Ibn Baṭṭūṭa, Travels, p. 419; idem, Riḥla, p. 302.

Ibn Baṭṭūṭa, Travels, p. 419; idem, Riḥla, p. 302.)| false
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Howard Crane, “Notes on Saldjuq Architectural Patronage in Thirteenth Century Anatolia,” Journal of the Social and Economic History of the Orient 26 (1993), pp. 1-57; Aynur Durukan, “Anadolu Selçuklu Dönemi Kaynakları Çerçevesinde Baniler,” Sanat Tarihi Defterleri 5 (2001), pp. 43-132; Wolper, Cities and Saints; Redford, Landscape and the State.

Howard Crane, “Notes on Saldjuq Architectural Patronage in Thirteenth Century Anatolia,” Journal of the Social and Economic History of the Orient 26 (1993), pp. 1-57; Aynur Durukan, “Anadolu Selçuklu Dönemi Kaynakları Çerçevesinde Baniler,” Sanat Tarihi Defterleri 5 (2001), pp. 43-132; Wolper, Cities and Saints; Redford, Landscape and the State.)| false
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Osman Turan, “Celaleddin Karatay, Vakıfları ve Vakfiyeleri,” Belleten 12 (1948), pp. 17-171. For the architecture, see Erdmann, vol. 1, pp. 117-25; Doğan Kuban et al., Selçuklu Çağında Anadolu Sanatı (Istanbul, 2001), pp. 244-9.

Osman Turan, “Celaleddin Karatay, Vakıfları ve Vakfiyeleri,” Belleten 12 (1948), pp. 17-171. For the architecture, see Erdmann, vol. 1, pp. 117-25; Doğan Kuban et al., Selçuklu Çağında Anadolu Sanatı (Istanbul, 2001), pp. 244-9.)| false
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Turan, “Selçuk Kervansarayları,” pp. 481-2.

Turan, “Selçuk Kervansarayları,” pp. 481-2.)| false
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Doris Behrens-Abouseif, “Change in Function and Form of Mamluk Religious Institutions,” Annales Islamologiques 21 (1985), pp. 73-93.

Doris Behrens-Abouseif, “Change in Function and Form of Mamluk Religious Institutions,” Annales Islamologiques 21 (1985), pp. 73-93.)| false
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Aflākī, pp. 86-7; 387.

Ibid., p. 202.

Ibid., pp. 498-500.

Sadi Bayram and Ahmet Hamdi Karabacak, “Sahib Ata Fahr’üd-din Ali’nin Konya İmaret ve Sivas Gök Medrese Vakfiyeleri,” Vakıflar Dergisi 13 (1981), pp. 31-70.

Sadi Bayram and Ahmet Hamdi Karabacak, “Sahib Ata Fahr’üd-din Ali’nin Konya İmaret ve Sivas Gök Medrese Vakfiyeleri,” Vakıflar Dergisi 13 (1981), pp. 31-70.)| false
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Kuran, Anadolu Medreseleri, pp. 79-82; Sözen, Anadolu Medreseleri, pp. 22-8; İbrahim Hakkı Konyalı, Nasreddin Hocanın Şehri Akşehir (Istanbul, 1945), pp. 279-95; Yekta Demiralp, Akşehir ve Köylerindeki Türk Anıtları (Ankara, 1996), pp. 57-64.

Kuran, Anadolu Medreseleri, pp. 79-82; Sözen, Anadolu Medreseleri, pp. 22-8; İbrahim Hakkı Konyalı, Nasreddin Hocanın Şehri Akşehir (Istanbul, 1945), pp. 279-95; Yekta Demiralp, Akşehir ve Köylerindeki Türk Anıtları (Ankara, 1996), pp. 57-64.)| false
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Scott Redford, “The Alaeddin Mosque in Konya Reconsidered,” Artibus Asiae 51 (1991), pp. 54-74; Neslihan Asutay-Effenberger, “Konya Alaeddin Camisi Yapım Evreleri Üzerine Düşünceler,” Middle East Technical University Journal of the Faculty of Architecture 23 (2006), pp. 113-122. These two articles offer somewhat different accounts of the mosque’s phases of expansion.

Scott Redford, “The Alaeddin Mosque in Konya Reconsidered,” Artibus Asiae 51 (1991), pp. 54-74; Neslihan Asutay-Effenberger, “Konya Alaeddin Camisi Yapım Evreleri Üzerine Düşünceler,” Middle East Technical University Journal of the Faculty of Architecture 23 (2006), pp. 113-122. These two articles offer somewhat different accounts of the mosque’s phases of expansion.)| false
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Aptullah Kuran, “Karamanlı Medreseleri,” Vakıflar Dergisi 8 (1969), pp. 209-23.

Aptullah Kuran, “Karamanlı Medreseleri,” Vakıflar Dergisi 8 (1969), pp. 209-23.)| false
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Ibn Baṭṭūṭa, Travels, p. 449; idem, Riḥla, p. 321.

Ibn Baṭṭūṭa, Travels, p. 449; idem, Riḥla, p. 321.)| false
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Gölpınarlı, “İslam ve Türk İllerinde Fütüvvet Teşkilatı ve Kaynakları,” pp. 39-40; 88-91; 269; 303.

Gölpınarlı, “İslam ve Türk İllerinde Fütüvvet Teşkilatı ve Kaynakları,” pp. 39-40; 88-91; 269; 303.)| false
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Lloyd Ridgeon, “Javanmardi: Origins and Development until the 13th Century and Its Connection to Sufism,” in Sufism: Critical Concepts in Islamic Studies, vol. 3, ed. Lloyd Ridgeon (Milton Park and New York), p. 192.

Lloyd Ridgeon, “Javanmardi: Origins and Development until the 13th Century and Its Connection to Sufism,” in Sufism: Critical Concepts in Islamic Studies, vol. 3, ed. Lloyd Ridgeon (Milton Park and New York), p. 192.)| false
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For the full text, see Ridgeon, Javanmardi, p. 58.

For the full text, see Ridgeon, Javanmardi, p. 58.)| false
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Ahmet Yaşar Ocak, “Zaviyeler (Dini, Sosyal ve Kültürel Tarih Açısından Bir Deneme),” Vakıflar Dergisi 12 (1978), pp. 247-69; idem and S. Faruki [Faroqhi], “Zaviye,” İslam Ansiklopedisi, vol. 13 (Istanbul, 1986), pp. 468-76; S. Blair, “Zāwiya,” Encyclopaedia of Islam, 2nd ed., vol. 11 (Leiden, 2002), pp. 466-7; J. Chabbi, “Ribāṭ,” Encyclopaedia of Islam, 2nd ed., vol. 8 (Leiden, 1995), pp. 493-506; idem, “La fonction du Ribat à Bagdad du Ve siècle au début du VIIe siècle,” Revue des Études Islamiques 42 (1974), pp. 101-21; idem, “Khānḳāh,” Encyclopaedia of Islam, 2nd ed., vol. 4 (Leiden, 1978), pp. 1025-6; Süleyman Uludağ and Baha Tanman, “Hankah,” Türkiye Diyanet Vakfı İslam Ansiklopedisi, vol. 16 (Istanbul, 1997), pp. 42-6. For a study of the development of the urban and Sufi context of Anatolian lodges, see Wolper, Cities and Saints. For the lodges of so-called colonizer shaykhs and bābās, see Ömer Lütfi Barkan, “İstila Devirlerinin Kolonizatör Türk Dervişleri ve Zaviyeler,” Vakıflar Dergisi 2 (1942), pp. 279-365 and Ahmet Yaşar Ocak, “Emirci Sultan ve Zaviyesi,” Tarih Enstitüsü Dergisi 9 (1978), pp. 130-208. For a discussion of the blurring of lines between various religious and professional groups with regard to the lodge, see Wolper, Cities and Saints, pp. 74-8. For the development of the lodge into a manifestly multifunctional building in the early Ottoman period (to be discussed in the next section), see Semavi Eyice, “İlk Osmanlı Devrinin Dini-İçtimai Bir Müessesesi: Zaviyeler ve Zaviyeli-Camiler,” İktisat Fakültesi Mecmuası (Istanbul University) 23 (1963), pp. 1-80 and Sedat Emir, Erken Osmanlı Mimarlığında Çok-İşlevli Yapılar: Kentsel Kolonizasyon Yapıları Olarak Zaviyeler, 2 vols. (Izmir, 1994).

Ahmet Yaşar Ocak, “Zaviyeler (Dini, Sosyal ve Kültürel Tarih Açısından Bir Deneme),” Vakıflar Dergisi 12 (1978), pp. 247-69; idem and S. Faruki [Faroqhi], “Zaviye,” İslam Ansiklopedisi, vol. 13 (Istanbul, 1986), pp. 468-76; S. Blair, “Zāwiya,” Encyclopaedia of Islam, 2nd ed., vol. 11 (Leiden, 2002), pp. 466-7; J. Chabbi, “Ribāṭ,” Encyclopaedia of Islam, 2nd ed., vol. 8 (Leiden, 1995), pp. 493-506; idem, “La fonction du Ribat à Bagdad du V^e siècle au début du VII^e siècle,” Revue des Études Islamiques 42 (1974), pp. 101-21; idem, “Khānḳāh,” Encyclopaedia of Islam, 2nd ed., vol. 4 (Leiden, 1978), pp. 1025-6; Süleyman Uludağ and Baha Tanman, “Hankah,” Türkiye Diyanet Vakfı İslam Ansiklopedisi, vol. 16 (Istanbul, 1997), pp. 42-6. For a study of the development of the urban and Sufi context of Anatolian lodges, see Wolper, Cities and Saints. For the lodges of so-called colonizer shaykhs and bābās, see Ömer Lütfi Barkan, “İstila Devirlerinin Kolonizatör Türk Dervişleri ve Zaviyeler,” Vakıflar Dergisi 2 (1942), pp. 279-365 and Ahmet Yaşar Ocak, “Emirci Sultan ve Zaviyesi,” Tarih Enstitüsü Dergisi 9 (1978), pp. 130-208. For a discussion of the blurring of lines between various religious and professional groups with regard to the lodge, see Wolper, Cities and Saints, pp. 74-8. For the development of the lodge into a manifestly multifunctional building in the early Ottoman period (to be discussed in the next section), see Semavi Eyice, “İlk Osmanlı Devrinin Dini-İçtimai Bir Müessesesi: Zaviyeler ve Zaviyeli-Camiler,” İktisat Fakültesi Mecmuası (Istanbul University) 23 (1963), pp. 1-80 and Sedat Emir, Erken Osmanlı Mimarlığında Çok-İşlevli Yapılar: Kentsel Kolonizasyon Yapıları Olarak Zaviyeler, 2 vols. (Izmir, 1994).)| false
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Ibn Baṭṭūṭa, Travels, pp. 419-20; idem, Riḥla, p. 302.

Ibn Baṭṭūṭa, Travels, pp. 419-20; idem, Riḥla, p. 302.)| false
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Ibn Baṭṭūṭa, Travels, pp. 426-7; idem, Riḥla, pp. 305-6.

Ibn Baṭṭūṭa, Travels, pp. 426-7; idem, Riḥla, pp. 305-6.)| false
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Idem, Travels, pp. 450-1; idem, Riḥla, pp. 321-2. Shams al-Dīn was the brother of Shaykh Ede Bali, an important mystical figure who was a close associate of the first two Ottoman rulers, Osmān and Orkhān; Franz Taeschner, “War Murad I. Grossmeister oder Mitgleid des Achibundes?” Oriens 6 (1953), p. 23.

Idem, Travels, pp. 450-1; idem, Riḥla, pp. 321-2. Shams al-Dīn was the brother of Shaykh Ede Bali, an important mystical figure who was a close associate of the first two Ottoman rulers, Osmān and Orkhān; Franz Taeschner, “War Murad I. Grossmeister oder Mitgleid des Achibundes?” Oriens 6 (1953), p. 23.)| false
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Gölpınarlı, “İslam ve Türk İllerinde Fütüvvet Teşkilatı ve Kaynakları,” pp. 220-5.

Gölpınarlı, “İslam ve Türk İllerinde Fütüvvet Teşkilatı ve Kaynakları,” pp. 220-5.)| false
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Ibid., pp. 250-1.

Ibid., p. 251.

Ibid., p. 249.

Ibid., pp. 255-60.

Ibn Baṭṭūṭa, Travels, pp. 420-1; idem, Riḥla, pp. 302-3.

Ibn Baṭṭūṭa, Travels, pp. 420-1; idem, Riḥla, pp. 302-3.)| false
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Gölpınarlı, “İslam ve Türk İllerinde Fütüvvet Teşkilatı ve Kaynakları,” p. 339; Franz Taeschner and Wilhelm Schumacher, Der anatolische Dichter Nasiri, pp. 70-2; Persian text, lines 577-589. Interestingly, Nāṣirī refers to the lodge as āsitāna, a word more common in Ottoman usage.

Gölpınarlı, “İslam ve Türk İllerinde Fütüvvet Teşkilatı ve Kaynakları,” p. 339; Franz Taeschner and Wilhelm Schumacher, Der anatolische Dichter Nasiri, pp. 70-2; Persian text, lines 577-589. Interestingly, Nāṣirī refers to the lodge as āsitāna, a word more common in Ottoman usage.)| false
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Gölpınarlı, p. 339; Taeschner, line 579.

Semavi Eyice, “Çorumʾun Mecidözüʾnde Aşık Paşa-Oğlu Elvan Çelebi Zaviyesi,” Türkiyat Mecmuası 15 (1969), pp. 211-44; Ethel Sara Wolper, “Khidr, Elwan Çelebi and the Conversion of Sacred Sanctuaries in Anatolia,” Muslim World 90 (2000), pp. 309-22. For the appropriation or joint Christian-Muslim veneration of sacred sites in Anatolia, see Hasluck, Christianity and Islam under the Sultans.

Semavi Eyice, “Çorumʾun Mecidözüʾnde Aşık Paşa-Oğlu Elvan Çelebi Zaviyesi,” Türkiyat Mecmuası 15 (1969), pp. 211-44; Ethel Sara Wolper, “Khidr, Elwan Çelebi and the Conversion of Sacred Sanctuaries in Anatolia,” Muslim World 90 (2000), pp. 309-22. For the appropriation or joint Christian-Muslim veneration of sacred sites in Anatolia, see Hasluck, Christianity and Islam under the Sultans.)| false
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Oya Pancaroğlu, “Architecture, Landscape, and Patronage in Bursa: The Making of an Ottoman Capital City,” Turkish Studies Association Bulletin 20 (1995), pp. 40-55.

Oya Pancaroğlu, “Architecture, Landscape, and Patronage in Bursa: The Making of an Ottoman Capital City,” Turkish Studies Association Bulletin 20 (1995), pp. 40-55.)| false
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Ekrem Hakkı Ayverdi, Osmanlı Mimarisinin İlk Devri, 630-805 (1230-1402) (Istanbul, 1966), pp. 18-216; Albert Gabriel, Une capitale turque: Brousse, Bursa (Paris, 1958), pp. 46-9; Emir, Erken Osmanlı Mimarlığında Çok-İşlevli Yapılar, vol. 2, Orhan Gazi Dönemi Yapıları, pp. 18-50; Suna Çağaptay, “Frontierscape: Reconsidering Bithynian Structures and Their Builders on the Byzantine-Ottoman Cusp,” Muqarnas 28 (2011), pp. 166-70. For the endowment of the complex (extant in a later Turkish redaction of the original), see Hüseyin Hüsameddin, “Orhan Bey’in Vakfiyesi,” Türk Tarih Encümeni Mecmuası, fasc. 94, n.s. 17 (1926-27), pp. 284-301; Irène Beldiceanu-Steinherr, Recherches sur les actes des règnes des sultans Osman, Orkhan et Murad I (Munich, 1967), pp. 127-30. The fifteenth-century Ottoman chronicler Neshrī reported that Orhan was fond of developing uninhabited areas and built his Bursa complex in an area that was previously considered so unsafe that people would avoid it after afternoon prayers; cited in Barkan, “İstila Devirlerinin Kolonizatör Türk Dervişleri ve Zaviyeler,” p. 354. Built in 1339-40, the complex of Orhan Bey appears to have been affected (but not destroyed) by the fires that ensued the Karamanid siege of Bursa following the defeat of the Ottomans by Tīmūr in 1402.

Ekrem Hakkı Ayverdi, Osmanlı Mimarisinin İlk Devri, 630-805 (1230-1402) (Istanbul, 1966), pp. 18-216; Albert Gabriel, Une capitale turque: Brousse, Bursa (Paris, 1958), pp. 46-9; Emir, Erken Osmanlı Mimarlığında Çok-İşlevli Yapılar, vol. 2, Orhan Gazi Dönemi Yapıları, pp. 18-50; Suna Çağaptay, “Frontierscape: Reconsidering Bithynian Structures and Their Builders on the Byzantine-Ottoman Cusp,” Muqarnas 28 (2011), pp. 166-70. For the endowment of the complex (extant in a later Turkish redaction of the original), see Hüseyin Hüsameddin, “Orhan Bey’in Vakfiyesi,” Türk Tarih Encümeni Mecmuası, fasc. 94, n.s. 17 (1926-27), pp. 284-301; Irène Beldiceanu-Steinherr, Recherches sur les actes des règnes des sultans Osman, Orkhan et Murad I (Munich, 1967), pp. 127-30. The fifteenth-century Ottoman chronicler Neshrī reported that Orhan was fond of developing uninhabited areas and built his Bursa complex in an area that was previously considered so unsafe that people would avoid it after afternoon prayers; cited in Barkan, “İstila Devirlerinin Kolonizatör Türk Dervişleri ve Zaviyeler,” p. 354. Built in 1339-40, the complex of Orhan Bey appears to have been affected (but not destroyed) by the fires that ensued the Karamanid siege of Bursa following the defeat of the Ottomans by Tīmūr in 1402.)| false
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Ayverdi, Osmanlı Mimarisinin İlk Devri, pp. 230-64; Gabriel, Une capitale turque, pp. 51-63; Çağaptay, “Prousa/Bursa, a City within the City,” pp. 170-77.

Ayverdi, Osmanlı Mimarisinin İlk Devri, pp. 230-64; Gabriel, Une capitale turque, pp. 51-63; Çağaptay, “Prousa/Bursa, a City within the City,” pp. 170-77.)| false
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M. Tayyib Gökbilgin, “Murad I. Tesisleri ve Bursa İmareti Vakfiyesi,” Türkiyat Mecmuası 10 (1953); pp. 217-22; Beldiceanu-Steinherr, Recherches sur les actes des règnes des sultans Osman, Orkhan et Murad I, pp. 213-8.

M. Tayyib Gökbilgin, “Murad I. Tesisleri ve Bursa İmareti Vakfiyesi,” Türkiyat Mecmuası 10 (1953); pp. 217-22; Beldiceanu-Steinherr, Recherches sur les actes des règnes des sultans Osman, Orkhan et Murad I, pp. 213-8.)| false
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Ayverdi, Osmanlı Mimarisinin İlk Devri, pp. 419-40; Gabriel, Une capitale turque, pp. 65-77.

Ayverdi, Osmanlı Mimarisinin İlk Devri, pp. 419-40; Gabriel, Une capitale turque, pp. 65-77.)| false
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Ekrem Hakkı Ayverdi, “Yıldırım Bayezid’in Bursa Vakfiyesi ve Bir İstibdalnamesi,” Vakıflar Dergisi 8 (1969), pp. 37-46.

Ekrem Hakkı Ayverdi, “Yıldırım Bayezid’in Bursa Vakfiyesi ve Bir İstibdalnamesi,” Vakıflar Dergisi 8 (1969), pp. 37-46.)| false
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Gökbilgin, “Murad I. Tesisleri ve Bursa İmareti Vakfiyesi”; Franz Taeschner, “War Murad I. Grossmeister oder Mitgleid des Achibundes?” pp. 23-31.

Gökbilgin, “Murad I. Tesisleri ve Bursa İmareti Vakfiyesi”; Franz Taeschner, “War Murad I. Grossmeister oder Mitgleid des Achibundes?” pp. 23-31.)| false
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