City
9 sourced records · 3 verified locations
The atlas holds 9 records for Izmir. Each record's sources and review status are shown on its own page. Breakdown: 5 Saints · 4 Scholar.
A scholar-dervish among the pupils of the Halveti sheikh Alamadan Dede, who helped root the Halveti order in Tire. His tomb is in the Paşa quarter, thought to have been built by Sheikh Mehmed Çelebi; the exact date is unknown. (Sources: TDV 'Tire'; Evliyalar.net)
Identified with Sayyid Sultan Ala al-Din, a leading Halveti-Melami sheikh of Tire. Said to have been exiled from Egypt then Istanbul under Mehmed II to Tire, where he died; through pupils such as Molla Çelebi and Alaeddin Arabi he kept the Halveti order influential in Tire. His uninscribed tomb is on Alamadan Street, 4 Eylül quarter. (Sources: Kültür Envanteri; Visit İzmir; TDV 'Tire')
Physician, theologian and Qur'an commentator known as the Avicenna of Anatolia . His real name was Jalal al-Din Khidr (Celâleddin Hızır); he is known by the title Hacı Paşa , thought to have been bestowed as a mark of favour by the Aydınid dynasty, and he loved this title so much that he used it in his works even in place of his name. He is thought to have been born after 740 (1339). He was originally from Konya: his introducing himself in the preface of his last commentary as Hacı Paşa ibn Hoca Ali ibn Murad ibn Hoca Ali ibn Husam al-Din al-Qunawi is conclusive proof of this. He went to Egypt to study, and at the Shaykhuniyya Madrasa in Cairo read the religious and rational sciences with the famous Hanafi jurist Akmal al-Din al-Babarti , winning his teacher's esteem through his sharp intelligence and diligence. His success there made his name known in Anatolia as well; Molla Fenari, the poet Ahmedi, Bedreddin Simavi and Mu'ayyad ibn Abd al-Mu'min, who came to Egypt to study, found warmth and support from him. Among his fellow-students was al-Sayyid al-Sharif al-Jurjani. According to the source it is highly probable that before going to Egypt he studied with Qutb al-Din al-Tahtani at the Zahiriyya Madrasa in Damascus. A severe illness he contracted as a student in Cairo led him to take up medicine. Alongside the religious sciences he trained himself by reading medical books and drawing on the knowledge and experience of physicians such as Jamal al-Din Ibn al-Shawbaki; as he himself states in the preface of Shifa' al-asqam , he began practising as a physician at the Qalawun Bimaristan of al-Malik al-Mansur. It is certain that, after proving his competence in medicine with two books he wrote in 771 (1370), he served as a physician at this hospital for a long time. The encouragement of Aydınoğlu İsa Bey, whose help he had enjoyed as a student, may also have played a part in his turn to medicine; the reports of Ibn Battuta, who visited Birgi in 1332, show the importance this dynasty attached to medicine. At the invitation of his patron İsa Bey he left his post in Egypt, came to Anatolia and was appointed judge of Ayasuluk (Selçuk). Besides the judgeship he taught at the madrasas of Ayasuluk and Birgi and served as physician at the court; it is certain that he enjoyed great esteem with the ruler and courtiers and was loved by the people. Because he used the nisba al-Aydini in seven works he composed in the province of Aydın, he was thought to be from Aydın. In 800 (1398), the year he wrote Kitab al-sa'ada wa-l-iqbal , he was at his post in Ayasuluk; it may be said that towards the end of that year he went to Konya because of the political turmoil in the principality after İsa Bey's death. In this period he began copying his teacher al-Babarti's Tuhfat al-abrar and completed it on 29 Safar 818 (10 May 1415). He began his commentary on the Qur'an, his greatest work, after the accession of Murad II (824/1421) and dedicated it to him; he then returned to Birgi, the town of learning he loved, and died there a short while later. Süheyl Ünver is of the opinion that he died around 827 (1424). His Circle of Influence — Shifa' al-asqam won great fame among the Turkish physicians of Anatolia: his student, the poet and physician Sinan Pasha , wrote a eulogy of it and added it to the autograph copy, and Nev'i Yahya Efendi and the physician Şaban-ı Şifai of Ayaş bear witness to its renown. Two copies of the work were made during the author's lifetime by his student Yusuf ibn Muhammad ibn Uthman. Kitab al-sa'ada was translated into Turkish in 913 (1507) and presented to Bayezid II; his Teshil was put into verse in 872 (1467) by Muhyiddin Mehi, a student of Sabuncuoğlu Şerefeddin. His Works — He is known above all for his medical works, but also produced valuable studies in exegesis, theology and logic. Apart from two Turkish medical books, all his works are in Arabic. ① al-Ta'alim fi ilm al-tibb : his first work, completed in Cairo at the Amir Shaykhu Madrasa on 7 Rajab 771 (4 February 1370); he added an afterword titled “Testament” on what physicians must observe and on medical ethics . ② al-Farida fi dhikr al-aghdhiya al-mufida : an abridgement of the former, completed at the Amir Shaykhu Khanqah on 20 Rajab 771 (17 February 1370). ③ Shifa' al-asqam wa-dawa' al-alam ( Şifa-yı Hacı Paşa , Kanun-ı Hacı Paşa ): his most important medical work, completed in Ayasuluk at the end of Ramadan 782 (December 1380) and dedicated to İsa Bey. It is arranged in four discourses after the method of Galen and Avicenna; its chief merit is that information is given in clear language, avoiding unnecessary detail. ④ al-Usul al-khamsa : written in Ayasuluk; its only copy, made in 788 (1386), is in Manisa. ⑤ Kitab al-sa'ada wa-l-iqbal : composed in 800 (1398) by abridging the Shifa' to about a third. ⑥ Müntehab-ı Şifa : a Turkish abridgement of the Shifa'; it is among the first Turkish medical books written in Anatolia . ⑦ Teshil : a Turkish book arranged like the Müntehab; according to Süheyl Ünver it was composed in 810 (1408). ⑧ Majma' al-anwar fi jami' al-asrar : an extensive commentary on the Qur'an and his largest work, dedicated to Murad II; he is known to have completed ten volumes, of which volumes I and X have come down to us. ⑨ Sharh Lawami' al-asrar : on logic; Katib Çelebi reports that it was written in 784 (1382). ⑩ Sharh Tawali' al-anwar : a commentary on Qadi al-Baydawi's work on theology, finished at the beginning of Safar 781 (May 1379) and dedicated to İsa Bey. In addition, the Arabic work Kitab Da'b al-salihin is an explanation of a saying of Hacı Paşa on the stations of Sharia, tariqa, haqiqa and ma'rifa , prepared by one of his students in answer to an objection. His Tomb and Complex — In 1935 a marble monument was erected over his grave at the place called Hıdırlık in Birgi.
A many-sided Ottoman scholar and teacher, known for the lessons he gave at the Great Mosque madrasa of Birgi and above all for his commentaries on the works of Birgivi. In his own day he was called Davud-i Karsi or Davud Efendi ; in the preface of all his works he introduces himself as Dawud b. Muhammad al-Qarsi al-Hanafi . He came from Kars; nothing is known of his birth date or his family. He received his basic madrasa education in Kars from Çolak Abdullah Efendi , a well-known ascetic and scholar of the region. He then went to Istanbul and completed his studies and his period of mülazemet (candidacy). He passed the ruus examination, at which Akkirmani was among the examiners; his Risalat al-imtihan , made up of the examiners' questions and his answers, is in the Süleymaniye Library. The sources say nothing of his appointment to a provincial madrasa; the article states that from his ascetic life, far from official posts, one may conclude that he did not accept such an appointment. After completing his studies he went to Egypt, where he soon won recognition of his learning, began teaching, and wrote works mostly for the needs of his students. When he returned from Egypt is not certain; since two works he wrote there were copied by his students in Istanbul in the first months of 1154 (mid-1741), it can be said that he came to Istanbul at the end of 1153 (early 1741). Some time later he went to Birgi, home town of Birgivi , whom he admired, settled there and taught at the Great Mosque madrasa. His works written at the time show that in 1159 (1746) he went to Cyprus and stayed for a while, occupied with teaching and guidance. The colophon of a work he wrote at Larende (Karaman) shows that he was there on a visit during the Ramadan feast of 1162 (14-16 September 1749). At the Birgi madrasa he taught a wide range of fields — Arabic language and literature, Qur'anic exegesis, hadith, theology, logic, the art of disputation and timekeeping ( ilm al-miqat ); while training his students with a sound method, he wrote many works in Turkish and Arabic in these fields. Caring nothing for worldly goods, rank or office, he chose an ascetic life, and won the esteem of his students and his circle by his learning, his piety and his attachment to the Sunni creed. He spent the last 15 years of his life at Birgi and died there in the last days of 1169 (August 1756). In accordance with his will he was buried beside Birgivi, who lies on a hill outside Birgi. Some sources that mention their works show that he had two sons, Ömer and Osman. His Poetry and Sufi Line — The content of some of his works shows that he fought Sufi understandings mixed with esoteric ideas and defended against them the understanding of ihsan of the Prophet's age. He wrote al-Risala al-Nuriyya wa-l-mishkat al-qudsiyya , an exegesis of verse 35 of Surat al-Nur, as a reply to certain extreme Sufis, and composed his Sharh-i Amentü billah according to the Maturidi school. His Works — He wrote commentaries and glosses on many earlier works used mainly as textbooks, above all to make them easier for his students; the source groups his works under seven headings. Exegesis and recitation : al-Risala al-Nuriyya; al-Fathiyya on the pronunciation of the letter dad ; Tahrirat wa taqrirat on the basmala and hamdala; a commentary on Birgivi's al-Durr al-yatim on tajwid. Hadith : Sharh Usul al-hadith on Birgivi's treatise on hadith methodology, written to give his students the principles before teaching them Sahih al-Bukhari; it was printed many times (the first in Istanbul 1272), translated into Turkish ( Mukarribü't-talibin , Istanbul 1290) and glossed. Theology : two commentaries on Hızır Bey's al-Qasida al-nuniyya , one Turkish (1158/1745) and one Arabic (completed at Birgi at the end of 1169/1756); Sharh-i Amentü billah; a commentary on al-Ushi's ode Bad' al-amali ; and Risala fi bayan mas'alat al-ikhtiyarat al-juz'iyya on human acts and will. Logic : al-Mujaz on Taftazani's Tahdhib al-mantiq ; Takmila li-Tahdhib al-mantiq , completed in 1150 (1737), and its commentary; Sharh al-Isaghuji and al-Isaghuji al-jadid , written in Cyprus in 1159 (1746); a commentary written at Larende on Abu Sa'id al-Khadimi's treatise on the proposition. Disputation : Tadhkira li-waza'if al-bahhathin , written in 1152 (1739), and its commentary. Arabic language : Sharh al-Amthila al-mukhtalifa (in Arabic and Turkish), commentaries on Birgivi's Izhar al-asrar and al-Awamil , the dictionary Mukhtar Mukhtar al-Sihah , completed in 1151 (1738), and a commentary on prosody written in 1155 (1742). Timekeeping : commentaries on two treatises on determining the qibla and the times of worship. Besides these there is a collection of notes and lectures called Ma'lumat — also known as Takrirat-ı Davud Efendi — comprising 33 main headings.
A judge-scholar, founder of the Tire complex bearing his name (mosque, madrasa, library, inn, bath), the only one in Tire preserving its original plan. A noted calligrapher. The mosque was built in 1460 by Sayyid Hüseyin Hüsameddin Karakadı, and his tomb is behind the mosque. (Sources: TDV 'Tire'; Visit İzmir)
An Ottoman court historian (vak'anüvis), physician and author; a scholar who played a decisive part in the entry of modern Western medicine into the Ottoman Empire. He was born around 1184 (1770) at Istanbul. He came from a distinguished scholarly family: his father Hacı Mehmed Sâdık Efendi was a respected jurist who served as judge of Medina. The family name derives from Tarakçı (comb maker), later Persianised into Şânî . After entering the learned profession he studied at the Halıcıoğlu Engineering School and the Süleymaniye Medical Medrese. He had command of several languages: Arabic, Persian, Italian, French, Greek and especially Latin . After the Greek uprising of 1821 his name came up for the post of translator of the Imperial Council. His scholarly career advanced through various medrese posts; in 1816 he became judge of Eyüp. In 1819, following the death of Âsım Efendi, he was personally appointed vak'anüvis by Sultan Mahmud II. During the purges of the Janissaries in 1826 he was persecuted for his membership of the Beşiktaş Scientific Society and was accused of Bektashi affiliation. He was exiled to Tire in June 1826 and died there two months later, on 5 August 1826. His Circle of Influence — He played a decisive part in the entry of modern Western medicine into the Ottoman lands; the terminological innovations he introduced influenced the medical dictionary of 1873. In historical writing he used, alongside official documents, European newspapers , producing — in the words of the source — a modern-minded Ottoman history closer to contemporary approaches . His Works — 1. Târîh-i Şânîzâde. It records events from Mahmud II's accession in 1808 down to September 1821. 2. Hamse-i Şânîzâde. A medical corpus in five parts: Mir'âtü'l-ebdân — the first modern anatomy textbook , with 56 anatomical illustrations; Usûlü't-tabîa — the first book of physiology in Turkey; Mi'yârü'l-etıbbâ — a guide to practical medicine; Kānûnü'l-cerrâhîn — a surgical manual (printed at Cairo in 1828); Mîzânü'l-edviye — pharmacology, surviving only in manuscript. His Tomb and Complex — He died at Tire; his gravestone eventually reached the Tire Museum after the relocation of the cemetery in 1916.
A Hanafî jurist and lexicographer; a professor who taught for many years at Tire. He took the epithet İbn Firişte from his father; in some sources his father's name appears as Abdülaziz and in others as Firişte. According to Seyyid Bey he was originally from Turkestan , and his father came to Anatolia at the invitation of the Aydınoğulları. He came from a family of the learned class. He lived at Tire and taught for many years at the medrese of Aydınoğlu Mehmed Bey; the medrese became famous under his name. He also taught the sons of Mehmed Bey. During Timur's arrival at Tire he met the renowned scholar Seyyid Şerîf el-Cürcânî and won his esteem. He died after 821 (1418). His Works — 1. Şerhu Menâri'l-envâr. A commentary on the principles of jurisprudence. 2. Mebâriku'l-ezhâr. A commentary on hadith. 3. Şerhu Mecmai'l-bahreyn. A commentary on jurisprudence. 4. Firişteoğlu Lugatı. An Arabic-Turkish dictionary. 5. Şerhu'l-Vikāye and other works.
One of the sheikhs of the Zeyniyye order and a commentator on the Qur'an; one of the rare authors to have commented upon the whole of the Qur'an. He was brought to Sivas as a slave at a young age and received his education there. Because he passed the years of his youth in Sivas he is known by the nisba Sivâsî ; because he spent the later part of his life at Ayasuluk in İzmir he is also known as Ayasuluğî . He turned to Sufism through Sheikh Mehmed Efendi of Ayasuluk, the deputy of Zeynüddin el-Hâfî, founder of the Zeyniyye order. He passed the last period of his life at Ayasuluk and died there. Although the date of his death is disputed, the year 860 (1456) is the accepted one. His Poetry and Sufi Line — His Sufi line is bound to the Zeyniyye. His place in learning, however, is determined by his work as a commentator: he is among the rare authors to have commented upon the whole of the Qur'an. In his approach to exegesis the side of dirâya (reasoned interpretation) predominates; the source records, on the other hand, that the side of transmission remains weak in his work. The atlas conveys this assessment as it stands; softening the source's criticism would run counter to transparency (principle 6). His Works — 1. Uyûnü't-tefâsîr. His commentary covering the whole of the Qur'an. 2. A commentary on Sûrat al-Kahf. 3. Risâletü'n-necât min şerri's-sıfât. 4. Cezzâbü'l-kulûb ilâ tarîkı'l-mahbûb. 5. Riyâzü'l-ezhâr fî cilâi'l-ebsâr. 6. Şerh ale'l-Ferâizi's-Sirâciyye. 7. Şerhu'l-Misbâh. His Tomb and Complex — His tomb is in the district of Selçuk in İzmir.
An Ottoman scholar, professor and author; the writer of et-Tarîkatü'l-Muhammediyye . He was born on 27 March 1523 at Balıkesir. His given name was Takıyyüddin Mehmed; after settling at Birgi he became famous as Birgivî Mehmed Efendi . He received his first education from his father Pîr Ali; he then went to Istanbul and studied at the Haseki Medrese. Among his teachers are counted Ahîzâde Mehmed Efendi and Abdurrahman Efendi, known as Kızıl Molla. In the reign of Süleyman the Magnificent he served as kassâm-ı askerî (military commissioner of estates) at Edirne. He afterwards began teaching at Birgi and passed the greater part of the rest of his life there, teaching and writing. He died in 981 (1573). His Circle of Influence — His works maintained a high scholarly level while entering directly into the social questions of his age; this stance influenced later Ottoman reformist movements, among them the Kadızâdeliler . His books on grammar and ethics were taught in the medreses for centuries. His Poetry and Sufi Line — What distinguishes his line is his open opposition to certain practices that had become widespread in his day: the unlawful construction of graves and tombs, cash endowments , and corruption among officials. He wrote refutations of the rulings of Şeyhülislâm Ebüssuûd Efendi permitting cash waqfs; es-Seyfü's-sârim stands first among them. His Works — Grammar: el-Avâmil , İzhâr , Kifâyetü'l-mübtedî . Ethics and Sufism: et-Tarîkatü'l-Muhammediyye , his most famous work. Jurisprudence: Vasiyetnâme , a Turkish handbook of law and practice. Hadith: Risâle fî usûli'l-hadîs and el-Erbaûn . He also wrote es-Seyfü's-sârim and the treatises connected with it in the debate over cash endowments.
