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was born in Damascus in the year 792 AH / 1390 AD. According to the Menakıpname, Akşemseddin H. died at the end of the month of Rebiü’l-ahir (February 1459 AD) in Göynük. His tomb is still a place of pilgrimage. According to a verse at the beginning of the Vahdetname, written by Abdürrahim Karahisari in 865 AH / 1460-61 AD on behalf of Mahmud Pasha, it is clearly understood that Akşemseddin had died before this date, thus confirming the accuracy of the death date given in the Menakıpname. Indeed, the inscription on the tomb door today also indicates the month of Rebiü’l-ahir in the year 863 AH, confirming this information. The manuscript work titled Menakıb-ı Akşemseddin, which discusses the life, menkıbes, and Sufi views of Akşemseddin, one of the important figures in Ottoman cultural history, a scholar, mystic, poet, was published by Bilal Aktan and Mustafa Güneş along with its transcribed text and its translation into modern Turkish, taking into account different manuscript versions.
O. Menakıb-ı Şeyh Bedreddin Sultan In Ottoman history, especially known for the uprising associated with his name and the ideas he is claimed to have propagated, which continue to influence until today, there is a great deal of information about Şeyh Bedreddin (d. 1420) in sources from his time and subsequent centuries. One of the sources providing information about his life is the menakıpnames. The first menakıpname about Şeyh Bedreddin was written by his grandson Hafız Halil and published by Abdülbaki Gölpınarlı and İsmet Sungurbey. Another menakıpname on this subject is a risâle that mainly recounts his Sufi journey in Egypt. The risâle titled Menakıb-ı Bedreddin Sultan also includes the miracles attributed to Şeyh Bedreddin. Two different manuscript versions of this risâle have been identified in libraries.
The first one is in the National Library, and the second is in the Süleymaniye Library. The two manuscript works mentioned above regarding the life of Şeyh Bedreddin have been subjected to manuscript criticism, and the original manuscript has been identified, and the article was published by Ali Kozan and Sevil Akyol. 146 Orhan F. Köprülü and Mustafa Uzun, “Akşemseddin”, DİA, İstanbul 1989, II, 299-302; Emir Hüseyin Enîsi, Menâkıb-ı Akşemseddin, (Haz.: Bilal Aktan ve Mustafa Güneş), H Yayınları Ankara 2011, 18. Köprülü and Uzun, 299-302; Emir Hüseyin Enîsi, 18. Emir Hüseyin Enîsi, Menâkıb-ı Akşemseddin, (Haz.: Bilal Aktan ve Mustafa Güneş), H Yayınları Ankara 2011.
Halil b. İsmail b. Şeyh Bedreddin, Simavna Kadısıoğlu Şeyh Bedreddin ve Menâkıbı, (Nşr.: Abdülbaki Gölpınarlı ve İsmet Sungurbey), Eti Yayınevi, İstanbul 1967. Ali Kozan ve Sevil Akyol, “Şeyh Bedreddin’in Menkıbevî Hayatına Dair Bilinmeyen Bir Eser: Menâkıb-ı Şeyh Bedreddin Sultan”, Tarih Okulu, İlkbahar-Yaz 2013, XIV, 75-112.
A L İ N İ H A N Î ’ N İ N M A N Z U M H A C I B E K T A Ş – I V E L İ V E L A Y E T N A M E S İ Ö. Menakıb-ı Şeyh San’an (San’anî) Sultan Şeyh-i San’an, also known as Şeyh-i San’anî, is Ebubekr Abdürrezzak b. Hemmam b. Nafî, one of the well-known scholars and muhaddis. He is from Yemen San’al. Although his historical identity is not fully known, it is stated that he was born in 126 AH / 743 AD and died in H. (M.) year.
The story of the famous scholar in Mecca named Şeyh-i San’an coming to the Roman Empire, falling in love with a Christian girl, giving up his religion, becoming a pig herder, marrying his beloved in exchange for this, and enduring many hardships for this purpose, and then returning to Mecca after reaccepting Islam is not only a common theme in divan poetry but also has been included in mesnevies as a religious and Sufi story. This story first appears in Attar’s Mantıku’t-tayr, and later in Gülşehrî’s Mantıku’t-tayr and Nevaî’s Lisanu’t-tayr. In addition to these, in the 13th century, a person named Ahmedî wrote a mesnevi about this story, and Mostarlı Hasan Ziyai’s Kıssa-i Şeyh Abdürrezzak mesnevi is an independent mesnevi that treats the Şeyh-i San’an story as a separate work. There is also a 477-beyit work titled Menakıb-ı Şeyh-i San’an, which is believed to have been written in the early 18th century during the reign of III. Ahmet, with the author and compiler unknown. This work, which is in the Süleymaniye Library, Laleli Section, No. 1939, was first transcribed into Latin letters, then published together with the transcribed text and its translation into modern Turkish.
P. Menakıb-ı Eşrefzade The founder of the Eşrefiyye branch of the Kadiriyye order, the mystic and poet Eşrefoğlu Rumî, whose real name is Abdullah, and whose father’s name is Ahmed Eşref. The birth date is recorded as H. (M. 1377) in a small menakıpnamed on the back of the Menakıb-ı Eşrefzade manuscript. According to the same work, he died in 1469-70 H/M, likely at the age of 100, in İznik, and was buried in the tomb of the dervish lodge, which was later converted into a mosque. Although there are different views on the date of death in the sources, the inscription on the tomb reads 151 Mustafa Güneş, Menâkıb-ı Şeyh San’ânî, H Yayınları, İstanbul 2010, 6. Güneş, Menâkıb-ı Şeyh San’ânî, 5-6. Mustafa Güneş, Menâkıb-ı Şeyh San’ânî, H Yayınları, İstanbul 2010.
Mustafa Güneş, Menâkıb-ı Şeyh San’ân, Eğitim Akademi Yayınları, Konya 2011.
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the line “Eşrefzade azm-i cinan eyledi” indicating the year 874 is considered more accurate than the others. Eşrefoğlu Rumî, who is considered the second pir of the order after Abdülkadir-i Geylanî among the Kadiris, was regarded as a great mystic while still alive. As a result, the tradition of writing menakıpname began with the Menakıb-ı Eşrefzade written by Abdullah Veliyyüddin Bursevî about Eşrefoğlu Rumî. The work titled Menakıb-ı Eşrefzade, written by Abdullah Veliyyüddin Bursevî, includes the menkıbe life of Eşrefoğlu Rumî, who is considered the second pir of the Kadiriyye order, as well as some of his miracles and the menkıbes of the great figures of the order who succeeded him as sheikhs.
The work was published by Abdullah Uçman. R. Menakıb-ı Hünerveran This work, which can be considered as a kind of hattat tezkire, was written by Gelibolulu Mustafa Ali. Ali Efendi wrote Menakıb-ı Hünerveran during the period of the Defterdarlık of the Bağdat Hazinesi in the year 1687 H/M. According to the sources mentioned in the introduction of Menakıb-ı Hünerveran, the sources are the Risale-i Kutbiyye by Yezdli Kutbeddin Muhammed from the Iraqi calligraphers, the oral information given by Abdullah Kırımi, one of the scribes of the Ottoman palace, especially for the third section, the Mecalisü’n-Nefayis by Ali Şir Nevayi and the Devletşah Tezkiresi by Devletşah Semerkandî. As stated in the introduction of the work, the Risale-i Kutbiyye contains information about fifty calligraphers and was written by Kutbeddin Muhammed Yezdî at the reminder of Ali Efendi.
Menakıb-ı Hünerveran is a much expanded version of this book. It consists of an introduction, five sections, and a conclusion. In the introduction, examples are given from the Quran, hadith, and the sayings of scholars to illustrate the purpose of the writing, and the writing tools and the first people who wrote are discussed. In the first section, 27 sahaba who served as scribes of the revelation, including the Four Caliphs, are mentioned. The second section is divided into “Altı kalem” and “Yedi üstad.” The third section, which is the largest part of the book, introduces the people who wrote in the nestalik style. In the fourth section, those who wrote in the çep, divani, and siyakat styles are mentioned. In the fifth section, those who worked in the fields of calligraphy, illumination, illustration, bookbinding, zerefşan, and vassal masters are included. In the conclusion section, 155 Abdullah Veliyyüddîn Bursevî, Menâkıb-ı Eşrefzâde (Eşrefoğlu Rûmî’s Menkıbeleri), (Haz.: Abdullah Uçman), Kitabevi, İstanbul 2009, XIV; A.
Necla Pekolcay-Abdullah Uçman, “Eşrefoğlu Rûmî”, DİA, İstanbul 1995, XI, 480-428. Abdullah Veliyyüddîn Bursevî, Menâkıb-ı Eşrefzâde (Eşrefoğlu Rûmî’s Menkıbeleri), (Haz.: Abdullah Uçman), Kitabevi, İstanbul 2009.
A L İ N İ H A N Î ’ N İ N M A N Z U M H A C I B E K T A Ş – I V E L İ V E L A Y E T N A M E S İ calligraphers are mentioned again, and information about Vassal Kalender Çavuş is given in a poem. The first critical edition of Menakıb-ı Hünerveran was prepared by İbnülemin Mahmud Kemal İnal and published in 1926. The work was later printed in 1982 by Müjgan Cunbur from Kültür ve Turizm Bakanlığı Yayınları, and in 2012 by Büyüyen Ay Yayınları.
S. Hallac-ı Mansur Menakıpnamesi (Mansurname) This work, written by Niyazî-i Kadim, who is believed to have lived at the end of the 14th century and the beginning of the 15th century, is titled Menakıpname-i Hallac-ı Mansur (Mansurname), and it is an independent menakıpnamed written in Turkish verse based on the general sufis tezkire of Feridüddin Attar’s Tezkiretü’l-Evliya. The work is attributed to Niyazî-i Mısrî (d. 1105/1694), Ahmed-i Daî (d./1421), and Müridî-i Aydınî. However, based on the views of Mustafa Tatcı, Vasfi Mahir Kocatürk, and Agâh Sırrı Levend, the author of Mansurname is stated to be one of the ten poets with the name Niyazî mentioned in the poets’ tezkire, specifically the poet Derviş Niyazî or Niyazî-i Kadim who lived during the reign of Yıldırım Bayezid.
The work was first published as a stone print by Mansûr-ı Bağdâdî (Istanbul 1261), and later by Mansûr-ı Bağdâdî’s Vukūât-ı Meşhûresini Mübeyyin Manzûme (Istanbul 1288) under the title of the same name. Mustafa Tatcı published the work along with an analysis. Ş. Menakıb-ı Veliyyatü’n-Nisa (Kadın Evliya Menkıbeleri) In the manuscript work titled Menakıb-ı Veliyyatü’n-Nisa written by Emine Cavide Hanım, approximately forty-five menkıbes, thirty-one of which belong to Rabiatü’l-Adeviyye, are included. The work also provides short information about this female mystic. However, examples of menkıbes for all female mystics are not present in the work. In Menakıb-ı Veliyyatü’n-Nisa, each mystic is briefly discussed, and a short story or menkıbe about them is included.
Due to these characteristics, the work is considered a menakıpnamed or tezkiretü’l157 Gelibolulu Mustafa Âlî, Menakıb-ı Hünerveran-Hattatların ve Kitap Sanatçılarının Destanları, (2. Baskı), Büyüyenay Yayınları, İstanbul 2012, 17. İbnülemin Mahmud Kemal İnal, “Ali’nin hayatı ve asarına dair: “Menakıb-ı hünerveran”ın muhtelif metinleri arasındaki farkları havidir”, Matbaa-yı Âmire, İstanbul 1926. Gelibolulu Mustafa Âlî, Hattatların ve Kitap Sanatçılarının Destanları (Menakıb-ı Hünerveran), (1. Baskı), Kültür ve Turizm Bakanlığı Yayınları, Ankara 1982. Gelibolulu Mustafa Âlî, Menakıb-ı Hünerveran-Hattatların ve Kitap Sanatçılarının Destanları, (2. Baskı), Büyüyenay Yayınları, İstanbul 2012. Mustafa Tatcı, “Mansurnâme”, DİA, Ankara 2003, XXVIII, 17. Niyâzî-i Kadîm, Hallâc-ı Mansûr Menâkıbnâmesi, (Haz.: Mustafa Tatcı), H Yayınları, İstanbul 2008.
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female mystics, and is considered a collection of menkıbes. It is believed to have been written in the 18th century, and two manuscript versions, one in stone print and the other in manuscript, have been identified. This work was published by Bekir Şişman along with the transcribed text, simplified version, and facsimile. T. Ahmed Ziyaeddin Gümüşhanevî Menkıbeleri One of the important figures among the late Ottoman scholars is Ahmed Ziyaeddin Gümüşhanevî, who lived in the 19th century and also had an impact on the modern world. The menkıbeler attributed to Ahmed Ziyaeddin Gümüşhanevî were compiled in verse by his disciple Mustafa Fevzi Efendi. These menkıbeler are similar to the stories told in the mystic tezkires. Written by Mustafa Fevzi Efendi, who was very close to Gümüşhanevî and who wrote it only two years after his death in 1895, the Menakıb-ı Ziyaiyye has become an important source of information about him.
The work, which has old-style printed versions, was translated into modern Turkish by Tahir Hafızoğlu under the title “Ahmed Ziyaüddin Gümüşhanevî Menkıbeleri” and published by İnsan Yayınları in Istanbul in 2010. According to Hafızoğlu, who prepared the work for publication, the 1324 dated movable type Ottoman Turkish print was used as the basis for the publication. In addition to this work, a menakıp titled “Risâletün fî menâkıbı eş-Şeyh el-Hâc Ahmed Ziyâeddin el-Gümüşhânevî kuddise sirruh” attributed to one of Gümüşhanevî’s prominent successors, Oflu Yusuf Şevki Efendi, is found in a notebook in his own library among the other works he transcribed. It is written in rika script and is likely the author’s manuscript, with no other copies found. This work was published as an article by Hür Mahmut Yücer in both old and new scripts.
U. Menakıb-ı Seyyid Ali Semerkandî One of the Sufi scholars who came to Anatolia and guided the people is Şeyh Alaeddin Ali b. Yahya, buried in the village of Zeyne in the district of Gülnar in İskenderun. The work titled Menakıb-ı Seyyid Ali Semerkandî (d. H./M. 1456) is about Şeyh Ali Semerkandî. There is not much information about Şeyh Ali Semerkandî in the existing sources. The most detailed information about him is found in the menakıpnames written about him. These menakıpnames consist of three separate parts that cover the same subject and complement each other. The author of the work, Seyyid Nizam, stated that he saw a book titled Cami’u’l-menakıb in Persian and a book of one hundred menkıbes compiled by Şeyh Şehabeddin-i Hindî, and that the menkıbeler in these works include the hidden states, open attitudes, and actions in accordance with the will of Şeyh Ali Semerkandî, and that he examined them and selected twenty-four of them for translation.
İsmail Hakkı Mercan prepared a doctoral thesis on the subject of this work169 and later published it as a book. Ü. Menakıb-ı Şeyh Evhadü’d-din-i Kirmanî One of the most famous poets and mystics of the Anatolian Seljuk period, Şeyh Evhadü’d-din Hamid el-Kirmanî, initiated the “Evhadiyye” movement, a strong political, intellectual, and religious (Sufi) formation, starting from the beginning of the 13th century. The work titled Menakıb-ı Şeyh Evhadü’d-din-i Kirmanî, written by Muhammed es-Sivasî in the name of Şeyh Evhadü’d-din Hamid el-Kirmanî, who is the father-in-law of Ahi Evran, is the first of the menakıpnames written in Anatolia. This work is about the life and activities of the Turkmen sheikh Evhadü’d-din Hamid el-Kirmanî, who was active in Anatolia between the years 1204-1234.
It was compiled by Muhammed el-Alai, the son of Tiflisli Şeyh Şemsü’d-din Ömer, one of the successors of Evhadü’d-din who settled in Sivas. İsmail Hakkı Mercan prepared a master’s thesis on the work. Mikail Bayram also published the work in modern Turkish. 167 Seyyid Nizam, Şeyh Alâeddin Ali es-Semerkandî ve Menâkıb-nâmesi, (2. Baskı), (Haz.: İsmail Hakkı Mercan), Berikan Yayınevi, Ankara 2011, 1. Seyyid Nizam, 62. İsmail Hakkı Mercan, Şeyh Alâeddin Ali b. Yahya es-Semerkandî ve Menâkıbnâmesi’nin Transkribe, Tahlil ve Tenkidi, Doktora Tezi, Erciyes Üniversitesi Sosyal Bilimler Enstitüsü, Kayseri 1996. Seyyid Nizam, Şeyh Alâeddin Ali es-Semerkandî ve Menâkıb-nâmesi, (2.
Baskı), (Haz.: İsmail Hakkı Mercan), Berikan Yayınevi, Ankara 2011. Muhammed el-Alâî, Şeyh Evhadü’d-din Hamid el Kirmanî ve Menâkıb-nâmesi, (Tercüme ve Araştırma: Mikail Bayram), Nüve Kültür Merkezi Yayınları, Konya 2008, 114. İsmail Hakkı Mercan, Menâkıb-Nâme-i Şeyh Evhadeddin Kirmânî, (Yayımlanmamış Yüksek Lisans Tezi), Erciyes Üniversitesi, Sosyal Bilimler Enstitüsü, Kayseri 1990. Muhammed el-Alâî, Şeyh Evhadü’d-din Hamid el Kirmanî ve Menâkıb-nâmesi, (Tercüme ve Araştırma: Mikail Bayram), Nüve Kültür Merkezi Yayınları, Konya 2008.