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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.
Differing Scholarly Views
The date of his death is disputed. The source gives the year 860 (1456) as the accepted date, but also states plainly that this date is disputed. The atlas carries the date as the accepted one, not as a firm record.
Two nisbas, two cities. He is called Sivâsî because he passed his youth in Sivas and Ayasuluğî because he spent the later part of his life at Ayasuluk. It may be from this double nisba that one and the same man appears in the records as two separate persons.
The value of his commentary. The source says that the side of reasoned interpretation is strong in him and the side of transmission weak; that is, the work has been counted strong as a text of assessment and weak as a compilation of transmitted reports.
Sources
- TDV İslâm Ansiklopedisi (DİA) — Murat Sülün · vol. 38, pp. 418-420, entry “ŞEHÂBEDDİN SİVÂSΔ
The sources for this record are listed below (Mandatory Sources).
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Permanent ID: EA-Z-000060 · this address reaches the same record even if its name changes; use it when citing.
External records: TDV Encyclopedia of Islam article