Amasyalıdır. Amasya Darphânesi Sarrâfı Sivaslı Hüseyin oğludur. Amasya’da hayli müddet Saraclar Şeyhi Pîr Sun’ullah Halvetîye hizmet ederek ulûm-i şer’iyye ve tasavvufu ahzetdi. Bu esnâda sâdât-i meşâyîh-i Nakşıbendiyyeden Pîr Sadreddîn Mehmed Horasânî’ye de mülâzemet ederek muhibbânından oldu.
846’da Amasya Vâlisi Şehzâde Sultân Alâeddîn Bey [68] ıhnâk ve şeyhi olan Pîr Sadreddîn Horasânî Yenice’ye iclâ ve tevâbi’i birer tarafa teb’îd edildiği esnâda bilâd-ı Karaman’a gidip Mevlânâ Şerefeddîn Ya’kûb Karamânî hizmetine gidip ondan tahsîl-i kemâlât-i ilmiyye etdi.
855’de Sultân Mehmed Hân-ı Sânî’nin cülûsunda bilâd-ı Osmâniyye’ye avdet edib pederinin eski vatanı olan Sivas’da tedrîs-i ulûm ederek müderris oldu. 861’de Amasya’da Halfet Gâzi müderrisi görüldü. Ba’dehû terk-i tedrîs edib Göynük’e giderek Akşemseddîn Mehmed Bayrâmî hizmetine mülâzemet etdi. Ondan ahz-i hilâfet ederek müşârün-ileyhin işâretiyle Kayseriyye’ye gidip orada ikâmet ve neşr-i envâr-i tarîkat etdi.
878’de âzim-i Hicâz olup diş kanaması mu’tâdı olduğundan tarîk-i hacda gördüğü rü’yâsında Risâlet-penâh Efendimizin işâret-i nebeviyyesiyle Şâfî mezhebini kabûl ederek ızdırabdan kurtuldu. Fakat beynel-ulemâ kıl ü kâli mûcib oldu. Avdetde Amasya’ya gelip dört yıl kadar da Amasya’da Hoca-Sultân Zâviyesi Şeyhi Cemâleddîn Mehmed Hacı Halîfe hazretlerinin sohbetlerinde dem-güzâr oldu. [69]
882’de Halîmî vak’asında Amasya Vâlisi Sultân Bâyezîd’in sâhib-i divânı Hızır Paşazâde Mahmûd Paşa ile Mü’eyyedzâde Abdurrahman Efendi’nin i’dâmı ve pekçok kimselerin teb’îdi fermânı vürûd eylediğinden Amasya’dan kalkıp ikinci def’a Kayseriyye’ye gitdi. Orada dört yıl irşâda mülâzemetle 887 senesinde dâr-ı kudse irtihâl etdi.
Fâzıl, muttakî, pek müteşerri’, âbid, sâfî nihâd, zâhid, pâk i’tikâd ve mazınne-i kerâmet bir zât-ı sütûde-simât idi. Tennûrda îfâ-yı riyâzet ve ref’-i ızdırab-ı derûn etmekle beraber mürîdânından ızdırâbât-ı kalbiyyeye dûçâr olanları da tenevvüre vaz’ eylediğinden (Tennûrî) diye meşhûr oldu. (Kaddesallahu’s-sırrahu’l-‘azîz)
Asrında ferîd, Tarikat-ı Bayramiyede vahîd, enfâs-ı mübârekesi mü’essirdi. Mahdûmları Sun’ullah, Lütfullah, Sa’dullah Efendilerdir. Bunlara ve bunların evlâd-ı kirâmına “Tennûrîzâde” dendi. Evlâdından Amasya Müftüsü Zeynel‘abâd Çelebi bin Ni’metullah Çelebi, birâderleri Halîl, Abdulfettâh Efendiler ile Mahmûd Efendi bin Sun’ullah Efendi ve [70] Abdurrahîm Efendi bin Fethullah Efendi 976’da ber-hayât idiler.
Evlâdından Sa‘dî Çelebizâde Ebu’s-Su’ud Efendi 960’da kibâr-ı müderrisinden olup Abdulkâdir Efendi bin Emrullah Efendi ve Abdurrahîm Efendizâde Abdulvehhâb Efendi, bin hudûdunda ber-hayât idiler. Karayazıcı şeyhi es-Seyyid Abdurrahîm Efendi de evlâd-ı Tennnûrîyedendir.
Şeyh müşarün ileyh ibtidâ Halvetî olarak silsile-i hilâfeti Amasya’da Pîr Sun’ullah Halvetî, Pîr Abdurrahman Çelebi, Pîr Şerefeddîn Hamza vâsıtalarıyla Hazret-i Pîr İlyas Halvetîye ve sonra Bayrâmî olup silsile-i hilâfeti Akşemseddîn Mehmed Bayrâmî, Hacı Bâyezîd-i Ankaravî, eş-Şeyh Hamideddîn Aksarâyî vâsıtalarıyla Amasya civârında Şeyh Şâdî Karyesinde medfûn eş-Şeyh Şehâbeddîn Şâdî Çelebi’ye müntehîdir.
In Modern English
He was a native of Amasya. He was the son of Hüseyin of Sivas, money-changer (sarraf) of the Amasya Mint. For a time in Amasya he served Pîr Sun'ullah Halvetî, the Sheikh of the Saddlers, and learned the religious sciences and Sufism. During this time he also attached himself to Pîr Sadreddîn Mehmed Horasânî, one of the leading Naqshbandi sheikhs, and became one of his followers.
In 846 [1442-43], when Prince Sultan Alâeddîn Bey, governor of Amasya, was strangled, and his sheikh Pîr Sadreddîn Horasânî was exiled to Yenice and his associates were dispersed in various directions, he went to the land of Karaman, served Mevlânâ Şerefeddîn Ya'kûb Karamânî, and learned scholarly maturity from him.
In 855 [1451-52], at the accession of Sultan Mehmed II Han, he returned to Ottoman lands; he taught in Sivas, his father's old homeland, and became a müderris. In 861 [1456-57] he is seen in Amasya as müderris of the Halfet Gâzi Madrasa. Then he gave up teaching, went to Göynük, and attached himself to Akşemseddîn Mehmed Bayrâmî. Receiving the caliphate (hilâfet) from him, he went to Kayseri at his indication; he settled there and spread the light of the order.
In 878 [1473-74] he set out to perform the pilgrimage. Because he was prone to bleeding of the gums, in a dream he saw on the pilgrim road he adopted the Shafi'i school at the indication of our Prophet and was relieved of the trouble. This, however, gave rise to gossip among the scholars. On his return he came to Amasya and spent about four years in the company of Cemâleddîn Mehmed Hacı Halife, Sheikh of the Hoca Sultan Zawiya.
In 882 [1477-78], during the Halîmî Incident, when the decree came for the execution of Hızır Paşazâde Mahmûd Pasha, the divan chief of Sultan Bâyezîd, governor of Amasya, and of Mü'eyyedzâde Abdurrahman Efendi, and for the exile of many people, he left Amasya and went to Kayseri for the second time. There he busied himself for four years with irshad (spiritual guidance), and in 887 [1482] he passed to the hereafter.
He was a man of virtue, piety, strict adherence to the sharia, devotion, pure nature, withdrawn from the world, of sound belief, spoken of for his miracles, and of handsome countenance. He practiced asceticism in the tennûr (oven) and so relieved the distress within him, and since he also put those of his disciples who fell into distress of the heart into the tennûr and enlightened them, he became famous as "Tennûrî". (May God sanctify his secret.)
He was unrivalled in his age and unique in the Bayrâmî order; his breath was effective. His sons were Sun'ullah, Lütfullah and Sa'dullah Efendi. They and their descendants were called "Tennûrîzâde". Among his descendants, the mufti of Amasya Zeynelâbâd Çelebi son of Ni'metullah Çelebi, his brothers Halîl and Abdulfettâh Efendi, Mahmûd Efendi, son of Sun'ullah Efendi, and Abdurrahîm Efendi, son of Fethullah Efendi, were alive in 976 [1568-69].
Among his descendants, Sa'dî Çelebizâde Ebu's-Su'ud Efendi was one of the great müderris in 960 [1552-53]. Abdulkâdir Efendi, son of Emrullah Efendi, and Abdulvehhâb Efendi, son of Abdurrahîm Efendizâde, were alive around [1000] [1591-92]. The sheikh of Karayazıcı, es-Seyyid Abdurrahîm Efendi, is also of the Tennûrî lineage.
The said sheikh was at first a Halvetî; his chain of caliphate in Amasya reaches, through Pîr Sun'ullah Halvetî, Pîr Abdurrahman Çelebi and Pîr Şerefeddîn Hamza, Hazret-i Pîr İlyas Halvetî. Then, having become a Bayrâmî, his chain of caliphate rests, through Akşemseddîn Mehmed Bayrâmî, Hacı Bâyezîd-i Ankaravî and Şeyh Hamîdeddîn Aksarâyî, on Şeyh Şehâbeddîn Şâdî Çelebi, buried in Şeyh Şâdî Village near Amasya.
Notes and Research
Old Words in the Text
- sarrâf: a money-changer, one who deals at the mint
- mülâzemet: apprenticeship, service with a teacher
- ıhnâk: strangling, having someone strangled
- iclâ / teb'îd: removal from one's place / banishment, exile
- hilâfet: in a Sufi order, the sheikh's granting permission to guide others on his behalf
- irşâd: guidance
- riyâzet: hardship, abstinence undertaken to discipline the self
- tennûr: tandoor, oven
- silsile: the chain stretching from sheikh to sheikh
- mazınne-i kerâmet: one thought capable of working miracles
What Is Known About İbrahim Tennûrî
Tennûrî was a mystic and poet who lived in Kayseri in the 15th century; in his poems he used the pen name "Âşık". It is written that he was born in Amasya and died in Kayseri in 1482. His family was called the "Sarrafzades", and his father is referred to as the sarraf Hüseyin Efendi. This record agrees with Hüsameddin's information that he was "sarraf of the Amasya Mint". According to some studies he received his first education in Sivas, then became a student of Mevlânâ Sarı Yâkûb in Konya. After Sarı Yâkûb's death in 1438, he moved to the Hunad Hatun Madrasa in Kayseri as müderris. Because the waqf's terms required only a Hanafi müderris, Tennûrî, who was Shafi'i, left the post. Hüsameddin, however, attributes his change to the Shafi'i school to a dream seen on the journey to the Hijaz (878). The two accounts are distinct: one presents being Shafi'i as a condition brought from birth, the other as a decision made during the pilgrimage.
It is related that on hearing of Akşemseddîn's fame he went to Beypazarı and entered the Bayramiyye order, received from him the license (icazet) and the caliphate, returned to Kayseri, and founded his own tekke there. The encyclopedia entry on the history of the Bayramiyye names, among the caliphs who followed Akşemseddîn, İbrâhim Tennûrî of Kayseri (d. 887/1482) and notes that this branch was known as the "Tennûriyye". One of the accounts circulating about the origin of the epithet "Tennûrî" is that he treated disciples suffering from constipation by seating them over a hot oven (tennûr) and having them drink water. Hüsameddin, however, explains the epithet by the sheikh's relieving his own asceticism and his disciples' distress of the heart in the tennûr. Both are explanations living among the people; which is closer to the truth cannot be determined conclusively from the sources.
It is written that he was with Akşemseddîn at the conquest of Istanbul, that he presented to the Conqueror his mesnevi "Gülzâr-ı Ma'nevî" of 5140 couplets, completed three months after the conquest, and that on this he and his sons were exempted from taxes. The work is not mentioned in Hüsameddin's account. It is stated that his grave and the tombs of his sons Lütfullah and Ali are in Kayseri, in the cemetery of the Şeyh Mosque he had built himself.
Prince Alâeddîn's Death and the Exile
The word "ıhnâk" in the text is noteworthy. Prince Alâeddîn's death is generally attributed in modern sources to a riding accident; Hüsameddin's pointing here to strangling is a clue to how this death was later narrated. It is written that Pîr Sadreddîn Horasânî was the prince's sheikh, that on this event he withdrew to the village of Yenice and, founding a zawiya there, worked until his death. He is known today under the name "Mehmed Baba". Tennûrî's going from this circle to Karaman shows that he was among the people scattered by the same event.
There is a record stating that Müeyyedzâde Abdurrahman Efendi, named in the Halîmî Incident, died in 1516; considered together with the execution decree of 882 in the text, this date suggests that the decree may not have been carried out, or that a different person is meant. Since this point could not be verified by another source, it is not presented as certain information.
Bibliography
Primary sources
- Abdîzâde Hüseyin Hüsâmeddîn Yasar, Amasya Tarihi, Amasya Belediyesi Kültür Yayınları, 2022, vol. 6, p. 31–32. amasya.bel.tr
Academic studies
Other sources