A building between the public and private realms of the Ottoman Elite: The sufi convent of Sokollu Mehmed Pasha in Istanbul

Muqarnas

Volumn 20, Issue , 2003, Pages 158-185

  Yürekli, Zeynep ^a  

^a HARVARD UNIVERSITY   (United States)

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[No Author keywords available]

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EID: 62949217691     PISSN: 07322992     EISSN: 09210326     Source Type: Journal    
DOI: 10.1163/22118993-90000043     Document Type: Article

References (135)

1. See Doǧan Kuban, "An Ottoman Building Complex of the Sixteenth Century: The Sokollu Mosque and its Dependencies in Istanbul," Ars Orientalis 7 (1968): 19-39
2. Tülay Artan, "In the Tracks of a Lost Palace," Ninth International Congiess of Turkish Art (Istanbul, 1991), pp. 197-202
3. idem, "The Kadirga Palace: An Architectural Reconstruction," Muqarnas 10 (1993): 201-11
4. idem, "The Kadirga Palace Shrouded by the Mists of Time," Turcica 16 (1994)
5. Waqfiyya, p. 33
6. See also Tülay Artan, "Sokollu Mehmed Pasha Sarayi," İstanbul Ansiklopedisi
7. Waqfiyya, ms. VGMA, Defter 572, pp. 27-63
8. Nev'izade 'Ata'i, Hcombining caron belowadā'iku'l-Hcombining dot belowakcombining dot belowā'ikcombining dot below fī Tekmīletiş-Şakcombining dot belowāyik, Şakayikcombining dot below-i Nu'māniye ve Zeyilleri, vol. 2 (Istanbul, 1989), pp. 212-14 and p. 323
9. See also Hafiz Hüseyin Ayvansarayi, Ȟadīkcombining dot belowatül-Cevāmi' (Istanbul, 1304/1886-87), p. 194
10. Müniri-i Belgradi, Silsiletül-Mukcombining dot belowarribīn ve Menākcombining dot belowibül- Müttakcombining dot belowīn, ms. Süleymaniye Library, Şhid Ali Paşa 2819/3, fol. 113v
11. V. Minorsky, "Shaykh Bali-Efendi on the Safavids," Bulletin of the School of Oriental and African Studies 20 (1957): 437-51
12. Müniri, Silsiletül-Mukcombining dot belowarribīn, fol. 119v
13. See Nathalie Clayer, Mystiques, état et société: Les Halvetis dans l'aire balkanique de la fin du XVe siècle à nos jours (Leiden, 1994), pp. 79-80
14. According to Müniri (Silsiletül-Mukcombining dot belowarribīn, fol. 113r)
15. Nureddinzade went to Istanbul to defend himself, while according to 'Ata'i (Hcombining caron belowadā'ikcombining dot below, p. 212) it was also to defend his shaykh. Nureddinzade heard of the investigation in a timely manner and consulted a Zeyni shaykh in Sofia on what to do
16. The shaykh, 'Ali b. Sinan, advised Nureddinzade to go to Istanbul and defend himself, assuring him that he would surely end up as the director of a convent there: 'Ata'i, Hcombining caron belowadā'ikcombining dot below, p. 80
17. 'Ata'i, Hcombining caron belowadā'ikcombining dot below, pp. 212-13
18. 'Ata'i, Hcombining caron belowadā'ik, p. 213
19. For the endowment from 1507, see Ö. L. Barkan and E. H. Ayverdi (eds.), 953 (1546) Tarihli Istanbul Vakiflari Tahrir Defteri (Istanbul, 1970), pp. 16-17
20. Semavi Eyice, "Kapu Agcombining caron belowasi Hüseyin Agcombining caron belowa'nin Vakiflari," Atatürk Üniversitesi Edebiyat Fakültesi Araştirma Dergisi 9 (1978): 170-85
21. On the convent, see Baha Tanman, "Kūçūk Ayasofya Tekkesi," İstanbul Ansiklopedisi
22. Taşköprizade relates in Şakcombining dot belowā'ikcombining dot below-i Nu'māniye that Sultan Süleyman granted an earlier shaykh of the Küçük Ayasofya convent, 'Abdülkerim Kadiri (d. 1544-45), the permission to issue fatwas like a şeyhcombining caron belowülisläm (seyhcombining caron belowülisläm gibi hcombining caron belowalkcombining dot belowa fetvā virmeye ruhcombining caron belowscombining dot belowat buyurdilar), and receive a salary for this
23. Şakcombining dot belowä'ikcombining dot below-i Nu'māniye ve Zeyilleri, vol. 1 (Istanbul, 1989), pp. 517-18
24. For example, the Bayrami shaykh 'Osman, investigated on account of his spiritual descent from a shaykh, namely Hamza Bali, who had been executed on charges of heresy, applied to Nureddinzade, became his dervish, and thus survived the investigation. 'Ata'i, Hcombining caron belowadā'ik, p. 463
25. According to Müniri, the execution of Hamza Bali had been put forward by Nureddinzade; Silsiletül-Mukcombining dot belowarribīn, fol. 114r
26. Ata'i, Hcombining caron belowadā'ik, pp. 595-96. Upon Nureddinzade's appointment, his disciple Mehmed (d. 1604-5), described by 'Ata'i as a shaykh with perfect attention to the shari'a, took charge of this new convent endowed by the court herald (çavus) 'Ali
27. 'Ata'i, Hcombining caron belowadā'ik, pp. 151-52. The disciple is Nureddin (d. 1571-72 or 1573-74) and the vizier is 'Ali Pasha, possibly Semiz 'Ali Pasha (d. 1565), who was a vizier from 1554 until 1561, when he became the grand vizier
28. Müniri, Silsiletül-Mukcombining dot belowarribīn, 114a. Müniri always uses the term "land of Rum" (Rūm diyāri or diyār-i Rūm) for the European part of the empire, i.e., Rumili; this is unlike some other Ottoman sources, where this term may denote Anatolia or all the Ottoman lands
29. E.g., 'Ali Kemali of Tirhala, the shaykh of the convent of Piri Mehmed Pasha between 993 and 1012, who preached in the Ayasofya mosque and became known as Preacher of Ayasofya ('Ata'i, Hcombining caron belowadā'ikcombining dot below, p. 470)
30. Ibrahim of Crimea, shaykh of the Kūçūk Ayasofya convent following Nureddinzade, who preached in several sultanic mosques in Istanbul ('Ata'i, Hcombining caron belowadā'ikcombining dot below, p. 370)
31. Mehmed, mentioned in note 22 above, who preached in the 'Osmanşah mosque in Tirhala ('Ata'i, Hcombining caron belowadā'ikcombining dot below, pp. 595-96)
32. Mehmed of Crimea, described by 'Ata'i as an influential and priceless preacher in Varna (Hcombining caron belowadā'ikcombining dot below, p. 599)
33. and Hasan Nefa'isi, who preached in the Kethüda Kadin mosque in Istanbul ('Ata'i, Hcombining caron belowadā'ikcombining caron below, p. 600)
34. 'Ata'i, Hcombining caron belowadā'ikcombining dot below, p. 213
35. According to Müniri, Silsiletül-Mukcombining dot belowarribīn, the choice of Nureddinzade as the army's shaykh was Süleyman's: SilsiletülMukcombining dot belowarribīn, fol. 113v
36. A number of accounts of Halveti shaykhs joining in the Ottoman campaigns in Rumili are recounted by Müniri: fols. 78v ff. See also Clayer, Mystiques, état, et société, pp. 113-41
37. 'Ata'i, Hcombining caron belowadā'ikcombining dot below, p. 100
38. Waqfiyya, p. 28
39. 'Ali Efendi (d.1006/1597-98), a disciple of Nureddinzade, "became famous with the title of convent-keeper (zāvīye-dār) and shaykh of the tomb (türbe şeyhcombining caron belowi) at the tomb and convent (hcombining caron belowānkcombining dot belowāh) built for Sultan Süleyman in Szigetvár." ('Ata'i, Hcombining caron belowadā'ikcombining dot below, pp. 465-66)
40. 'Ali Efendi was appointed there by Sokollu, according to Müniri, Silsiletül-Mukcombining dot belowarribīn, fol. 96r. 'Ali Efendi was the author of several religious works that 'Ata'i found "totally accepted, respected, and worthy of praise."
41. Evliya Çelebi b. Derviş Mehemmed Zilli, Evliya Çelebi Seyahatnamesi, III. Kitap (Istanbul, 1999), p. 31
42. ms. Topkapi Palace Library', Baǧdad 305, III, fol. 20r
43. Waqfiyya p. 58: hcombining caron belowankcombining dot belowāh-i mezbūr medreseye tebdīl olunmayup dā'imā bu vażι üzere isti'māl olina
44. Nureddinzade died on 22 Awa'il Dhī l-Ka'da 981 (March 16, 1574) according to Müniri, Silsiletül-Mukcombining dot belowarribīn, fol. 114r
45. The endowment deed was activated on awā'il Dhī l-Hcombining dot belowijja 981 (April 13-22, 1574) according to Waqfiyya, p. 63
46. 'Ata'i, Hcombining caron belowadā'ikcombining dot below, p. 313
47. Kurd Efendi was the first shaykh of the convent according also to Zakir Şükri Efendi, İstanbul Hcombining caron belowānkcombining dot belowākcombining dot belowlari Meşāyihicombining caron below, ed. Turgut Kut (Cambridge, 1995), fol. 7r
48. ms. Atatürk Kitapliǧi K.75, also published by M.S. Tayşi and K. Kreiser as Die Istanbuler Derwisch-Konvente und ihre Scheiche: Mecmua-i Takaya (Freiburg, 1980)
49. For their biographies, and on the Cemali family, see Yusuf Kūçūkdaǧ, II.Bayezid, Yavuz ve Kanuni Devirlerinde Cemali Ailesi (Istanbul, 1995)
50. Ottoman sources vary on the nature of the relation of Piri Mehmed Pasha to Çelebi Halife. While Kūcūkdaǧ argued on the basis of several sources that Piri Mehmed was Celebi Halife's son, the sixteenth-century Halveti shaykh Yusuf Sinan, writing in 1581, presents both Zenbilli 'Ali and Piri Mehmed as Çelebi Halife's uncles; Yusuf Sinan, Tezcombining macron belowkire-i Hcombining caron belowalvetiyye, ms. Sūleymaniye Library, Esad Efendi 1372-2, fol. 9v. The text was published as: Menākcombining dot belowib- i Şerif ve Tcombining dot belowarīkatnāme-i Pīrān ve Meşāyihcombining macron below-i Tcombining dot belowarīkcombining dot belowat-i 'Aliyye-i Hcombining caron belowalvetiyye (Istanbul, 1290/1873-74)
51. Ebniye (fol. 20r) also describes the building as a convent with thirty rooms for dervishes; this information is missing from Waqfiyya
52. Waqfiyya, p. 50: hcombining caron belowānkcombining dot belowāh yanindaki cāmi'de va'zcombining dot below icün vaż' itdügi kürsīde ba'de scombining dot belowalavātil-Cum'a müslümānlara va'z ü nascombining dot belowīhcombining dot belowat eyleye. Similar conditions applied to the shaykhs of the other two convents endowed by Sokollu. The shaykh of the Szigetvár convent was charged with Friday sermons in the mosque, while the shaykh of the Payas convent was charged with two weekday sermons
53. Waqfiyya, pp. 55, 58
54. Waqfiyya, p. 50, states that in return for their salaries from the endowment, the dervishes should pray after each regular prayer service for the spirits of the Prophet and the patron and for the continuation of the rule of the Ottoman sultan
55. 'Ata'i, Hcombining caron belowadā'ikcombining dot below, pp. 213, 313
56. Waqfiyya, p. 29, states that the books endowed to the madrasas by the patron were to be listed together in the appendix of the endowment deed. This appendix is missing from both Waqfiyya and Ebniye
57. Probably because there was no madrasa in the Szigetvár complex, books were given as endowments to the dervish convent and were also to be listed in the (missing) appendix: Waqfiyya, p. 55. There is no mention of books for the Payas convent
58. Today the tevhcombining dot belowīdhcombining caron belowāne is used as the classroom of a Qur'anic school. The walls and the dome of the tevhcombining dot belowīdhcombining dot belowāne were completely-whitewashed during a major restoration around 1975 that converted the convent into the present school, and they now bear no traces of original decoration. Most of the decoration seen in old photographs was dated stylistically to the original date of building by Tanman, in "Tekkeler," p. 318
59. Mufti 'Ali Çelebi, Scombining dot belowūret-i Fetvā, ms. Sūleymaniye Library, Esad Efendi 1761, fols. 57v-58r
60. Mufti 'Ali Çelebi, Risāta fī l-Dhikri l-Jahcombining dot belowrī, ms. Sūleymaniye Library, Esad Efendi 1761, fols. 54r-57r
61. Sünbül Sinan, Risāla fī l-Dhikr, ms. Sūleymaniye Library, Esad Efendi 1761, fols. 20v-27v
62. In Halved traditions, the treatise is also known as Risāle-i Tahcombining dot belowkcombining dot belowkcombining dot belowiyye. For the nearest-to-contemporaneous biography of the author available, written in the late sixteenth century, see Yusuf Sinan, Tezcombining macron belowkire-i Hcombining caron belowalvetiyye, fols. 17v-24v
63. Hulvi, Lemezcombining dot belowāt, ms. Süleymaniye Library, Ali Emiri Şeriye (Millet) 1100, fol. 162r
64. Modern Turkish translation of the text has been published as: Mahmud Cemaleddin Hulvi, Lemezat-i Hulviyye ez Lemezat-i Ulviyye, ed. Mehmet Serlian Tayşi (Istanbul, 1993)
65. Taşkōprizade, Şakcombining dot belowā 'ikcombining dot below, pp. 373-74
66. Hulvi, Lemezcombining dot belowāt, fol. 161v
67. Yusuf Sinan, Tezcombining macron belowkire-i Hcombining caron belowalvetiyye, fol. 22r-22v
68. On mosque-tevhcombining dot belowīdhcombining caron belowānes built by Sinan in Istanbul, see Tanman, "Tekkeler," pp. 322-23
69. On Mehmed II's imperial vision and how it informed his architectural patronage in the new capital, see Gülru Necipoglu, Architecture, Ceremonial, and Power: The Topkapi Palace in the Fifteenth and Sixteenth Centuries (New York and Cambridge, 1991), pp. 3-30
70. On this imperial classification of Ottoman madrasas and a reclassification under Sūleyman after the completion of the madrasas in the Süleymaniye complex in 1557, see Cevat İzgi, Osmanli Medreselerinde İlim, vol. 1 (Istanbul, 1997), pp. 35-37
71. On the political role of Çelebi Halife at this historical moment, see Hans Joachim Kissling, "Aus der Geschichte des Chalvetijje-Ordens, " Zeitschrift der Deutschen Morgenländischen Gesellschaft 103 (1953): 233-89
72. Hulvi, Lemezcombining dot belowāt, fols. 153v-157v
73. For the endowment, see Barkan-Ayverdi, Tahrir Defteri, pp. 366-69. A compilation of documents related to the endowment is ms. VGMA, Defter 654/42
74. According to Yusuf Sinan, Haci Mustafa asked Sultan Bayezid for this monastery (kcombining dot belowizlar kilisāsi) in order to make an endowment for Çelebi Halife; Tezcombining macron belowkire-i Hcombining caron belowalvetiyye, fol. 12v
75. See also Semavi Eyice, "İstanbul'da Koca Mustafa Paşa Camii ve Osmanli-Türk Mimarisindeki Yeri," Türkiyat Dergisi 5, 8 (1953): 152-182
76. Hulvi, Lemezcombining dot belowāt, fols. 153v-157v. In 953 (1546), the complex was recorded as consisting of a mosque, a hospice, a madrasa, a dervish convent, and a primary school, with a bathhouse, shops, and gardens nearby
77. Ahmet T. Karamustafa, God's Unruly Friends: Dervish Groups in the Islamic Later Middle Period 1200-1550 (Salt Lake City, 1994), pp. 88-89
78. On this subject, see also Ahmet Yaşar Ocak, Osmanli Toplumunda Zindiklar ve Mülhidler (15.-17. Yüzyillar) (Istanbul, 1998)
79. Yusuf Sinan, Tezcombining macron belowkire-i Hcombining macron belowalvetcombining dot belowiyye, fol. 23r-23v
80. also quoted in 'Ata'i, Hcombining macron belowadā'ikcombining dot below, p. 360
81. See fatwas in Ertuĝrul Düzdaǧ, Şeyhülislam Ebussuud Efendi'nin Fetvalarina Göre Kanuni Devrinde Osmanli Hayati (Istanbul, 1998), pp. 131-39
82. On Ebussu'ud's position within the discussions among the sixteenth-century ulema, culminating in the so-called Kadizadeli conflict of the seventeenth century, see Derin Terzioĝlu, "Sufi and Dissident in the Ottoman Empire: Niyāzī-i Misrī (1618-1694)," Ph. D. Diss. (Harvard University, 1999), pp. 220-33
83. In addition to the fatwas in Dūzdaǧ, see Ebussu'ud, Żikr esnāsinda def ve sā'ire çalmanin cā'iz olup olmadiǧi, ms. Sūleymaniye Library, Yazma Baǧişlar 2144, fols. 60v-61v
84. Düzdaǧ, Şeyhülislam Ebussuud, p. 134, no. 347
85. Fetvā Mecmu'asi, ms. Beyazit Library 2757, fol. 323r
86. See Clayer, Mystiques, état, et société, pp. 70-90
87. Hulvi, Lemezcombining dot belowāt, fols.153v-154r
88. See references in note 25, above
89. The complex endowed in 1509 was recorded in 1546 as consisting of a mosque, a madrasa, a dervish convent, and a hospice: Barkan-Ayverdi, Tahrir Defteri, pp. 67-71
90. The dervish convent does not exist anymore. It was later named after its second shaykh, Karabaş Ramazan: see Zakir Şükri, İstanbul Hcombining caron belowānkcombining dot belowählari Meşāyihcombining caron belowī, fol. 29v
91. Yusuf Sinan, Tezcombining macron belowkire-i Hcombining dot below alvetiyye, fol. 16v
92. Hulvi, Lemezcombining dot belowât, fols. 157v-158r
93. See also Kücükdag, Cemali Ailesi, pp. 115-21
94. Yusuf Küçükdag, Vezir-i Azam Piri Mehmed Paşa (Konya, 1994), pp. 134-39
95. Yusuf Sinan, Tezcombining macron belowkire-i Hcombining caron belowalvetiyye, fols. 24v-30v
96. Ç. Uluçay and I. Gökçen, Manisa Tarihi (Istanbul 1939), p. 99
97. The waqfiyya of Şah Sultan (1570), ms. VGMA, Defter 1993, pp. 11-17
98. Yusuf Sinan, Tezcombining macron belowkire-i Hcombining caron belowalvetiyye, fols. 24v-30v, 33r-33v
99. Tahsin Yazici, "Fetihten Sonra İstanbul'da Ilk Halveti Şeyhleri: Celebi Muhammed Cemaleddin, Sünbül Sinan ve Merkez Efendi," İstanbul Enstitüsü Dergisi 2 (1956): 87-113
100. E. Esin, "Merkez Efendi ile Şah Sultan Hakkinda bir Haşiye," Türkiyat Mecmuasi 19 (1980): 65-92
101. For other courtly patrons of Halveti convents, see Clayer, Mystiques, état et société, p. 110, note 135
102. Uluçay-Gōkçen, Manisa Tarihi, p. 99
103. the waqfiyya of Şah Sultan, p.14
104. The waqfiyya of Nurbanu Sultan, ms. VGMA, Defter 138. The waqfiyya also lists a hospital, a hospice, a dār al-hcombining dot belowadīth, and a dār al-qurrā'
105. On the convent of Nurbanu and Vişne Mehmed, see 'Ata'i, Hcombining caron belowadā'ikcombining dot below, p. 361
106. Zakir Şükri, İstanbul Hcombining caron belowānkcombining dot belowāhlari Meşāyihicombining caron below, fol. 46r
107. The chief court architect Mehmed Aǧa was also a disciple of Vişne Mehmed Efendi: Ca'fer Efendi, Risāle-i Mi'māriyye: An Early Seventeenth-Century Ottoman Treatise on Architecture, ed. Howard Crane (Leiden, 1987), fols. 10r-13r, 17v-18v
108. On Yayabaşizade, see 'Ata'i, Hcombining caron belowadā 'ikcombining dot below, pp. 464-65
109. Müniri, Silsiletül-Mukcombining dot belowarribīn, fols. 95v-97r
110. Madeline C. Zilfi, "The Kadizadelis: Discordant Revivalism in Seventeenth-Century Istanbul, "Journal of Near Eastern Studies 45, 4 (1986): 251-69
111. Cemal Kafadar, "Self and Others: The Diary of a Dervish in Seventeenth-Century Istanbul and First-Person Narratives in Ottoman Literature," Studia Islamica 69 (1989): 121-50, p. 140
112. Ms. VGMA, Defter 138, p. 126
113. Ms. VGMA, Defter 138, p. 124
114. 'Ata'i, Hcombining caron belowadā'ik, p. 372
115. The endowment deed of Mehmed II does not, however, impose such a condition regarding the Friday sermon in the mosque. For a list of all known manuscripts of the endowment deed and a facsimile of what is probably the oldest one in Arabic (Türk ve Islam Eserleri Müzesi 1872), see Osman Ergin, Fatih İmareti Vakfiyesi (Istanbul, 1945)
116. For the facsimile of a later Turkish translation, see Fatih Mehmed II Vakfiyeleri (Ankara, 1938)
117. N. Esra Dişören, "Çavuşbaşi Camii," İstanbul Ansiklopedisi
118. The mosque is also known by the name of Mahmud Aǧa, who had the mosque rebuilt in 1538 by the architect Sinan. Taşköprizade (Şakā'ikcombining dot below, p. 373) also states that Ishak Karamani is buried in Sütlüce
119. Silsiletūl-Mukcombining dot belowarribīn, fol. 96v: Bu mübāregi din̄lemege geldüm. Zicombining macron belowkrullahi zāviyesinde de iderdi
120. Zilfi, "The Kadizadelis," p. 267
121. See Mustafa Akdaǧ, Celali isyanlari 1550-1603 (Ankara, 1963), pp. 153-282
122. Akdaǧ focuses on uprisings, while we also know of relatively peaceful demonstrations, like the one staged by lower-level madrasa students who failed to gain admission to higher-level madrasas, during the circumcision festival that Murad III organized for his son Mehmed in 1582: see Derin Terzioǧlu, "The Imperial Circumcision Festival of 1582: An Interpretation," Muqarnas 12 (1995): 84-100, p. 87
123. Waqfiyya does not give the numbers of madrasa students and dervishes. Ebniye (fol. 50r) simply describes the convent building as having thirty dervish cells (otuz hücreli bir zāviye)
124. Baltaci, Osmanli Medreseleri, pp. 422-23
125. Zakir Şükri, İstanbul Hcombining caron belowānkcombining dot belowāhlari Meşāyihcombining caron belowi, fol. 7r
126. On a document delineating the rotation system in 1576, see Izgi, Osmanli Medreselerinde İlim, p. 59
127. Waqfiyya, p. 50. Ebniye (fol. 20r) only mentions three aspers per diem for each of the thirty rooms in the convent
128. 'Ata'i, Hcombining caron belowadā'ikcombining dot below, p. 372
129. Kurd Efendi, Risāle-i Kcombining dot belowurd Efendi, ms. Süleymaniye Library, Izmir 795/7, fol. 12r
130. In 1570, abstract geometry was apparently the core of architectural theory in the palace workshops. The biography of the chief court architect, Mehmed Aǧa, relates that hewas drawn to the craft of mother-of-pearl inlay when he heard an apprentice read aloud a book on geometry in the palace gardens. Ca'fer Efendi, Risāle-i Mi'māriyye, fols. 13r-17r. The fact that he took up the arts of architecture and mother-of-pearl inlay together, the latter being a craft that required a highly developed skill in geometrical abstraction, suggests that these two crafts had a common theoretical basis
131. Taşkōprizade, Şakcombining dot belowä 'ikcombining dot below, p. 522
132. For the religious scholarly writings of Nureddinzade and Kurd Efendi not mentioned in this article, see 'Ata'i, Hcombining caron belowadā 'ikcombining dot below, pp. 214 and 323 respectively
133. The masterpiece of Kurd Efendi, which 'Ata'i does not mention by name, is his two-volume Murshidu 'l-anām ila dāri 'l-salām fī sharī'ati 'l-Islām, ms. Süleymaniye Library, Yusuf Aǧa 258 (vol. 1)
134. and Yusuf Aǧa 260 (vol. 2)
135. See Kafadar, "Self and Others."