Bawandids
Bawandids (Bawend). Iranian dynasty which ruled in three different branches in Tabaristan (r.665-1349).
The Bawandids who claimed descent from Kawus provided three dynasties. The first dynasty (665-1007) was overthrown on the conquest of Tabaristan by the Ziyarid Kabus b. Wushmgir. The second dynasty reigned from 1073 to 1210 when Mazandaran was conquered by 'Ala al-Din Muhammad Khwarzamshah. The third ruled from 1237 to 1349 as vassals of the Mongols. The last representative of the Bawandids was killed by Afrasiyab Chulawi.
Bawend see Bawandids
Bawandids (Bawend). Iranian dynasty which ruled in three different branches in Tabaristan (r.665-1349).
The Bawandids who claimed descent from Kawus provided three dynasties. The first dynasty (665-1007) was overthrown on the conquest of Tabaristan by the Ziyarid Kabus b. Wushmgir. The second dynasty reigned from 1073 to 1210 when Mazandaran was conquered by 'Ala al-Din Muhammad Khwarzamshah. The third ruled from 1237 to 1349 as vassals of the Mongols. The last representative of the Bawandids was killed by Afrasiyab Chulawi.
Bawend see Bawandids
Baweanese
Baweanese (Boyanese) (Orang Bawean) (Oran Boyan). The people of the Indonesian island of Bawean call themselves Orang Bawean. Outside their home country they sometimes refer to themselves (or are referred to) as Oran Boyan (Boyanese), the name under which they are registered in Singapore, the focus of their traditional migrations. Bawean is a small, rather out-of-the-way island in the Java Sea to the north of the town of Surabaya. The Baweanese are Sunni Muslims and adhere to the Shafi school.
Not much is known concerning the history of the conversion of the Baweanese to Islam. It is accepted that Islam was brought to the island by Baweanese migrants themselves, who were converted to Islam in one of the merantau areas of Java. The population of the village of Candi was only recently converted. They were known as animists but because of political and social pressures became Muslims during the 1960s.
Bawean is an island of Indonesia located approximately 150 km north of Surabaya in the Java Sea, it is administered by the Gresik Regency of East Java province. It is approximately 15 km in diameter and is circumnavigated by a single narrow road. Bawean is dominated by an extinct volcano at its center that rises over 650 m above sea level. The island's population is around 65,000. Approximately 40,000 live in the capital of Sangkapura and the rest live in small villages scattered around the island.
The name of the island comes from a Sanskrit name which means "there is sunlight". In Indonesian, it is known in full as Pulau Bawean (Bawean Island). In Singapore and Malaysia, where many Baweanese migrated, the island is known as Boyan and its natives as Boyanese. Bawean is also called the "Island of Women" because of the large number of men that become merchant sailors and leave the island.
Topographically, the island rises to a point at the volcano near the center and descends through lush jungle to white-sand beaches, tidepools, and mangrove stands. Like many islands in Southeast Asia, Bawean is surrounded by several coral reefs and multiple sand islands (noko).
The language of Bawean is officially Indonesian, though being as remote as it is many still speak Bawean (Boyanese), a dialect of Madurese. The culture is also similar (at least to an outsider) to Madurese though Bawean has had even less exposure to outside influences and contact with the West. However, the people are friendly and polite to outsiders.
A large number of Baweanese men heve left the island to become merchant sailors. There is a saying on Bawean to the effect of "You are not really a man until you have spent several years abroad." It is not uncommon to find Baweanese who have been to Europe, China, Japan, and even North America and South America. Baweanese migrants to Singapore were a prominent part of what are now considered to be the Malays in Singapore, working as horse cart drivers and later as motorcar drivers and giving their name to the area known as Kampung Boyan. Another Kampung Boyan can be found in Aulong near Taiping, Perak, Malaysia. Interestingly,there is another Kampung Boyan in Kuching,Sarawak,Malaysia. However,any sort of Baweanese influence or heritage is blurry due to mixed marriages being common among the people living in Sarawak.
Bawean is entirely Muslim, though this is heavily blended with shamanism and folk animism.
The men not working the freighters are almost exclusively either fishermen or farmers, otherwise they go to Java to study and work. The dominant crop is rice, and the island lends itself to rice production due to its gentle sloping towards the ocean with a large water reservoir and river at [relatively] high altitude.
Bawean is extremely undeveloped by Western standards. Some houses in Sangkapura have electricity and the city has a few telephone centers where anyone may pay to make calls, and there are mobile phone capabilities. Some buildings may have running water. There is only one net cafe on the island and the dial-up connection to its two computers is spotty at best. The rest of the island is almost entirely without electricity or running water. There are few motorized vehicles, and most travel is done by bicycle, horse and cart, or becak.
Orang Bawean see Baweanese
Oran Boyan see Baweanese
Boyanese see Baweanese
Baweanese (Boyanese) (Orang Bawean) (Oran Boyan). The people of the Indonesian island of Bawean call themselves Orang Bawean. Outside their home country they sometimes refer to themselves (or are referred to) as Oran Boyan (Boyanese), the name under which they are registered in Singapore, the focus of their traditional migrations. Bawean is a small, rather out-of-the-way island in the Java Sea to the north of the town of Surabaya. The Baweanese are Sunni Muslims and adhere to the Shafi school.
Not much is known concerning the history of the conversion of the Baweanese to Islam. It is accepted that Islam was brought to the island by Baweanese migrants themselves, who were converted to Islam in one of the merantau areas of Java. The population of the village of Candi was only recently converted. They were known as animists but because of political and social pressures became Muslims during the 1960s.
Bawean is an island of Indonesia located approximately 150 km north of Surabaya in the Java Sea, it is administered by the Gresik Regency of East Java province. It is approximately 15 km in diameter and is circumnavigated by a single narrow road. Bawean is dominated by an extinct volcano at its center that rises over 650 m above sea level. The island's population is around 65,000. Approximately 40,000 live in the capital of Sangkapura and the rest live in small villages scattered around the island.
The name of the island comes from a Sanskrit name which means "there is sunlight". In Indonesian, it is known in full as Pulau Bawean (Bawean Island). In Singapore and Malaysia, where many Baweanese migrated, the island is known as Boyan and its natives as Boyanese. Bawean is also called the "Island of Women" because of the large number of men that become merchant sailors and leave the island.
Topographically, the island rises to a point at the volcano near the center and descends through lush jungle to white-sand beaches, tidepools, and mangrove stands. Like many islands in Southeast Asia, Bawean is surrounded by several coral reefs and multiple sand islands (noko).
The language of Bawean is officially Indonesian, though being as remote as it is many still speak Bawean (Boyanese), a dialect of Madurese. The culture is also similar (at least to an outsider) to Madurese though Bawean has had even less exposure to outside influences and contact with the West. However, the people are friendly and polite to outsiders.
A large number of Baweanese men heve left the island to become merchant sailors. There is a saying on Bawean to the effect of "You are not really a man until you have spent several years abroad." It is not uncommon to find Baweanese who have been to Europe, China, Japan, and even North America and South America. Baweanese migrants to Singapore were a prominent part of what are now considered to be the Malays in Singapore, working as horse cart drivers and later as motorcar drivers and giving their name to the area known as Kampung Boyan. Another Kampung Boyan can be found in Aulong near Taiping, Perak, Malaysia. Interestingly,there is another Kampung Boyan in Kuching,Sarawak,Malaysia. However,any sort of Baweanese influence or heritage is blurry due to mixed marriages being common among the people living in Sarawak.
Bawean is entirely Muslim, though this is heavily blended with shamanism and folk animism.
The men not working the freighters are almost exclusively either fishermen or farmers, otherwise they go to Java to study and work. The dominant crop is rice, and the island lends itself to rice production due to its gentle sloping towards the ocean with a large water reservoir and river at [relatively] high altitude.
Bawean is extremely undeveloped by Western standards. Some houses in Sangkapura have electricity and the city has a few telephone centers where anyone may pay to make calls, and there are mobile phone capabilities. Some buildings may have running water. There is only one net cafe on the island and the dial-up connection to its two computers is spotty at best. The rest of the island is almost entirely without electricity or running water. There are few motorized vehicles, and most travel is done by bicycle, horse and cart, or becak.
Orang Bawean see Baweanese
Oran Boyan see Baweanese
Boyanese see Baweanese
Bayazid I
Bayazid I (Bayezid I) (Bajazet I) (Bayezit I) (Beyazit I) called Yildirim (“Lightning” or “Thunderbolt”) (1354, Edirne or Bursa – March 8/9, 1403, Akşehir, Turkey). Ottoman sultan who ruled the Ottoman Empire, then called Rum (r.1389-1402). He succeeded his father, Murad I, when Murad fell in the battle of Kosovo. Bayazid I was the first of his dynasty to adopt the title of sultan. In three years, Bayazid conquered Bulgaria and parts of Serbia and Macedonia. He also subdued the greater part of Asia Minor. In 1391, Bayazid began a decade long blockade of Constantinople (Istanbul), hoping to subdue it by famine.
In July 1393, Tirnova (in today’s Bulgaria) was blockaded by Bayazid’s forces and, in April 1394, Salonika (in today’s Greece) was conquered.
On September 25, 1396, Bayazid was faced with a Hungarian-Venetian crusade, which he met at Nicopolis and upon which he inflicted a crushing defeat.
Bayazid might have destroyed the Byzantine Empire had not the Mongol conqueror Timur attacked Ottoman possessions in Asia Minor and completely defeated the sultan in July of 1402 near Ankara. Bayazid died a prisoner of Timur, while his sons fought over the succession. The name Bayazid is also transliterated as Bajazet, Bayezit, Bayezid, or Beyazit.
Bayazid I was the son of Murad I and Valide Sultan Gülçiçek Hatun who was of ethnic Greek descent..
Bayazid ascended to the throne following the death of his father Murad I in the first Battle of Kosovo. Murad I was killed by the Serbian nobleman Miloš Obilić on June 29, 1389.
One year later, faced with an Hungarian threat from the North, the Serbs agreed to become his vassals and he took as a wife Olivera Despina, the daughter of Prince Lazar of Serbia, allying himself with Serbs, and enabling his offspring to claim Serbia as a dynastic privilege. He recognized Stefan Lazarević, the son of Lazar, as the new Serbian leader, with considerable autonomy.
In 1394 Bayazid crossed the Danube river attacking Wallachia, ruled at that time by Mircea the Elder. The Ottomans were superior in number, but on October 10, 1394, in the Battle of Rovine, which featured a forested and swampy terrain, the Wallachians won the fierce battle and prevented Bayazid from conquering the country
In 1394, Bayezid laid siege to Constantinople, the capital of the Byzantine Empire. On the urgings of the Byzantine emperor John V Palaeologus, a new crusade was organized to defeat him. This proved unsuccessful: in 1396. The Christian allies, under the leadership of the King of Hungary and the future Holy Roman Emperor (in 1410) Sigismund, were defeated in the Battle of Nicopolis. Bayazid built the magnificent Ulu Camii in Bursa, to celebrate this victory.
Thus, the siege of Constantinople continued, lasting until 1401. The Emperor left the city to seek aid. The beleaguered Byzantines had their reprieve when Bayazid was forced to face the Timurid Turks in the East.
In 1400, the Central Asian warlord Timur Lenk (or Tamerlane) succeeded in rousing the local Turkic beyliks that had been vassals of the Ottomans to join him in his attack on Bayazid. In the fateful Battle of Ankara, on July 20, 1402, Bayazid was captured by Timur. His sons, however, escaped, and later they would commence a civil war. Some contemporary reports claimed that Timur kept Bayazid chained in a cage as a trophy. Likewise, there are many stories about Bayazid's captivity, including one that describes how Timur used him as a footstool. On the other hand, writers from Timur's court reported that Bayazid was treated well, and that Timur even mourned his death. One year later, Bayazid died — some accounts claim that he committed suicide by smashing his head against the iron bars of his cage. Other accounts claimed that he committed suicide by taking the poison concealed in his ring.
The defeat of Bayazid became a popular subject for later western writers, composers and painters. They revelled in the legend that he was taken by Timur (Tamerlane) to Samarkand, and embellished it with a cast of characters to create an oriental fantasy that has maintained its appeal. Christopher Marlowe's play Tamburlane the Great was first performed in London in 1587, three years after the formal opening of the English-Ottoman trade relations when William Harborne sailed for Istanbul as agent of the Levant Company. In 1648 there appeared the play Le Gran Tamerlan et Bejezet by Jean Magnon, and in 1725 Handel's Tamerlano was first performed in London; Vivaldi's version of the story, Bayazid, was written in 1735. Magnon had given Bayazid an intriguing wife and daughter; the Handel and Vivaldi renditions included, as well as Tamerlane and Bayazid and his daughter, a prince of Byzantium and a princess of Trebizond (Trabzon) in a passionate and incredible love story. A cycle of paintings in Schloss Eggenberg, near Graz in Austria, translated the theme to a different medium; this was completed in the 1670s shortly before the Ottoman army attacked the Habsburgs in central Europe.
Marriages of Bayazid I:
* (m. 1372) - Angelina, Princess of Byzantium, whose second husband was Diego González de Contreras, son of Fernán González de Contreras and wife María García de Segovia
* (m. 1381) - Daughter of Süleyman Shah of Germiyan
* Valide Sultan (1403) Devlet Hatun or Devlet Shah Hatun - Daughter of Yakub Shah of Germiyan. Descendant of Mevlana Celaleddin-i Rumi through his son Sultan Veled's daughter Mutahhara Hatun who was an ancestor of Yakub Shah
* Hafsa Hatun - Daughter of Isa Bey of Aydınoğlu
* Sultan Hatun - Daughter of Süleyman Shah of Dulkadir
* Olivera Despina or Mileva - Daughter of Prince Lazar of Serbia
* Maria, Princess of Greece, daughter of János, Count of Hungary, whose second husband was Payo Gómez de Sotomayor
Bayezid I see Bayazid I
Yildirim see Bayazid I
“Lightning” see Bayazid I
“Thunderbolt” see Bayazid I
Bajazet I see Bayazid I
Bayezit I see Bayazid I
Bayazid I (Bayezid I) (Bajazet I) (Bayezit I) (Beyazit I) called Yildirim (“Lightning” or “Thunderbolt”) (1354, Edirne or Bursa – March 8/9, 1403, Akşehir, Turkey). Ottoman sultan who ruled the Ottoman Empire, then called Rum (r.1389-1402). He succeeded his father, Murad I, when Murad fell in the battle of Kosovo. Bayazid I was the first of his dynasty to adopt the title of sultan. In three years, Bayazid conquered Bulgaria and parts of Serbia and Macedonia. He also subdued the greater part of Asia Minor. In 1391, Bayazid began a decade long blockade of Constantinople (Istanbul), hoping to subdue it by famine.
In July 1393, Tirnova (in today’s Bulgaria) was blockaded by Bayazid’s forces and, in April 1394, Salonika (in today’s Greece) was conquered.
On September 25, 1396, Bayazid was faced with a Hungarian-Venetian crusade, which he met at Nicopolis and upon which he inflicted a crushing defeat.
Bayazid might have destroyed the Byzantine Empire had not the Mongol conqueror Timur attacked Ottoman possessions in Asia Minor and completely defeated the sultan in July of 1402 near Ankara. Bayazid died a prisoner of Timur, while his sons fought over the succession. The name Bayazid is also transliterated as Bajazet, Bayezit, Bayezid, or Beyazit.
Bayazid I was the son of Murad I and Valide Sultan Gülçiçek Hatun who was of ethnic Greek descent..
Bayazid ascended to the throne following the death of his father Murad I in the first Battle of Kosovo. Murad I was killed by the Serbian nobleman Miloš Obilić on June 29, 1389.
One year later, faced with an Hungarian threat from the North, the Serbs agreed to become his vassals and he took as a wife Olivera Despina, the daughter of Prince Lazar of Serbia, allying himself with Serbs, and enabling his offspring to claim Serbia as a dynastic privilege. He recognized Stefan Lazarević, the son of Lazar, as the new Serbian leader, with considerable autonomy.
In 1394 Bayazid crossed the Danube river attacking Wallachia, ruled at that time by Mircea the Elder. The Ottomans were superior in number, but on October 10, 1394, in the Battle of Rovine, which featured a forested and swampy terrain, the Wallachians won the fierce battle and prevented Bayazid from conquering the country
In 1394, Bayezid laid siege to Constantinople, the capital of the Byzantine Empire. On the urgings of the Byzantine emperor John V Palaeologus, a new crusade was organized to defeat him. This proved unsuccessful: in 1396. The Christian allies, under the leadership of the King of Hungary and the future Holy Roman Emperor (in 1410) Sigismund, were defeated in the Battle of Nicopolis. Bayazid built the magnificent Ulu Camii in Bursa, to celebrate this victory.
Thus, the siege of Constantinople continued, lasting until 1401. The Emperor left the city to seek aid. The beleaguered Byzantines had their reprieve when Bayazid was forced to face the Timurid Turks in the East.
In 1400, the Central Asian warlord Timur Lenk (or Tamerlane) succeeded in rousing the local Turkic beyliks that had been vassals of the Ottomans to join him in his attack on Bayazid. In the fateful Battle of Ankara, on July 20, 1402, Bayazid was captured by Timur. His sons, however, escaped, and later they would commence a civil war. Some contemporary reports claimed that Timur kept Bayazid chained in a cage as a trophy. Likewise, there are many stories about Bayazid's captivity, including one that describes how Timur used him as a footstool. On the other hand, writers from Timur's court reported that Bayazid was treated well, and that Timur even mourned his death. One year later, Bayazid died — some accounts claim that he committed suicide by smashing his head against the iron bars of his cage. Other accounts claimed that he committed suicide by taking the poison concealed in his ring.
The defeat of Bayazid became a popular subject for later western writers, composers and painters. They revelled in the legend that he was taken by Timur (Tamerlane) to Samarkand, and embellished it with a cast of characters to create an oriental fantasy that has maintained its appeal. Christopher Marlowe's play Tamburlane the Great was first performed in London in 1587, three years after the formal opening of the English-Ottoman trade relations when William Harborne sailed for Istanbul as agent of the Levant Company. In 1648 there appeared the play Le Gran Tamerlan et Bejezet by Jean Magnon, and in 1725 Handel's Tamerlano was first performed in London; Vivaldi's version of the story, Bayazid, was written in 1735. Magnon had given Bayazid an intriguing wife and daughter; the Handel and Vivaldi renditions included, as well as Tamerlane and Bayazid and his daughter, a prince of Byzantium and a princess of Trebizond (Trabzon) in a passionate and incredible love story. A cycle of paintings in Schloss Eggenberg, near Graz in Austria, translated the theme to a different medium; this was completed in the 1670s shortly before the Ottoman army attacked the Habsburgs in central Europe.
Marriages of Bayazid I:
* (m. 1372) - Angelina, Princess of Byzantium, whose second husband was Diego González de Contreras, son of Fernán González de Contreras and wife María García de Segovia
* (m. 1381) - Daughter of Süleyman Shah of Germiyan
* Valide Sultan (1403) Devlet Hatun or Devlet Shah Hatun - Daughter of Yakub Shah of Germiyan. Descendant of Mevlana Celaleddin-i Rumi through his son Sultan Veled's daughter Mutahhara Hatun who was an ancestor of Yakub Shah
* Hafsa Hatun - Daughter of Isa Bey of Aydınoğlu
* Sultan Hatun - Daughter of Süleyman Shah of Dulkadir
* Olivera Despina or Mileva - Daughter of Prince Lazar of Serbia
* Maria, Princess of Greece, daughter of János, Count of Hungary, whose second husband was Payo Gómez de Sotomayor
Bayezid I see Bayazid I
Yildirim see Bayazid I
“Lightning” see Bayazid I
“Thunderbolt” see Bayazid I
Bajazet I see Bayazid I
Bayezit I see Bayazid I
Bayazid II
Bayazid II (Bayezid II) (Bajazet II) (Bayezit II) (Beyazit II) (nick-named Hüdavendigâr - from Persian: "Khodāvandgār" - "the God-like One") (December 3, 1447/1448 – May 26, 1512). Oldest son and successor of Mehmed II, ruling as Sultan of the Ottoman Empire from 1481 to 1512. During his reign, Bayazid II consolidated the Ottoman Empire and thwarted a Safavid rebellion before abdicating his throne to his son, Selim I.
Bayazid II was born in December 1447 in Demotika in the Ottoman province of Thrace as the oldest son of Mehmed II (Muhammad II). Bayezid II was born in Demotika Palace (now Didymoteicho) in Thrace as the son of Mehmed II (1451–81) and Valide Sultan Amina Gul-Bahar or Gulbahar Khatun, a Greek Orthodox woman of Noble birth from the village of Douvera, Trabzon, who died in 1492. Bayezid II married Ayşe Hatun, a convert of Greek ethnicity, who was the mother of Selim I.
On the deathbed of his father, Bayazid was appointed the new sultan. However, this appointment was contested by his brother, Cem.
Bayazid’s reign, an uninterrupted succession of wars against Hungary, Poland, Venice, Egypt and Persia, strengthened the power of Ottoman Turks in Europe. His dependence on the Janissaries, however, did much to entrench their political power.
In 1483, Herzegovina was brought under Ottoman control. In 1484, Ottoman control over the Crimea (where the khan had been a vassal under the Ottoman sultan since 1475) was strengthened when fortresses on the river mouths of the Danube and Dniester were seized.
In 1492, Bayazid II sent out the Ottoman navy under the command of Kemal Reis to Spain in order to save the Arabs and Sephardic Jews who were expelled by the Spanish Inquisition. He sent out proclamations throughout the empire that the refugees were to be welcomed. He granted the refugees permission to settle in the Ottoman Empire and become Ottoman citizens. He ridiculed the conduct of Ferdinand II of Aragon and Isabella I of Castile in expelling a class of people so useful to their subjects. "You venture to call Ferdinand a wise ruler," he said to his courtiers — "he who has impoverished his own country and enriched mine!" Bayazid addressed a firman to all the governors of his European provinces, ordering them not only to refrain from repelling the Spanish refugees, but to give them a friendly and welcome reception. He threatened with death all those who treated the Jews harshly or refused them admission into the empire. Moses Capsali, who probably helped to arouse the sultan's friendship for the Jews, was most energetic in his assistance to the exiles. He made a tour of the communities, and was instrumental in imposing a tax upon the rich, to ransom the Jewish victims of the persecutions then prevalent.
The Arabs and Jews of Spain contributed much to the rising power of the Ottoman Empire by introducing new ideas, methods and craftsmanship. The first Gutenberg press in Istanbul (formerly Constantinople) was established by the Sephardic Jews in 1493 (as early as 1483 there had been a Jewish printing establishment in Istanbul). It is reported that under Bayazid's reign, Jews enjoyed a period of cultural flourishing, with the presence of such scholars as Mordecai Comtino, Solomon ben Elijah Sharbiṭ ha-Zahab, Shabbethai ben Malkiel Cohen, and Menahem Tamar.
In 1499, a war against the Venetian strongholds in the Levant and the Balkans began. In 1503, the war against Venice came to an end with Ottoman conquests in today’s Greece.
In 1511, the Kizilbash people, living inside the Ottoman Empire became adherents of Shah Isma‘il of the Safavids, and rose in rebellion against the sultan. Later that year, a dispute over the succession of Bayazid broke out between Bayazid’s sons, Selim and Ahmed. In order to strengthen their positions, the two sons began making alliances with the enemies of the empire.
In April 1512, Bayazid, facing the disruption of the empire from the dispute between this sons, decided to abdicate in favor of Selim (1470-1520) who would reign as Selim I.
On May 26, 1512, Bayazid II died in Demotika.
Bayazid II ascended the Ottoman throne in 1481. Like his father, Bayazid II was a patron of western and eastern culture and unlike many other Sultans, worked hard to ensure a smooth running of domestic politics, which earned him the epithet of "the Just".
Throughout his reign, Bayazid II engaged in numerous campaigns to conquer the Venetian-held despotate of Morea, accurately defining this region as the key to future Ottoman naval power in the Eastern Mediterranean. The last of these wars ended in 1501 with Bayazid II in control of the main citadels of Mistra and Monemvasia. Bayazid is also responsible for certain self-inflicted intellectual wounds in Islamic civilization, such as the outlawing of all printing in Arabic and Turkic, a ban lasting in the Islamic world until 1729.
Rebellions in the east, such as that of the Kizil Bash, plagued much of Bayazid II's reign and were often backed by the Shah of Persia, Ismail, who was eager to promote Shi'ism to undermine the authority of the Ottoman state. Ottoman authority in Anatolia was indeed seriously threatened during this period, and at one point Bayazid II's grand vizier, Ali Pasha, was killed in battle against rebels.
Bayazid II represented one of the first sultans who attempted to turn back the clock. During his reign, Bayazid’s Ottoman Empire became more xenophobic towards European administration, technology and culture. Where earlier sultans would have selected the apparently best solution whether it be European or Islamic, Bayazid focused mainly on Islamic culture and religion. For Bayazid, this involved strengthening the waqfs (Muslim institutions) and removing many European elements from the court.
Bayazid was described by the Venetian ambassador as “very melancholic, superstitious and stubborn.” He was pious and put much emphasis on building Muslim structures, mosques, colleges, hospitals and bridges. However, he was also a friend of general sciences and arts, supporting jurists, scholars and poets.
In military terms, Bayazid’s regime was one where the Ottoman territory was consolidated in the European lands, but where the borders with the Asian neighbors (especially the Mamelukes and the rising Safavids) remained as unresolved as before. The empire had to wait for later sultans to bring conquest and stability in the east.
A patron of learning and lover of splendor, Bayazid built several magnificent mosques in Adrianople (now Edirne, Turkey) and Istanbul. The Mosque of Bayazid, completed in 1505 in Istanbul is considered one of the finest examples of Ottoman architecture.
Bayezid II see Bayazid II
Bajazet II see Bayazid II
Hudavendigar see Bayazid II
Khodavandgar see Bayazid II
"The God-like One" see Bayazid II
"The Just" see Bayazid II
Bayazid II (Bayezid II) (Bajazet II) (Bayezit II) (Beyazit II) (nick-named Hüdavendigâr - from Persian: "Khodāvandgār" - "the God-like One") (December 3, 1447/1448 – May 26, 1512). Oldest son and successor of Mehmed II, ruling as Sultan of the Ottoman Empire from 1481 to 1512. During his reign, Bayazid II consolidated the Ottoman Empire and thwarted a Safavid rebellion before abdicating his throne to his son, Selim I.
Bayazid II was born in December 1447 in Demotika in the Ottoman province of Thrace as the oldest son of Mehmed II (Muhammad II). Bayezid II was born in Demotika Palace (now Didymoteicho) in Thrace as the son of Mehmed II (1451–81) and Valide Sultan Amina Gul-Bahar or Gulbahar Khatun, a Greek Orthodox woman of Noble birth from the village of Douvera, Trabzon, who died in 1492. Bayezid II married Ayşe Hatun, a convert of Greek ethnicity, who was the mother of Selim I.
On the deathbed of his father, Bayazid was appointed the new sultan. However, this appointment was contested by his brother, Cem.
Bayazid’s reign, an uninterrupted succession of wars against Hungary, Poland, Venice, Egypt and Persia, strengthened the power of Ottoman Turks in Europe. His dependence on the Janissaries, however, did much to entrench their political power.
In 1483, Herzegovina was brought under Ottoman control. In 1484, Ottoman control over the Crimea (where the khan had been a vassal under the Ottoman sultan since 1475) was strengthened when fortresses on the river mouths of the Danube and Dniester were seized.
In 1492, Bayazid II sent out the Ottoman navy under the command of Kemal Reis to Spain in order to save the Arabs and Sephardic Jews who were expelled by the Spanish Inquisition. He sent out proclamations throughout the empire that the refugees were to be welcomed. He granted the refugees permission to settle in the Ottoman Empire and become Ottoman citizens. He ridiculed the conduct of Ferdinand II of Aragon and Isabella I of Castile in expelling a class of people so useful to their subjects. "You venture to call Ferdinand a wise ruler," he said to his courtiers — "he who has impoverished his own country and enriched mine!" Bayazid addressed a firman to all the governors of his European provinces, ordering them not only to refrain from repelling the Spanish refugees, but to give them a friendly and welcome reception. He threatened with death all those who treated the Jews harshly or refused them admission into the empire. Moses Capsali, who probably helped to arouse the sultan's friendship for the Jews, was most energetic in his assistance to the exiles. He made a tour of the communities, and was instrumental in imposing a tax upon the rich, to ransom the Jewish victims of the persecutions then prevalent.
The Arabs and Jews of Spain contributed much to the rising power of the Ottoman Empire by introducing new ideas, methods and craftsmanship. The first Gutenberg press in Istanbul (formerly Constantinople) was established by the Sephardic Jews in 1493 (as early as 1483 there had been a Jewish printing establishment in Istanbul). It is reported that under Bayazid's reign, Jews enjoyed a period of cultural flourishing, with the presence of such scholars as Mordecai Comtino, Solomon ben Elijah Sharbiṭ ha-Zahab, Shabbethai ben Malkiel Cohen, and Menahem Tamar.
In 1499, a war against the Venetian strongholds in the Levant and the Balkans began. In 1503, the war against Venice came to an end with Ottoman conquests in today’s Greece.
In 1511, the Kizilbash people, living inside the Ottoman Empire became adherents of Shah Isma‘il of the Safavids, and rose in rebellion against the sultan. Later that year, a dispute over the succession of Bayazid broke out between Bayazid’s sons, Selim and Ahmed. In order to strengthen their positions, the two sons began making alliances with the enemies of the empire.
In April 1512, Bayazid, facing the disruption of the empire from the dispute between this sons, decided to abdicate in favor of Selim (1470-1520) who would reign as Selim I.
On May 26, 1512, Bayazid II died in Demotika.
Bayazid II ascended the Ottoman throne in 1481. Like his father, Bayazid II was a patron of western and eastern culture and unlike many other Sultans, worked hard to ensure a smooth running of domestic politics, which earned him the epithet of "the Just".
Throughout his reign, Bayazid II engaged in numerous campaigns to conquer the Venetian-held despotate of Morea, accurately defining this region as the key to future Ottoman naval power in the Eastern Mediterranean. The last of these wars ended in 1501 with Bayazid II in control of the main citadels of Mistra and Monemvasia. Bayazid is also responsible for certain self-inflicted intellectual wounds in Islamic civilization, such as the outlawing of all printing in Arabic and Turkic, a ban lasting in the Islamic world until 1729.
Rebellions in the east, such as that of the Kizil Bash, plagued much of Bayazid II's reign and were often backed by the Shah of Persia, Ismail, who was eager to promote Shi'ism to undermine the authority of the Ottoman state. Ottoman authority in Anatolia was indeed seriously threatened during this period, and at one point Bayazid II's grand vizier, Ali Pasha, was killed in battle against rebels.
Bayazid II represented one of the first sultans who attempted to turn back the clock. During his reign, Bayazid’s Ottoman Empire became more xenophobic towards European administration, technology and culture. Where earlier sultans would have selected the apparently best solution whether it be European or Islamic, Bayazid focused mainly on Islamic culture and religion. For Bayazid, this involved strengthening the waqfs (Muslim institutions) and removing many European elements from the court.
Bayazid was described by the Venetian ambassador as “very melancholic, superstitious and stubborn.” He was pious and put much emphasis on building Muslim structures, mosques, colleges, hospitals and bridges. However, he was also a friend of general sciences and arts, supporting jurists, scholars and poets.
In military terms, Bayazid’s regime was one where the Ottoman territory was consolidated in the European lands, but where the borders with the Asian neighbors (especially the Mamelukes and the rising Safavids) remained as unresolved as before. The empire had to wait for later sultans to bring conquest and stability in the east.
A patron of learning and lover of splendor, Bayazid built several magnificent mosques in Adrianople (now Edirne, Turkey) and Istanbul. The Mosque of Bayazid, completed in 1505 in Istanbul is considered one of the finest examples of Ottoman architecture.
Bayezid II see Bayazid II
Bajazet II see Bayazid II
Hudavendigar see Bayazid II
Khodavandgar see Bayazid II
"The God-like One" see Bayazid II
"The Just" see Bayazid II
Baydawi
Baydawi (Baidawi) ('Abdallah ibn 'Umar al-Baidawi) (d. c. 1286). Commentator on the Qur’an. His commentary is largely a condensed and amended edition of the famous work of al-Zamakhshari.
Baydawi was born in Fars, where his father was chief judge, in the time of the Atabek ruler Abu Bakr ibn Sa'd (1226-60). He himself became judge in Shiraz, and died in Tabriz about 1286. Many commentaries have been written on Baidawi's work. He was also the author of several theological treatises.
His major work is the commentary on the Qur'an entitled "The Secrets of Revelation and The Secrets of Interpretation" (Asrar ut-tanzil wa Asrar ut-ta'wil). This work is mainly a summary of the great Mu'tazilite commentary (al-Kashshaf) of Zamakhshari with additional notes. Orthodox Muslims consider it the standard commentary. It is not exhaustive in any branch of theological or linguistic knowledge and is not always accurate,
Baidawi see Baydawi
'Abdallah ibn 'Umar al-Baidawi see Baydawi
Baydawi (Baidawi) ('Abdallah ibn 'Umar al-Baidawi) (d. c. 1286). Commentator on the Qur’an. His commentary is largely a condensed and amended edition of the famous work of al-Zamakhshari.
Baydawi was born in Fars, where his father was chief judge, in the time of the Atabek ruler Abu Bakr ibn Sa'd (1226-60). He himself became judge in Shiraz, and died in Tabriz about 1286. Many commentaries have been written on Baidawi's work. He was also the author of several theological treatises.
His major work is the commentary on the Qur'an entitled "The Secrets of Revelation and The Secrets of Interpretation" (Asrar ut-tanzil wa Asrar ut-ta'wil). This work is mainly a summary of the great Mu'tazilite commentary (al-Kashshaf) of Zamakhshari with additional notes. Orthodox Muslims consider it the standard commentary. It is not exhaustive in any branch of theological or linguistic knowledge and is not always accurate,
Baidawi see Baydawi
'Abdallah ibn 'Umar al-Baidawi see Baydawi
Bayero, Ado
Ado Abdullahi Bayero (b. July 25, 1930, Kano, Northern Nigeria – d. June 6, 2014, Kano, Nigeria) was seen as one of Nigeria's most prominent and revered Muslim leaders. He was the son of Abdullahi Bayero son of Muhammad Abbas. Ado Bayero was the 13th Fulani emir since the Fulani War of Usman dan Fodio, when the Fulani took over the Hausa city-states. He was one of the strongest and most powerful emirs in the history of the Hausa land. He was renowned for his abundant wealth, maintained by means of stock market investments and large-scale agricultural entrepreneurship both at home and abroad.
Ado Bayero was the son of Abdullahi Bayero, a former emir, who reigned for 27 years.
Bayero was born to the family of Hajiya Hasiya and Abdullahi Bayero and into the Fulani Sullubawa clan that has presided over the emirate of Kano since 1819. He was the eleventh child of his father and the second of his mother. At the age of seven, he was sent to live with Maikano Zagi.
Bayero started his education in Kano studying Islam, after which he attended Kano Middle School. He graduated from the School of Arabic Studies in 1947. He then worked as a bank clerk for the Bank of British West Africa until 1949, when he joined the Kano Native Authority. He attended Zaria Clerical College in 1952. In 1954, he won a seat to the Northern regional House of Assembly.
He was head of the Kano Native Authority police division from 1957 until 1962, during which he tried to minimize the practice of briefly detaining individuals and political opponents on the orders of powerful individuals in Kano. He then became the Nigerian ambassador to Senegal. During this time he enrolled in a French language class. In 1963, he succeeded Muhammadu Inuwa as Emir of Kano.
Muhammadu Sanusi who was Ado Bayero's half brother ruled after their father from 1953 to 1963. Following his dethronement in 1963, Muhammadu Inuwa ruled only for three months. After Muhammadu's death, Ado Bayero ascended the throne in October 1963. Bayero was the longest-serving emir in Kano's history. Bayero's Palace played host to official visits by many government officials and foreigners.
Bayero became emir during the first republic, at a time when Nigeria was going through rapid social and political changes and regional, sub-regional and ethnic discord was increasing. In his first few years, two pro-Kano political movements gained support among some Kano elites. The Kano People's Party emerged during the reign of Muhammadu Inuwa and supported the deposed Emir Sanusi, but it soon evaporated. The Kano State Movement emerged towards the end of 1965 and favored more economic autonomy for the province.
The death in 1966 of many political agitators from northern Nigeria, and the subsequent establishment of a unitary state, consolidated a united front in the northern region but also resulted in a spate of violence there, including in Kano. Bayero's admirers credit him with bringing calm and stability during this and later crises in Kano.
As emir, Bayero became a patron of Islamic scholarship and embraced Western education as a means to succeed in a modern Nigeria. The constitutional powers of the emir were whittled down by the military regimes between 1966 and 1979. The Native Authority Police and Prisons Department was abolished, the emir's judicial council was supplanted by another body, and local government reforms in 1968, 1972, and 1976 reduced the powers of the emir. During the second republic, he witnessed hostilities from the People's Redemption Party led government of Abubakar Rimi.
In 1981, Governor Abubakar Rimi restricted traditional homage paid by village heads to Ado Bayero and excised some domains from his emirate. In 1984, a travel ban was placed on the emir and his friend Okunade Sijuwade.
In 2002, Bayero led a Kano elders forum in opposing the onshore and offshore abrogation bill.
Ado Bayero was seen as a vocal critic of the Islamist group Boko Haram who strongly opposed their campaign against western education.
On January 19, 2013, Bayero survived an assassination attempt blamed on the Islamist group which left two of his sons injured and his driver and bodyguard dead, among others.
Ado Bayero died on June 6, 2014. He was succeeded by his brother's grandson Muhammadu Sanusi II.
Bayezid
Bayezid. See Bayazid.
Bayezid. See Bayazid.
Bayhaqi
Bayhaqi (Abu’l-Fadl Muhammad Katib Bayhaqi) (in Persian, Dabir) (Abu Bakr Ahmad ibn Husayn al-Bayhaqi) (994-1066). Persian historian. He is the author of a voluminous history of the Ghaznavid dynasty.
Abu Bakr Ahmad ibn Husayn al-Bayhaqi, also known as Imam Al-Bayhaqi, was born 384AH (994) in the small town of Khusraugird near Bayhaq in Khurasan . During his lifetime, he became a famous Sunni hadith expert, following the Shafi'i school in Fiqh.
His full name is Abu Bakr Ahmad Ibn al-Husayn Ibn 'Alee Ibn Moosaa al-Khusrujirdee. He was a scholar of fiqh as well as hadith.
Al-Bayhaqi studied fiqh from Abu al-Fath Nasir ibn al-Husayn ibn Muhammad al-Naysaburi, among others. He also studied hadith from Hakim al-Nishaburi and was his foremost pupil, among others in that subject as well.
Bayhaqi died in 1066 C.C.
Imam Bayhaqi was a prominent author in his time, having authored more than one thousand volumes according to Al-Dhahabi. Among the most well-known books authored by him are:
* Al-Sunan al-Kubra (commonly known as Sunan al-Bayhaqi)
* Ma`arifa al-Sunan wa al-Athar
* Bayan Khata Man Akhta`a `Ala al-Shafi`i (The Exposition of the Error of Those who have Attributed Error to al-Shafi`i)
* Al-Mabsut, a book on Shafi`i Law.
* Al-Asma' wa al-Sifat (The Divine Names and Attributes)
* Al-I`tiqad `ala Madhhab al-Salaf Ahl al-Sunna wa al-Jama`a
* Dala'il al-Nubuwwa (The Signs of Prophethood)
* Shu`ab al-Iman (The branches of faith)
* Al-Da`awat al-Kabir (The Major Book of Supplications)
* Al-Zuhd al-Kabir (The Major Book of Asceticism)
Abu’l-Fadl Muhammad Katib Bayhaqi see Bayhaqi
Dabir see Bayhaqi
Abu Bakr Ahmad ibn Husayn al-Bayhaqi see Bayhaqi
Bayhaqi (Abu’l-Fadl Muhammad Katib Bayhaqi) (in Persian, Dabir) (Abu Bakr Ahmad ibn Husayn al-Bayhaqi) (994-1066). Persian historian. He is the author of a voluminous history of the Ghaznavid dynasty.
Abu Bakr Ahmad ibn Husayn al-Bayhaqi, also known as Imam Al-Bayhaqi, was born 384AH (994) in the small town of Khusraugird near Bayhaq in Khurasan . During his lifetime, he became a famous Sunni hadith expert, following the Shafi'i school in Fiqh.
His full name is Abu Bakr Ahmad Ibn al-Husayn Ibn 'Alee Ibn Moosaa al-Khusrujirdee. He was a scholar of fiqh as well as hadith.
Al-Bayhaqi studied fiqh from Abu al-Fath Nasir ibn al-Husayn ibn Muhammad al-Naysaburi, among others. He also studied hadith from Hakim al-Nishaburi and was his foremost pupil, among others in that subject as well.
Bayhaqi died in 1066 C.C.
Imam Bayhaqi was a prominent author in his time, having authored more than one thousand volumes according to Al-Dhahabi. Among the most well-known books authored by him are:
* Al-Sunan al-Kubra (commonly known as Sunan al-Bayhaqi)
* Ma`arifa al-Sunan wa al-Athar
* Bayan Khata Man Akhta`a `Ala al-Shafi`i (The Exposition of the Error of Those who have Attributed Error to al-Shafi`i)
* Al-Mabsut, a book on Shafi`i Law.
* Al-Asma' wa al-Sifat (The Divine Names and Attributes)
* Al-I`tiqad `ala Madhhab al-Salaf Ahl al-Sunna wa al-Jama`a
* Dala'il al-Nubuwwa (The Signs of Prophethood)
* Shu`ab al-Iman (The branches of faith)
* Al-Da`awat al-Kabir (The Major Book of Supplications)
* Al-Zuhd al-Kabir (The Major Book of Asceticism)
Abu’l-Fadl Muhammad Katib Bayhaqi see Bayhaqi
Dabir see Bayhaqi
Abu Bakr Ahmad ibn Husayn al-Bayhaqi see Bayhaqi
Bayhaqi Sayyids
Bayhaqi Sayyids. Religio-political group active in the political life of early Islamic Kashmir.
Sayyids, Bayhaqi see Bayhaqi Sayyids.
Bayhaqi Sayyids. Religio-political group active in the political life of early Islamic Kashmir.
Sayyids, Bayhaqi see Bayhaqi Sayyids.
Bayhaqi, Zahir al-Din al-
Bayhaqi, Zahir al-Din al- (Zahir al-Din al-Bayhaqi) (1100-1168). Persian author from Sabzawar. Among other works he wrote a history of his native district of Bayhaq.
Zahir al-Din al-Bayhaqi see Bayhaqi, Zahir al-Din al-
Bayhaqi, Zahir al-Din al- (Zahir al-Din al-Bayhaqi) (1100-1168). Persian author from Sabzawar. Among other works he wrote a history of his native district of Bayhaq.
Zahir al-Din al-Bayhaqi see Bayhaqi, Zahir al-Din al-
Bayramiye
Bayramiye (Bayrami) (Bayramiye) (Bayramiyya) (Bayramiyye) (Bayramilik). Turkish Sufi order (tariqah) founded by Hajji Bayram Hacı Bayramı Veli in Ankara around the year 1400. The order spread to the then Ottoman capital Istanbul where there were several tekkes and into the Balkans (especially Rumelia, Bosnia, Macedonia and Greece). The order also spread into Egypt where a tekke was found in the capital, Cairo.
Its eponym, Haci Bayram Veli, was born near Ankara around the middle of the fourteenth century. In conformity with a pattern typical in Sufism, he abandoned a successful career as a teacher of the law to become a disciple of Hamiduddin Veli Aksarayi, remaining with him for at least three years until his death in 1415. Haci Bayram thereupon returned to Ankara and began, with great success, to propagate the order that became known after him. Either because of the size of his following or because of his master’s links to the Safavid order in Ardabil, which was then in the process of transition to Shiism, Haci Bayram Veli was summoned to the Ottoman court in Edirne for interrogation by Murad I. He favorably impressed the sovereign, who not only permitted him to return to Ankara but also provided for the establishment of a Bayrami hospice in Edirne. By the time of Haci Bayram Veli’s death in 1429, the order had spread to Gelibolu, Karaman, Beypazari, Balikesir, Bursa, Larende, Bolu, Iskilip, Kutahya, and Goynuk.
The central hospice of the Bayramiye remained that established in Ankara by Haci Bayram Veli himself, and its administration became vested in his descendants. Nonetheless, the most important of his successors was Aksemsettin of Goynuk, a Syrian who had joined his following in 1426. Although Aksemsettin gained the favor of Sultan Mehmed the Conqueror by participating in the conquest of Istanbul in 1453, he chose not to settle in the new capital, remaining in Goynuk until his death in 1457. Aksemsettin had a number of successors, the most influential of whom were Ibrahim Tennuri (because of whose prominence one branch of the order became known as Bayramiye-Tennuriye) and Samli Hamza, active in the region of Adana. The line of Tennuri continued for a least three generations, but it was eclipsed in the seventeenth century by the Himmetiye, founded by Himmet Efendi, a descendant by initiation of Samli Hamza. The Tennuriye and the Himmetiye were classified together as Bayramiye-Semsiye because of their shared descent from Aksemsettin.
In radical opposition to both stood the Bayramiye-Melamiye, going back to a certain Omer Dede Bicakci, who had disputed Aksemsettin’s succession to Haci Bayram Veli. The Bayramiye-Melamiye rejected, for the most part, all forms of dhikr (invocation of the divine name), the wearing of distinctive garb, and most of the other external appurtenances of Sufism; this line may be thought of as perpetuating antinomian tendencies that had been suppressed in the first Bayrami congregation. Its adherents followed a cult of devotion to the Twelve Imams of Shiism and cultivated an extreme interpretation of the doctrine of the unity of being (wahdat al-wujud). The combination of these characteristics earned execution for several prominent representatives of the Bayramiye-Melamiye. The two varieties of the Semsiye were largely restricted to Anatolia (particularly its western regions), but the Bayramiye-Melamiye became widespread in the Balkans, especially in Bosnia, where its best known figure, Seyh Hamza Bali (executed in Istanbul in 1573) originated a branch of the order known as the Hamzevi.
Bayramis of the two Semsi lines also adhered to wahdat al-wujud, although in more circumspect fashion, and this may well have furnished the basis for an unspoken rapprochement with the Bayramiye-Melamiye during the nineteenth century. The authority of two Istanbul shaykhs, Hafiz Seyyid Ali Efendi (d. 1838) and Ibrahim Efendi (d. 1898), was accepted by all existing branches of the Bayramiye. Despite this reunification, the order failed to produce any leader of significance in early modern times, with the possible exception of Seyyid Abdulkadir Belhi (d. 1921), an immigrant to Istanbul from Balkh in Afghanistan, who combined a Hamzevi affiliation with an inherited loyalty to the Naqshbandiyah.
In 1840, the Bayramiye had only nine hospices in Istanbul, far fewer than several other Sufi orders. By 1889, the number had sunk to four. These appear still to have been functioning when in 1925 the Turkish Republic banned all the Sufi orders. By that time, the Bayramiye existed outside Istanbul only in Izmit, Kastamonu, and Ankara, where the central hospice was presided over by Semseddin Bayramoglu (d. 1945), a descendant of Haci Bayram Veli in the twenty-seventh generation. Unlike other Sufi groups, the Bayramiye was unable to survive the official proscription of the orders and the closure of its hospices. Although the subterranean cells used for retreat at the shrine of Haci Bayram Veli in Ankara are still frequented, it is primarily Naqshbandis who make use of them.
There are traces of the Bayramiye in the twentieth-century Balkans. They were one of the orders represented in the Savez Islamskih Derviskih Redova Alijje u SFRJ, a federation of the Sufi orders existing in Yugoslavia, established at Prizren in Kosovo in 1974. A Hamzevi hospice (led in 1986 by Abdulkadir Orlovic) survived through many generations in Zvornik, northeastern Bosnia, until the pillage of that city by Serbian forces in the spring of 1992.
Although the order today is almost nonexistent, its influence can be seen in Aziz Mahmud Hudayi founder of the Jelveti order and the prolific writer and Muslim saint Ismail Hakki Bursevi.
Bayrami see Bayramiye
Bayramiye see Bayramiye
Bayramiyya see Bayramiye
Bayramiyye see Bayramiye
Bayramilik see Bayramiye
Bayramiye (Bayrami) (Bayramiye) (Bayramiyya) (Bayramiyye) (Bayramilik). Turkish Sufi order (tariqah) founded by Hajji Bayram Hacı Bayramı Veli in Ankara around the year 1400. The order spread to the then Ottoman capital Istanbul where there were several tekkes and into the Balkans (especially Rumelia, Bosnia, Macedonia and Greece). The order also spread into Egypt where a tekke was found in the capital, Cairo.
Its eponym, Haci Bayram Veli, was born near Ankara around the middle of the fourteenth century. In conformity with a pattern typical in Sufism, he abandoned a successful career as a teacher of the law to become a disciple of Hamiduddin Veli Aksarayi, remaining with him for at least three years until his death in 1415. Haci Bayram thereupon returned to Ankara and began, with great success, to propagate the order that became known after him. Either because of the size of his following or because of his master’s links to the Safavid order in Ardabil, which was then in the process of transition to Shiism, Haci Bayram Veli was summoned to the Ottoman court in Edirne for interrogation by Murad I. He favorably impressed the sovereign, who not only permitted him to return to Ankara but also provided for the establishment of a Bayrami hospice in Edirne. By the time of Haci Bayram Veli’s death in 1429, the order had spread to Gelibolu, Karaman, Beypazari, Balikesir, Bursa, Larende, Bolu, Iskilip, Kutahya, and Goynuk.
The central hospice of the Bayramiye remained that established in Ankara by Haci Bayram Veli himself, and its administration became vested in his descendants. Nonetheless, the most important of his successors was Aksemsettin of Goynuk, a Syrian who had joined his following in 1426. Although Aksemsettin gained the favor of Sultan Mehmed the Conqueror by participating in the conquest of Istanbul in 1453, he chose not to settle in the new capital, remaining in Goynuk until his death in 1457. Aksemsettin had a number of successors, the most influential of whom were Ibrahim Tennuri (because of whose prominence one branch of the order became known as Bayramiye-Tennuriye) and Samli Hamza, active in the region of Adana. The line of Tennuri continued for a least three generations, but it was eclipsed in the seventeenth century by the Himmetiye, founded by Himmet Efendi, a descendant by initiation of Samli Hamza. The Tennuriye and the Himmetiye were classified together as Bayramiye-Semsiye because of their shared descent from Aksemsettin.
In radical opposition to both stood the Bayramiye-Melamiye, going back to a certain Omer Dede Bicakci, who had disputed Aksemsettin’s succession to Haci Bayram Veli. The Bayramiye-Melamiye rejected, for the most part, all forms of dhikr (invocation of the divine name), the wearing of distinctive garb, and most of the other external appurtenances of Sufism; this line may be thought of as perpetuating antinomian tendencies that had been suppressed in the first Bayrami congregation. Its adherents followed a cult of devotion to the Twelve Imams of Shiism and cultivated an extreme interpretation of the doctrine of the unity of being (wahdat al-wujud). The combination of these characteristics earned execution for several prominent representatives of the Bayramiye-Melamiye. The two varieties of the Semsiye were largely restricted to Anatolia (particularly its western regions), but the Bayramiye-Melamiye became widespread in the Balkans, especially in Bosnia, where its best known figure, Seyh Hamza Bali (executed in Istanbul in 1573) originated a branch of the order known as the Hamzevi.
Bayramis of the two Semsi lines also adhered to wahdat al-wujud, although in more circumspect fashion, and this may well have furnished the basis for an unspoken rapprochement with the Bayramiye-Melamiye during the nineteenth century. The authority of two Istanbul shaykhs, Hafiz Seyyid Ali Efendi (d. 1838) and Ibrahim Efendi (d. 1898), was accepted by all existing branches of the Bayramiye. Despite this reunification, the order failed to produce any leader of significance in early modern times, with the possible exception of Seyyid Abdulkadir Belhi (d. 1921), an immigrant to Istanbul from Balkh in Afghanistan, who combined a Hamzevi affiliation with an inherited loyalty to the Naqshbandiyah.
In 1840, the Bayramiye had only nine hospices in Istanbul, far fewer than several other Sufi orders. By 1889, the number had sunk to four. These appear still to have been functioning when in 1925 the Turkish Republic banned all the Sufi orders. By that time, the Bayramiye existed outside Istanbul only in Izmit, Kastamonu, and Ankara, where the central hospice was presided over by Semseddin Bayramoglu (d. 1945), a descendant of Haci Bayram Veli in the twenty-seventh generation. Unlike other Sufi groups, the Bayramiye was unable to survive the official proscription of the orders and the closure of its hospices. Although the subterranean cells used for retreat at the shrine of Haci Bayram Veli in Ankara are still frequented, it is primarily Naqshbandis who make use of them.
There are traces of the Bayramiye in the twentieth-century Balkans. They were one of the orders represented in the Savez Islamskih Derviskih Redova Alijje u SFRJ, a federation of the Sufi orders existing in Yugoslavia, established at Prizren in Kosovo in 1974. A Hamzevi hospice (led in 1986 by Abdulkadir Orlovic) survived through many generations in Zvornik, northeastern Bosnia, until the pillage of that city by Serbian forces in the spring of 1992.
Although the order today is almost nonexistent, its influence can be seen in Aziz Mahmud Hudayi founder of the Jelveti order and the prolific writer and Muslim saint Ismail Hakki Bursevi.
Bayrami see Bayramiye
Bayramiye see Bayramiye
Bayramiyya see Bayramiye
Bayramiyye see Bayramiye
Bayramilik see Bayramiye
Bazargan
Bazargan (Mehdi Bazargan) (Mahdi Bazargan) (September, 1907 - January 20, 1995). First prime minister after Iran’s Islamic revolution in 1979. As a young man, Bazargan studied engineering in Paris, and although he maintained a strong commitment to Islam, he attempted to ally it with technological progress. He returned to Iran in 1936 and remained active in Islamic causes, while also becoming closely involved with Mohammed Mossadegh and the National Front. Under Mossadegh, Bazargan managed Iranian oil policy and later founded the Freedom of Iran movement. As a consistent critic of the Shah, Bazargan became heavily involved in the Islamic Revolution. In 1977, he founded the Iranian Committee for the Defense of Liberty and Human Rights. He was later arrested for his political activities but was soon released. Late in 1978, Bazargan flew to Paris to meet with Ayatollah Khomeini and to negotiate a policy of opposition to the government of the Shah. On February 11, 1979, after Khomeini’s return to Iran and the subsequent revolution, Bazargan was named prime minister. Soon afterward, he referred to his role in the new government as “like that of a knife without a blade,” and in mid-November 1979 he resigned. After resigning, Bazargan continued to live in Tehran and remained a member of the Majlis -- the Iranian Parliament.
Mehdi Bazargan was a prominent Iranian scholar, academic, long-time pro-democracy activist and head of Iran's interim government, making him Iran's first prime minister after the Iranian Revolution of 1979. He was the head of the first engineering department of Tehran University. A well respected religious intellectual, known for his honesty and expertise in the Islamic and secular sciences, he is credited with being one of the founders of the contemporary Islamic intellectual movement in Iran.
Born to an Iranian Azeri family in Bazargan, West Azerbaijan. Bazargan grew up in Tehran. His father, Hajj 'Abbasqoli Tabrizi (d.1954) was a self-made merchant and a devout religious activist who was the head of the Azarbaijani mosque and community in Tehran.
Bazargan was educated in thermodynamics and engineering at the École Centrale des Arts et Manufactures in Paris. After his graduation, Bazargan voluntarily joined the French army and fought against Nazi Germany. After Bazargan came back from France, he became the head of the first engineering department of Tehran University in the late 1940s. In 1951, under the leadership of Mossadegh, the Iranian parliament nationalized the Iranian oil industry (National Iranian Oil Company) and removed it from British control. Mr. Bazargan served as the first Iranian head of National Iranian Oil Company under the leadership of Prime Minister Mossadegh.
After the fall of the Mossadegh government, Bazargan co-founded the Liberation Movement of Iran, a party similar in program to Mossadegh's National Front. Although he accepted the Shah as the legitimate head of state, he was jailed several times by Shah Mohammed Reza Pahlavi for political reasons.
On February 5, 1979, after the revolution forced the Shah to leave Iran, Bazargan was appointed prime minister of Iran by the Ayatollah Khomeini. He was seen as one of the democratic and liberal figureheads of the revolution who came into conflict with the more radical religious leaders - including the leader of revolution Ayatollah Khomeini - as the revolution progressed. Although pious, Bazargan initially disputed the name Islamic Republic, wanting an Islamic Democratic Republic. He had also been a supporter of the original (non-theocratic) revolutionary draft constitution, and opposed the Assembly of Experts for Constitution and the constitution they wrote that was eventually adopted as Iran's constitution.
Bazargan resigned along with his cabinet on November 4 following the United States Embassy takeover and hostage-taking. His resignation was considered a protest against the hostage-taking and a recognition of his government's inability to free the hostages, but it was also clear that his hopes for liberal democracy and an accommodation with the West would not prevail.
Bazargan continued in Iranian politics as a member of the first Parliament (Majlis) of the newly formed Islamic Republic. He openly opposed Iran's cultural revolution and continued to advocate civil rule and democracy. In November 1982 he expressed his frustration with the direction the Islamic Revolution had taken in an open letter to the then speaker of parliament Akbar Hashemi Rafsanjani.
In 1985, the Council of Guardians denied Bazargan's petition to run for president. He died of a heart attack on January 20, 1995 while travelling from Tehran to Zurich, Switzerland.
Bazargan is considered to be a respected figure within the ranks of modern Muslim thinkers, well known as a representative of liberal-democratic Islamic thought and a thinker who emphasized the necessity of constitutional and democratic policies. He opposed the continuation of Iran-Iraq war and the involvement of clerics in all aspects of politics, economy and society. Consequently, he faced harassment from militants and young revolutionaries within Iran.
Mehdi Bazargan see Bazargan
Mahdi Bazargan see Bazargan
Bazargan (Mehdi Bazargan) (Mahdi Bazargan) (September, 1907 - January 20, 1995). First prime minister after Iran’s Islamic revolution in 1979. As a young man, Bazargan studied engineering in Paris, and although he maintained a strong commitment to Islam, he attempted to ally it with technological progress. He returned to Iran in 1936 and remained active in Islamic causes, while also becoming closely involved with Mohammed Mossadegh and the National Front. Under Mossadegh, Bazargan managed Iranian oil policy and later founded the Freedom of Iran movement. As a consistent critic of the Shah, Bazargan became heavily involved in the Islamic Revolution. In 1977, he founded the Iranian Committee for the Defense of Liberty and Human Rights. He was later arrested for his political activities but was soon released. Late in 1978, Bazargan flew to Paris to meet with Ayatollah Khomeini and to negotiate a policy of opposition to the government of the Shah. On February 11, 1979, after Khomeini’s return to Iran and the subsequent revolution, Bazargan was named prime minister. Soon afterward, he referred to his role in the new government as “like that of a knife without a blade,” and in mid-November 1979 he resigned. After resigning, Bazargan continued to live in Tehran and remained a member of the Majlis -- the Iranian Parliament.
Mehdi Bazargan was a prominent Iranian scholar, academic, long-time pro-democracy activist and head of Iran's interim government, making him Iran's first prime minister after the Iranian Revolution of 1979. He was the head of the first engineering department of Tehran University. A well respected religious intellectual, known for his honesty and expertise in the Islamic and secular sciences, he is credited with being one of the founders of the contemporary Islamic intellectual movement in Iran.
Born to an Iranian Azeri family in Bazargan, West Azerbaijan. Bazargan grew up in Tehran. His father, Hajj 'Abbasqoli Tabrizi (d.1954) was a self-made merchant and a devout religious activist who was the head of the Azarbaijani mosque and community in Tehran.
Bazargan was educated in thermodynamics and engineering at the École Centrale des Arts et Manufactures in Paris. After his graduation, Bazargan voluntarily joined the French army and fought against Nazi Germany. After Bazargan came back from France, he became the head of the first engineering department of Tehran University in the late 1940s. In 1951, under the leadership of Mossadegh, the Iranian parliament nationalized the Iranian oil industry (National Iranian Oil Company) and removed it from British control. Mr. Bazargan served as the first Iranian head of National Iranian Oil Company under the leadership of Prime Minister Mossadegh.
After the fall of the Mossadegh government, Bazargan co-founded the Liberation Movement of Iran, a party similar in program to Mossadegh's National Front. Although he accepted the Shah as the legitimate head of state, he was jailed several times by Shah Mohammed Reza Pahlavi for political reasons.
On February 5, 1979, after the revolution forced the Shah to leave Iran, Bazargan was appointed prime minister of Iran by the Ayatollah Khomeini. He was seen as one of the democratic and liberal figureheads of the revolution who came into conflict with the more radical religious leaders - including the leader of revolution Ayatollah Khomeini - as the revolution progressed. Although pious, Bazargan initially disputed the name Islamic Republic, wanting an Islamic Democratic Republic. He had also been a supporter of the original (non-theocratic) revolutionary draft constitution, and opposed the Assembly of Experts for Constitution and the constitution they wrote that was eventually adopted as Iran's constitution.
Bazargan resigned along with his cabinet on November 4 following the United States Embassy takeover and hostage-taking. His resignation was considered a protest against the hostage-taking and a recognition of his government's inability to free the hostages, but it was also clear that his hopes for liberal democracy and an accommodation with the West would not prevail.
Bazargan continued in Iranian politics as a member of the first Parliament (Majlis) of the newly formed Islamic Republic. He openly opposed Iran's cultural revolution and continued to advocate civil rule and democracy. In November 1982 he expressed his frustration with the direction the Islamic Revolution had taken in an open letter to the then speaker of parliament Akbar Hashemi Rafsanjani.
In 1985, the Council of Guardians denied Bazargan's petition to run for president. He died of a heart attack on January 20, 1995 while travelling from Tehran to Zurich, Switzerland.
Bazargan is considered to be a respected figure within the ranks of modern Muslim thinkers, well known as a representative of liberal-democratic Islamic thought and a thinker who emphasized the necessity of constitutional and democratic policies. He opposed the continuation of Iran-Iraq war and the involvement of clerics in all aspects of politics, economy and society. Consequently, he faced harassment from militants and young revolutionaries within Iran.
Mehdi Bazargan see Bazargan
Mahdi Bazargan see Bazargan
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