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Preachers and the Rise of a Political Public Sphere in Early Modern Istanbul (1600-1675)

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Preachers and the Rise of a Political Public Sphere in Early Modern Istanbul (1600-1675) Teachers of the Public, Advisors to the Sultan: Preachers and the Rise of a Political Public Sphere in Early Modern Istanbul (1600-1675) The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Gurbuzel, Sumeyra A. 2016. Teachers of the Public, Advisors to the Sultan: Preachers and the Rise of a Political Public Sphere in Early Modern Istanbul (1600-1675). Doctoral dissertation, Harvard University, Graduate School of Arts & Sciences. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:33493572 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA Teachers of the Public, Advisors to the Sultan: Preachers and the Rise of a Political Public Sphere in Early Modern Istanbul (1600-1675) A dissertation presented by Sumeyra Aslihan Gurbuzel to The Committee on Middle Eastern Studies in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of History and Middle Eastern Studies Harvard University Cambridge, Massachusetts May 2016 © 2016 Sumeyra Aslihan Gurbuzel All rights reserved Dissertation Advisor: Professor Cemal Kafadar Sumeyra Aslihan Gurbuzel Teachers of the Public, Advisors to the Sultan: Preachers and the Rise of a Political Public Sphere in Early Modern Istanbul (1600-1675) Abstract This dissertation focuses on preachers as key actors in the rise of a political public sphere in the early modern Ottoman Empire. Recently, literature on the political importance of corporate bodies and voluntary associations has transformed the understanding of the early modern Ottoman polity. Emphasis has shifted from the valorization of centralized institutions to understanding power as negotiated between the court and other stakeholders. My dissertation joins in this collective effort by way of studying preachers, and through them examining the negotiation of religious authority between the central administration and civic groups. I depict preachers as “mediating” religious power between the elite and the non-elite, and between the written and the oral cultures. I argue that the production of religious doctrine and authority took place at this intermediary space of encounter. This study of early modern Islam with reference to the frame of public sphere has two main implications. Firstly, I present a “preacher-political advisor” type in order to demonstrate that the critical potential of religion was preserved in a new guise. Secondly, I show that informal circles of education gained primacy in the seventeenth century, giving rise to the vernacularization of formal sciences. The close reading of the manuscript sources left by preachers and their pupils also constitutes the first systematic exploration of the intersection between orality and literacy, and an important contribution to the study of Ottoman popular culture. iii TABLE OF CONTENTS Abstract ------------------------------------------------------------------------------------------------------iii Table of Contents -------------------------------------------------------------------------------------------iv Dedication ---------------------------------------------------------------------------------------------------vii Acknowledgments ----------------------------------------------------------------------------------------viii INTRODUCTION: “THE THEATER OF THE CITY:” DEFINING THE EARLY MODERN OTTOMAN PUBLIC SPHERE ------------------------------------------------------------ 1 I. One Preacher, Many Questions: Emir İştibí (d. 1015/1606) ------------------------------------ 4 II. Seventeenth Century Historiography and an Intermediate “Third Realm” ------------------- 8 III. “Public Sphere”: A Note on Terminology and Historiography ----------------------------- 19 IV. Preachers as Public Agents or Instrumental Fundamentalists? : An Evaluation of the Secondary Literature on Preachers --------------------------------------------------------------------- 24 V. Chapters and Sources -------------------------------------------------------------------------------- 32 CHAPTER I: HOW TO BECOME A PREACHER IN THE SEVENTEENTH CENTURY OTTOMAN EMPIRE: INFORMAL SULAHA NETWORKS and UPWARD SOCIAL MOBILITY--------------------------------------------------------------------------------------------------- 39 I. Sources ------------------------------------------------------------------------------------------------ 43 II. The äulaóÀ as an Indigenous Identity Marker: A Social Group of Intermediaries Between the State and Society -------------------------------------------------------------------------------------- 51 III. Preachers and Upward Mobility: To Whom Did the Mosques Belong? ------------------ 60 IV. Expressions of Belonging In the Public Sphere ---------------------------------------------- 74 CONCLUSION -------------------------------------------------------------------------------------------- 83 iv CHAPTER II: THE LAWGIVER AS ADVISEE: SULAHÁ AND THE TRANSFORMATION OF OTTOMAN POLITICAL CULTURE ------------------------------ 84 I. Sources ------------------------------------------------------------------------------------------------ 89 II. Advice from “Hızır”s of the Age: Sulaha and the Assertion of Moral Authority -------- 101 III. Sulaha as Intermediaries Between the Public and the Ruler ------------------------------ 111 CONCLUSION ------------------------------------------------------------------------------------------ 123 CHAPTER III: SERMON AND SLOGAN: PREACHERS AND THE PRODUCTION OF PUBLIC CRITIQUE ------------------------------------------------------------------------------------- 126 I. Preaching “According to People’s Capacities”: Popular Culture and Preaching --------- 132 II. An Advice to Memorize: ‘Ömer FuÀdí (d. 1636)’s Public Instruction Through Poetry - 140 III. Who Read a Versified NasihatnÀme? : An Inquiry into the Reception of Versified Counsel --------------------------------------------------------------------------------------------------- 151 CONCLUSION ------------------------------------------------------------------------------------------ 177 CHAPTER IV: PREACHERS, INFORMAL LEARNING, and THE VERNACULARIZATION of FORMAL SCIENCES -------------------------------------------- 180 I. Learning at the Mosque and Lodge: The Education of a Preacher ---------------------------- 187 II. Partial Literacies ----------------------------------------------------------------------------------- 196 III. Languages and Rhetoric in Practice: Sufis, Preachers, and Poets ------------------------ 198 IV. The Vernacularization of Rhetorical Sciences ---------------------------------------------- 201 CONCLUSION ------------------------------------------------------------------------------------------ 223 v CHAPTER V: KNOWLEDGE AND AUTHORITY: PREACHERS AND THE TRANSMISSION OF MEDICAL KNOWLEDGE IN THE PUBLIC SPHERE ----------- 225 I. Vernacular Medical Works and the Transmission of Experience --------------------------- 229 II. Healing Practices at the Mosque and the Lodge: Medical Knowledge in Practice ------- 246 III. Pragmatic Authority at the Mosque ---------------------------------------------------------- 259 CONCLUSION ------------------------------------------------------------------------------------------ 264 CONCLUSION -------------------------------------------------------------------------------------------- 266 BIBLIOGRAPHY ---------------------------------------------------------------------------------------- 269 I. REFERENCE WORKS --------------------------------------------------------------------------- 269 II. PRIMARY SOURCES ---------------------------------------------------------------------------- 270 III. SECONDARY SOURCES -------------------------------------------------------------------- 275 vi In loving memories of Denizciğim Aksoy (1984-2012) and Mohammed Shahab Ahmed (1966-2015) vii ACKNOWLEDGMENTS Finally! I will not conceal my pride and relief at finishing the very long engagement that is graduate school. I am genuinely grateful for this academic tradition of writing acknowledgments, since it has allowed me to realize how fortunate I have been. My conversion to the historian’s path, which took place nearly a decade ago, took place not because of a dream but because of a dream diary. Reading Cemal Kafadar’s brilliant introduction to the dream logs of a sixteenth century Sufi woman changed my conception of what history could be. I am grateful for the many seminars and one-on-one conversations with Professor Kafadar, which have shaped not only my knowledge of the Ottoman world, but created in me an awareness of the many fine points of the historian’s craft. Working with Ann Blair has been a wonderful opportunity; she has been an unwavering source of support and guidance. Finding my way and staying on it would have been much more of a challenge had it not been for her advice. Her responsible, diligent scholarship and her openness to a multitude of fields is one I would like to emulate in my future academic life. Dana Sajdi has been a life saver, always providing the right insight at the right juncture. It has been a privilege to work closely with her, a scholar whose work I have always admired both in content and in style. I have also learned a great deal from working with Khaled al-Rouayheb, not only about Islamic thought but also about
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