Saints and Tombs of Bursa

Khidr Dede (Muq'ad Khidr Dede)

An Ottoman Sufi of the Bayramiyya. While shepherding in the Mihalich (Karacabey) region his feet froze, leaving him lame — hence the byname "Muq'ad (crippled) Khidr Dede". He came to Bursa and is said to have lived as a recluse near the old minaret by the Grand Mosque. According to the account considered reliable, his chain reaches Haji Bayram Wali through Akbiyik Sultan (d. 860/1456); some sources presenting him directly as Haji Bayram's khalifa are chronologically doubtful. His chief significance is that he directed the young Uftade — regarded as the founder of the Jalwatiyya — and trained him for about eight years; through this bond the Jalwatiyya is counted a branch of the Bayramiyya. The report that he granted Uftade formal successorship is treated with caution, since Uftade was about eighteen at his death; the prevailing view is that Uftade completed his path in the Uwaysi manner. He died around 918/1512 (some sources: 913/1507) in Bursa; his grave lies at Üçkuzular above the Pınarbaşı Cemetery. (Sources: TDV Encyclopedia of Islam, "Üftâde" and "Celvetiyye"; Visit Bursa.)

Veli Şemseddîn

One of the saints of Bursa

Veli Şemseddîn was one of the saints of Bursa, and the name of his father was Mûsâ. On the path of Sufism, he was brought up as a student of Hoca Hasan Efendi, one of the caliphs (halife) of His Holiness Emir Sultan. In the sources he is mentioned as a virtuous person who was a knower of God (ârif), a worshipper (âbid), an ascetic (zâhid), possessed of scrupulous piety (verâ), and who acted upon his knowledge. He spent his life in preaching and giving counsel, and by this means he enabled many people to benefit from him. The author of the Şakâyık-ı Nu'mâniyye relates that he saw a book written in his own handwriting; that in this book there were subtle meanings concerning the exegesis (tefsîr) and interpretation (te'vîl) of the Holy Qur'an and concerning the sayings of the great masters of Sufism; and from this he concludes that he was a scholar possessing both exoteric and esoteric sciences. According to a legend attributed to him in the sources, he gave the glad tidings that a child who had been neglected by his father would in the future reach very high ranks; it is related that this sign later came to pass, and that the person in question (Hocazâde) rose to the offices of Imperial Tutor (Muallim-i Sultânî) and military judge (kâdıasker). Veli Şemseddîn had a masjid built in Bursa and, passing away in 1470 (AH 875), was buried beside this masjid. The masjid he had built later came to be known by the name of the Velî Şemseddîn masjid. It is also stated in the sources that there is a grave attributed to him in Balıkesir as well.

Vânî Mehmed Efendi

The Sovereign's sheikh (Hünkâr sheikh), a sayyid

Vânî Mehmed Efendi, known as the Sovereign's sheikh (Hünkâr sheikh), was a sayyid descended from the lineage of our Prophet. He was originally from the town of Hoşab (Güzelsu) in Van; his father was Vânî Bistâm Efendi; his date of birth is not known in the sources. He began his first education in Van, then traveled through the principal centers of learning of the East such as Gence (Ganja), Karabağ (Karabakh), and Tebriz (Tabriz); he learned the Sufi knowledge of the Halvetî (Khalwatî) path from Nûreddîn Şirvânî. He gained depth in the sciences of exegesis (tefsîr), hadith, jurisprudence (fıkıh), and history, and excelled in literature and rhetoric (belâgat). Settling in Erzurum, he gave sermons and counsel in the mosques. When he became known there, his name reached Istanbul thanks to his conversations with the grand vizier Köprülüzâde Fâzıl Ahmed Paşa. By the order of Pâdişâh Mehmed Han IV he was summoned to Istanbul; he became the tutor of the sultan (the Hünkâr sheikh) and the first pulpit preacher of the New Mosque (Yeni Câmii), and he also served as tutor to Şehzâde (Prince) Mustafa. His sermons received great esteem; he was known for his asceticism and piety. It is related in the sources that he took part, together with the Şeyhülislâm, during the interrogation of Sabatay Sevi (Sabbatai Zevi), who claimed to be the Messiah, at a council convened in Edirne. In 1683 he joined the Second Vienna Campaign under the command of Merzifonlu Kara Mustafa Paşa as the army sheikh; after the campaign he was sent to the village of Kestel near Bursa. On the Bosphorus he had a mosque and a madrasa built at Vaniköy, which is called by his name, and in Kestel as well he had a large mosque and a school built. He authored works such as Arâis-ül-Kur'ân and Hülâsât-üt-Tefâsîr. He passed away in 1685 (AH 1096) in the village of Kestel, and was buried there at the entrance of the mosque that he himself had had built.

Üftâdezâde Kutub İbrâhim Efendi

One of the saints of Bursa, the grandson of Üftâde

Üftâdezâde Kutub İbrâhim Efendi was one of the saints who lived in Bursa, and was the grandson of the great saint His Holiness Üftâde. He was born in 1606 (AH 1015). His father, Mustafa Efendi, served as sheikh at the lodge (dergâh) of his grandfather Üftâde, and passed away in 1608. Kutub İbrâhim Efendi attained maturity on the path of Sufism in the conversations of Azîz Mahmûd Hüdâyî, and received the caliphate (hilâfet) from him. According to the narration, one day his grandfather Üftâde told Hüdâyî that one of his own descendants would become his student and would attain the secret of truth (hakikat) through him, thus foretelling that his grandson would reach this station. It is also related that when Kutub İbrâhim Efendi, having received the caliphate, was returning to Bursa and asked Hüdâyî when he might come to visit, Hüdâyî replied: 'We have waited until this time for your service.' When he arrived in Bursa in 1628, he received the news of the passing of Azîz Mahmûd Hüdâyî. Thereafter he occupied himself for more than fifty years with raising students at his grandfather's lodge (zâviye), and he expounded the right path to people. It is related in the sources that years after his passing, when the tomb-keeper (türbedâr) and the mosque imam saw him in their dreams, his grave was opened, a pleasant fragrance spread from within, and his shroud was found undecayed. He passed away in 1678 (AH 1089); in accordance with his testament he was buried outside the tomb of His Holiness Üftâde. A chronogram was composed for his death with the verse: 'The Pole of the Age departed to Paradise in [one thousand and] eighty-nine.'

Üftâde

One of the saints of Bursa, the teacher of Azîz Mahmûd Hüdâyî

A Sufi and poet of Bursa, regarded as the pîr of the Celvetî way. His name was Mehmed, his cognomen Muhyiddin; he is known by the pen-name "Üftâde" used in his poems. "Üftâde" means "fallen, lovelorn", and the name stayed with him after a warning received in a dream. He was born in the Araplar quarter of Bursa. Although the sources give his date of birth as 895 (1490), a phrase in the Vâkıât of his disciple Azîz Mahmûd Hüdâyî indicates that he was born around 900 (1495). His father is recorded as having come from Manyas and settled in Bursa. In childhood he became a disciple of Muk'ad Hızır Dede, one of the Bayramî shaykhs, and at his encouragement began his studies; he served him for about eight years until his master's death in 918 (1512). With his beautiful voice he called the adhân at the Great Mosque of Bursa and at the Doğan Bey Mosque. Because he had accepted a salary of a few akçe he was warned in a dream, "You have fallen (become üftâde) from your rank," and THE VERY NEXT DAY he gave up calling the adhân. Thereafter he made his living by silk-making and button-making and by copying manuscripts, while continuing his duties as imam and muezzin without pay, as a volunteer. This choice is the key to his life: he drew his livelihood from the work of his hands and kept religious service separate from wages. Around the age of thirty-five he began to preach and guide. The people followed his sermons at the Doğan Bey Mosque, the Namazgâh Mosque and elsewhere with great interest. While continuing his guidance at the mosque and lodge he had built in the Pınarbaşı Kuzgunluk quarter on the slopes of Uludağ, he was appointed between 1529 and 1536 as preacher (hatip) of the Emîr Sultan Mosque. He said that he accepted this office upon a spiritual sign from Emîr Sultan, and he held it until his death. His mosque, completed in 985 (1577) in the Yerkapı district, and his lodge have survived to the present through successive repairs and alterations. He died on 12 Cemâziyelevvel 988 (25 June 1580). His two sons, Mehmed and Mustafa, succeeded him in turn as shaykhs of his lodge. His most famous deputy is Azîz Mahmûd Hüdâyî, who became his disciple in 984 (1576), in the last years of his life; the notes Hüdâyî kept over three years, known as the Vâkıât, have carried Üftâde's teaching down to our day. TEİS lists among his most famous deputies Üftâdezâde Şeyh Mehmed Efendi (994/1586), Muabbir Veli Dede (1010/1601), Üftâdezâde Şeyh Mustafa Efendi (1017/1608) and Hüdâyî; it is also among the narrations that he willed the succession to his son Mehmed Efendi although he was younger than his brothers. His Chain and the Celvetiyye His initiatic chain reaches Hacı Bayrâm-ı Velî through Hızır Dede and Akbıyık Sultan. Although the Celvetiyye order is attributed to Azîz Mahmûd Hüdâyî, it is Üftâde who made CELVET the basis of the method of wayfaring; for this reason the TDV author says "it may also be said that he is the pîr of the Celvetiyye". İsmâil Hakkı of Bursa, himself a Celvetî shaykh, describes this development with the metaphor of the moon: the Celvetiyye was a CRESCENT in the time of İbrâhim Zâhid-i Geylânî, a HALF MOON in Üftâde's day, and a FULL MOON in Hüdâyî's (Silsile-i Celvetiyye, p. 63). His Asceticism and His Meeting with Süleyman the Magnificent Among his most marked traits are asceticism and piety; besides avoiding what is forbidden he declined even some permitted things. It is related that Sultan Süleyman the Magnificent, who at one time forbade him to speak of the Mesnevî and the Fusûsü'l-hikem in his sermons, later invited him to Istanbul and showed him honour; and when he saw that Üftâde would not accept a village or two that he wished to endow upon his lodge, he told his viziers that some shaykhs are seekers of the world (tâlib-i dünyâ) but Üftâde is one who has left the world (târik-i dünyâ). His Poetry He wrote gnostic poems in a plain language in the manner of Yûnus Emre; his poems drew great interest in lodge circles and some were set to music as hymns and sung. His divan was printed by Mehmed Tâhir of Bursa (Istanbul 1328), and there are three further editions in the Latin script (Mustafa Bahadıroğlu, "Celvetiyye'nin Pîri Hz. Üftâde ve Divanı", Bursa 1995; "Üftâde Divanı", Bursa 2000 and Istanbul 2011). His divan, containing fifty poems mostly in aruz and some in syllabic metre, was translated into French by Paul Ballanfat as "Le divan Hazret-i Pir Üftâde" (Paris 2002), and Angela Culme-Seymour rendered that French translation into English as "The Nightingale in the Garden of Lover" (Oxford 2005). Ali Örfî Efendi wrote a commentary titled "Şerh-i Nutk-ı Üftâde" on his poem beginning "Yine dûş oldu gönül yârin cemâl-i şem'ine". TEİS records that his poetry contains both a gnostic idiom rich in Arabic and Persian words and a plain speech accessible to ordinary people, and that its themes turn on loving God, becoming worthy of beholding His beauty, and devotion to the path. The Vâkiât Beginning on 1 Zilkade 984 (20 January 1577), Azîz Mahmûd Hüdâyî recorded his master's words in Arabic throughout the three years of his wayfaring, completing the work on Friday 9 Şevval 987 (29 November 1579), a month before receiving his licence and leaving Bursa. At the beginning of the book known as Vâkıât-ı Hüdâyî (Vâkıât-ı Üftâde) stands a phrase meaning "lofty words more precious than refined gold, which passed during the wayfaring between his eminence the shaykh and this poor one". İsmâil Hakkı of Bursa's words — "the sayings of Shaykh Üftâde which his eminence Hüdâyî compiled, famed under the name Vâkıât" — show that this title was given to the work later. The book, regarded as the PRIMARY SOURCE for Üftâde's views and for the Celvetiyye order, survives in the author's own copy in two volumes of one hundred (100) folios each in the Hacı Selim Ağa Library in Üsküdar (Hüdâî Efendi, nos. 249-250). Mehmed Muizzüddin Celvetî, thought to have been one of Hüdâyî's disciples, translated parts of the work into Turkish during the shaykh's lifetime (Süleymaniye Library, Mihrişah Sultan, no. 253/6). His Lodge Built on the slopes of Uludağ on a steeply sloping site running from south to north, over a total of 2,507 m², the lodge amounts to a complex comprising a mosque, a semâhâne, a harem, a selâmlık, a retreat cell (çilehâne) and a fountain. Üftâde's grandson, the fourth shaykh Kutub İbrâhim Efendi, renewed the lodge with additional buildings in 1081 (1670) and fortified its surroundings. Its present form bears the characteristics of the reigns of Selim III and Mahmud II. On the renewed portion of the fountain known as the "Hû Fountain" on the western wall of the mosque are inscribed the date 974 (1566) and the Qur'anic verse concerning water (al-Anbiyâ 21/30). In the retreat cell are displayed objects once used in the lodge and attributed to Üftâde and Azîz Mahmûd Hüdâyî. The selâmlık section has now been demolished and a road passes over it; extensive restorations have been carried out in recent years in the harem, the retreat cell and other sections.

Üç Kuzular (The Three Lambs)

Saintly dervishes who came from Bukhara

Üç Kuzular (The Three Lambs) is a community made up of three persons who are mentioned in the sources as saintly dervishes who came from Bukhara to Bursa. The names of these three persons are Sheikh Safiyyüddîn, Sheikh Muhammed, and Açıkbaş Sheikh Ali. According to what is related, all three of them would mostly attend the conversation assemblies of His Holiness Emir Sultan and would benefit from his knowledge and wisdom. Although detailed information about their lives is not found in the sources, it is related that throughout their lives they lived together and did not part from one another. This togetherness continued even after their passing; all three were buried in the same place. It is stated that their tombs are located in the Üçkuzular quarter in Bursa, and that this is a place of visitation. There is no detailed legend or account of miracles attributed to them in the sources; rather, they are remembered as saintly dervishes who were brought up around Emir Sultan, lived together, and passed away together. The fact that the quarter where they were buried is called by their name may be regarded as a reflection of the mark they left on the spiritual geography of Bursa.

Tokatlı Hayreddin Efendi

One of the saints of Bursa

Tokatlı Hayreddin Efendi is one of the saints of Bursa. His father was from Tokat and married in Edirne, and Hayreddin Efendi was born in Edirne. His date of birth is not stated in the source, and he died in Bursa in 1608 (AH 1017). After studying for a while, he went to Bursa, where he served as a muîd—that is, an assistant müderris (instructor)—at the Murâdiye Medrese. He became a student of Şeyh Osman Efendi, the successor (caliph) of Şâbân Efendi of Kastamonu, and was trained on the path of Sufism. Later he received an ijâza from Karamânî Efendi, the successor of Yiğitbaşı Efendi, one of the great saints of the Halvetiyye path, and became his successor. In Bursa he resided in the Murâdiye quarter near the Bahri Dede Lodge (Zâviye), occupying himself with obedience and worship; he continued to attend the gatherings of Kâsım Efendi in İnegöl and received an ijâza from this figure as well. After this, for a long time he guided people at the lodge next to the Ahmed Paşa Fenârî Mosque in Bursa, taught them Islam, and was a means for their adherence to the religion. He died while continuing this service. According to the sources, when his coffin was taken from his lodge and being carried to the Câmi-i kebîr (Grand Mosque), he himself was seen, staff in hand, following his own coffin behind the congregation.

Tezveren Dede

One of the saints of Bursa

Tezveren Dede is one of the saints of Bursa. It is stated on the source page that there is no information about his life or the period in which he lived. It is recorded that his tomb is in the Kuzgunluk quarter of Bursa and that it is visited today. Apart from this, the source contains no information about his date of birth and death, his family, his scholarly or spiritual life, his students, or any legend attributed to him.

Tâcüddîn İbrâhim Karamânî

One of the Anatolian saints

The name of this figure, one of the Anatolian saints, is İbrâhim bin Bahşî, and his epithet is Tâcüddîn. His date of birth is unknown, and he died in Bursa in 1467 (AH 872). He was originally from the village of Demirciler in Manavgat; his father was known as Fakîh Bahşî. He carried out his education in Eğridir, learning the exoteric sciences of his time from Pîrî Halîfe, the son-in-law of the Şeyhülislâm. When Pîrî Halîfe heard that his own teacher had settled in Konya, he took Tâcüddîn İbrâhim along with him to visit him; thus Tâcüddîn İbrâhim found himself in the service and company of Abdüllatîf Makdisî and attained his favor. When Pîrî Halîfe asked permission to return to Eğridir, upon his teacher Abdüllatîf Makdisî's request that they leave Tâcüddîn İbrâhim with him, Tâcüddîn İbrâhim did not part from his teacher, and later, when his teacher settled in Bursa, he went there together with him. Owing to this devotion he attained spiritual ranks and rose to the station of training students. After the death of Abdüllatîf Makdisî in 1461 (AH 866), he took his place and enjoined good and forbade evil among the people; he purchased the surroundings of his teacher's grave and had a lodge, a mosque and a bathhouse built there. According to the sources, one of those who loved him, Bostancı Dede, relates that one day they could not find him at his lodge and, after a long search, found him occupied with worship on a mountain within a forest; Çanakçı Dede, for his part, relates that one night he carried a hundred and ten vessels of food to his students, which shows that many people there learned knowledge and good manners. Veliyyüddînzâde Ahmed Paşa praised him, calling him the trustee of the treasury of spiritual secrets and the ornament of the garden of lights.

Şeyh Ahmed Efendi

One of the Anatolian saints of the Ottoman period

Şeyh Ahmed Efendi is one of the saints who flourished in Anatolia during the time of the Ottomans, and he belonged to the path of Emîr Sultan. His father was a man named Abdurrahmân Efendi. His date of birth is unknown; he died in Bursa in 1529 (AH 935). He received his education according to the method of his era, attended the gatherings of learned and saintly figures, and—especially deepening himself in the sciences of tafsir and fiqh—became both a scholar and an exalted saint. He preached and gave counsel to the people in Yenişehir of Rumelia, went to the Hijaz to perform the duty of the hajj, and visited the noble grave of our Prophet. According to the sources, while going on the hajj together with his father, when the time of prayer arrived at the Maqâm Ibrâhim, a person who suddenly appeared became imam and led the prayer; after the prayer, Ahmed Efendi shook hands with this person and asked for his prayer, and later expressed his joy by saying that he had been honored with meeting the qutb of the age. After returning from the hajj, upon the death of his father Abdurrahmân Efendi, he took his place at the lodge of Emîr Sultan, and for five years trained students and explained to the people the commandments and prohibitions of Islam. Before his death, he left his student İbrâhim Efendi as his successor (caliph) in his place. Tall, fair-complexioned and of slender body, Ahmed Efendi attached no importance to worldly possessions, worshipped much, and occupied himself with asceticism and spiritual struggle. He kept up his litanies (virds) regardless of travel, winter or rain, slept very little at night, and spent most of his days fasting. His sermons were very moving; when he ascended the pulpit, many of the congregation would weep.

Süleymân Çelebi

Author of the Mevlid, poet and Sufi mystic

Süleymân Çelebi is a figure known as the author of the famous Mevlid ode written in Turkish. He was born in Bursa. Although there is no definite record of his date of birth, it has been concluded that he was born in 1351 (AH 752), based on the information that he completed his Mevlid in 1409 (AH 812) at the age of sixty and that he died in 1422 (AH 825). He was the son of Ahmed Pasha, one of the viziers of Sultan Murad Han the First, and the grandson of Şeyh Mahmûd Efendi. He received his education in Bursa from the leading scholars of his time. During the reign of Sultan Yıldırım Bâyezîd, he served as imam of the Imperial Council (Dîvân-ı hümâyûn); he then became imam of the mosque built by the sultan, and was later appointed chief imam of the Ulu Câmi (Grand Mosque). According to the sources, during his time as imam, a Persian preacher made an erroneous interpretation claiming that there was no difference of superiority among the prophets, and this was corrected by one of the congregation on the basis of the Quranic verses; this event deeply affected Süleymân Çelebi, and following it he composed his famous Mevlid-i Şerîf. In his work he expounded the creed of the Ahl al-Sunna and explained the virtues of our Prophet. The Mevlid consists of the sections of munâcaat (supplication), velâdet (birth), risâlet (prophethood), mîraç (ascension), rıhlet (departure) and duâ (prayer). Beginning his words with the name of Allah the Exalted, the author relates the transmission of the light from Adam (peace be upon him) down to our Prophet, the moment of his birth, and the event of the mîraç. The work was arranged in the aruz meter, in the form of an ode; with its plain, mature language possessing compositional integrity, it has been admired even by the divan poets.

Rüstem Halîfe Bursevî

One of the saints (evliyâ) of Bursa, a person of miraculous gifts (karāma)

Rüstem Halîfe Bursevî was from the district of Göynük in the province of Bolu and is among the saints who lived in Bursa; the year of his birth is unknown. He is remembered as a man belonging to the path of Sufism and possessing miraculous gifts (karāma). Rüstem Halîfe, who was at first occupied with trade, later became a student of Shaykh Hacı Halîfe of Kastamonu and entered the path of Sufism. He was someone who ate and drank little, was content with little, lived constantly in a state of spiritual austerity (riyāza), and occupied himself ceaselessly with reciting the Qurʾān. According to what is related in the sources, in a legend recounted by Lâmiî Çelebi, Rüstem Halîfe, who suffered from pain in his eyes, met a young man; it was understood that this young man was Khidr (peace be upon him). The young man advised him to recite the Muʿawwizatayn sūras in the last two rakʿas of the emphasized supererogatory (sunna muʾakkada) prayers, whereupon Rüstem Halîfe was cured. He passed away in 1511 (AH 917). His grave is in Bursa, within the citadel, at Orta Pazar, in the vicinity of the Nakkâş Ali Mosque, beside the grave of Osman Çelebi.

Pîr Emir Sultan

One of the saints (walīs) of Anatolia

Pîr Emir Sultan, whose real name was Mehmed, is among the saints of Anatolia; his place and year of birth, as well as his place and year of death, are unknown. Coming from the region of Bukhara, he settled in Bursa in 1495 (AH 900) and declared that he was a relative of Emir Sultan. A lodge (dergâh) was built for him in the Mûsâ Baba quarter, and there he began to train students. According to what is related in the sources, many wonders (karāmāt) attributed to him are recounted. In one of them, when his guests asked where they could perform ablution, Pîr Emir pointed with his staff to the western side of the mosque; although those who came there found no water at first, after he said "follow me" they saw water flowing. Again it is related that the feet of a soldier who entered his tomb and stepped upon the grave while uttering evil words withered, and the area was declared forbidden to those soldiers. In another account, it is conveyed that a warden who disrespected the grave saw Pîr Emir in his dream and was warned, and passed away shortly afterward. It is also among the things related that, while the imam of the mosque was sleeping with his feet stretched out toward the tomb, in his dream a person turned his feet around and warned him. After his death he was buried in the garden of his own tomb.

Muslihuddîn Tavîl

Ottoman scholar and walī (saint)

Muslihuddîn Tavîl is among the Ottoman scholars and saints. He was born in Küre, in the district of Kastamonu; the year of his birth is unknown, and he passed away in the early sixteenth century. After studying the rational and transmitted sciences under the scholars of his time, he turned to Sufism. Becoming a student of Shaykh İlâhî, he received spiritual blessing (fayd) from him and attained high stations on the path of Sufism. He sent a letter to Sultan Bayezid II, admonishing him concerning oppression and innovations (bidʿa). According to what is related in the sources, in a recollection conveyed in Taşköprüzâde's work the Shaqāʾiq, it is recounted that the imposing appearance of Muslihuddîn Tavîl left a lasting impression upon a person who had seen him in childhood. After his death he was buried in Bursa, beside the grave of Shaykh Tâceddîn Efendi.

Molla Yegân

Hanafī jurist of fiqh and walī (saint)

Molla Yegân, whose full name was Muhammed bin Muhammed bin Yegân bin Armağan bin Halîl, was originally from Aydın; the year of his birth is unknown. He spent his childhood in Aydın and received his basic education there. Later he went to Bursa, studied religious knowledge under Molla Fenârî, and received his ijāza (license to teach). He taught as a professor at various madrasas in Bursa, and for many years at the madrasa known by his own name, the Molla Yegân Madrasa; he held the offices of chief professor and judge (qādī) of Bursa. According to what is related in the sources, it has also been said that he was the third Shaykh al-Islām of the Ottoman State. He was a scholar much loved and esteemed by Sultan Murad II. He is described as sharp-witted, gentle in temperament, and quite generous; he would invite everyone to his table without distinguishing poor from rich. On his return from the Hajj he met Molla Gürânî, invited him to Bursa, and presented him to the sultan; Molla Gürânî later became the teacher of Sultan Mehmed the Conqueror. He wrote glosses (hāshiya) on various famous books and authored a work titled "Risāla fī al-Hulla." In addition to his sons Yegânzâde Mehmed Paşa and Yegânzâde Molla Sinâneddîn Yûsuf Bâlî, he trained scholars such as Hızır Bey, the first judge of Istanbul; Karamanlı Küçük Yâkup; İbn al-Hatîb Molla Taceddîn İbrâhim; and Shaykh al-Islām Efdalzâde Hamîdüddîn. Known as one of the leading scholars of his age, Molla Yegân passed away in 1453 (AH 857) and was buried at the school beside the Yıldırım Soup Kitchen (İmâret) in Bursa; today nothing remains of his grave.

Molla Hüsrev

Hanafī jurist of fiqh, third Ottoman Shaykh al-Islām, walī (saint)

Molla Hüsrev, whose real name was Muhammed bin Feramuz, was born in the village of Kargın between Sivas and Tokat; the year of his birth is unknown. Because he grew up with his brother-in-law Hüsrev Bey, he was called "Hüsrev's relative by marriage," and in time he became known by the name "Molla Hüsrev." After studying religious knowledge under Burhâneddîn Haydar Hirevî and other scholars of his age, he taught as a professor (müderris) at the Şâh Melik and Çelebî madrasas in Edirne. In 1429 (AH 832) he was appointed to the office of qādī al-ʿaskar (chief military judge) and continued in this duty during the reign of Sultan Mehmed the Conqueror. During the developments concerning the throne of Sultan Murad II, he chose to go to Manisa in order to accompany Prince Mehmed; when the Conqueror ascended the throne again, he returned to Istanbul and was appointed to the judgeships of Galata and Üsküdar and to the professorship of Hagia Sophia. In 1460 (AH 865) he was appointed to the office of Shaykh al-Islām and carried out this duty for twenty years. He is described as a man of medium height, with a thick beard, imposing in bearing and possessed of humility; he loved solitude, swept his own room, and lit his own lamp. The Conqueror esteemed him, saying "the Abū Hanīfa of our age." A valuable scholar of fiqh who trained many students and was also a poet, Molla Hüsrev made it his habit to write two pages every day, and left behind many fine works in his own handwriting. His most important work is the Durar al-Hukkām, which was taught as a textbook in the Ottoman madrasas. He passed away in 1480 (AH 885) in Istanbul; after his funeral prayer was performed at the Fâtih Mosque, he was taken to Bursa and buried in the garden of the madrasa he himself had built, to the east of Emir Sultan's grave.

Molla Hayâlî

Şemseddîn; scholar of the Hanafi school and saint

The scholar whose real name was Ahmed bin Mûsâ er-Rûmî, known by the epithet Şemseddîn and the pen name (mahlas) Molla Hayâlî, was born in the Hijri year 852 (1448 CE) in İznik and passed away in the Hijri year 886 (1481 CE) at the age of thirty-three. He was a scholar of the Hanafi school and a saint who was raised in the era of Fâtih Sultan Mehmed (Mehmed the Conqueror). He received his first education from his father, who was a qadi; he became a student of the professor (mudarris) Hızır Bey at the Bursa Sultâniyyesi, served as his assistant, and married Hızır Bey's daughter. After serving as a professor at various madrasas, he was appointed to the Filibe (Plovdiv) Madrasa, and then by Sultan Fâtih to the İznik Madrasa; in this appointment, the fact that he had gained fame through the gloss (hâşiye) he wrote on the Şerh-i Akâid was influential. He was a person of slight build who studied a great deal, ate little, and was so ascetic (zühd) that he would eat only once a day. He distinguished himself among his peers with his comprehension in the rational sciences; it is related that Hocazâde, the famous scholar of the age, refrained from entering into a scholarly debate (münâzara) with him. Belonging to the Zeyniyye branch in Sufism, he advanced along this path by means of his master Shaykh Abdürrahîm Merzifonî; he had been given the duty of dhikr at the Yeni Câmi (New Mosque) in Edirne. He composed poetry in three languages: Arabic, Persian, and Turkish. His most famous work is the Şerh-i Akâid Hâşiyesi, which was regarded as acceptable even among high-ranking scholars. His grave is in Bursa, near the Zeynîler cemetery; its present well-maintained state was provided by Hacı Ali Efendi, one of the close associates of Sultan Abdülhamid II.

Molla Fenârî

Şemsüddîn; the first Shaykh al-Islam of the Ottoman State

Molla Fenârî, whose real name was Muhammed, his father being Hamza, and who is referred to with the epithets Rûmî and Fenârî, is known by the title Şemsüddîn. He was born in the Hijri year 751 (1350 CE) in the village of Fener, and passed away in the month of Rajab of the Hijri year 834 (1431 CE) in Bursa. He learned the path of Sufism from his father; he took lessons from scholars such as Alâüddîn Esved, Cemâleddîn Aksarâyî, and Hamîdüddîn-i Kayserî. For the sake of knowledge he went to Egypt and studied fiqh under Kemâleddîn-i Bâbertî. After serving as a professor (mudarris) in Bursa, he went to Konya, where he married and had children who grew up to become scholars. In Bursa he met Somuncu Baba (Hâmid-i Aksarâyî) and received spiritual grace (feyz) from him; it is related that, being affected by Somuncu Baba's exegesis of the Fatiha at the opening of the Great Mosque (Ulu Câmi), he wished to become his student. Belonging to the Zeyniyye path in Sufism, Molla Fenârî earned his livelihood through silk-making (kazzâzlık) and lived modestly. In the Hijri year 828 (1424) he was appointed by Sultan Murad II as the first Shaykh al-Islam, and he held this office for six years. The sources relate that in a certain lawsuit he rejected the testimony of Sultan Yıldırım Bayezid on the grounds that he did not meet the conditions of being a witness, whereupon the sultan had a mosque built and began attending the congregation. In Bursa, Jerusalem, and other places he left behind many charitable works such as masjids, schools of hadith (dârülhadîs), and madrasas; it is stated that more than ten thousand books remained at the time of his death. He has numerous works, foremost among them Ayn-ül-A'yân, Füsûl-ül-Bedâyi', and Misbâh-ul-Üns.

Molla Ayas

Professor (mudarris) and scholar

The dates of Molla Ayas's birth and death are not known with certainty; the sources indicate that it is understood he passed away in the second half of the fifteenth century. He began his pursuit of knowledge by taking lessons from Mehmed Çelebi, the son of the qadi of Ayasoluk, and at that time he studied together with Hocazâde Muslihuddîn Bursavî. He was appointed by Sultan Murad II to the duty of tutoring the prince Mehmed, who would later become Fâtih Sultan Mehmed (Mehmed the Conqueror). Afterward he advanced his learning as a student of Tâcüddîn İbrâhim Karamânî. He spent the greater part of his life in Bursa and passed away there. The sources state that it is surmised he was buried in the Zeynîler cemetery; for this reason there is no definite information about the exact place of his burial. It is related that throughout his scholarly life he trained many students, and even covered the living expenses of his students himself. It is noted that he wrote glosses (hâşiye) on various books and made corrections (tashih) on texts, and that he also gave counsel to the people, directing them toward religious knowledge. Although detailed biographical records about him are limited, he is remembered as a scholar who contributed to the scholarly and guidance (irshad) activities of his era.

Molla Arab

Scholar, preacher, and mufti

Molla Arab, whose full name was Muhammed bin Ömer bin Hamza, was born in Antakya; his date of birth is unknown. His grandfather, who was from Transoxiana (Mâverâünnehir), was a student of the famous scholar Teftâzânî. Receiving his first education from his family, he learned fiqh from his father, and the principles of fiqh (usûl-i fiqh) and the Arabic sciences from his uncles. To advance his studies, he went to Tabriz and took lessons from Mevlânâ Mürîd; afterward he visited Aleppo, Jerusalem, and Mecca. In Egypt he attended the lessons of Imam Süyûtî and received his certification (icâzah) in the science of hadith. He served as preacher and mufti in the presence of the Circassian sultan Kayıtbay, to whom he presented his work on fiqh titled "Nihâyet-ül-Fürû." Upon the invitation of Sultan Bayezid II, he went to Istanbul and presented the works "Tehzîb-üş-Şemâil" and "Hidâyet-ül-İbâd"; he took part in the conquest of Modon, encouraging the soldiers. In Aleppo he occupied himself with preaching and Quranic exegesis (tafsir) for three years. During the reign of Yavuz Sultan Selim, he wrote a work titled "Es-Sedâd fî Fedâil-il-Cihâd" and participated in the Chaldiran campaign. In 1526 he was present at the Hungarian (Engürüs) campaign of Kanûnî Sultan Süleymân (Suleiman the Magnificent). He later settled in Bursa, where he authored various works and earned his livelihood through trade; it is related that with his powerful memory he was without peer, especially in the books of hadith. He passed away in the Hijri year 938 (1532 CE) in Bursa and was buried on the qibla side of the city, in the quarter named after him, the Molla Arab quarter. The great mosque he had begun was not yet completed at the time of his death; his grave is visited by those who love him.

Miskâlî Efendi

One of the saints of Bursa

Miskâlî Efendi, whose real name was Muhammed, was one of the saints of Bursa and passed away in the Hijri year 1017 (1608 CE). According to the sources, in his youth he was occupied with playing music, but later he turned to the path of Sufism and strove to discipline his lower self. It is related that during this period of spiritual struggle he ate and drank extremely little, sometimes contenting himself with a few crumbs of bread, and at times even went for days without eating anything at all. He advanced along the Naqshbandi path by attending the discourses of Shaykh Şâmî Efendi. It is related that he played an important role in improving the condition of the people of Mudanya and was a means of turning the local populace toward worship and obedience. He attached no value to the goods and comforts of the world, and he would refuse and turn down offers of assistance coming from wealthy people. The sources also relate a karama (miracle) attributed to him: a person named Mustafa Efendi recounted that in his dream Miskâlî Efendi woke him up saying, "Get up from here, O heedless one!", and when he awoke, a piece of stone fell from the ceiling exactly onto the spot where his head had been. This account appears in the sources as a narration pointing to his spiritual state.

Lütfullah Efendi

Saint (velî); the third deputy (halife) of Emir Sultan

Lütfullah Efendi (El-Evvel) was born in Karaman; the date of his birth is not known. He was the son of Fakîh Abdullah Efendi and is the third deputy (halife) of Emir Sultan. He went to Gallipoli to acquire learning; there he became a student of Sheikh Bedreddîn Efendi, and advancing on the path of sufism he received the succession (hilâfet) from his master. For thirty-one years he explained to people the commands and prohibitions of Islam, and trained a great number of students. He had two daughters and two sons named Abdurrahmân and Abdülganî; he married one of his daughters to Dâvûd Efendi. After his death, Dâvûd Efendi again succeeded him in his place. Various legends (menkıbe) are related about him in the sources: it is recounted that while he was performing the prayer in the presence of one of his learned (dânişmend) students he undertook a spiritual journey, and that upon returning he said, 'I traveled the distance between west and east, but I could not find a single awakened person.' It is likewise related that Lütfullah Efendi, seeing that his words had no effect, said, 'My words had no effect upon you, but they had an effect upon this stone,' whereupon the large stone in front of the lectern broke into pieces; and that when he became filled with wrath in the face of a student who denied sainthood (vilâyet) and miraculous grace (kerâmet), his blessed head rose up as far as the ceiling of the lodge. The muezzin of the mosque also recounted that for forty years he always found him in a state of worship. He died in the year 1488 (AH 894), at the end of the month of Muharram, on a Friday before the evening prayer. He was buried in the garden of the Emir Sultan Mosque.

Lâmiî Çelebi

Scholar, saint, poet; 'Câmî-i Rûm'

This personage, whose real name was Mahmûd and who became famous under the name 'Lâmiî Çelebi', was born in the year 1472 (AH 877) in Bursa. He is known as a scholar, saint, and poet; on account of his proficiency in learning and literature he was called 'Câmî-i Rûm'. His father was Osman Çelebi, treasury defterdar of Sultan Bayezid II, and his mother was Dilşâd Hâtun. His grandfather was the famous artist Nakkâş Ali Paşa, who made the interior ornamentation of the Yeşil Câmi (Green Mosque) and the Yeşil Türbe (Green Tomb). He learned Quranic exegesis (tefsir), hadith, and jurisprudence (fıkıh) from Molla Ehâveyn and Molla Muhammed bin Hasanzâde; in sufism he became affiliated with Seyyid Emîr Ahmed Çelebi in Istanbul. He translated into Turkish Mevlânâ Câmî's works entitled 'Nefehât-ül-Üns' and 'Şevâhid-ün-Nübüvve'; he translated Fettâh Nişâbûrî's 'Hüsn-i Dil' and presented it to Yavuz Sultan Selim. Among his other works are Şeref-ül-İnsan, Resâil, Risâle-i Tasavvuf, Münâzarât-i Behâr ü Şitâ, Şerh-i Dibâce-i Gülistan, Münşeât-i Mekâtip, İbretnâme, Mevlid-ir-Resûl, Maktel-i İmâm Hüseyin, Şem'u Pervâne, Gûy ü Çevgân, Ferhatnâme, Lügât-ı Manzûme, and Dîvân-ı Eş'ar. In 1512 he established an endowment (vakıf) of four thousand akçe. According to the sources, Sheikh Rüstem Halîfe, when his eye was aching, found healing through the advice of a person he met on the road (whom he regarded as Hızır) to recite the Mu'avvizeteyn in the last rak'ahs of the emphasized sunnah prayers; and Lâmiî Çelebi, acting in the same way, healed his own eye. He died in the year 1531 (AH 938) in Bursa. He was buried in the courtyard of the masjid that his grandfather Nakkâş Ali had built; on his grave, of which today only the headstone remains, there is the inscription in intricate thuluth script 'El-merhûm Şeyh Lâmiî bin Osman' (The late Sheikh Lâmiî son of Osman).

Kutbüddîn İznîkî

Saint (velî), scholar

An Ottoman scholar and Sufi; he is known for the catechetical and mystical books he wrote in Turkish. From a record of his son Mehmed İznîkî it is understood that he was born at Niğde and later migrated to İznik. He studied under such important teachers as Niksârî Hasan Paşa. His father's name was Mehmed. He studied under various teachers, among them the Ottoman vizier Niksârî Hasan Paşa. He completed his study of the Şerh-i Metâli' in 1393. He kept a lodge at İznik and carried on his Sufi activity there. He met Timur during the latter's Anatolian campaign and, it is related, persuaded him against bloodshed; he also undertook diplomatic functions between Îsâ Çelebi and Timur. He died on 8 Dhu al-Qa'da 821 (7 December 1418) at İznik. His Works — 1. Tefsîrü'l-Kur'ân. In Arabic; no complete copy is known. 2. Mukaddime. A Turkish catechism. 3. Râhatü'l-kulûb. A Turkish work in which theology, jurisprudence and Sufism are treated together. 4. Telfîkāt. Written with the aim of removing the contradictions among hadiths. 5. Risâle fî hakkı devrâni's-sûfiyye. His Tomb and Complex — Over his grave stands a four-cornered, domed tomb; the Şeyh Kutbüddin Mosque adjoining it is a fifteenth-century building; the patron of neither is known with certainty. According to the source he was buried in his own lodge.

İsmâil Hakkı Bursevî

Exegete, sufi, Celvetî sheikh

İsmâil Hakkı Bursevî was born on a Monday in the year 1652 (AH 1063) in Aydos. His father Mustafa Efendi, who was from Istanbul, had settled in the town of Aydos after a fire that broke out in 1650. While he was still three years old he was entrusted to Seyyid Atpazarlı Osman Fadlî Efendi; at the age of seven he lost his mother. At the age of ten he went to Edirne and came under the upbringing of Abdülbâkî Efendi, and for seven years he received lessons in morphology, syntax, logic, rhetoric, jurisprudence (fıkıh), theology (kelâm), Quranic exegesis (tefsir), and hadith. In 1674 he received his diploma (icazet) from his master Osman Fadlî Efendi. He was appointed to Bursa as a deputy (halîfe); he preached and gave counsel in Skopje for ten years. In 1685 he went to Bursa, and then to Famagusta. In 1695, upon the invitation of Sultan Mustafa II, he went to Edirne and joined the army in the campaign against Austria. Twenty-eight years after the death of his master, he went to Damascus to stay for three years, then moved to Üsküdar for three years. In 1722 he returned to Bursa and had the Câmi-i Muhammedî lodge built. Besides the Islamic sciences, he became renowned in the field of sufism; he composed more than a hundred works—according to some sources around one hundred and six—of which sixty are in Turkish. Among his principal works are the four-volume Tefsir-i Rûh-ul-Beyân, the two-volume Şerh-i Muhammediyye, the two-volume Şerh-i Mesnevî, Şerh-i Pendi Attar, Şerh-i Bostan, Kitâb-ül-Kebîr, Silsile-i Nâme-i Celvetî, and the Dîvân. The page also relates his counsels concerning how those who commit sins deceive themselves. He died at the age of seventy-six, in the year 1725 (AH 1137). His grave is located behind the mihrab of the Câmi-i Muhammedî which he himself had built.

Hocazâde

Ottoman scholar of the era of Mehmed the Conqueror

Hocazâde, whose real name was Mustafa bin Yûsuf bin Sâlih, was born in Bursa; the date of his birth is not known. He is counted among the leading Ottoman scholars of the era of Sultan Mehmed the Conqueror. His father, a merchant possessing great wealth, opposed his son's choosing the path of learning and gave him only one akçe a day. For this reason the young Hocazâde, having no money to buy books, would purchase the cheapest paper and study by writing out his lessons himself. He studied methodology (usûl), rhetoric (meânî), and eloquence (beyân) under Kâdı Ayasuluğ; he learned the rational and transmitted sciences with Hızır Bey bin Celâl. Hızır Bey appointed him as assistant teacher (muid), after which he was appointed kadi of Kestel. He taught for six years at the Esediyye Medrese in Bursa, and during this period he examined the Şerh-i Mevâkıf from beginning to end and memorized it. When he heard of the affection that Sultan Mehmed showed to scholars, he set out; he covered his travel expenses with eight hundred akçe borrowed from one of his students. In the discussions he held with Molla Seyyid Ali and Molla Zeyrek in the imperial tent, he demonstrated his scholarly superiority and gained esteem. He held the offices of military judge (kazasker) of Edirne, mufti of Istanbul and İznik, and professor (müderris); he taught at the Bursa Sultaniye and Istanbul Sahn-ı Semân medreses. He was reconciled with his father, who came to Edirne to visit his son who had become a kazasker, after the great banquet he gave. Toward the end of his life both his feet and his right hand were paralyzed; he was able to write with his left hand, and in this condition, by order of Bayezid II, he was writing a gloss (hâşiye) on the Şerh-i Mevâkıf. He took pride in being a professor rather than in holding office. According to the sources, when Fâtih asked Ali Kuşçu, 'How did you find Hocazâde?', he replied, 'He has no equal in Rum or in Persia,' and the sultan said, 'He has no peer even among the Arabs.'

Hasan Can

Saint (Velî); the boon companion and conversation companion of Yavuz Sultan Selîm Han

Hasan Can is a saint who is remembered in the sources as the close conversation companion and boon companion (nedîm) of Yavuz Sultan Selîm Han. His father was the hâfız Mehmed Efendi, who was known for his beautiful, melodious (dâvûdî) voice and who, after being present in the assemblies of the Akkoyunlu rulers, was brought to Istanbul by Sultan Selîm. Thanks to this closeness, Hasan Can too was raised in the palace and became one of the sultan's closest friends. He witnessed the important events of the sultanate; he was present at events such as the Battle of Çaldıran against Shah İsmâil (1514), the conquest of Egypt, and the sultan's final illness. He took part in the private services of the palace, participated in campaigns and administrative affairs, and became the keeper of the sultan's secrets. He witnessed the death of Yavuz Sultan Selîm and, in his final moments, carried out the duty of reciting the Holy Qur'an. Later, during the reign of Kânûnî Sultan Süleymân, he taught various sciences in the Enderûn (the palace school). Many incidents concerning his spiritual perspicacity (firâsa) and trustworthiness are related in the sources. He died in Bursa in the year 1567 (AH 974). He was the father of Şeyhülislâm Hoca Sâdeddîn Efendi, the author of the Tâcü't-Tevârih.

Geyikli Baba

One of the Ottoman saints; Geyikli Baba

Geyikli Baba is remembered in the sources as one of the Ottoman saints of the era of Orhan Gâzî. It is related that he received spiritual grace (fayz) from Shaykh Abü'l-Vefâ in Baghdad and learned the religious sciences from Baba İlyas Horasânî. After being trained in both the outward (zâhirî) and inward (bâtınî) sciences, he came to Anatolia and acted together with the Ottoman warriors (gâzîs) for the spread of Islam. According to tradition, because he mounted a deer during the conquest of Bursa and fought in the front ranks with his sixty-okka sword, he came to be known by the name 'Geyikli' (the one with the deer). Later he withdrew to Keşiş (Ulu) Mountain, founded a lodge (tekke) there, and, without descending to the city, gave spiritual guidance to those who came to visit him. According to what is related in the sources, when Orhan Gâzî invited him to a feast, he at first declined coyly, saying 'dervishes are people of the heart,' then came to the palace, planted a branch he had brought from his lodge, and, reciting the 24th verse of the chapter of Ibrâhîm, gave the glad tidings that the dynasty would grow and serve Islam. When the lands of İnegöl and its surroundings were offered to him, in order to preserve his humility he accepted only a small woodland plot. He raised many students; after his death, a shrine was built over his grave by Orhan Gâzî, and a mosque and lodge were added later. Near it, a village was founded by the name of 'Baba Sultan.' The complex (külliye) was restored after 1950 (AH 1369).

Eşrefoğlu Rûmî

One of the great saints, poet; Eşrefzâde-i Rûmî, Abdullah-ı Rûmî

Eşrefoğlu Rûmî, whose real name was Abdullah, is remembered in the sources as one of the great saints and poets. His father was Eşref, who emigrated from Egypt and settled in İznik; he himself was born in İznik. After studying the first religious sciences in the madrasas of İznik, he continued his education in Bursa at the madrasa built by Çelebi Mehmed; he became proficient in Qur'anic exegesis (tafsir), hadith, and jurisprudence (fiqh). After meeting Abdal Mehmed in Bursa, he turned to Sufism, was for a time present in the gatherings of Emîr Sultan, then became a student of Hacı Bayrâm-ı Velî in Ankara, serving him for eleven years, and married his teacher's daughter Hayrünnisâ. Later he went to Hama and entered a forty-day spiritual retreat (khalwa) with Shaykh Hüseyin Hamevî, a descendant of Abdülkâdir Geylânî; he received his license (ijâza) and became a deputy (khalifa) in the Qâdirî path. Returning to İznik, he lived for a time in seclusion, and after becoming known he withdrew to the mountains; his first student established a lodge (dergâh) at Pınarbaşı. Students gathered around him from Bursa, Istanbul, and the surrounding provinces, and the Grand Vizier Mahmûd Pasha also became attached to him. He appointed Abdürrahîm-i Tırsî as his deputy and married him to his daughter Züleyhâ. He left behind many works such as Müzekkin-Nüfûs, Tarîkatnâme, and the Dîvân; the poem 'Come to Repentance' (Tövbeye Gel) in his Dîvân is famous. Various miracles attributed to him are related in the sources. He died in İznik in the year 1484 (AH 889), and his shrine is in İznik.

Eskici Mehmed Dede

Saint (Velî), one of the saints of Anatolia

Eskici Mehmed Dede is a personage who is remembered in the sources as one of the saints of Anatolia and who lived in the late sixteenth and early seventeenth centuries. He was originally from Amasya; after completing his first education there, he came to Bursa. Because he was engaged in the trade of cotton cloth, he became known by the nickname 'Eskici' (the rag-and-cloth dealer). In Bursa he attended the gatherings of Abdülmü'min Efendi, became his student, and advanced on the path of Sufism; later he married the granddaughter of Abdülmü'min Efendi. Although at the beginning he set trade aside for worship and seclusion, in order to provide for his family's livelihood he returned to commerce again with the understanding that 'the one who works is a beloved servant of God.' Although he was among the well-known cloth merchants of Bursa, he did not become attached to worldly wealth and distributed his earnings to the poor. According to what is related in the sources, his spiritual aid reached a poor person who desired to go on pilgrimage, and this event was influential in the Bursa judge (kadi) Azîz Mahmûd Hüdâyî leaving his post and becoming a student of Muhammad Üftâde. It is also related that the worm-infested rice of the merchant Akkaşzâde Seyyid Abdurrahmân Efendi was set right after Mehmed Dede's words, 'Send us some pilaf.' His date of death, according to the abjad chronogram derived from the verse 'Eskici Dede has departed from the worn-out world and given up his soul,' is the year 1028 (1619).

Ebdal Murad

One of the saints of Bursa; one of the forty abdals who took part in the conquest of Bursa

Ebdal Murad is remembered as one of the saints of Bursa. His name was Murad, and it is stated that he was born in Khorasan. It is related that he was one of the forty abdals who came from Bukhara to Bursa before its conquest and who were called 'lovers of the Truth (Haqq).' His dates of birth and death are not known with certainty; it is recorded only that he died after the conquest of Bursa. It is recounted that during Orhan Gazi's conquest of Bursa he was among the warriors (mücahid) at his side, that during the conquest he undertook the task of watching over the fortress of Bursa, and that he rendered material and spiritual aid to Sultan Orhan Gazi. According to the sources, he always carried with him a wooden sword four cubits (arşın) in length; to those who saw this and mocked, saying 'what kind of sword is this,' he would reply, 'You do not know how sharp it is.' It is likewise narrated that with this wooden sword he displayed remarkable feats of heroism in the battles, and even cleaved a piece of rock in two. These legends (menkıbe) are conveyed in a measured manner. It is related that after the war ended and Bursa was conquered, he withdrew to his lodge (tekke) at the foot of Keşiş Dağı (Mount Uludağ). It is stated that his grave is located on the mountainside of Bursa, above the Alacahırka quarter, on a commanding hilltop.

Dede Halife

One of the sixteenth-century Ottoman scholars; a scholar of exegesis (tafsir) and jurisprudence (fiqh)

Dede Halife is one of the famous Ottoman scholars who lived in the sixteenth century. It is stated that in his youth he occupied himself with trade and leather tanning (tanning craft), that until the age of twenty he was not engaged in learning and had not attended the discourse of any person of knowledge. It is related that while he was tanning leather in Amasya, he was taken to a garden to host a mufti who had come to the city; and that there, upon hearing the words the mufti spoke about him, he experienced a powerful transformation toward seeking knowledge. According to the sources, it is recounted that he approached the mufti and expressed his desire to learn, and that while praying he placed his face upon the ground and passed into a state of ecstasy. It is stated that under the mufti's guidance he began the pursuit of knowledge and advanced with great diligence. In Bursa he worked as a teaching assistant (muid) under Professor Sinanüddin at the Sultan Murad Madrasa; thereafter he served as a professor for a long time in various madrasas. He finally retired from the Süleyman Pasha Madrasa in İznik and was given the office of mufti. It is recorded that he possessed deep knowledge in the sciences of exegesis and jurisprudence; that he wrote a gloss (hashiya) on a commentary of one of Taftazani's works; and that he also had a poem (manzuma) on jurisprudence and treatises on various sciences. It is stated that he died in 1565 (973 AH).

Davud-i Kayseri

The first professor (müderris) of the Ottomans; a scholar and saint, with the title Şerefüddin

Davud-i Kayseri is one of the scholars and saints who flourished during the founding period of the Ottoman State. His real name was Davud ibn Mahmud ibn Muhammad, and his title was Şerefüddin; he became famous under the name Davud-i Kayseri. Although his date of birth is not known with certainty, the sources estimate that he was born in Kayseri between the years 1258 (656 AH) and 1261 (659 AH). After receiving his early education in Kayseri and its surroundings, he went to Cairo, where he stayed three or four years and studied hadith, exegesis (tafsir), and the other sciences. He then went to the city of Sava in Iran, joined the disciples of Kemalüddin Kaşani, and attained high degrees on the path of Sufism. Davud-i Kayseri was appointed as the first professor (müderris) of the Orhaniye Madrasa built by the Ottoman Sultan Orhan Gazi; it is stated that he taught there until his death and trained many scholars. The source text records his views to the effect that all beings in the universe are the manifestation and reflection of the names and attributes of God Almighty; it is conveyed that, stating that everything in nature is composed of atoms and molecules, he is associated with a doctrine that explains the essence of existence through energy and the transformation of energy. It is stated that his death occurred in 1350 (751 AH). Regarding the place of his burial, the sources convey differing information: according to one account he was buried opposite the Çandarlı Halil Pasha Mosque, at the place today called Çınardibi; while some sources have related that he is buried in Kayseri.

Davud-i Halveti

One of the Khalwati saints who flourished in Mudurnu

Davud-i Halveti is remembered as one of the saints who flourished in Mudurnu during the Ottoman period. He was the son of a man named Ali Bey and is also known in the sources by the names 'Uzun Davud' (Davud the Tall) and 'Davud-i Mudurni.' He received his training on the path of Sufism under Sheikh Habib, one of the foremost disciples of Sayyid Yahya-i Shirvani, a great figure of the Khalwati order; it is stated that by attending his discourses he attained the lofty gnostic stations of Sufism. It is related that he was a man of divine attraction (majdhub). Upon the request of İsfendiyaroğlu Kızıl Ahmed that he write a work on the 'dawa'ir-i hamsa' (the five circles), he is recorded to have composed and sent his book titled Gülşen-i Tevhid, in which he expounded the states of divine attraction (jazba) and spiritual wayfaring (suluk) in Sufism through Arabic and Turkish poems. According to the sources, certain states have been attributed to him: it is recounted that in a waterless steppe a majdhub dervish, namely Sheikh Süleyman, hurled into the air the water-filled ewer in his hand, and the moment the ewer fell to the ground the suffocating hot weather passed. It is likewise narrated that a person who was mute from birth had his tongue loosened after Sheikh Davud prayed and recited over his mouth. These accounts are conveyed in a dignified and measured manner, without passing any definitive judgment. It is stated that Davud-i Halveti died in 1507 (913 AH) in Mudurnu.

Çandarlı Kara Halil Hayreddin Pasha

One of the first viziers and chief military judges (kazasker) of the Ottomans, a Hanafi scholar of jurisprudence and a saint

Çandarlı Kara Halil Hayreddin Pasha is remembered as one of the first viziers and judges of the Ottoman State, a scholar of jurisprudence belonging to the Hanafi school, and a saint. His real name was Halil ibn Ali. It is stated that he was born in the village of Cendere in Sivrihisar, today part of Eskişehir, and that he took the epithet Çandarlı from this region. His date of birth is unknown. From a young age he studied under the scholars of his time; it is related that he was a relative of Sheikh Edebali, the father-in-law of Osman Gazi, and that he took part in the akhi organization that was influential in the foundation of the Ottoman State. He was trained at the Orhaniye Madrasa, which Orhan Gazi established in İznik, alongside teachers such as Davud-i Kayseri, Tacüddin Kürdi, and Alaüddin Esved. One day, upon his leading the prayer as imam in the presence of Orhan Gazi, he won the sultan's favor and was presented to him by his teacher Alaüddin-i Esved. He served successively as the judge (kadı) of Bilecik, İznik, and Bursa. During the reign of Murad-ı Hüdavendigar, he was the first to be appointed to the office of chief military judge (kazasker), which was instituted for the first time in the Ottoman State. He played an important role in the organization of the young state; he took part in the establishment of a regular military structure, in the formation of the infantry and cavalry units known as yaya and müsellem, and, together with Molla Rüstem, in the founding of the financial organization. Later he became vizier with the title Hayreddin Pasha and conducted administrative, financial, and military affairs together. In 1385 he set out on campaign to Rumelia at the head of the army, captured Karaferye, Serres, and Salonika, and entered Thessaly and Manastır. He fell ill at Vardar Yenice and was transferred to Serres, where he died in 1387 (789 AH). It is recorded that he was known for his knowledge, piety, humility, and generosity; that he had mosques and public kitchens (imaret) built in Serres, İznik, and Gallipoli; and that he also wrote a commentary on Qazwini's work titled Talhis al-Miftah.

Bahri Dede

Among the renowned of the saints

Bahri Dede is a personage counted among the renowned of the saints. He was born in Edirne and was raised there. His date of birth is unknown, and the sources record that he died in Bursa in the year 1566 (AH 974). He received his early education in his birthplace, Edirne, and learned the religious sciences from the scholars of his time. On the path of Sufism he was trained by adopting the way of Hazret-i İbrâhim Edhem, and it is related that he attained maturity on this path. He began the duty of spiritual guidance (irşad) first at the Kovacı Dede Lodge; there he was charged with the task of explaining the right path to people and guiding them. Later he came to Bursa and guided the people at the Murâdiye Lodge, continuing his service at this lodge. According to the sources, he is remembered as a personage whose discourses were greatly influential and whose prayers were accepted; it is stated that he left a profound spiritual effect upon those around him. The sources also speak of the wonders (kerâmet) attributed to him, and it is related that he took part in the Sigetvar (Szigetvár) campaign and was present in that campaign. Spending his life in learning, spiritual guidance, and the cultivation of the heart, Bahri Dede became known as a saint beloved by those around him, both for his scholarly accumulation and for his mystical state. The line of his life, extending from Edirne to Bursa, makes him a figure uniting two important centers of learning and spiritual culture of the Ottomans. His grave is in his zâviye (small lodge) in Bursa and is a place of visitation. In this respect he is remembered as one of the saints associated with the lodge tradition in the spiritual geography of Bursa. Information about his life has been recorded in the biographical sources of the Ottoman period.

Alâeddîn Ali Fenârî

Scholar and saint; bearing the epithet Alâeddîn; in poetry he used the pen name "Gammî"

Alâeddîn Ali Fenârî was among the great scholars and saints raised in the Ottoman State, and he was among the descendants of Şemseddîn Fenârî (Molla Fenârî). His name was Ali bin Yûsuf Bâlî bin Şemseddîn Muhammed Fenârî. He was the child of Molla Yûsuf, the son of Molla Fenârî, the first Şeyhülislâm of the Ottoman State. His epithet was Alâeddîn, and he was called "Fenârî" in relation to his grandfather. He was born and raised in Bursa, within a deep-rooted family of learning; his date of birth is unknown. In keeping with the family tradition he turned toward learning, and to advance his knowledge he went to Iran and deepened his studies. Upon his return to his homeland he undertook scholarly and administrative duties, occupied himself with teaching, and raised students. While on the one hand he stood out with his identity as a man of learning, on the other he was known for his mystical inclination. Fenârî, who also had a literary aspect, took an interest in poetry and used the pen name "Gammî" in his verses. According to the sources, he was a respected personage who continued the scholarly legacy of his grandfather Molla Fenârî and represented that legacy. It is related that he died in Bursa toward the end of the year 1497 (AH 903). He was buried beside the grave of his grandfather Molla Fenârî; thus he was laid to rest around the tomb in Bursa where the elders of the family are interred, and, as in life so after his death, he is remembered beside his grandfather. As a member of the Fenârî family, which raised men of learning across three generations, he is counted among the representatives of this family's deep-rooted place in Ottoman intellectual and spiritual life. His life and works have been recorded in detail in numerous Ottoman and Islamic biographical sources.

Alâeddîn Ali Esved Karahisârî

Saint (Velî), jurist of the Hanafî school; known by the epithet "Kara Hoca"

Alâeddîn Ali Esved Karahisârî, known among the people by the epithet "Kara Hoca," was a saint and a jurist (fıkıh scholar) of the Hanafî school. His real name was Ali bin Ömer. He received his early education in Karahisar and then went to Iran to advance his learning. There he deepened his studies by taking lessons from scholars nourished by the scholarly tradition of Fahreddîn er-Râzî. When he returned to his homeland, he was appointed by the Ottoman Sultan of the time, Orhan Gâzi, as a preacher (vaiz) to a mosque in İznik. Later, upon the death of Molla Tâceddîn, the vacated post was given to him, and he was promoted to a professorship (müderris) in the medrese. Among the students he raised were persons who later became prominent judges (kadıs) and statesmen of the Ottoman State; among them are counted the famous Şeyhülislâm Şemseddîn Fenârî and the vizier Çandarlı Kara Halîl. In this respect he became an important teacher who nourished the administrative and scholarly cadres of the state in the early Ottoman period. According to an incident related in the sources, Orhan Gâzi visited Kara Hoca in person in order to request a capable student who could serve him as a judge-counselor (kadı-müşavir); this incident is significant in showing the esteem his scholarly authority held at the level of the state. Thus, through both his personal scholarly accumulation and the students he raised, he held a determining place in the formative period of the Ottoman scholarly tradition. With these qualities he is regarded as one of the scholars who played a role in the rooting of Hanafî jurisprudence and the medrese tradition in Ottoman lands in Anatolia. He died in the year 1397 (AH 800) and was interred in his tomb in the Şerefzâde quarter of İznik. His life and scholarly personality have been recorded in many biographical and historical sources of the Ottoman period.

Akbıyık Sultan

Saint (Velî), warrior shaykh (gâzi shaykh)

Akbıyık Sultan was among the great saints who lived during the reigns of Murâd II Khan and Sultan Mehmed the Conqueror (Fâtih). His real name was Ahmed Şemseddîn. He was trained in the discourses (sohbet) of Hacı Bayrâm-ı Velî and attained maturity through his spiritual grace and blessing. He is remembered for his words that brought healing to hearts, and it is related that through the influence of these discourses he reached advanced spiritual degrees. A remarkable aspect of his life is that he pursued the path of Sufism together with the path of holy war (gaza). On the one hand he matured spiritually through his master's discourse, while on the other he took part in the holy struggle (cihad) that Murâd II Khan waged against the Crusaders and the enemies of religion. According to the sources, in the campaigns he undertook together with the other disciples of Hacı Bayrâm-ı Velî he rendered great service and contributed importantly to the Ottoman advance in Rumelia. Thus he became known both as a spiritual guide (mürşid) trained in the path of learning and Sufism, and as a warrior shaykh (gâzi shaykh) prominent on the fields of holy war. After attaining spiritual maturity, he founded a lodge (dergâh) in Bursa and guided the people, instructing those who gathered around him and occupying himself with their spiritual edification. The year of his death is given in the sources as 1455 (AH 860). He is buried in Bursa, in the Akbıyık quarter, in the tomb beside the lodge he had built in the Akbıyık Çıkmazı (cul-de-sac). The quarter and lodge that bear his name carry the traces of his spiritual legacy in Bursa down to the present day. His life and services have been recorded in the biographical and historical sources of the Ottoman period.

Açıkbaş Mahmûd Efendi

Saint (Velî)

Açıkbaş Mahmûd Efendi was among the saints who lived in Anatolia in the seventeenth century. The sources contain no precise information regarding his date of birth. He is remembered as a personage who was educated in the religious sciences and advanced along the path of Sufism. The bestowal of the epithet "Açıkbaş" (the bare-headed) upon him is associated with his habit of going about with his head uncovered; according to the sources, in this respect he was known as a saint in whom the state of spiritual ecstasy (cezbe) was prominent, one turned toward his inner state rather than his outward appearance. It is related that his words touched hearts and guided people toward the right path. It is stated that he spent his life in learning and spiritual guidance, that he guided the people around him, and that he occupied himself with their spiritual edification. According to the sources, he possessed a dignified and influential character; in his discourses he had a quality that affected his listeners and penetrated their hearts. In the period in which he lived, he took part in the spiritual life of Bursa and, through his scholarly and mystical aspect, became a figure beloved by those around him. The record concerning his passing is clear: he died in Bursa on Friday, 15 October 1666 (15 Rebîülâhir 1077), at the time of the afternoon prayer. His remains were interred in the western part of the courtyard cemetery (hazîre) of the Dâye Hâtun Mosque in Bursa. It is related that his grave is visited and that he is remembered by those who love him. Information about his life and works is found in the biographical sources of the Ottoman period, especially in works dealing with the saints of Bursa. These sources have recorded his scholarly personality, his mystical journey, and the influence he left behind. He is remembered as one of the foremost figures of the spiritual life in the Bursa of his time.

Abdürrahîm Tırsî

Ottoman saint and Sufi poet

Abdürrahîm Tırsî is an Ottoman saint and Sufi poet who was raised in the village of Tirse near İznik and died in İznik in the month of February in the Hijri year 927 (1520 CE). His father was Bâyezîd Fakih, who served as imam in the village. He received his spiritual training under the great saint Eşrefoğlu Rûmî; later he married Eşrefoğlu Rûmî's daughter Züleyhâ Hâtun and thus became his son-in-law. He was succeeded by his son Pîr Hamdi Efendi. It is stated that he wrote his poems in syllabic meter and in a plain language, that he had a divan but that this divan has not been found; it is related that his hymns (ilâhî) were recited in the Kâdirî lodges. According to the sources, various legends are told about him: among these are that on one occasion he realized only afterward that a person he had met was Khidr; that while cutting wood in the forest a small amount of soup sufficed for many plates; that food was sent to him by angels in the guise of nomads (yörük); and that a dog which came to the grave for forty days had its eyes opened on the forty-first day. These accounts are related in the sources connected to him as legends pointing to his spiritual rank. After his death he was buried in İznik, beside his teacher Eşrefoğlu Rûmî.

Abdüllatîf Kudsî

Great saint of the Zeyniyye path, Ottoman saint

Abdüllatîf Kudsî was born in Jerusalem in the Hijri year 786 (1384 CE) and died in Bursa in the Hijri year 856 (1452 CE). His full name is Abdüllatîf bin Abdurrahmân bin Ahmed bin Gânim el-Hazrecî el-Ensârî el-Kudsî; he belongs to a family known as İbn-i Gânim and İbn-i Benâne. After memorizing the Qur'an, he studied sciences such as morphology (sarf), syntax (nahiv), jurisprudence (fıkıh), inheritance law (ferâiz), semantics (meânî), and rhetoric (beyân) from his father and other scholars. On the path of Sufism he first attached himself to Sheikh Abdülazîz in Jerusalem, and then was trained under the discipline of his true spiritual guide Zeynüddîn-i Hâfî, who took him to Khorasan; his chain (silsile) reaches through this way to the Suhrawardî path. After being in Jerusalem, Khorasan, the city of Câm, Damascus, and Konya, he settled in Bursa. According to the sources, it is related that in the city of Câm he occupied himself for forty days with self-examination at the tomb of Ahmed Nâmık-ı Câmî and reached spiritual perfection; that in Konya, during his visit to the graves of Mevlânâ, Sadreddîn-i Konevî, and Şems-i Tebrîzî, he experienced spiritual states; and that in Bursa he was called to from the unseen (gayb). In Bursa he built a mosque and a dervish lodge and trained students; the lodge he established became famous under the name the Zeyniyye Lodge. The most renowned of his students are Sheikh Vefâ (Müslihiddîn Mustafa) and Âşıkpaşazâde. After his death a tomb was built over his grave; the district where his lodge and grave are located took the name Zeynîler neighborhood on account of the order to which he belonged.

Abdülkerîm Kâdirî

Ottoman saint

Abdülkerîm Kâdirî is an Ottoman scholar and saint who was born in Kirmasti and died in the Hijri year 951 (1544 CE). At a young age he memorized the entire Qur'an; he then learned the sciences of tajwid and recitation (qiraat). He acquired his knowledge under Mevlânâ Karabâlî, and by entering the service of the person known by the name İmâm-zâde he benefited from his discourses. On Fridays he was appointed to recite the Qur'an at the Emîr Sultan Mosque in Bursa. At the Küçük Ayasofya lodge in Istanbul he guided people in both worldly and otherworldly matters. Sultan Süleymân the Lawgiver (Kânûnî), on account of the abundance of his knowledge, granted him a salary and recognized him with the authority to issue fatwas like a şeyhülislâm. It is related that this person, who led a life devoted to spiritual austerity (riyâzet), had a manner of living in accordance with the noble hadith 'Die before you die.' According to the sources, he would have a pit dug in the shape of a grave, would perform his five daily prayers there for forty days, and would lie down and rise there night and day. Likewise, according to what Taşköprü-zâde related, a scholar who complained of his forgetfulness was prayed for by Abdülkerîm Kâdirî, and through the blessing of his prayer he was relieved of this condition. His grave is in the town of Kirmasti where he was born, beside his own mosque and lodge.

Abdülganî Efendi

Ottoman scholar and member of the Naqshbandi path

Abdülganî Efendi is an Ottoman scholar originally from the town of Gerede in Bolu. He is mentioned among the Naqshbandi sheikhs and died in Bursa in 1586 CE. In his pursuit of knowledge he was trained by receiving lessons from the renowned scholars of his time, foremost among them Çivizâde Sheikh Muhammed Efendi. Throughout his scholarly life he undertook many important duties: he taught at the Emir Sultan madrasa in Bursa, and at the Hagia Sophia, Sahn-ı Semân, and Süleymâniye madrasas in Istanbul. In addition to his professorship, he held the judgeships (kadılık) of Istanbul, Egypt, and Damascus, and rose as far as the office of the military judge (kazasker) of Anatolia. Alongside his scholarly accumulation, he was also known for his poetry. It is stated that he left behind various scholarly works; among these may be counted Hâşiye alâ Tefsîr-i Beydâvî, Hâşiye alâ Şerh-i Tecrîd, Terceme-i Fedâil-i Şam, and Risâle fî Biyâni Ahvâl-i Eyyâm. His son is the poet Muhammed Nâdirî, known by the name Ganîzâde, and he is a figure recognized in the history of Ottoman literature. After his death, Abdülganî Efendi was buried in the Zeynîler cemetery in Bursa.

Abdurrahmân bin Yûsuf Rûmî

Ottoman saint

Abdurrahmân bin Yûsuf Rûmî is an Ottoman scholar and saint who was born in the Hijri year 874 (1469 CE) and died in Bursa in the Hijri year 954 (1547 CE). During his period of training on the path of knowledge, he acquired learning by serving the scholars of his time such as Mevlânâ Kutbeddîn, Mevlânâ Ali Fenârî, and Mevlânâ Ali Yekânî. After completing his education, he first served as a professor (müderris) in Bolu, then taught at the Çermik madrasa in Bursa, where he was occupied with teaching knowledge for a long time. It is related that in the later period of his life, alongside his activities of knowledge and spiritual guidance, he turned toward worship and remembrance (zikr), giving weight to the path of Sufism. According to the sources, during an illness he recounted that the wall split open and a certain person came to serve him night and day, and that he later met this person, known by the name Kara Hoca in a village, and together with him beheld the Kaaba from a high place. Such states are related among the legends pointing to his spiritual rank in the sources connected to him. After his death he was buried in the garden of the Zeyniye lodge in Bursa, which was the center of the Zeyniyye path to which he belonged. He is remembered as a figure known in his own era both for his scholarly accumulation and for his asceticism and piety.

Emîr Sultan

Sayyid, Emîr Bukhârî, Shams al-Dîn Muhammad

Emîr Sultan, whose real name was Muhammad Shams al-Dîn, was born, as reported in the sources, in the year 1368 (AH 770) in Bukhârâ. His father was Emîr Külâl, who worked as a potter and is remembered as a saint of the Naqshbandî path. He lost his mother at an early age; in his upbringing, his father's love of the Prophet, his uprightness, and the importance he gave to learning the Holy Qur'an were decisive. He was raised in the gatherings of the great masters of Sufism, performed the pilgrimage, and for a time considered remaining in Medina. According to what is related in the sources, upon a sign he had seen he turned toward Anatolia (Diyâr-ı Rûm) and finally settled in Bursa. When he married Hundî Fâtıma Sultan, the daughter of Yıldırım Bâyezîd, he came to be known by the title 'Emîr Sultan'; in reference to his birthplace and his sayyid lineage he was also called Bukhârî and Emîr Bukhârî. He raised many students in Bursa; according to tradition, figures such as Hacı Bayrâm-ı Velî and Molla Fenârî attended his gatherings. He cautioned his students against worldly ambition and counseled struggle against the lower self and avoidance of ostentation. Many miracles (karâmât) are related concerning him in the sources; among these are counted the revival of withered gardens through his prayer, his written prayers that brought healing to the sick, and his spiritual aid during the construction of the Grand Mosque (Ulu Câmi). He died of the plague in Bursa in the year 1430 (AH 833); in accordance with his testament, his funeral prayer was led by Hacı Bayrâm-ı Velî. He was buried on an elevated place on the eastern side of Bursa, and this quarter came to be called by his name.