no record of Hazer Dinâri in İbn-i Bibi and the Seljukian History. It is rumored that he had used the hill where the structure is located as headquarters to conquer the Kütahya Castle which changed hands during the period of Seljukians and Byzantines, and had been told about how the castle would be conquered by His Hızır in his dream one night. According to these tales, the castle was conquered on May 5/6, 1230. Thus, Dinâri is commemorated as the conqueror of Kütahya by people. It is also rumored that he was a follower of Bahaüddin Veled, son of Mevlana Celaleddin Rumi and had been freed from the Rums with his faith. Evliya Çelebi introduced Dinâri as the vizier of the sultan of Germiyan. Besides, it is asserted that Dinâri was either the slave of Aksungur Hezar Dinâri (1193-1198), who was an Ahlat Ermanşah or brother/slave of Nizameddin Hezar, grandfather of Elvan Mehmet Bey who had constructed the minbar of Ankara Ahi Elvan Mosque. Among 18 emirs who were considered constructives of structures like mosques, madrasahs, masjids and caravanserais during the Period of Gıyaseddin Keyhüsrev the Second; Hazer Dinâri was the emir with the highest number of structures, which was five. The structure was rather neglected and abandoned in the 1960s. It has been restored since 1980. In this restoration, it is seen that the upper sections of facades are covered with dimension stones, the joints are renewed below and an adornment element is added to the structure with eaves comprising of muqarnas-shaped triangles above. Inside of the structure, on the other hand, it is told that the walls are perfused and the domes and transition elements are rasped, and the rectangular mihrab has been turned into a deep oven with a brick chimney. Besides, the photographs from those years show that the walls inside of the dome and the entrance iwan are covered with blue-white chinas with geometric patterns. We visited the structure in January and April, 2016 and saw that it was fine and open to worship. Today, however, the mihrab has been turned into a five-facade niche and the oven is no longer in use. While the structure had a unidirectional staircase eastwards; today there is an “L”-shaped staircase that apparently had been built during the restoration in 1980. The structure constitutes a 7,15x6,07 m. rectangular plan of two sections including the entrance space in the front toward north-south. While the entrance section in the north is planned as an iwan that has a 1,04x3,67 m. rectangular sharp arched space; the actual worship space in the south is planned as a 4,20x4,35 m. square. There is a five-facade mihrab on the axis of the southern wall and a dome that is entered through a triangular belt on the cover. Facades of the structure are built on a rock in the south and the east, and on a sustaining wall in the north and the west. The structure is covered with rubbles and pitch-faced stones in the lower sections of facades and dimension stones in the upper sections. It is decorated with triangles that resemble eaves and muqarnas. In the middle of the hipped roof cover is a lead-plated dome with octagonal hoop. Ground floor of the northern facade, which is the entrance facade, is used as a storeroom today. The arch that covers the iwan-shaped entrance space in the front is placed on a crestless and plain small column carved out of stone in the east and a wall grid in the west. There is a “u”-shaped ferro-concrete terrace with a width of 0,25 m. and a height of 0,36 m. on the edges of the wall, which probably was added during the restorations. The low arched vertical rectangular gate with a width of 1,08 m. on the axis makes a passage through the worship space. It is observed that the five-facade mihrab niche with a width of 1,03 m. and a muqarnas kavsara on the axis of the southern wall had been renewed during the restorations. The walls are whitewashed as far as the dome skirt and the dome windows are completely made of horizontally stacked bricks with triangular belt passages and shaped like semicircle arched vertical rectangular loopholes with round stone networks in the east and the west. Examples of square-space and single-domed masjids where the ground floor was used as a tomb chamber and the upstairs as a masjid, which had begun to be seen in tombs in Central Asia, were observed in centers like Konya and Akşehir in Anatolia at the beginning of the 13th century. These structures with prototypes are examined by S. Dilaver in two groups as tomb-masjid and masjid. Besides, these structures are the prototypes of the “last community place” which was constructed next to the entrance facade during the Western Anatolia Principalities and finalized during the Ottoman Empire. It is seen that the “last community place” which was primarily applied and developed especially in Milas Hacı İlyas Mosque (1330) had developed firstly in the closed form and then closed on sides and porch and finally the vault form as from the beginning of the 13th century and used as a place of gathering and socializing by the community who came to the building. Front space of Hıdırlık Masjid is apparently different from these examples where “last community place” application was observed and similar to structures planned as “iwan-tomb” which began to be seen during the Seljukian Period at the beginning of the 13th century due to their iwan-shaped arrangements and also continued during the Principalities Period. Examples of the aforementioned “iwan-tomb” structures where ground floor was used as a space for mummies-corpses and the upstairs mainly as a masjid with a niche in the use of “tombmasjid” are seen in Eskişehir, Amasya, Niğde, Kastamonu, Afyonkarahisar and Konya. Apart from these structures that date back to the Seljukian Period; iwans that were arranged as the entrance of Hıdırlık Masjid during the Principalities Period or entrance spaces made of a sharp arched space are found in a few tombs in Manisa that date back to 1345-48. Hıdırlık Masjid is involved in the masjid group within the classification of “tomb-masjid” and “iwan-tomb”. It is built on a rock that is considered sacred in relation with the cult of “Hızır or Hızır İlyas” only as a masjid with its entrance space shaped like an iwan. The building reflects the characteristics of single-domed moasjids with its dome made of bricks and triangular passages; rubble-boast-dimension stone materials used in the building mass; dome transition elements and use of brick materials on the dome. Similar characteristics of the structure are observed in Mahmud Suzâni Tomb that was probably inspired by that structure and built in Eskişehir Sivrihisar approximately one century later in 1348; Manisa Saruhan Bey Tomb dating back to 1345; and Gülgün Hatun (Seven Girls) Tomb dating back to the end of the 14th century. This condition shows that the plan of the structure had been used in tombs during the Principalities Period. As a consequence, it is seen that Hıdırlık Masjid which is located on a sacred hill and rock had been constructed based on the tradition of single-domed masjid comprising of the synthesis of “last community place” and “iwan-tomb” schemas. Owing to this characteristic; the structure is important because it is one of the unique examples of arched spaces that used to be encountered especially in the entrance of tombs within the Anatolian Seljukian Architecture during the Principalities Period.