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The Urbanization and Ottomanization of the Halvetiye Sufi Order by the City of Amasya in the Fifteenth and Sixteenth Centuries

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The Urbanization and Ottomanization of the Halvetiye Sufi Order by the City of Amasya in the Fifteenth and Sixteenth Centuries The City as a Historical Actor: The Urbanization and Ottomanization of the Halvetiye Sufi Order by the City of Amasya in the Fifteenth and Sixteenth Centuries By Hasan Karatas A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Near Eastern Studies in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Hamid Algar, Chair Professor Leslie Peirce Professor Beshara Doumani Professor Wali Ahmadi Spring 2011 The City as a Historical Actor: The Urbanization and Ottomanization of the Halvetiye Sufi Order by the City of Amasya in the Fifteenth and Sixteenth Centuries ©2011 by Hasan Karatas Abstract The City as a Historical Actor: The Urbanization and Ottomanization of the Halvetiye Sufi Order by the City of Amasya in the Fifteenth and Sixteenth Centuries by Hasan Karatas Doctor of Philosophy in Near Eastern Studies University of California, Berkeley Professor Hamid Algar, Chair This dissertation argues for the historical agency of the North Anatolian city of Amasya through an analysis of the social and political history of Islamic mysticism in the fifteenth and sixteenth centuries Ottoman Empire. The story of the transmission of the Halvetiye Sufi order from geographical and political margins to the imperial center in both ideological and physical sense underlines Amasya’s contribution to the making of the socio-religious scene of the Ottoman capital at its formative stages. The city exerted its agency as it urbanized, “Ottomanized” and catapulted marginalized Halvetiye Sufi order to Istanbul where the Ottoman socio-religious fabric was in the making. This study constitutes one of the first broad-ranging histories of an Ottoman Sufi order, as a social group shaped by regional networks of politics and patronage in the formative fifteenth and sixteenth centuries. A prosopographical approach to the earliest Ottoman biographical works on Sufi orders brings the regionalist coloring in the rivalry between major Sufi orders to the fore. The ancient socio-political rivalry between two Anatolian regions surfaced in the strife between different Sufi orders in the socio-religious scene of the nascent imperial capital Istanbul. One of the contending Sufi orders, the Halvetiye was the product of the north central Anatolian city of Amasya. At the outset of the fifteenth century, the local landholding practices in Amasya in combination with contemporary political developments resulted in the proliferation of a particular type of Sufi architecture and the concurrent urbanization of Sufi activities. In the first half of the fifteenth century, the Halvetiye Sufi order, which originated in the rural areas of Azerbaijan, was appropriated by the city and assumed an urban identity. In Amasya, the Halvetiye, which was challenged by more established urban orders elsewhere in the Islamic world, found a safe haven and established its first contacts with the Ottoman elite. The final phase in the “Ottomanization” of the Halvetiye order took place in the second half of the fifteenth century. During the succession struggle of the late fifteenth century, the Halvetis joined a political faction led by Prince Bayezid (d.918/1512) who eventually succeeded to the Ottoman throne. Through association with one of the contending political parties via Halvetiye order, 1 Amasya made a bid for influence in the socio-religious domain in the Ottoman core lands, especially in the imperial capital at its formative period. This dissertation concludes by problematizing the modern perception of the early Ottoman Anatolia as unified and monolithic, and a backwater to the rising Ottoman world. In so doing it attempts to shift the formative process of the Ottoman polity from the “core lands” covering Western Asia Minor and Southern Balkans to the Anatolian provinces. 2 To Kevser i TABLE OF CONTENTS List of Figures and Tables v Abbreviations vi Note on Transliteration vii Acknowledgements viii Introduction 1 Chapter One: The Ottomanization of Amasya and the Urbanization of the Sufi Activities 16 Part One: Pre-Ottoman Background (468/1075-789/1387) 17 Urban Lodges 18 Rural Lodges 19 Concluding Remarks 20 Part Two: The Establishment of the Ottoman Rule (789/1387-825/1421) 21 The Arrival of the Ottomans 22 Lodge- Mosques 23 The Sufi lodges constructed in the first period 27 Concluding Remarks 38 Part Three: Autonomous Amasya (825/1421-870/1465) 39 Consolidation of Yörgüç Pasha’s Rule 39 The Sufi lodges constructed in the second period 40 Trouble in the East: Rise of Amasya as the Eastern Ottoman capital 42 Yörgüç Pasha Waqfiya: A Collective Endowment? 43 Ottoman-Amasyan Destruction of Karaman 46 After Yörgüç Pasha (845/1441-870/1465) 48 Concluding Remarks 49 Part Four: Marginalization of Amasya (870/1465-886/1481) 50 Dynastic Struggles and the Fragility of the Princes’ Treasure 52 Patronage of Sufis through Alternative Channels 53 Concluding Remarks 55 Chapter Two: The Urbanization of the Halvetiye: Amasyan Gümüşlüoğlus (807/1405-870/1465) 59 Part One: Pir İlyas and the Foundation of the Gümüşlüoğlu Community (804/1402- 60 815/1412) Pir İlyas in Shirvan 61 An Attempt at Reconstruction of the early History of the Halvetiye before 1400 62 Sadreddin-i Hıyavi (after 1400) 64 Back to Pir İlyas’s Story: The Foundation of a Community 67 ii Urban Context: Urbanization of Sufi Activities via Lodge-Mosques 68 Part Two: The Çilehane: A Dervish Factory? 69 Location and Plan of the Çilehane 70 Part Three: Gümüşlüoğlu Halvetis under the leadership of Abdurrahman-ı Hüsami 73 A Historical Riddle: Who was Abdurrahman-ı Hüsami? 74 First Zeyni Challenge: The Arrival of Abdürrahim-i Merzifoni 75 Coping with the Zeynis: Invention of Dreams 79 Coping with the Zeynis: Appropriation of Zeyni Methods of Training? 79 Part Four: Gümüşlüoğlu Halvetis in the court Prince Bayezid (870/1465-887/1482) 81 Conclusion 83 Chapter Three: The Ottomanization of the Halvetiye: Halvetis as members of Political Factions (870/1465- 85 886/1481) Part One: Istanbul: The Sultan Mehmed II and the Zeynis 86 The second Zeyni Challenge: Abdüllatif-i Kudsi and the aggressive turn 87 The Zeynis of Istanbul and Shaykh Vefa 89 Part Two: Amasya: Prince Bayezid and the Tale of Two Halveti Shaykhs 92 The Coming of Age of Prince Bayezid and the Sufis of Amasya 92 Çelebi Halife: The Initiator of the Rumi Branch of the Halvetiye 95 Konya and the Shaykh in Black 95 Tokat and the Illiterate Turcoman Shaykh 97 Erzincan and the Shaykh of the Mantle 98 Habib-i Karamani: The Initiator of the Karamani Branch of the Halvetiye 100 Part Three: The Dynastic Struggle of 886/1481 as the final phase in the Ottomanization of 103 the Halvetiye Amasya in the winter of 1481 104 Habib-i Karamani’s tough decision 105 Habib-i Karamani’s Dreams 106 Habib-i Karamani’s Mystical Experiences 108 Çelebi Halife, Shaykh Vefa and the Third Challenge of the Zeyniye 109 Taşköprüzade’s Twist 110 Conclusion 111 Chapter Four: The Ottoman Halvetiye: A Sibling Rivalry between Two Dynastic Struggles (886/1481- 114 969/1561) Introduction: Who are the Rumi and Karamani Shaykhs? 114 Bayezid II (886/1481-918/1512) and the Friendly Years 117 Selim I (918/1512-926/1520) and the Grim Years 118 Lami‘i’s Criticisms: Echoes of the Zeyniye? 119 iii The Arrival of the Old Foe: Karamani Halvetiye in Istanbul 122 Süleyman I (926/1520-974/1566) and the Magnificient Years 125 Conclusion 128 Conclusion: The Role of the Rival Anatolian Geographies in the Formation of the Ottoman Empire 130 Bibliography 133 Appendix: Halvet, Halvetiye, Practice and Doctrines 143 iv FIGURES AND TABLES The plan of the Yakub Pasha Lodge-Mosque (Çilehane) 32 The plan of the Bayezid Pasha Lodge-Mosque 36 The plan of the Yörgüç Pasha Lodge-Mosque 44 The plan of the Hızır Pasha Lodge-Mosque 49 Çilehane positions and distribution of the endowment income 69 Approaching Amasya from Samsun or a view from southeast in 1915 71 Approaching Amasya from Tokat or a view from Northwest in the nineteenth century 72 Seventeenth century depictions of Abdürrahim-i Merzifoni and Abdurrahman-ı Hüsami 78 Topographic map of the major buildings before 886/1481 84 Map of the Sufi orders in Anatolia before 886/1481 92 v ABBREVIATIONS Balābil Mustafa Vazih Efendi (d.1247/1831), “al-Balābil al- Rāsiyya fi Riyad al- Masā'il al Amāsiyya” (Istanbul Suleymaniyye Library, n.d.), 34b-35a, Yazma Bagislar 3267. ) BOA Başbakanlık Osmanlı Arşivi (Prime Ministry Ottoman Archives), Istanbul Lemezāt Mahmud Hulvī (d.1654), Lemezāt-ı Hulviyye ez Leme‘āt-ı ‘Ulviyye, trans. Mehmed Serhan Tayşi (Istanbul: Marmara Üniversitesi, 1993) Menākıb Yusuf b. Yakub (d. ca.1577). Menākıb-ı şerīf ve tarīkatnāme-i pīrān ve meşāyih-i tarīkat-ı ‘aliyye-i Halvetiye. Istanbul, 1874 Shaqā’iq Taşköprüzade Ahmed İsamüddin (d.1561). al-Shaqā'iq al-nu'mānīya fī 'ulamā al-dawla al-'Uthmānīya. Istanbul: Jāmi'at Istānbūl, Kullīyat al- Ādāb, Markaz al-Dirāsāt al-Sharqīyah, 1985. TDİA Türkiye Diyanet Vakfı İslam Ansiklopedisi. İstanbul: Türkiye Diyanet Vakfı, 1999 Terceme-i Nefehāt Lami'i Çelebi (d.1532). Futūh al-Mucāhidīn li Tarwih al-Mushāhidīn. Edited by Süleyman Uludağ. Istanbul: Marifet Yayınları, 1980. Tevārih Aşıkpaşazade (d. ca. 1502), “Tevārih-i Āl-i ‘Osmān,” in Osmanlı Tarihleri: Osmanlı Tarihinin Anakaynakları Olan Eserlerin, Mütehassıslar Tarafından Hazırlanan Metin, Tercüme veya Sadeleştirilmiş Şekilleri Külliyatı, ed. Nihal Atsız, vol. 1 ([Istanbul]: Türkiye Yayınevi, 1949) TSA Topkapı Sarayı Müzesi Arşivi (Topkapı Palace Museum Archives), Istanbul VGMA Vakıflar Genel Müdürlüğü Arşivi (The Archives of the General Directorate of Endowments), Ankara vi NOTE ON TRANSLITERATION Making the text more accessible in a consistent and scholarly manner is the main concern in the transliteration system of this study. Therefore, I chose the common Anglicized forms of terms, names of places and dynasties. For instance, I use shaykh, not şeyh or şeyh, Azerbaijan not Azerbaycan or Ādharbāydjān and Karamanid not Karamanlı.
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