Distribution Agreement In presenting this thesis or dissertation as a partial fulfillment of the requirements for an advanced degree from Emory University, I hereby grant to Emory University and its agents the non-exclusive license to archive, make accessible, and display my thesis or dissertation in whole or in part in all forms of media, now or hereafter known, including display on the world wide web. I understand that I may select some access restrictions as part of the online submission of this thesis or dissertation. I retain all ownership rights to the copyright of the thesis or dissertation. I also retain the right to use in future works (such as articles or books) all or part of this thesis or dissertation. Signature: _____________________________ ________________ Date A Muslim Humanist of the Ottoman Empire: Ismail Hakki Bursevi and His Doctrine of the Perfect Man By Hamilton Cook Doctor of Philosophy Islamic Civilizations Studies _________________________________________ Professor Vincent J. Cornell Advisor _________________________________________ Professor Ruby Lal Committee Member _________________________________________ Professor Devin J. Stewart Committee Member Accepted: _________________________________________ Lisa A. Tedesco, Ph.D. Dean of the James T. Laney School of Graduate Studies ___________________ Date A Muslim Humanist of the Ottoman Empire: Ismail Hakki Bursevi and His Doctrine of the Perfect Man By Hamilton Cook M.A. Brandeis University, 2013 B.A., Brandeis University, 2012 Advisor: Vincent J. Cornell, Ph.D. An abstract of A dissertation submitted to the Faculty of the James T. Laney School of Graduate Studies of Emory University in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Islamic Civilizations Studies 2019 Abstract A Muslim Humanist of the Ottoman Empire: Ismail Hakki Bursevi and His Doctrine of the Perfect Man By Hamilton Cook This dissertation explores the Sufi anthropology (the Sufi doctrine of the identity and purpose of the human being) of the Ottoman shaykh Ismail Hakki Bursevi (1063-1137/1653-1725). In his theological writings, Bursevi focused on the metaphysical and worldly nature of the human being in a radically holistic manner. Because of his rather unprecedented Sufi anthropology, it is the primary contention of this dissertation that Bursevi can be considered a Muslim humanist before the modern concept of Humanism. Bursevi's Sufi anthropology, as a version of pre-modern, Islamic Humanism, challenges current conceptions of secular as well as religious Humanism as inherently Western, modern, and Judeo-Christian. This dissertation also investigates the ways in which elements of Bursevi's Sufi anthropological writings are contrastingly elitist, exclusivistic, and misogynistic. The secondary argument of this dissertation is that Bursevi also articulated a kind of Anti-Humanism, which can be understood as the reverse or "flip-side" of his Humanism. The reason for Bursevi's "anti-humanistic turn" can be found in his rigidly idealistic application of his Sufi anthropology to theoretical politics. I call this application Bursevi's "politicization of the concept of the Perfect Man (Ar. al-insān al- kamil)." Bursevi's politics were based on a kind of utopian ideal, what I call his "Society of Perfect Men." He likewise conceived of a political system—his "Despotism of the Perfect Man"—meant to facilitate the creation of this Society. All in all, Bursevi's politics were an attempt to refashion human society in the image of his Sufi anthropology. A Muslim Humanist of the Ottoman Empire: Ismail Hakki Bursevi and His Doctrine of the Perfect Man By Hamilton Cook M.A. Brandeis University, 2013 B.A., Brandeis University, 2012 Advisor: Vincent J. Cornell, Ph.D. A dissertation submitted to the Faculty of the James T. Laney School of Graduate Studies of Emory University in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Islamic Civilizations Studies 2019 Acknowledgements Without the hard work, support, and care of so many people, completion of this dissertation would have been unthinkable. This work was in many ways a group effort. Many are deserving of thanks. My interest in Sufism, the Ottoman Empire, the Qur'an and its commentary, politics, and philosophical anthropology among other things was cultivated at Emory's Middle Eastern and South Asian Studies Department. Special thanks are due to my main advisor throughout my time at the Islamic Civilizations Studies program, Vincent J. Cornell, for sharing with me his immense knowledge of the field, pushing me to "actualize my full potential," and working indefatigably to improve my work. I owe Devin Stewart a great deal for challenging my views, sharing with me his expertise, and for his tireless efforts in editing. I must thank Dr. Lal for challenging me to think beyond the conventional and for her encouragement of my intellectual development. Alf shukr li-l-Ustadha Rkia Cornell who explored the wonders of tafsīr with me and instructed me in advanced Arabic rhetoric. Sipās gozāram to Ostad Hossein Samei, who instructed me in Persian and Persian literature with great patience, and who offered his insight in interpreting and translating intricate Persian poetry. I owe Scott Kugle much thanks for his guidance and for his peerless insight into Sufi conceptions of embodiment, gender, sexuality, and power relations. Roxani Margariti, teşekkür ederim, for challenging me to think in terms of oceans and trade routes, for excellent teaching advice, and general support. Thanks are due to Kevin Corrigan who encouraged my exploration of metaphysics—our discussions of Ennead III.8 will never be forgotten. I owe Juana Clem McGhee and Tarje Lacy many thanks for their invaluable program support and constant kindness. Research for this dissertation was supported by a Fulbright Student Research Grant for archival work in Bursa and Istanbul. I am exceedingly grateful to the Turkish and U.S. Fulbright Commissions for the opportunity and for all of their support. Special thanks are due to Mevlüde Bakır for her help in navigating living and researching in Turkey. I owe a great deal to Osman Nuri Solak Hoca at Bursa's Inebey Manuscript Library. He provided invaluable assistance reading, deciphering, and translating manuscripts of Bursevi's works. I am also deeply indebted to Mustafa Kara Hoca at Uludağ Üniversitesi who hosted me while in Bursa and shared with me his incomparable knowledge of Ottoman Sufism. I owe Bilal Kara Hoca a great deal of thanks for his assistance navigating Bursa and Uludağ Üniversitesi. Although not affiliated with Fulbright, I must thank Tunç Şen Hoca for sharing his mastery of Ottoman Turkish with me at ANAMED and for his patience with me as a student. Many thanks to Serkan Denkçi, for his brother-like care of me while in Bursa, our excellent conversations, and adventures to Bursa's shrines. Lastly, I am very grateful to Paul Ballanfat for explaining the finer points of his works over the course of several meetings in Istanbul. Bütün gönlüm ve minnetarliklerimle size teşekkür ederim. Verdiğiniz yardım olmasaydı Türkiye benim için Cennet yerine bir cehennem olurdu, Allah razi olsun. I cannot thank my family enough for their love and support for me over the course of this project. Many thanks to you, Mom, Michael, and John, for everything. Thanks to my Dad as well. Thank you to Grandpa Bill and the late and dearly missed Grandma Mary for excellent food and museum trips, and to my dearest Granny and Grandpa Rod for sumptuous lunches and fantastic outings as well as stimulating conversation. To all members of my large family, I am so grateful for you and all that you do! This work benefitted tremendously from conversations and help from colleagues at Emory University and beyond. First and foremost, thanks are due to Rebecca Makas for invaluable edits and feedback—and for all things Prince, David Lynch, and Larry David. Likewise, I am indebted to Rose Deighton, for insightful conversation and tremendous support. Thanks Jeremy, for suhba fī dār al-waāa'fīl, always challenging me, and for excellent insight. Many thanks to Ostadımız Rahimjon Abdulgafurov, for teaching me about real Humanism and Uzbek love poems. I owe Norah Maghraby many thanks for soulful conversation, hikes, and Iftar meals. I must thank Yusuf Unal for excellent conversation, advice, and his invaluable help navigating Turkey and its manuscript archive. Many thanks to Alexander Yiannopolos and Magda Galitou for their support and friendship while in Atlanta. I must thank Jason and Leticia Rodriguez Vivrette, Santiago Vaquera-Vásquez, Isaac Hand, Shuta and Megumi Sugimoto, Ian Hathaway, Izzy Starr, and many others for all of the adventures in Turkey. I cannot thank "Üzüm Baba Ahmet Osmanoğlu, and all of the Osmanoğlular, enough for their exceptional generosity, tireless support of me, and precious friendship—you all made Bursa a second home. I owe Serap Baysal a great deal for her invaluable friendship that will inşallah span the two worlds. Cansu Rendeci deserves many thanks for her friendship, incomparable wit, and encouragement. Many thanks are due to the ANAMED crew: Bihter Esener, Nadav Solomonvich, Aslı Günhan, Pelin Kıvrak, Brittany Haynes, Amaan Merali, and Usman Hameedi, Without my dear friends, this dissertation could not have been completed. Many thanks to Amy Remensnyder for her invaluable advice and input in reading my work. I owe Akiva Landsman a great deal for being my brother and true friend. I am grateful to Zaheer and Marcela for their love and support. I owe Dean Kyle Roberts a great deal for his advice and support, and to my dear Students at United Theological Seminary of the Twin Cities. I must thank Tristan and Victoria Chermack for hosting me at Spirit Aikido, a truly empowering place. I likewise must thank Brandon Foat, the Center for Blade Arts, and the Oakeshott Institute for all that they have done for me. Many thanks to Sam Schwartz, Chrissy Haikel, Charlie and Hannah Collins (as well as Pip and Nimbus), Emily (dissertation crew!) and Bobby Byrant, Everett Wenzel (dissertation crew!) Peter Lile, Wilder Welke, and many others.