By the 15th-century, Anatolia had been transitioning from a majority Christian to a majority Muslim population for several centuries. In this environment, the dissemination of different modes of Muslim piety made for an audience that was curious about the Muslim faith. This curiosity led to a demand for works of an informative nature that instructed their audience in the basics of the Islamic and Sufi piety. In this period, several major works were written in order to answer to the need to educate the Anatolian Muslim population about the basics of Islam. Works such as Muhammediye by Yaz?c?o?lu Mehmed and Envar ül-A??kin by his brother (Yaz?c?o?lu) Ahmed Bican are both composed in the style of instructive works intended for Ottoman populace. A comparable figure was E?refo?lu Rumi (d.1469) who wrote the work Müzekki ün-Nüfus (the Purifier of Souls) to popularize his Sufi ideas and educate common believers about Islamic principles. E?refo?lu Rumi was the author of Tarikatname (The Book of the Sufi Path). In this work, he established a hierarchical vision of Sufi piety, according to which the shaykhs and achieve higher levels of piety than the common people. He characterized the common people as being unable to achieve to higher levels of piety. However, with his work Müzekki ün-Nüfus (the Purifier of Souls), he aimed to educate the common people about the basics of Islamic piety. This work subsequently became highly popular and pious Turkish speaking Muslims still use this work as a manual to understand the basics of their faith. How was a man with such an elitist vision of piety able to find an audience and have a lasting influence on Islamic piety among the Ottoman populace for centuries? Scholarship on religion and particularly the scholarship on Islam in Anatolia and Balkans have engaged in dichotomizing discussions about “high” and “popular” Islam. These two concepts have long been contrasted and perceived as belonging to two realms that rarely intersect. In this paper, I will examine E?refo?lu Rumi’s construction of a “high” Sufi piety that appeals to the Sufi disciples and shaykhs, with a focus on his Tarikatname and Müzekki ün-Nüfus. Furthermore, I will discuss how the strategies he utilizes in his narratives is aim to appeal to more popular audiences. An examination of E?refo?lu Rumi’s Sufi narratives will offer a unique perspective on scholars’ perception of “high” and “popular” Islamic pieties.