In every period, some cities have been centers of civilization, trade and/or science. These cities, which are centers of attraction for the surrounding geography, have also been the points where brain drain is most directed. In Islamic history, ci-ties such as Mecca, Medina, Damascus, Baghdad, Cordoba, Bukhara, Juzjan, Merv, Nishabur, Tabriz, Maragha, Urmiyya, Ardabil and Zanjan can be given as examp-les in this regard. During the Ottoman Empire, Istanbul continued to be a center of science for centuries. Many scholars from the Balkans, a geography close to Istan-bul, migrated to receive education in madrasahs in Istanbul. Although some retur-ned, most of them settled in the capital; they even rose to the highest scientific ranks and assumed duties. Debreli Vildan Faik Efendi (1853-1925), one of the scholars of the 2nd Constitutional Monarchy period, was born in Debre, which was a part of Albania during the Ottoman period and is today a town in North Macedonia on the Albanian border. At a young age, he migrated with his family to Istanbul, one of the most important science centers of that period, and spent the rest of his life here. He received knowledge from very important scholars; He later worked as a müder-ris (scholar). It is known that he was a supporter of the Constitutional Monarchy. For years, he was invited to the Huzur Lessons held in the presence of the Sultan every Ramadan. In these lessons on Quran Interpretation, hadiths were occasional-ly referred to and commented on. Although some records of the Huzur Lessons are available in our libraries, the work in which Vildan Faik Efendi collected the Huzur Lessons, which she had published and reviewed under the name of el-Mevâizu’l-Hisân fî mâ Kurrire Beyne Yedeyi’s-Sultan, is an exceptional book in terms of being printed. It is understood from her works that Vildan Fâik, who produced works in different fields of Islamic sciences, also had a certain level of education in the scien-ce of hadith. In his Huzur Lessons, he mentioned some hadiths as evidence and interpreted some of them. It cannot be denied that he was influenced by the political currents of the period when interpreting the hadiths. The use of hadiths in making the people accept the idea of the Constitutional Monarchy can also be seen in other scholars of the period.