By John Curry
One in all extra poorly understood points of the Ottoman Empire has been the flourishing of Sufi mysticism lower than its auspices. This research tracks the evolution of the Halveti order from its modest origins in medieval Azerbaijan to the emergence of the influential Sa'baniyye, whose variety as soon as prolonged through the Empire. by means of rigorously reconstructing the lives of previously vague figures within the background of the order, a fancy photo emerges of the connections between Halveti teams, the nation, and society. much more very important, because the Sa'baniyye grew out of the cities and villages of the northern Anatolian mountains instead of the key city centres, this paintings brings a different point of view to the lives, paintings, and worship of Ottoman topics outdoor of the foremost city centres of the Empire. alongside the best way, the examine sheds gentle on less-visible actors, similar to girls and artisans, and demanding situations generalizations in regards to the actions and methods of Ottoman mystics.
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Additional resources for The Transformation of Muslim Mystical Thought in the Ottoman Empire: The Rise of the Halveti Order, 1350-1650
Curiously, Hulvî himself challenges the validity of this type of dating for other parts of the Halveti silsile as laid out in the Lemezât. When discussing the figure of Seyfeddîn el-Halvetî (d. 813/1410), a follower of the Halveti founder Pîr ʿÖmer el-Halvetî (d. 800/1397), Hulvî says: “Although Mevlânâ [ʿAbd alRahman] Jâmî indicated a death date of 763/1362 in his work entitled Nefahât al-Uns, in that case, it is necessary that Pîr ʿÖmer have died before Shaykh Muhammad [el-Halvetî]. ”34 Hulvî’s subsequent expression of historical awareness in this subsequent case makes his omission with regard to the earlier parts of the Halveti silsile all the more glaring.
Instead, he weaves the shaykhs of the two posited branches of the Halveti back together again, with both lines claiming an intersecting line of descent from figures shared in common. It may have been that when Lâmiʿî was putting together his work, he ended up with two separate narratives or sources about the early Halveti shaykhs, and simply recorded both of them without recognizing the subsequent need for editing to resolve the contradiction. Still, Lâmiʿî did recognize a need among his contemporary audience for this information, and went on to recount a number of important ninth/fifteenth-century Halveti shaykhs up to the time of Cemâl el-Halvetî.
A number of authors, writing in either Persian or Arabic, established large biographical compilations documenting hundreds of figures from Islam’s formative centuries who were viewed as exemplary holy men (and, in some cases, women). While the earliest compilations appear not to have survived into modern times or were subsumed in later works,2 this transition point began with the appearance of Abû Nasr al-Sarrâj’s (d. 378/988) Kitâb al-lumaʿ and culminated in the compilation of Abû ʿAbd al-Rahman Sulamî’s (d.