After the Turkish administration, Thessaloniki has been one of the important regions where Bektashism operates. The Bektashi dervishes, who participated in the conquests together with the Janissaries after the formation of the monotheks of Sarı Saltuk in Rumeli in the 13th century and the Turkmen-Yörük tribes who were relocated by the government became effective in carrying Bektashism to Thessaloniki and its surroundings. During the reign of Mehmed the Conqueror, Bayezid Baba and his caliphs, which opened monocles around Thessaloniki, draw attention. In addition, Kara Baba, Musa Baba, Süleyman Dede, Aydin Baba dervish lodge and shrines were representatives of the Bektashi sect in the center of Thessaloniki. The sect was spread in settlement units such as Katerin, Serez, Ustrumca, Vardar, Kesrin and Kesendire connected to Thessaloniki province. In 1826, however, Thessaloniki monks were also affected by the ban of Bektashism along with the Janissary Corps. In this process, while the chambers of the Bektashi monks were destroyed, their property was captured. The Bayezid Baba Tekkesi was transferred to the Rifai order, the Kara Baba Tekkesi to the Halveti order, and the Hasan Baba Tekkesi in the Esarlik village of Yenice-i Vardar town to the Kadiri order. Thus, Bektashism which was interrupted in Thessalonica was revived over time. On the other hand, the situation of Muslim people in the region has worsened due to loss of Thessaloniki and its environs. Especially during the National Struggle, the Greeks started a Muslim massacre in the region. In 1922, along with the prominent people, Bektashi shahi Hasan Baba was also martyred. After the population exchange of 1924, Bektashism in the region was in danger of extinction. In this study, the Bektashi tekke and the specimens which are operating throughout the history in the province of Thessaloniki are tried to be revealed in the light of archive documents.