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16437189.Pdf ! ii ABSTRACT! The Making of a Sufi Order Between Heresy and Legitimacy: Bayrami-Mal!mis in the Ottoman Empire by F. Betul Yavuz Revolutionary currents with transformative ideals were part of Sufi religious identity during the late medieval Islamic period. This dissertation tries to elucidate this phenomenon by focusing on the historical evolution of the Bayrami-Mal!mi Sufi order within the Ottoman Empire. The scope of the study extends from the beginnings of the order during the ninth/fifteenth century until its partial demise by the end of the eleventh/seventeenth century. The Bayrami-Mal!miyya was marked by a reaction towards the established Sufi rituals of the time: adherents refused to wear Sufi clothes, take part in gatherings of remembrance of God, or rely upon imperial endowments for their livelihood. I suggest they carried some of the distinguishing signs of religiosity of the anarchic period between the Mongol attacks and the rise of the powerful Islamic Empires. Many local forms of Sufism had emerged, tied to charismatic, independent communities quite prevalent and powerful in their own domains. They often held particular visions regarding the saint, whose persona came to be defined in terms exceeding that of a spiritual master, often as a community elder or universal savior. Inspired by this period, Bayrami-Mal!mis reconstructed their teachings and affiliations as the social and political conditions shifted in Anatolia. While several p!rs were executed for heresy and messianic claims in the sixteenth century, the Order was able to put together a more prudent vision based on the writings of Ibn !Arabi (d. 1240) ! ! iii during the seventeenth. After this, it became a secretive order that attracted the upper classes in the imperial city of Istanbul, extending its influence to imminent poets, bureaucrats, and political figures. This study is essentially concerned with these evolutionary dynamics. It also tries to conceptualize how the Order’s teachings were rooted in the persona of the saint, who was regarded in divine terms and seen as the culmination point of creation. This worldview had the potential to lead to apocalyptic urges that did not harbor the immediate end of the world, but yearned for the beginning of a new era in which people would understand and experience divinity in its true monistic fashion. ! ! iv Acknowledgments This dissertation has been completed as I have changed locations between Houston, TX; Santa Barbara, CA; Istanbul, Turkey; and Daejeon, South Korea. Thus it would have never been completed if I did not receive help from friends who copied and scanned many pages for me. I am immensely thankful to Ata Anzali and Ahmet Temel for their efforts. I also need to thank Ahmad A. Ahmad and Eunjeong Yi for their help in making use of the libraries at UCSB and SNU. The manuscripts for this research were obtained from the Suleymaniye Library in Istanbul. I am thankful to the staff there for making the whole process go smoothly. I am also grateful to ISAM library for providing a remarkable atmosphere to work on Islamic sources in Istanbul. There I was also able to meet with Nihat Azamat and Semih Ceyhan who guided me during the early phases of my research and shared their views on Bayrami-Mal!miyya. If it were not for the individuals who have read and made corrections on my writing, this dissertation would have never reached its final form. I am thankful to David B. Cook who read different versions of the dissertation and sent corrections each time; to Lisa Balabanlilar who helped me situate the Order in a more clearly defined historical context; to Jeffrey Kripal and Ahmet T. Karamustafa who have provided me with encouragement and new questions to consider in my research. I need to thank April DeConick for teaching me how to think about the formation and evolution of religious traditions. Over the years I have been inspired by her success as a woman in academia, and her passion for writing and sharing her thinking. I am also ! ! v thankful to another woman of academia, Eunjeong Yi, for helping me get through the initial difficulty of moving to South Korea and dealing with motherhood. I am indeed thankful to my husband who has been there with me through my entire struggle and provided me with comfort and friendship. As I complete this dissertation, I am also watching my son turn into a young boy. I am grateful that he has brought a level of maturity to my life that I could not think of before. ! ! vi Note on Transliteration Finding consistency in transliteration is difficult when research ranges across Arabic, Persian, Ottoman and Modern Turkish. The choice of transliteration system was guided by context (thus, tekb!r rather takb!r in transliterating from Ottoman Turkish), though the transliteration of certain often-used words (qalandar, z"wiya) has been rendered uniform throughout the manuscript in order not to confuse the reader. The Arabic definite article is omitted from proper names (e.g. Ardabili, not al-Ardabili). The ending t (!) in the Arabic i!"fa is vocalized (e.g. hid"yat al-h#d"), while the ending h (!) is only given as a or e (e.g. Bayramiyya, n"me, z"de) The Persian i!"fa is indicated as –i (-yi for words ending in vowels). Modern Turkish orthography is used for Turkish proper names (e.g. Kayseri, not Qaysari), and Turkish names with Arabic origins appear in their Turkish forms, without additional diacritics (e.g. Pir Ali, not Pir !Ali; Askeri, not !Asker" or !Askar"). I have used a modified form of the IJMES system as detailed below: Arabic OT MT Arabic OT MT Arabic OT MT ! " " # ! # j j ! m m m ! b b b, p ! s s s ! n n n ! # p p sh # # ! h h h ! t t t ! $ s s ! w v v ! th s s ! % z z y y y ! j j c ! & t t ! # ç ç ' z z ! ! ! ( h h ! ! ! # ! $ ! kh h h ! gh ) ) ! " ! d d d ! f f f ! dh z z ! q k k ! r r r ! k k k ! z z z ! l l l Unless otherwise indicated, all translations are my own. ! ! vii Abbreviations !Atayi Nev!izade !Atayi. Hada"iku’l-haka"ik fi takmilatu’l-shaka"ik. Published by Abdülkadir !zcan, as volume 2 of !aka"ik- ! . Istanbul: Ca!rı, 1989. AÜ#FD Ankara Üniversitesi #lahiyat Fakültesi Dergisi. BSOAS Bulletin of the School of Oriental and African Studies. DBIA Dünden Bugüne Istanbul Ansiklopedisi. EI$ Encyclopedia of Islam, Second Edition. EIr Encyclopedia Iranica. ER Encyclopedia of Religion. #Ü#FM #stanbul Üniversitesi #lahiyat Fakültesi Mecmuası. MEBIA Milli E%itim Bakanlı%ı Islam Ansiklopedisi. Mecdi Mecdi Mehmet Efendi. Hada"iq al-Shaqa"iq. Published by Abdülkadir !zcan, as volume 1 of !akaik-i Nu!maniyye ve Zeyilleri. Istanbul: Ça!rı Yayinlari, 1989. MI Ismail E. Erünsal, XV-XVI. Asır Bayrami-Melamili%i’nin Kaynaklarindan Abdurrahman el-Askeri’nin Mir"atü’l-!i&k’ı. Ankara: Türk Tarih Kurumu, 2003. MM A. Gölpınarlı. Melamilik ve Melamiler. Istanbul: Milenyum Yayinlari, 2006. OTDTS Mehmet Zeki Pakalın. Osmanlı Tarih Deyimleri ve Terimleri Sözlü%ü. 3 volumes. Istanbul: Milli E!itim Basımevi, 1983. SE Osman H. Vassaf, Sefine-i Evliya. 6 volumes. Istanbul: Kitabevi, 2006 Semerat Sarı Abdullah. Semeratu’l-fuad fi’l-mabda’ wa’l-ma'ad. Istanbul: Matbaa-i !mire, 1288/1871. TDVIA Türkiye Diyanet Vakfi Islam Ansiklopedisi. ZM Ahmet Ya#ar Ocak. Osmanli Toplumunda Zındıklar ve Mülhidler (15. ve 17. Yuzyillar). Istanbul: Tarih Vakfi Yurt Yayınları, 1998. ! ! viii Table of Contents Abstract ....................................................................................................................................... ii Acknowledgments ...................................................................................................................... iv Note on Transliteration ............................................................................................................. vi Abbreviations ............................................................................................................................ vii INTRODUCTION ............................................................................................................. 1 Scope and Context of the Study ................................................................................................ 1 Sources for the Study of Bayrami-Mal!mis ............................................................................. 7 Ottoman (Sufi) Biographical Dictionaries ............................................................................... 7 Works by Bayrami-Mal"mis ..................................................................................................... 9 Modern Studies ....................................................................................................................... 12 Chapter 1. Laying the Background ............................................................................... 14 Regarding Saints and Kings in a Messianic Age ................................................................... 14 Regarding the Mal"mi Title ..................................................................................................... 18 Shaykh Bedreddin and The End of Days ............................................................................... 22 Hurufis and the Apocalypse: Man as the Locus of the Divine ............................................. 31 Conclusion ................................................................................................................................. 46 Chapter 2. Historiography of the Beginnings: The Shaykh and the Community ..... 47 Mapping the Silsila: The Safavids and the Ottomans ..........................................................
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